for the performance of that worship which was then required nor could otherwise be accomplished For as it is not at all possible that any such thing should ever be done considering what is and shall be the estate of Christs visible Kingdome to the end of the World so it is not that I know of pleaded that Christ hath made any such appointment yea it is on all hands confessed at least cannot reasonably be denyed that there is a supersedeas granted to all supposalls of any such duty incumbent on the whole visible Church by the Institution of particular Churches wherein all the Ordinances of Christ are duely to be administred I shall only adde that if there be not an institution for the joyning in the same numericall Ordinances the Vnion of this Church is not really a Church Vnion I mean of an Instituted Church which consists therein but something of another nature Neither can that have the formall Reason of an instituted Church as such which as such can joyne in no one act of the worship of God instituted to be performed in such societies So that he that shall take into his thoughts the condition of all the Christians in the world their present state what it hath been for 1500 years and what it is like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will easily understand what Church state they stand in and relate unto 3. It cannot possibly have its union by a Relation to any one Officer given to the whole such an one as the Papists pretend the Pope to be For though it be possible that one Officer may have Relation to all the Churches in the World as the Apostles severally had when Paul said the care of all the Churches lay on him who by vertue of their Apostolicall commission were to be received and submitted to in all the Churches in the World being antecedent in office to them yet this neither did nor could make all the Churches one Church no more then in one man were an Officer or Magistrate in every Corporation in England this would make all those Corporations to be one Corporation I doe not suppose the Pope to be an Officer to the whole Church visible as such which I deny to have an union or order capable of any such thing but suppose him an Officer to every particular Church no union of the whole would thence ensue That which is one Church must joyne at least in some one Church act numerically one So that though it should be granted that the Pope were a generall Officer unto all and every Church in the World yet this would not prove that they all made one Church and had their Church-union in subjection to him who was so an Officer to them all because to the constitution of such an Vnion as hath been shewed there is that required which in reference to the universall society of Christians is utterly and absolutely impossible But the non-institution of any such Officer ordinarily to beare rule in and over all the Churches of God hath been so abundantly proved by the Divines of the Reformed Churches and he who alone puts in his claime to that prerogative so clearly manifested to be quite another thing that I will not needlessely goe over that work again something however shall afterwards be remarked as to his pretensions from the principles whereon I proceed in the whole businesse There is indeed by some pleaded a subordination of Officers in this Church tending towards an union on that account as that ordinary Ministers should be subject to Diâ—cesan Bishops they to Arch-Bishops or Metropolitans they again to Patriarchs where some would bound the processe though a parity of Reason would call for a Pope Nor will the Arguments pleaded for such a subordination rest untill they come to be centred in some such thing But 1 before this plea be admitted it must be proved that all these Officers are appointed by Jesus Christ or it will not concerne us who are enquiring solely after his will and the setling of conscience therein To doe this with such an evidence that the Consciences of all those who are bound to yeild obedience to Jesus Christ may appeare to be therein concerned will be a difficult task as I suppose And to settle this once for all I am not dealing with the men of that lazy perswasion that Church affairs are to be ordered by the prudence of our Civill Superiors and Governors and so seeking to justify a non submission to any of their constitutions in the things of this nature or to evidence that the so doing is not Schisme nor do I concerne my selfe in the order and appointment of Ancient times by men assembled in Synods and Councells wherein whatever was the force of their determinations in their own Seasons we are not at all concerned knowing of nothing that is obligatory to us not pleading from Soveraigne Authority or our own consent but it is after things of pure Institution that I am enquiring With them who say there is no such thing in these matters we must proceed on other principles then any yet laid downe Also it must be proved that all these Officers are given and do belong to the Catholick Church as such and not to the particular Churches of severall measures and dimensions to which they relate which is not as yet that I know of so much as pretended by them that plead for this order They tell us indeed of various arbitrary distributions of the World or rather of the Roman Empire into Patriarchats with the dependent Jurisdictions mentioned and that all within the precincts of those Patriarchats must fall within the lines of the subordination subjection and communication before described but as there is no subordination between the Officers of one denomination in the inferior parts no more is there any between the Superior themselves but they are independent of each other Now it is easily discernable that these Patriarchats how many or how few soever they are are particular Churches not any one of them the Catholick nor altogether comprising all that are comprehended in the precincts of it which none will say that ever they did and therefore this may speak something as to a combination of those Churches nothing as to the union of the Catholick as such which they are not Supposing this Assertion to the purpose in hand which it is not at all it would prove only a combination of all the Officers of severall Churches consisting in the subordination and dependance mentioned not of the whole Church it selfe though all the members of it should be at once imagined or fancied as what shall hinder men from fancying what they please to be comprised within the limits of those distributions unles it be also proved that Christ hath instituted severall sorts of particular Churches Parochiall Diocesan Metropoliticall Patriarchall I use the words in the present vulgar acceptation their signification having bin somewhat
amongst themselves for love is the bond of perfectnesse Col. 3. 14. Hence then it appears what is the Vnion of such a Church and what is the communion to be observed therein by the appointment of Jesus Christ The joynt consent of all the members of it in obedience to the command of Christ from a principle of Love to walk together in the universall celebration of all the Ordinances of the worship of God instituted and appointed to be celebrated in such a Church and to performe all the duties and offices of Love which in reference to one another in their respective stations and places are by God required of them and doing so accordingly See Phil. 2. 1 2 3. cap. 4. 1 2 3. 1 Cor 1. 10. 2 Cor. 13. 11. Rom. 15. 5. Whereas there are in these Churches some Rulers some Ruled some eyes some hands in this Body some parts visibly comely some uncomely upon the account of that variety of gifts and graces which is distributed to them in the performance of duties regard is to be had to all the particular Rules that are given with respect to men in their severall places and distributions Herein doth the Vnion of a particular Church consist herein have the members of it communion among themselves and with the whole 4. I shall farther grant and adde hereunto Over and above the Vnion that is between thâ— members of severall particular Churches by vertue of their interest in the Church Catholick which draws after it a necessity of the occasionall exercise of duties of Love one towards another and that Communion they have as members of the generall Church visible in the profession of the Faith once delivered unto the Saints There is a Communion also to be observed between these Churches as such which is sometimes or may be exerted in their Assemblies by their Delegates for declaring the sense and determining things of joynt concernment unto them Whether there ought to be an ordinary combination of the Officers of these Churches invested with the Power for the disposall of things Persons that concerne one or more of them in severall subordinations by the institution of Christ as it is not my judgement that so there is so it belongs not unto my present undertaking at all to debate That which alone remaines to be done is to consider what is our concernment as to the breach of this Vnion which we professe to be appointed by Jesus Christ and that both as we are Protestants as also farther differenced according to the intimations given at the entrance of this Discourse What hath already been delivered about the nature of Schisme and the Scripture Notion of it might well suffice as to our Vindication in this businesse from any charge that we are or seem obnoxious unto But because I have noâ— reason to suppose that some men will be so favourable unto us as to take paines for the improvement of principles though in themselves clearely evinced on our behalfe The application of them to some present cases with the removall of objections that lye against my intendment must be farther added Some things there are which upon what hath been spoken I shall assume and suppose as granted in Thesi untill I see them otherwise disproved then as yet I have done Of these the first is That the departing or secession of any man or men from any particular Church as to that communion which is peculiar to such a Church which he or they have had therewith is no where called Schisme nor is so in the nature of the thing it selfe as the generall signification of the word is restrained by its Scripture use but is a thing to be judged receive a little according to the causes and circumstances of it 2. One Churches refusing to hold that communion with another which ought to be between them is not Schisme properly so called 3. The departure of any man or men from the Society or Communion of any Church whatever so it be done without strife variance judging and condemning of others because according to the light of their Consciences they cannot in all things in them worship God according to his minde cannot be rendred evill but from circumstances taken from the persons so doing or the way and manner whereby and wherein they doe it Unto these I adde that if any one can shew and evince that we have departed from and left the communion of any particular Church of Christ with which we ought to walke according to the order above mentioned or have disturbed and broken the Order and Vnion of Christs Institution wherein we are or were inwrapped we put our selves on the mercy of our judges The Consideration of what is the charge on any of us on this account was the first thing aymed at in this Discourse and as it was necessary from the Rules of the method wherein I have proceeded comes now in the last place to be put to the issue and triall which it shall in the Next Chapter CHAP. VIII Of the Church of England The charge of Schisme in the name thereof Proposed and considered Severall considerations of the Church of England In what sence we were members of it Of Anabaptisme The subjection due to Bishops Their power examined It s orginall in this Nation Of the Ministeriall power of Bishops It s present continuance Of the Church of England what it is It s description Forme peculiar and constitutive Answer to the charge of Schisme on separation from it in its Episcopall constitution How and by what means it was taken away Things necessary to the constitution of such a Church proposed and offered to proofe The second way of constituting a nationall Church Considered Principles agreed on and consented unto between the parties at variance on this account Judgement of Amiraldus in this case Inferences from the common principles before consented unto The case of Schisme in reference to a Nationall Church in the last sense debated Of particular Churches and separation from them On what accounts Justifiable No necessity of joyning to this or that Separation from some so called required Of the Church of Corinth The duty of its members Austins Judgement of the practice of Elijah The last objection waved Inferences upon the whole THat which first presents it selfe is a plea against us in the name of the Church of England and those intrusted with the Reiglment thereof as it was setled and established some yeares since the summe whereof if I mistake not amounts to thus much You were sometimes members and Children of the Church of England lived in the communion thereof professing obedience thereunto according to its Rules and Canons you were in an orderly subjection to the Arcsh-Bishops Bishops and those acting under them in the Hierarchie who were officers of that Church in that Church you were baptized and joyned in the outward worship celebrated therein but you have now voluntarily
celebration of that worship and performance together of those duties which were required of them in their Assemblyes only they had groundlesse causelesse differences amongst themselves as I shall shew afterwards All the divisions of one Church from another or others the separation of any one or more persons from any Church or Churches are things of another nature made good or evill by their circumstances and not that at all which the Scripture knowes and calls by the name of Schisme And therefore was there no such thing or name as Schisme in such a sence known in the Judaicall Church though in the former it abounded All the different sects to the last still communicated in the same carnall Ordinances and those who utterly deserted them were Apostates not Schismaticks so were the body of the Samaritans they worshiped they knew not what nor was Salvation among them Joh. 4. 3. Here is no mention of any substraction of obedience from Bishops or Rulers in what degree soever no exhortation to regular submission unto them much lesse from the Pope or Church of Rome nor doth the Apostle thunder out against them you are departed from the Amity of the Catholick Church have rent Christs seamelesse Coat set up Altare contra altare have forsaken the visible head of the Church the fountaine of all unitie you refuse due subjection to the Prince of the Apostles Nor you are Schismaticks from the Nationall Church of Achaja or have cast off the Rule of your Governors with the like language of after dayes but when you come together you have divisions amongst you Behold how great a matter a little fire kindleth A condition not unlike to this befalling this very Church of Corinth sundry years after the strifes now mentioned were allayed by the Epistle of the Apostle doth againe exhibite us the case and evill treated on Some few unquiet persons among them drew the whole society upon the matter into division and an opposition to their Elders They who were the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Clement tells them in the name of the Church at Rome were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few men acted by pride and madnesse yet such power had those persons in the Congregation that they prevailed with the multitude to depose the Elders and cast them out of office So the same Clement tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What he intends by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he declares in the words foregoing where he calls the Elders that were departed this life happy and blessed as not being subject or liable to expulsion out of their offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether these men who caused the differences and sedition against those Elders that were deposed were themselves by the Church substituted into their roome and place I know not This difference in that Church the Church of Rome in that Ep. of Clement calls every where Schisme as it also expresses the same things or the evill frame of their minds and their actings by many other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are laid to their charge That there was any separation from the Church that the deposed Elders or any for their sakes withdrew themselves from the communion of it or ceased to assemble with it for the celebration of the Ordinances of the Gospell there is not any mention only the difference in the Church is the Schisme whereof they are accused Nor are they accused of Schisme for the deposition of the Elders but for their differences amongst themselves which was the ground of their so doing It is alleadged indeed that it is not the single Church of Corinth that is here intended but all the Churches of Achaia whereof that was the Metropolis which though as to the nature of Schisme it be not at all prejudiciall to what hath been asserted supposing such a Church to be yet because it sets up in oposition to some Principles of Truth that must afterwards be improved I shall briefely review the arguments whereby it is attempted to be made good The title of the Epistle in the first place is pretended to this purpose It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein as t is said on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole Province as of Rome so of Corinth the Region and Territorie that belonged to those Metropoli's is intended But as I have formerly elsewhere said we are beholding to the frame and fabrick of Church affaires in after Ages for such interpretations as these the simplicity of the first knew them not They who talked of the Church of God that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome little then thought of Province or Region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man that dwells at such a place properly one that dwells in anothers house or soyle or that hath removed from one place and setled in another whence it is often used in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is such an inhabitant as hath yet some such consideration attending him as makes him a kind of a forreigner to the place where he is so Eph. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Budaeusâ— saies differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that it denotes a temporary habitation this a stable and abiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to inhabite to dwell in a place where yet something makes a man a kind of a stranger So it is said of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 9. 1 Pet. 2. 11. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence this word by the learned publisher of this Epistle is rendered peregrinatur diversatur and more cleerly Luk. 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred are you only a stranger in Hierusalem whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paroecia is from hence or no by some is doubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is convivator and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praebitio Gloss vetus So that parochiâ—… may be called so from them who met together to breake bread and to eat Allow parochia to be barbarous our only word to be paroecia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is as much as the Voisinage men living neare together for any end whatever So sayes Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence Churches were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of a number of them who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints of God expressing the place which they inhabited and the manner as Strangers said of the Churches whereof they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is now made to denote a Region a Territorie the adjacent Region to a Metropolis and such like things as the poor primitive pilgrimes little thought of This
large professedly disclaiming all thoughts of rejecting those Ministers as Papall and Antichristian who yet adhere to this Ordination being many of them eminently gifted of God to dispense the word and submitted unto by his people in the Administration of the Ordinances and are right worthy Ministers of the Gospell of Christ But I shall only remarke some thing on the plea that is insisted on by them who would if I mistake not keep up in this particular what God would have pull'd downe They aske us why not Ordination from the Church of Rome as well as the Scripture In which enquiry I am sorry that some doe still continue We are so farre from having the Scripture from the Church of Rome by any Authority of it as such that it is one cause of daily praising God that by his providence he kept them from being either corrupted or destroyed by them It iâ— true the Bible was kept among the people that lived in those parts of the World where the Pope prevailed so was the Old Testament by the Jews the whole by the Easterne Christians By none so corrupted as by those of the Papall Territorie God forbid we should say we â—ad the Scriptures from the Church of Rome as such if we had why doe we not keep them as she delivered them to us in the vulgar Translation with the Apochryphall additions The Ordination pleaded for is from the Authority of the Church of Rome as such The Scriptures were by the providence of God preserved under the Papacy for the use of his People and had they been found by chance as it were like the Law of old they had been the same to us that now they are So that of these things there is not the same Reason It is also pleaded that the granting true Ordination to the Church of Rome doth not prove that to be a true Church This I professe I understâ—and not they who ordained had no power so to doe but as they were Officers of that Church as such they did it and if others had ordained who were not Officers of that Church all would confesse that Action to be null But they who will not be contented that Christ hath appointed the Office of the Ministry to be continued in his Churches that he continues to dispense his gifts of the Spirit for the Execution of that Office when men are called thereunto that he prepares the hearts of his people to desire and submit unto them in the Lord that as to the manner of entrance upon the worke they may have it according to the minde of Christ to the utmost in all circumstances so soon as his Churches are shaken out of the dust of Babylon with his Glory shining on them and the Tabernacle of God is thereby once more placed with men shall have leave for me to derive their interest in the ministry through that darke passage wherein I cannot see one step before me if they are otherwise qualified and accepted as above I shall ever pay them that honour which is done to Elders labouring in the word and doctrine CHAP. VII Of a particular Church its nature Frequently mentioned in Scripture Particular Congregations acknowledged the only Churches of the first Institution What ensued on the multiplication of Churches Some things premised to clear the unity of the Church in this sence Every Believer ordinarily obliged to joyne himselfe to some particular Church Many things in instituted worship answering a naturall principle Perpetuity of the Church in this sence True Churches at first planted in England How they ceased so to be How Churches may be again reerected Of the Vnion of a particular Church in its selfe Foundation of that Vnion twofold The Vnion its selfe Of the communion of particular Churchers one with another Our concernment in this Vnion I now descend to the last consideration of a Church in the most usuall Acceptation of that name in the New Testament that is of a particular instituted Church A Church in this sence I take to be a Society of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individuall Ordinances according to the order by Christ prescribed This generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition A more accurate definition would only administer farther occasion of contesting about things not necessary to be determined as to the enquiry in hand Such as this was the Church at Hierusalem that was persecuted Act. 8. 1. The Church whereof Saul made havock v. 3. The Church that was vexed by Herod Act. 12. 1. Such was the Church at Antioch which Assembled together in one place Act. 13. 14. wherein were sundry Prophets Act. 13 1. As that at Hierusalem consisted of Elders and Bretherren Act. 15. 22. The Apostles or some of them being there then present which added no other consideration to that Church then that we are now speaking of Such were those mens Churches wherein Elders were ordained by Pauls appointment Act. 14. 23. As also the Church of Coesarea Act. 18. 22. at Ephesus Act. 20. 14. 28. As was that at Corinth 1 Cor. 1. 2. c. 6. 4. 11. 12. 14. 4 5. 12. 19. 2 Cor. 1 1. And those mentioned Rev. 1. 2 3. All which Paul calls the Churches of the Gentiles Rom. 16. 4. in contradistinction to those of the Jews and calls them indefinitely the Churches of God v. 16. or the Churches of Christ 1 Cor. 7. 17. 2 Cor. 8 18. 19. 23. 2 Thess 1. 4. and in sundry other places Hence we have mention of many Churches in one Country as in Judaea Act. 9. 1. in Asia 1 Cor. 16. 19. in Macedonia 2 Cor. 8. 1. in Galatia Gal. 1. 2. the seven Churches of Asia Rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same Country I suppose that in this description of a particular Church I have not only the consent of them of all sorts with whom I have now to doe as to what remaines of this discourse but aso their acknowledgment that these were the only kinds of Churches of the first Institution The Reverend Authors of the Jus Divinum Ministerii Anglicani p. 2 c. 6. tell us that in the Beginning of Christianity the number of Believers even in the greatest Citys were so few as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And these are called the Church of the City and the Angell of such a City was Congregationall not Diocesan which discourse exhibits that state of a particular Church which is now pleaded for and which shall afterwards be evinced allowing no other no not in the greatest Cityes In a rejoynder to that Treatise so far at the case of Episcopacy is herein concerned by a person well known
of his institutions ceaseth or that he doth not now dispense the gifts and graces of his Spirit to render them usefull is a difficult taske for any man to undertake to evince There is indeed in the institutions of Christ much that answers a naturall principle in men who are on many accounts formed and fitted for society A Confederation and consultation to carrie on any designe wherein the concernment of the individualls doth lye within such bounds and in such order as lyes in a ready way to the end aymed at is exceeding suitable to the principles whereby we are acted and guided as men But he that would hence conclude that there is no more but this and the acting of these principles in this Church constitution whereof we speake and that therefore men may be cast into any prudentiall forme or appoint other wayes and formes of it then those mentioned in the Scripture as appointed and owned takes on himselfe the demonstrating that all things necessarily required to the Constitution of such a Church society are commanded by the Law of nature and therefore allowed of and approved only by Christ so to be wholy morall and to have nothing of instituted worship in them and also he must know that when on that supposition he hath given a probable Reason why never any persons in the world fixed on such societies in all Essentiall things as those seeing they are Naturall that he leaves lesse to the Prudence of men and to the ordering and disposing of things concerning them then those who make them of pure institution all whose circumstances cannot be derived from themselves as those of things purely morall may But this is not of my present consideration 2. Nor shall I consider whether perpetuity be a property of the Church of Christ in this sence that is not whether a Church that was once so may cease to be so which it is known I plead for in the instance of the Church of Rome not to mention others but whether by vertue of any promise of Christ there shall alwayes be somewhere in the world a visible Church visibly celebrating his Ordinances Luc. 1. 33. He shall raigne over the house of Jacob for ever and of his Kingdome there shall be no end is pleaded to this purpose But that any more but the spirituall raigne of Christ in his Catholick Church is there intended is not proved Mat. 16. 18. upon this Rock will I build my Church is also urged but to intend any but true Believers and that as such in that promise is wholly to enervate it and to take away its force and efficacy Mat. 18. 18 20. declares the presence of Christ with his Church where ever it be not that a Church in the regard treated of shall be To the same purpose are other expressions in the Scripture As I will not deny this in Generall so I am unsatisfyed as to any particular instance for the making of it good It is said that true Churches were at first planted in England how then or by what means did they cease so to be How or by what Act did God unchurch them They did it themselves Meritoriously by Apostacy and Idolatry God Legally by his Institution of a Law of rejection of such Churches If any shall aske How then is it possible that any such Churches should be raised a new I say that the Catholick Church mysticall and that visibly professing being preserved entire he that thinketh there needs a miracle for those who are members of them to joyne in such a Society as those now spoken of according to the Institution of Christ is a person delighting in needlesse scruples Christ hath promised that where two or three are gathered together in his name he will be in the midst of them Mat. 18. 20. It is now supposed with some hope to have it granted that the Scripture being the power of God to Salvation hath Rom. 1. 16. a sufficient efficacy and energie in it selfe as to its own kind for the conversion of Soules yea let us till opposition be made to it take it for granted that by that force and efficacy it doth mainly and principally evince its own Divinity or divine Originall Those who are contented for the honour of that word which God delighteth to magnify to grant this Supposition will not I hope think it impossible that though all Church state should cease in any place and yet the Scripture by the providence of God be there in the hand of individualls preserved two or three should be called converted and regenerated by it For my part I think he that questions it must doe it on some corrupt principle of a secondary dependent Authority in the word of God as to us with which sort of men I doe not now deale I aske whether these converted persons may nor possibly come together or assemble themselves in the name of Jesus may they not upon his command and in Expectation of the accomplishment of his promise so come together with Resolution to doe his will and to exhort one another thereto Zech. 3. 10. Mal. 3. 10. Truly I believe they may in what part of the world soever their lot is fallen Here lye all the difficulties whether being come together in the name of Christ they may doe what he hath commanded them or no whether they may exhort and stirre up one another to doe the will of Christ Most certain it is that Christ will give them his presence therewithall his Authority for the performance of any duty that he requireth at their hands Were not men angry troubled and disappointed there would be little difficulty in this businesse But of this elsewhere 3. Upon this supposition that particular Churches are Institutions of Jesus Christ which is granted by all with whom I have to doe I proceed to make enquiry into their Vnion and Communion that so we may know wherein the bonds of them doe consist 1. There is a double foundation fountain or cause of the Vnion of such a Church the one externall procuring commanding the other internall inciting directing assisting The first is the Institution of Jesus Christ before mentioned requiring Peace and Order Vnion Consent and Agreement in and among all the members of such a Church all to be regulated ordered and bounded by the Rules Laws Prescripts which from him they have received for their walking in those Societies The Latter is that Love without dissimulation which alwaies is or which alwaies ought to be between all the members of such a Church exerting it selfe in their respective duties one towards another in that holy combination whereunto they are called and enter'd for the Worship of God whether they are those which lye in the levell of the equality of their common interest of being Church-members or those which are required of them in the severall differences whereby on any account whatever they are distinguished one from another
and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null