Church not only a governing head to give it Rules and Lawes but as it were a Naturall head unto the body which is influenced by him with a new spirituall life which Bellarmine professeth against as any requisite condition to the members of the Catholick Church which he pleadeth for In that same which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church which assertion is exactly paralell to that of 2 Tim. 2. 10. Therefore I endure all things for the Elects sake that they may obtaine Salvation so that the Elect and the Church are the same persons under severall considerations and therefore even a particular Church on the account of its participation of the nature of the Catholick is called Elect 1 Pet. 5. 13. and so the Church Mat. 16. 18. is expounded by our Saviour himselfe Mat. 22. 24. But to prove at large by a multiplication of Arguments and testimonies that the Catholick Church or Mysticall body of Christ consists of the whole number of the Elect as Redeemed Justifyed Sanctifyed Called Believing and yeilding obedience to Christ throughout the world I speake of it as Militant in any one Age and of them only were as needlessly actum agere as a man can well devise It is done already and that to the purpose uncontroulably terque quaterque And the substance of the doctrine is delivered by Aquinas himselfe p. 3. Q. 8. A. 3. In briefe the summe of the inquiry upon this head is concerning the matter of that Church concerning which such glorious things are spoken in Scripture namely that it is the Spouse the Wife the Bride the Sister the only one of Christ his Dâ—ve undefiled his Temple Elect Redeemed his Sione his Body his new Jerusalem concerning which inquiry the Reader knowes where he may abundanly find satisfaction That the asserting the Catholick Church in this sence is no new Apprehension is known to them who have at all looked backward to what was past before us Omnibus consideratis saith Austin puto me non temere dicere alios ita esse in domo dei ut ipsâ— etiam sint eadem domus Dei quae dicitur aedificari supra petram quae unica columba appellatur quae sponsa pulchra sine macula ruga hortus conclusus fons signatus patens aquae vivae paradisus cum fructu pomorum alios autem ita constat esse in domo ut non pertineant ad compagem domus Sed sicut esse palea dicitur in frumentis de Bapt. lib. 1. cap. 51. who is herein followed by not a few of the Papists hence saith Biel. accipitur etiam Ecclesia pro tota multitudine praedestinatorum in Canon Miss Lec 22. In what sence this Church is invisible was before declared Men elected redeemed justifyed as such are not visible for that which makes them so is not But this hinders not but that they may be so upon other Consideration sometimes to more sometimes to fewer yea they are so alwayes to some Those that are may be seen and when we say they are visible we do not intend that they are actually seen by any that we know but that they may be so Bellarmine gives us a description of this Catholick Church as the name hath of late been used at the pleasure of men and wrested to serve every designe that was needfull to be carryed on to the interest which he was to contend for but in it self perfectly ridiculous He tells us out of Austine that the Church is a living Body wherein is a body and a soule thence saith he the soule is the internall graces of the spirit Faith Hope and Love the body is the externall profession of Faith some are of the soul and body perfectly united to Christ by faith and the profession of it some are of the soule that are not of the body as the Catechumeni which are not as yet admitted to be members of the visible Church but yet are true believers Some saith he are of the body that are not of the soul who having no true grace yet out of hope or temporall feare doe make profession of the faith and these are like the haire nailes and ill humours in an humane body Now saith Bellarmine our definition of a Church comprizeth only this last sort whilst they are under the head the Pope which is all one as if he had defined a man to be a dead creature composed of haire nailes and ill humours under an hat but of the Church in this sence so farre It remaineth then that we enquire what is the Vnion which the Church in this sense hath from the wisdome of its head Jesus Christ That it is one that hath an union with its head and in it selfe is not questioned It is one sheepfold one Body one spouse of Christ his only one as unto him and that it might have onenesse in it selfe with all the fruits of it our Saviour praies Joh. 17. 19 20 21 22 23. the whole of it is described Eph. 4. 15 16. may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body to the edifying it selfe in love And of the same importance is that of the same Apostle Col 2. 19. not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now in the union of the Church in every sense there is considerable both the formalis ratio of it whence it is what it is and the way and meanes whereby it exerts it selfe and is usefull and active in communion The first in the Church as now stated consists in its joynt holding the head and growing up into him by vertue of the communication of supplies unto it therefrom for that end purpose That which is the formall Reason and cause of the Union of the members with the Head is the formall Reason and Cause of the Union of the members with themselves The Originall Vnion of the members is in and with the Head and by the same have they union with themselves as one body Now the inhabitation of the same Spirit in him and them is that which makes Christ Personall and his Church to be one Christ mysticall 1 Cor. 12. 12. Peter tells us that we are by the promises made partakers of the Divine Nature 2 Pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have communion with it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent Now it is in the person of the Spirit whereof we are by the promise made partakers he is the Spirit of promise Eph. 1. 13. promised by God to Christ Act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
thus related In quem alium crediderunt Gentes universae nisi in ipsum qui jam venit Cui enim alii Gentes crediderunt Parthi Medi Elamitae qui habitant Mesopotamiam Armeniam Phrygiam immorantes Aegyptum regionem Africae quae est trans Cyrenem Romani incolae tunt in Hierusalem Iudei Gentes caeterae ut jam Getulonum varietates Maurorum nulli fines Hispanarum omnes termini Galliarum diversae Nationes Britanorum inaccessa loca Romanis Christo vero subdita Sarmatarum Dacorum Germanorum Seytharum abditarum multarum Gentium Provinciarum Insâ—larum multarum nobis ignotarum quae enumerare non possumus in quibus omnibus locis Christi nomen qui jam venit regnaâ— ad Iudaeos Some have sayd and doe yet say that the Church in this sence is a Visible Organicall Politicall body That its visible is confessed both its matter and farme bespeakes visibility as an unseparable Adjunct of its subsisting That it is a body also in the generall sence wherein that word is used or a society of men embodyed by the profession of the same Faith is also granted Organicall in this businesse is an ambiguous terme The use of it is plainly Metaphoricall taken from the members instruments and Organs of a naturall body Because Paul hath said that in one body there are many members as eyes feet hands yet the body is but one so is the Church It hath been usually said that the Church is an Organicall body What Church Paul speakes of in that place is not evident but what he alludes unto is The difference he speaks of in the individuall persons of the Church is not in respect of Office Power and Authority but gifts or graces and usefullnesse on that account such an Organical body we confesse the Church Catholick visible to be in it are persons indued with varietie of gifts and graces for the benefit and ornament of the whole An Organicall Politicall body is a thing of another nature a Politick body or Common-wealth is a Society of a certain portion of mankind united under some forme of Rule or government whose supreame and subordinate administration is committed to severall persons according to the Tenor of such Laws and Customes as that Society hath or doth consent unto This also is said to be Organicall on a Metaphoricall account because the Officers and Members that are in it and over it hold proportion to the more noble parts of the body Kings are said to be Heads Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the constitution of such a Common-wealth distâ—â—ctly as such it is required that the whole hath the same Laws but not that only Two Nations most distinct and different on the account of other ends and interests may yet have the same individuall Laws and customes for the distribution of Justice and preservation of peace among themselves An entire forme of Regiment and government peculiar thereunto is required for the constitution of a distinct Politicall Body In this sence we denie the Church whereof we speake to be an Organicall Politicall Body as not having indeed any of the requisites thereunto Not one Law of Order the same individuall Morall Law or Law for Morall duties it hath but a Law given to the whole as such for Order Polity Rule it hath not All the members of it are obliged to the same Law of Order and Polity in their severall Societies But the whole as such hath no such Law it hath no such head or Governour as such Nor will it suffice to say that Christ is its head for if as a visible Politicall body â—t hath a Politicall Head that Head also must be visible The Commonweal of the Jews was a Politicall body of this God was the Head and King hence their Historian saith their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they would choose a King God said they rejected him who was their politicall Head to whom a sickle was paid yearly as Tribute called the sickle of the Sanctuary Now they rejected him not by asking a King simply but a King after the manner of the Nations yet that it might be a visible Politicall Body it required a visible supreame Magistrate to the wholeâ—… which when there was none all Polity was dissolved amongst them Judg. 21. Christ is the head of every particular Church its Lawgiver and Ruler but yet to make a Church a visible Organicall Politicall Body it 's required that it hath visible Governours Rulers and of the whole Nor can it be said that it is a Politicall body that hath a supreame Government Order in it as it is made up and Constituted of particular Churches and that in the Representatives convened doth the supream visible power of it consist for such a Convention in the judgement of all ought to be Extraordinary only in ours is utterly impossible and de facto was not among the Churches for 300 years yea never besides the visible Catholick Church is not made up of particular Churches as such for if so then no man can be member of it but by vertue of his being a Member of some visible Church which is false profession of the Truth as before stated is the formall Reason and Cause of any Persons Relation to the Church visible which he hath thereby whether he belong to any particular Church or no. Let it be evidenced that the Universall Church whereof we speake hath any Law or Rule of Order and Government as such given unto it or that it is in possibility as such to put any such Law or Rule into execution that it hath any homogeneous Ruler or Rulers that have the care of the Administration of the Rule and Government of the whole as such committed to him or them by Jesus Christ that as it hath the same common spirituall and known Orders and Interests and the same Specificall Ecclesiasticall Rule given to all its Members so it hath the same Politicall interest Order and Conversation as such or that it hath any one cause constitutive of a Politicall Body whereby it is such or hath at all the forme of an Instituted Church or is capable of any such forme and they that doe so shall be farther attended to CHAP. VI. Romanists charge of Schisme on the account of separation from the Church Catholick proposed to consideration The importance of this plea on both sides The summe of their charge The Church of Rome not the Church Catholick Not a Church in any sence Of Antichrist in the Temple The Catholick Church how intrusted with interpretation of Scripture Of intepretation of Scripture by Tradition The interest of the Romane Church herein discharged All necessary truths believed by Protestants No contrary principle by them manifested Profane persons no members of the Church Catholick Of the late Romane Proselyts Of the Donatists Their businesse reported and case stated The Present
forbearance in the latitude of it as prescribed to us by Christ and it will evidently beare no proportion thereunto So that such differences though arising on reall miscarriages and faults of some because they might otherwise be handled and healed and ought to be so cannot be persisted in without the contempt of the immediate Authority of Jesus Christ If it were considered that he standeth in the Congregation of God Ps 82. 1. That he dwells in the Church in glory as in Sinai in the Holy place Ps 68. 17 18. walking in the mid'st of the Candlesticks Rev. 1. 13. with his eyes upon us as a flame of fire v. 14 his presence and Authority would perhaps be more prevalent with some then they seem to be Againe His wisdome whereby he hath ordered all things in his Church on set purpose that Schisme and divisions may be prevented is no lesse despised Christ who is the Wisdome of the Father 1 Cor. 1. 24. The stone on which are seaven eyes Zech 3. 9. upon whose shoulders the government is laid Is 9. 6 7. hath in his infinite wisdome so ordered all the Officers Orders Gifts Administrations of and in his Church as that this evill might take no place To manifest this is the designe of the Holy Ghost Rom. 12 3 4 5 6 7 8 9 1. Cor. 12. Eph. 4. 8 9 10 11 12 13 14. The consideration in particular of this Wisdome of Christ suiting the Officers of his Church in respect of the places they hold of the Authority wherewith from him they are invested the way whereby they are entered into their Function distributing the Gifts of his Spirit in marveilous variety unto severall kinds of usefulnesse and such distance and dissimilitude in the particular members as in a due correspondencie and proportion give comelinesse and beauty to the whole disposing of the order of his worship and sundry ordinances in especiall to be expressive of the highest Love and Vnion pointing all of them against such causelesse divisions might be of use were that my present intendment The Grace and Goodnesse of Christ whence he hath promised to give us one heart and one way to leave us peace such as the World cannot give with innumerable others of the like importance are disregarded thereby So also is his prayer for us with what Affection and Zeale did he powre out his soule to his Father for our union in love That seems to be the thing his heart was chiefely fixed on when he was leaving this World Joh. 17. what weight he layes thereon how thereby we may be known to be his Disciples and the World be convinced that he was sent of God is there also manifested How farre the exercise of Love and Charity is obstructed by it hath been declared The consideration of the Nature Excellency Property Effects Usefulnesse of this Grace in all the Saints in all their ways its especiall designation by our Lord and Master to be the bond of union and perfection in the way and Order instituted for the comely celebration of the Ordinances of the Gospell will adde weight to this aggravation It s constant growing to farther evill in some to Apostacy it selfe its usuall and certaine ending in strife variance debate evill surmisings wrath confusion disturbances publick and private are also to be laid all at its doore What farther of this nature and kind may be added as much may be added to evince the heinousnesseâ— of this sinne of Schisme I shall willingly subscribe unto so that I shall not trouble the Reader in abounding in what on all hands is confessed It is incumbent upon him who would have me to goe farther in the description of this evill then as formerly stated to evince from Scripture another notion of the name or thing then that given which when he hath done he shall not find me refractory In the meane time I shall both consider what may be objected against that which hath been delivered and also discusse the present state of our divisions on the usuall principles and common acception of Schisme if first I may have leave to make some few inferences or deductions from what hath already been spoken and as I hope evinced On supposition that the Church of Rome is a Church of Christ it will appeare to be the most Schismaticall Church in the World I say or supposition that it is a Church and that there is such a thing as a Schismaticall Church as perhaps a Church may from its intestine differences be so not unfitly denominated that is the state and condition thereof The Pope is the head of their Church severall nations of Europe are members of it Have we not seen that head taking his flesh in his teeth tearing his body and his limbs to pieces Have some of them thought on any thing else but arise Peter kill and eate all their dayes Have we not seen this goodly head in disputes about Peters Patrimony and his own Jurisdiction wage warre fight and shed blood the blood of his own members Must we believe Armies raised and battailes fought Townes fired all in pure love and perfect Church order not to mention their old altare contra altare Anti-Popes Anti-Councells look all over their Church on their Potentates Bishops Friars there is no end of their variances What do the Chiefest choisest pillars eldest sonnes and I know not what of their Church at this day doe they not kill destroy and ruine each other as they are able let them not say these are the divisions of the Nations that are in their Church not of the Church for all these Nations on their hypothesis are members of that one Church And that Church which hath no meanes to prevent its members from designed resolved on and continued murthering one of another nor can remove them from its society shall never have me in its communion as being bloudily Schismaticall Noâ— is there any necessity that men should forgoe the respective civill interests by being members of one Church Prejudicate apprehensions of the nature of a Church and its Authority lye at the bottome of that difficulty Christ hath ordained no Church that enwraps such interests as on the account whereof the members of it may murther one another Whatever then they pretend of Vnity and however they make it a note of the true Church as it is a property of it that which is like it amongst them is made up of these two ingredients subjection to the Pope either for feare of their lives or advantage to their livelyhood and a conspiracy for the destruction and suppression of them that oppose their interests wherein they agree like those who maintained Hierusalem in its last Siege by Titus they all consented to oppose the Romans and yet fought out all other things among themselves That they are not so openly clamorous about the differences at present as in former Ages is meerely from the pressure of Protestants round about them
the Church-Catholick visible 3. For a particular Church of some place wherein the instituted worship of God in Christ is celebrated according to his minde From the Rise nature of the things themselves doth this distinction of the signification of the word Church arise for whereas the Church is a society of men called out of the world It is evident there is mention of a twofold call in Scripture one effectuall according to the purpose of God Rom. 8. 28. the other only externall The Church must be distinguished according to its answer and obedience to these calls which gives us the two first states and considerations of it And this is confessed by the ordinary glosse ad Rom. 8. Vocatio exterior fit per Praedicatores est communis bonorum malorum interior vero tantum est Electorum And whereas there are Lawes and externall rules for joynt communion given to them that are called which is confessed the necessity of Churches in the last acceptation wherein obedience can alone be yeilded to those Laws is thereby established In the first sence the Church hath as such the properties of perpetuity invisibility infallibility as to all necessary meanes of Salvation attending of it not as notes whereby it may be known either in the whole or any considerable part of it but as certaine Adjuncts of its nature and existence Neither are there any signes of lesse or more certainty whereby the whole may be discerned or known as such though there are of the Individualls whereof it doth consist In the second the Church hath perpetuity visibility infallibility as qualifyed above in a secondary sence namely not as such not as visible and confessing but as comprizing the individualls whereof the Catholick Church doth consist For all that truely believe professe though all that professe doe not truely believe Whether Christ hath had alwayes a Church in the last sence and Acceptation of the word in the world is a most needlesse enquiry nor are we concerned in it any farther then in other matters of fact that are recorded in story though I am apt to believe that although very many in all Ages kept up their station in Relation to the Church in the two former acceptations yet there was in some of them scarce any visible Society of worshippers so far answering the institution of Christ as to render them fit to be owned and joyned withall as a visible particular Church of Christ but yet though the notions of men were generally corrupt the practice of all professours throughout the world whereof so little is recorded at least of them that did best is not rashly to be determined of Nor can our Judgement be censured in this by them who think that when Christ lay in the Grave there was no Believer left but his Mother and that the Church was preserved in that one person So was Bernard minded Tractat. de pass Dom. ego sum vitis sâ—la per illud triste sabbathum stetit in fide salvata fuit Ecclesia in ipsa sola Of the same minde is Marsilius in Sent. Quaest 20. Art 3. as are also others of that sort of men see Bannes in 2. 2. Thom. Quaest. 1. Art 10. I no way doubt of the perpetuall existence of innumerable Believers in every age and such as made the profession that is absolutely necessary to salvation one way or other though I question a regular association of men for the celebration of instituted worship according to the mind of Christ The 7000 in Israel in the dayes of Elijah were members of the Church of God and yet did not constitute a Church state among the ten Tribes But these things must be farther spoken to I cannot but by the way reminde a learned Person with whom I have formerly occasionally had some debate in print about Episcopacy and the state of the first Churches of a mistake of his which he might have prevented with a little enquiry into the judgement of them whom he undertook to confute at a venture I having said that there was not any ordinary Church Officer instituted in the first times relating to more Churches in his Office or to any other Church then a single particular Congregation He replyes that this is the very same which his memory suggested to him out of the Saints Beliefe printed 12 or 14 yeares since where instead of that Article of the Apostolick Symbole the holy Catholick Church this very Hypothesis was substituted If he really believed that in professing I owned no instituted Church with Officers of one denomination in Scripture beyond a single sence v. 24. saith the Apostle I fill up that Congregation I renounced the Catholick Church or was any way necessitated so to doe I suppose he may by what hath now been expressed be rectifyed in his Apprehension If he was willing only to make use of the advantage wherewith he supposed himselfe accommodated by that expression to presse the perswasion owned in the minds of ignorant men who could not but startle at the noyse of denying the Catholick Church it may passe at the same rate that most of the reports in such discourses are to be allowed at But to proceed In the first sence the word is used Mat. 16. 28. upon this rock will I build my Church and the gates of Hell shall not prevaile against it this is the Church of the Elect redeemed justifyed sanctifyed ones that are so built on Christ and these only and all these are interested in the promise made to the Church as such in any sence but is peculiarly made therein to every one that is truely properly a part member of that Church Who and who only are interested in that promise Christ himselfe declares Joh. 6. 40. Joh. 10 28 29. Joh. 17. 20 24. they that will apply this to the Church in any other sence must know that it is incumbent on them to establish the promise made to it unto every one that is a true member of the Church in that sence which whatever be the sence of the promise I suppose they will find difficult worke of Eph. 5. 25 26 27. Christ loved the Church and gave himselfe for it that he might sanctify and cleanse it with the washing of water by the word that he might present it to himselfe a Glorious Church not having spot or wrinkle or any such thing He speakes only of those whom Christ loved antecedently to his dying for them whereof his love to them was the cause who they are is manifest Joh. 10. 15. Joh. 17. 17. And those on whom by his death he accomplished the effects mentioned of washing cleansing and sanctifying bringing them into the Condition promised to the bride the Lambs wife Rev. 19. 8. which is the new Jerusalem Rev. 21. 2. of elected saved ones v. 27. Col. 1. 18. containes an expression of the same light and evidence Christ is the head of the body the
and by him to us Joh. 14. 16. being of old the great promise of the Covenant Is 59. 21. Ezek. 11. 17. cap. 26. 36. Now in the participation of the Divine nature consists the Vnion of the Saints with Christ Ioh. 6. 5. our Saviour tells us that it arises from eating his flesh and drinking his Blood he that eateth my flesh and drinketh my blood dwelleth in me and I in him This he expounds v. 63. it is the spirit that quickneth the flesh profiteth not By the quickning Spirit inhabitation in Christ and Christ in it is intended And the same he manifests in his prayer that his Church may be one in the Father and the Sonne as the Father is in him and he in the Father Ioh. 17. 21. for the Spirit being the Love of the Father and of the Son is vinculum Trinitatis and so here of our Union in some resemblance The unity of members in the body naturall with one head is often chosen to set forth the union of the Church 1 Cor. 12. 12. 1 Cor. 11. 3. Eph 5. 23. Col. 1. 19. now every man can tell that union of the head and members whereby they become all one body that and not another is onenesse of soule whereby the whole is animated which makes the body be it lesse or greater to be one body That which answers hereunto in the mysticall body of Christ is the animation of the whole by his spirit as the Apostle fully 1 Cor. 15. 45. The union between husband and wife is also chosen by the Holy Ghost to illustrate the union between Christ and his Church For this cause shall a man forsake his Father and his Mother and cleave to his Wife and they two shall be one flesh this is a great mystery but I speake concerning Christ and his Church Eph. 5. 31 32. The union between man and wife we have Gen. 2. 24. they be no more twaine but one flesh of Christ and his Church that they are one spirit For he that is joyned to the Lord is one Spirit 1 Cor. 6. 17. See also another similitude of the same importance Ioh. 15. 5. Rom. 11. 16 17. This I say is the fountain radicall union of the Church Catholick in its selfe with its head and formall reason of it Hence flowes a double consequentiall Vnion that it hath also 1. Of Faith All men united to Christ by the inhabitation of the same Spirit in him and them are by it from and according to the word taught of God Is 54. 13. Ioh. 6. 45. so taught every one of them as to come to Christ v. 46. that is by bilieving by faith They are so taught of God as that they shall certainly have that measure of knowledge and faith which is needfull to bring them to Christ and to God by him And this they have by the unction or Spirit which they have received 1 Ioh. 2. 21 27. accompaning the Word by vertue of Gods Covenant with them Is 59. 29. And hereby are all the members of the Church Catholick however divided in their visible profession by any differences among themselves or differenced by the severall measures of gifts and graces they have received brought to the perfection aymed at to the unity of the Faith to the acknowledgement of the Son of God to a perfect man to the measure of the stature of the fulnesse of Christ Eph. 4. 13. Nor was this hidden from some of the Papists themselves Ecclesia sancta corpus est Christi una spiritu vivificata unita fide una sanctificata saith Hugo de Victore de sacram lib. 2. as he had said before in the former Cap. sicut scriptum est qui non habet Spiritum Christi hic non est ejus qui non habet Spiritum Christi non est membrum Christi in corpore uno Spiritus unus nihil in corpore mortuum nihil extra corpus vivum See to the same purpose Enchirid. Concil Colon in Symbol With peculiar reference to the members themselves there is another necessary consequence of the union mentioned and that is the mutuall love of all those united in the head as before towards one another and of every one towards the whole as so united in the head Christ Jesus There is an increase made of the body to the edifying it selfe in love Eph. 4. 16. And so it becomes the bond of perfectnesse to this body of Christ I cannot say that the members or parts of this Church have their union in themselves by Love because they have that with and in Christ whereby they are one in themselves Ioh. 17. 21 23. they are one in God even in Christ where their life is hid Col. 3. 3. but it is the next and immediate principle of that communion which they severally have one with another and the whole body in and with it selfe I say then that the communion which the Catholick Church the mysticall body of Christ hath with and in it selfe springing from the union which it hath in and with Christ and in it selfe thereby consists in love exerting it selfe in inexpressible variety according to the present state of the whole its relation to Christ to Saints and Angells with the conditions and occasions of the members of it respectively 1 Cor. 12. 26 27. What hath been spoken concerning the union and communion of this Church will not I suppose meet with any contradiction Granting that there is such a Church as that we speake of Coetus praedestinatorum credentium the Papists themselves will grant that Christ alone is its head and that its union ariseth from its subjection to him and dependance on him Their modesty makes them contented with constituting the Pope in the roome of Christ as he is as it were a politicall head for government they have not as yet directly put in their claime to his office as a mysticall Head influencing the body with Life and Motion though by their figment of the Sacraments communicating grace ex opere operato and investing the originall power of dispencing them in the Pope only they have contended faire for it But if any one can informe me of any other union or communion of the Church described as above then these laid downe I shall willingly attend unto his instructions In the mean time to carry on the present discourse unto that which is aimed at it is manifest that the breach of this union must consist in these two things 1. First the casting out expelling and looseing that spirit which abiding in us gives us this union 2. The losse of that love which thence flowes into the body of Christ and believers as parts and members thereof This being the state of the Church under the first consideration of it certainly it would be an extravagancy scarcely to be parallel'd for any one to affirme a breach of this union as such to be Schisme under that notion of it which we
the Gospell and communion thereof CHAP. V. Of the Catholick Church visible Of the Nature thereof In what sense the Vniversality of Professors is called a Church Amiraldus his Judgement in this businesse The Vnion of the Church in this sense wherein it consists Not the same with the Vnion of the Church Catholick Nor that of a particular instituted Church Not in relation to any one officer or more in subordination to one another Such a subordination not proveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod Of generall Councells Vnion of the Church visible not in a generall Councell The true Vnity of the Vniversality of professors asserted Things necessary to this union Story of a Martyr at Bagdat The Apostacy of Churches from the unity of the Faith Testimony of Hegesippus Vindicated Papall Apostacy Protestants not guilty of the breach of this Vnity The Catholick Church in the sence insisted on granted by the Ancients Not a Politicall body THe Second generall notion of the Church as it is usually taken signifies the Vniversality of men professing the Doctrine of the Gospell and obedience to God in Christ according to it throughout the World This is that which is commonly called the visible Catholick Church which now together with the union which it hath in its selfe and how that Unity is broken falls under consideration That all Professors of the Gospell throughout the World called to the knowledge of Christ by the Word doe make up and constitute his visible Kingdome by their professed subjection to him and so may be called his Church I grant That they are precisely so called in Scripture is not unquestionable What relation it stands in to all particular Churches whether as a Genus to its Species or as a Totum to its parts hath lately by many been discussed I must crave leave to deny that it is capable of filling up or of being included in any of these denominations and Relations The Vniversall Church we are speaking of is not a thing that hath as such a specificative forme from which it should be called an Vniversall Church as a particular hath for its ground of being so called It s but a collection of all that are duely called Christians in respect of their profession nor are the severall particular Churches of Christ in the world so parts and members of any Catholick Church as that it should be constituted or made up by them and of them for the order and purpose of an instituted Church that is the cellebration of the worship of God and Institutions of Jesus Christ according to the Gospell which to assert were to overthow a remarkable difference between the oeconomy of the Old Testament the New Nor do I think that particular Congregations doe stand unto it in the Relation of Species unto a Genus in which the whole nature of it should be preserved and comprized which would deprive every one of membership in this Vniversall Church which is not joyned actually to some particular Church or Congregation then which nothing can be more devoid of truth To debate the thing in particular is not my present intention nor is needfull to the purpose in hand The summe is the Vniversall Church is not so called upon the same account that a particular Church is so called The formal Reason constituting a particular Church to be a particular Church is that those of whom it doth consist doe joyne together according to the minde of Christ in the excercise of the same numericall Ordinances for his worship And in this sence the Vniversal Church cannot be said to be a Church as though it had such a particular forme of its own which that it hath or should have is not only false but impossible But it is so called because all Christians throughout the world excepting some individuall persons providentially excluded do upon the enjoyment of the same preaching of the word the same Sacraments administred in specie profes one common faith and hope but to the joynt performance of any exercise of Religion that they should heaâ—e one Sermon together or partake of one Sacrament or have one Officer for their Rule and Government is ridiculous to imagine nor doe any professe to think so as to any of the particulars mentioned but those only who have profit by the fable As to the description of this Church I shall acquiesce in that lately given of it by a very learned Man Saith he Ecclesia Vniversalis est communio seu societas omnium coetuum I had rather he had said and he had done it more agreeable to principles by himselfe laid down omnium Fidem Christianam profitentium sive illi ad Ecclesias aliquas particulares pertineant sive non pertineant qui Religionem Christianam profitentur consistens in eo quod tametâ—â— neque exercitia pietatis uno numero frequentent neque Sacramenta eadem numero participent neque uno eodemque omnino ordine regantur gubernentur unum tamen corpus in eo constituunt quôd eundem Christum Servatorem habere se profitentur uno in Evangelio propositum iisdem promissionibus comprehensum quas obsignant confirmant Sacramenta ex eadem institutione pendentia Amyrald Thes de Eccles nom defin The. 29. There being then in the World a great multitude which no man can number of all Nations Kindreds people and languages professing the doctrine of the Gospell not tied to mountaines or hills Joh. 4. but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 2. 1 Tim. 2. 8. Let us consider what union there is amongst them as such wrapping them all in the bond thereof by the will and appointment of Jesus Christ and wherein the breach of that union doth consist and how any man is or may be guilty thereof I suppose this will be granted That only Elect believers belong to the Church in this sense considered is a Chimaera feigned in the braines of the Romanists and fastened on the Reformed Divines I wholly assent to Austins dispute on this head against the Donatists and the whole entanglement that hath been about this matter hath arisen from obstinacy in the Papists in not receiving the Catholick Church in the sense mentioned before which to doe they know would be injurious to their interest This Church being visible and professing and being now considered under that constituting difference that the union of it cannot be the same with that of the Catholick Church before mentioned it is cleare from hence that multitudes of men belong unto it who have not the Relation mentioned before to Christ and his body which is required in all comprehended in that union seeing many are called but few are chosen Nor can it consist in a joynt Assembly either ordinary or extraordinary for the celebration of the Ordinances of the Gospell or any one of them as was the case of the Church of the Jewes which met at set times in one place
have found out new ways of justifying our separation from Rome on principles of limiting the Jurisdiction of the Bishop of Rome to a peculiar Patriarchat and granting a power to Kings or Nations to erect a Patriarchate or Metropolitan within their own Territories and the like the Protestant cause is not concerned in their Plea the whole of it on both hands being forraigne to the Scripture relating mostly to humane constitutions wherein they may have liberty to exercise their Witts and Abilities Not receding from what hath by others solidly been pleaded on the Answers above mentioned in answer to the principles I have hitherto evinced I shall proceed to give my account of the Argument proposed That we mistake not I only premise that I take Schisme in this Argument in the notion and sense of the Scripture precisely wherein alone it will reach the Consciences and bear the weight of inferring damnation from it 1. Then I wholly deny the Major Prop. as utterly false in what sense soever that expression True Church of Christ is taken Take it for the Catholick Church of Christ I deny that any one who is once a true member of it can utterly forsake its communion no living member of that body of Christ can perish and on supposition it could doe so it would be madnesse to call that crime Schisme nor is this a meer deniall of the Assertion but such as is attended with an invincible Truth for its maintenance Take it for the generall visible Church of Christ the voluntary forsaking of its communion which consists in the profession of the same faith is not Schisme but Apostacy and the thing it selfe is to be removed from the question in hand And as for Apostates from the faith of the Gospell we question not their damnation it sleepeth not who ever call'd a Christian that turned Jew or Mahumetan a Schismatick Take it for a particular Church of Christ I deny 1. That Separation from a particular Church as such as meerly separation is Schisme or ought to be so esteemed though perhaps such separation may proceed from Schisme and be also attended with other evills 2. That however separation upon jusâ— cause and ground from any Church is no Schisme This is granted by all Persons living Schisme is causelesse say all men however concerned And herein is a truth uncontroulable Separation upon just cause is a duty and therefore cannot be Schisme which is alwayes a sinne Now there are 500 things in the Church of Rome whereof every one grafted as they are there into the stock principle of imposition on the practice and confession of men is a sufficient cause of separation from any particular Church in the world yea from all of them one after another should they all consent unto the same thing impose it in the same manner if therebe any Truth in that Maxime It is better to obey God then man 2 I wholy deny the Minor Proposition also if spoken in reference to the Church of Rome Though I willingly acknowledge our separation to be voluntary from them no more being done then I would doe over againe this day God assisting me were I called unto it But separation in the sense contended about must be from some sâ—ate and condition of Christs Institution from communion with a Church which we held by his appointment otherwise it will not be pleaded that it is a Schisme at least not in a Gospell sense Now though our Forefathers in the faith we professe lived in sub ection to the Pope of Rome or his subordinate engines yet they were not so subject to them in any way or state instituted by Christ so that the relinquishment of that State can possibly be no such separation as to be termed Schisme For I wholy deny that the Papacy exercising its power in its supreame and subordinate Officers which with them is their Church is a Church at all of Christs appointment or any such thing And when they prove it is so I will be of it So that when our Forefathers withdrew their neck from his Tyrannicall yoke and forsook the practice of his abominations in the worship of God they forsook no Church of Christs institution they relinquished no communion of Christs appointment A man may possibly forsake Babylon and yet not forsake Sion For the Aggravations of the sinne of Schisme from some Ancient Writerâ— Austin and Optatus men interested in the contests about it Leo and Innocent gaining by the notion of it then growing in the World Thomas Aquinas and such vassalls of the Papacy we are not concerned in them what the Lord speaks of it that we judge concerning it It is true of the Catholicâ— Church alwaies that out of it no salvation it being the Society of them that shall be saved and of the visible Church in generall in some sense and cases Seeing with the heart man believeth to Righteousnesse and with the mouth confession is made unto Salvation But of a particular Church in no sense unlesse that of contempt of a known duty and to imagine Peter to speak of any such thing is a fancy The consequence of this devesting the Roman Synogogue of the priviledges of a true Church in any sense arising in the thoughts of some to a denyall of that ministry which we have at this day in England must by the way a little be considered For my part be it spoken without offence If any man hath nothing to plead for his ministry but meerly that successive Ordination which he hath received through the Church of Rome I cannot see a stable bottome of owning him so to be I do not say if he will plead nothing â—lse but if he hath nothing else to plead He may have that which indeed constitutes him a Minister though he will not ownâ— that so it doth Nor doth it come here into enquiry whether there were not a true Ministry in some all along under the Papacy distinct from it as were the thousands in Israell in the days of Elijah when in the ten Tribes as to the publick worship there was no true Ministry at all Nor is it said that any have their Ministry from Rome aâ— though the Office which is an Ordinance of Christ was instituted by Antichrist But the question is whether this be a sufficient and good basis and foundation of any mans interest in the office of the Ministry that he hath received Ordination in a succession through the administration of not the woman flying into the Wildernesse under the persecution of Antichrist not of the two witnesses prophesying all along under the Roman Apostacy not from them to whom we succeed in doctrine as the Waldenses but the Beast it selfe the persecuting Church of Rome the Pope and his adherents who were certainly Administrators of the Ordination pleaded for So that in doctrine we should succeed the persecuted Woman and in Office the perseâ—uting Beast I shall not plead this at
This being the next posture of that word from whence it immediately slips into its Ecclesiasticall use expressing a thing morall or spirituall there may some light be given into its importance when so appropriated from its constant use in this state and condition to denote differences of mind and judgement with troubles ensuing thereon amongst men met in some one Assembly about the compassing of a common end and designe In the sence contended about it is used only by Paul in his first Epistle to the Corinthians and therein frequently cap. 1. 10. I exhort you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be no Schismes amongst you cap. 11. 18. when you meet in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there be Schismes amongst you cap. 12. 25. The word is used in reference to the naturall body but with an application to the Ecclesiasticall Other words there are of the same importance which shall also be considered as Rom. 16. 17 18. Of Schisme in any other place or in reference to any other persons but only to this Church of Corinth we heare nothing Here then being the principall foundation if it hath any of that great Fabrick about Schisme which in latter Ages hath been set up it must be duly conâ—â—â—ered that if it be possible we may discover by what secret engines or Artifices the discourses about it which fill the world have been hence deduced being for the most part universally unlike the thing here mentioned or find out that they are built on certaine prejudices and presumptions nothing relating thereto The Church of Corinth was founded by Paul Act. 18. 8 9 10. with him there was Aquila and Priscilla v. 2 18. After his departure Apollos came thither effectually watered what he had planted 1 Ep. cap. 3. 6. It is probable that either Peter had been there also or at least that sundry persons converted by him were come thither for he still mentions Cephas and Apollo with himselfe cap. 1. 12. 3. 22. This Church thus watered and planted came together for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 20. and for the administration of Discipline in particular cap. 5. 4. After a while through the craft of Sathan various evills in Doctrine Conversation and Church-order crept in amongst them For Doctrine besides their mistake about eating things offered to Idols cap. 8. 4. some of them denyed the Resurrection of the Dead cap. 15. 12. In Conversation they had not only the eruption of a scandalous particular sinne amongst them cap. 5. 1. but grievous sinfull miscarriages when they came together about holy Administrations cap. 11. 21. these the Apostle distinctly reproves in them their Church-order as to that Love peace and union of heart and minde wherein they ought to have walked was woefully disturbed with divisions and sidings about their Teachers cap. 1. 12. And not content to make this difference the matter of their debates and disputes from house to house even when they met for publick worship or that which they all met in and for they were divided on that account cap. 11. 18. This was their Schisme the Apostle dehorts them from charges them with and shewes them the evill thereof They had differences amongst themselves about unnecessary things on these they ingaged into disputes and sidings even in their solemne Assemblyes when they came all together for the same worship about which they differed not Probably much vaine jangling alienation of affections exasperation of spirits with a neglect of due offices of love ensued hereupon All this appeares from the entrance the Apostle gives to his Discourse on this subject 1 Epist chap. 1. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you that you all speake the same thing They were of various minds and opinions about their Church affairs which was attended with the confusion of disputings let it not be so saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let there be no schismes among you which consist in such differences and janglings he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that you be perfectly joyned together in the same minde and the same judgment They were joyned together in the same Church order and fellowship but he would have them so also in onenesse of minde and judgement which if they were not though they continued together in their Church-order yet Schismes would be amongst them This was the state of that Church this the frame and carriage of the members of it this the fault and evill whereon the Apostle charges them with Schisme and the guilt thereof The grounds whereon he mannageth his reprose are their common interest in Christ cap. 1. 13 The nothingnesse of the instruments of preaching the Gospell about whom they contended cap. 1. 14. cap. 3. v. 4 5. their Church order instituted by God cap. 12. 13. of which afterward This being as I said the principall seat of all that is taught in the Scripture about Schisme we are herè or hardly at all to learn learne what it is and wherein it doth consist The Arbitrary Definitions of men with their superstructions and inferences upon them we are not concerned in At least I hope I shall have leave from hence to state the true nature of the thing before it be judged necessary to take into consideration what by parity of Reason may be deduced from it In things purely morall and of naturall equity the most generall notion of them is to be the rule whereby all particulars claiming an interest in their nature are to be measured and regulated In things of Institution the particular instituted is first and principally to be regarded How farre the generall reason of it may be excluded is of after consideration And as is the case in respect of duty so it is in respect of the evills that are contrary thereto True and false are indicated tried by the same Rule Here then our foote is to be fixed what compasse may be taken to fetch in things of a like kind will in its proper place follow Observe then 1. That the thing mentioned is entirely in one Church amongst the members of one particular society No mention is there in the least of one Church divided against another or separated from another or others whether all true or some true some false or but pretended Whatever the crime be it lyes wholy within the verge of one Church that â—et together for the worship of God and Administration of the Ordinances of the Gospell And unlesse men will condescend so to state it upon the evidence tendered I shall not hope to prevaile much in the processe of this discourse 2. Here is no mention of any paticular man or any number of mens separation from the Holy Assemblyes of the whole Church or of subduction of themselves from its power nor doth the Apostle lay any such thing to their charge but plainely declares that they continued all in the joynt
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
which they call of Jurisdiction who on that account are Eminenter the Church the union of the whole consisting in a subjection to those Officers according to Rules Orders and Canons of their appointment whereby they are necessitated to state the businesse of Schisme on the rejection of their Power and Authority I shall speak to them afterwards at large For the present I must take leave to say that I look upon the whole of such a fabrick as a product of prudence and necessity I cannot but feare least some mens surmisings may prompt them to say that the evill of Schisme is thus stated in a compliance with that and them which before we blamed and seemes to serve to raise sleight and contemptible thoughts of it so that men need not be shaken though justly charged with it But besides that sufficient testimony which I have to the contrary that will abundantly shelter me from this Accusation by an assurance that I have not the lea◠aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall farther add my apprehension of the greatnesse of the evill of this sinne if I may first be borne with a little in declaring what usuall aggravations of it I do either not understand or else cannot assent unto Those who say it is a renting of the seamelesse coat of Christ in which Metaphoricall expression men have wonderfully pleased themselves seem to have mistaken their ayme and instead of an Aggravation of its evill by that Figure of Speech to have extenuated it A rent of the Body well compacted is not heightned to any ones apprehension in its being called the renting of a seamelesse coat But men may be indulged the use of the most improper and groundlesse expressions so they place no power of Argument in them whilest they find them moving their own and suppose them to have an alike efficacy upon the affections of others I can scarce think that any ever supposed that the coate of Christ was a Type of his Church his Church being cloathed with Him not He with it And therefore with commendation of his Successe who first invented that Allusion I leave it in the possession of them who want better arguments to evince the evill of this sinne It is most usually said to be a sinne against Charity as Heresie is against Faith Heresie is a sinne against Faith if I may so speake both as it is taken for the doctrine of Faith which is to be believed and the assent of the mind whereby we doe believe He that is a Heretick I speake of him in the usuall acception of the word and the sence of them who make this comparison in neither of which I am satisfied rejects the doctrine of faith and denyes all assen◠unto it Indeed he doth the former by doing the latter But is Schisme so a sinne against Charity doth it supplant and root out Love out of the heart is it an affection of the minde attended with an inconsistency therewith I much question it The Apostle tells us that love is the bond of perfection Col. 3. 14. because in the severall and various waies whereby it exerts it self it maintaines and preserves notwithstanding all hinderances and opposition◠that perfect and beautifull order which Christ hath appointed amongst his Saints wherein men by Schisme are kept off and withheld from the performance of any of those offices and duties of love which are usefull or necessary for the preservation of the bond of perfection then is it or may in some sence be said to be a sinne against Love Those who have seemed to aime nearest the apprehension of the true nature of it in these days have described it to be an open breach of Love or Charity That that expression is warily to be understood is evident in the light of this single consideration It is possible for a man to be all and doe all that those were and did whom the Apostle judges for Schismaticks under the power of some violent temptation and yet have his heart full of love to the Saints of the Communion disturbed by him It is thus far then in its own nature a breach of Love in that in such men Love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by Christ in his Church However I shall freely say that the Schoolmens notion of it who insist on this as its nature that it is a sinne against Charity as Heresie is against Faith is fond and becomming them and so will others also shall be pleased to that consider what they intend by Charity Some say It is a Rebellion against the Church that is the Rulers and Officers of the Church I doubt not but that there must be either a neglect in the Church in the performance of its duty or of the Authority of it in so doing wherever there is any Schisme though the discovery of this also have innumerable intanglements attending it But that to refuse the Authority of the Church is to rebell against the Rulers or Guides of it will receive farther light then what it hath done when once a pregnant instance is produced not where the Church signifies the Officers of it but where it doth not signifie the body of the Congregation in contradistinction from them or comprising them therein Adde unto these those who dispute whether Schismaticks doe belong to the Church or no conclude in the Negative seeing according to the discovery already made it is impossible a man should be a Schismatick unlesse he be a Church member Other crimes a man may be guilty of on other accounts of Schisme only in a Church What is the formal reason of any mans Relation to a Church in what sence soever that word is used must be afterwards at large discussed But now this foundation being laid that Schisme is a causelesse difference or division amongst the members of any particular Church that meet together or ought so to do for the worship of God and celebration of the same numericall Ordinances to the disturbance of the order appointed by Jesus Christ contrary to that exercise of love in wisedome and mutuall forbearance which is required of them it will be easy to see wherein the iniquity of it doth consist and upon what consederations its Aggravations doe arise It is evidently a despising of the Authority of Jesus Christ the great soveraigne Lord and head of the Church How often hath he commanded us to forbeare one another to forgive one another to have peace among our selves that we may be known to be his Disciples to beare with them that are in any thing contrary minded to our selves To give light to this consideration let that which at any time is the cause of such hatefull divisions rendred as considerable as the prejudices and most importune Affections of men can represent it to be be brought to the Rule of Love and
and visible of any Church or Churches on the pretension and plea be it true or otherwise that the worship Doctrine discipline instituted by Christ is corrupted among them with which corruption he dares not defile himselfe it is no where in the Scripture called Schisme noâ— is that case particularly exemplified or expressely supposed whereby a judgement may be made of the fact at large but we are left upon the whole matter to the guidance of such generall principles and Rules as are given us for that end and purpose What may regularly on the other hand be deduced from the commands given to turne away from them who have only a forme of Godlinesse 2 Tim. 3. 5. to withdraw from them that walk disorderly 2 Thes 3. 6. not to beare nor endure in communion men of corrupt principles and wicked lives Rev. 2. 14. but positively to separate from an Apostate Church Rev. 18. 4 that in all things we may worship Christ according to his mind and appointment what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like is without the compasse of what I am now treating about Of one particular Church departing from that communion with another or others be it what it will which it ought to hold unlesse in the departing of some of them in some things from the common Faith which is supposed not to relate to Schisme in the Scripture we have no example Diotrephes assuming an Authority over that Church wherein he was placed 3 Joh. 9 10. and for a season hindering the brethren from the performance of the duty incumbent upon them toward the great Apostle and others makes the nearest approach to such a division but yet in such a distance that it is not at all to our purpose in hand When I come to consider that communion that Churches have or ought to have among themselves this will be more fully discussed Neither is this my sence alone that there is no instance of any such separation as that which is the matter of our debate to be found in the Scripture It is confessed by others differing from me in and about Church affaires To leave all ordinary communion in any Church with dislike where opposition or offence offers it selfe is to separate from such a Church in the Scripture sence such separation was not in being in the Apostles time say they Papâ—â—accom p. 55. But how they came to know exactly the sence of the Scripture in about things not mentioned in them I know not As I said before were I unwilling I doe not as yet understand how I may be compelled to carry on the notion of Schisme any farther Nor is there need of adding any thing to demonstrate how little the conscience of a godly man walking peaceably in any particular Church society is concerned in all the clamarous disputes of this Age about it being built on false Hypotheses presumptions and notions no other way considerable but as received by tradition from our Fathers But I shall for the sake of some carry on this Discourse to a fuller issue There is another common notion of Schisme which pleads to an originall from that spoken expressly of it by a parity of reason which tolerable in it selfe hath been and is injuriously applyed and used according as it hath fallen into the hands of men who needed it as an engine to fixe or improve them in the station wherein they are or were wherewith they are pleased Indeed being invented for severall purposes there is nothing more frequent then for men who are scarce able to keep off the force of it from their own heads whilest mannaged against them by them above at the same time vigorously to apply it for the oppression of all under them What is on all hands consented unto as its generall nature I shall freely grant that I might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men prevailing themselves thereon Let then the generall demand be granted that Schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach of Vnion which I shall attend with one reasonable postulatum namely that this union be an union of the appointment of Jesus Christ The consideration then of what or what sort of union in reference to the worship of God according to the Gospell is instituted appointed by Jesus Christ is the proper foundation of what I have farther to offer in this businesse Let the breach of this if you please be accounted Schisme for being an evill I shall not contend by what name or title it be distinguished It is not pleaded that any kind of relinquishment or desertion of any Church or Churches is presently Schisme but only such a separation as breakes the bond of Vnion instituted by Christ Now this union being instituted in the Church according to the various acceptions of that word so is it distinguished Therefore for a discovery of the nature of that which is particularly to be spoken to and also its contrary I must shew 1. The severall considerations of the Church wherein and with which union is to be preserved 2. What that union is and wherein it doth consist which according to the minde of Christ we are to keep and observe with the Church under the severall notions of it respectively 3 And how that union is broken and what is that sinne whereby it is done In handling this triple proposall I desire that it may not be expected that I should much insist on any thing that falls in my way though never so usefull to my end and purpose which hath been already proved and confirmed by others beyond all possibility of controule and such will many if not most of the principles that I proceed upon appeare to be CAP. IV. Severall Acceptations in the Scripture of the name Church Of the Church Catholick properly so called Of the Church visible Perpetuity of particular Churches A mistake rectifyed The nature of the Church Catholick evinced Bellarmine his description of the Church Catholick Vnion of the Church Catholick wherein it consists Vnion by way of consequence Vnity of Faith Of Love The Communion of the Catholick Church in and with itsselfe The breach of the Vnion of the Church Catholick wherein it consisteth Not morally possible Protestants not guilty of it The Papall world out of interest in the Church Catholick As partly profane Miracles no evidence of Holinesse Partly ignorant Selfe Justitiaries Idolatrous Worshippers of the Beast TO begin with the first thing proposed The Church of Christ living in this world as to our present concernment is taken in Scripture three wayes 1. For the Mysticall body of Christ his Elect Redeemed Justifyed and Sanctifyed ones throughout the world commonly called the Church-Catholick-Militant 2. For the Vniversality of men throughout the world called by the preaching of the word visibly professing and yeilding obedience to the Gospell called by some
are enquiring after But because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are or suppose they may be concerned that they may know before hand what is farther incumbent on them if in reference to us they would prevaile themselves of any such notion I here informe them that our perswasion is that this union was never utterly broken by any man taken into it or ever shall be to the end of the World and I suppose they esteeme it vaine to dispute about the Adâ—uncts of that which is denyed to be But yet this perswasion being not common to us with them with whom we have to doe in this matter I shall not farther make use of it as to our present defence That any other union of the Catholick Church as such can possibly be fancyed or imagined by any as to the substance of what hath been pleaded leaving him a plea for the ordinary soâ—ndnes of his Intellectualls is denyed Let us see now then what is our concernment in this discourse unlesse men can prove that we have not the spirit of God that we do not savingly believe in Jesus Christ that we doe not sincerely love all the Saints his whole body and every member of it they cannot disprove our interest in the Catholick Church It is true indeed men that have so great a confidence of their own Abilities and such a contempt of the World as to undertake to dispute them out of conclusions from their naturall sences about their proper Objects in what they see feele and handle and will not be satisfied that they have not proved there is no motion whilst a man walks for a conviction under their eye may probably venture to disprove us in our spirituall sense and experience also and to give us Arguments to perswade us that we have not that communion with Christ which we know we have every day Although I have a very meane perswasion of my own Abilities yet I must needs say I cannot think that any man in the world can convince me that I doe not love Jesus Christ in sincerity because I doe not love the Pope as he is so Spirituall Experience is a security against a more cunning Sophister then any Jesuâ—â—te in the world with whom the Saintâ— of God have to deale all their lives Eph. 6. 12. And doubtlesse through the rich grace of our God helpe will arise to us that we shall never make a Covenant with these men for peace upon conditions for worse then those that Nahash would have exacted on the men of Jabesh Gileadâ— which were but the losse of one eye with an abiding reproach they requiring of us the deprivation of whatsoever we have to see by whether as men or Christians and that with a reproach never to be blotted out But as we daily put our Consciences upon triall as to this thing 1 Cor. 13. 5. and are put unto it by Sathan so are we readie at all times to give an account to our Adversaries of the hope that us in us Let them sift us to the utmost it will be to our advantage Only let them not bring frivolous objections and such as they know are of no weight with us speaking as is their constant manner about the Pope and their Church things utterly forraigne to what we are presently about miserably begging the thing in Question Let them weigh if they are able the true nature of Vnion with Christ of faith in him of Love to the Saints consider them in their proper Causes Adjuncts and Effects with a sprituall eye laying aside their prejudices and intolerable impositions if we are found wanting as to the truth and sincerity of these things if we cannot give some account of our translation from death to life of our implantation into Christ and our participation of the Spirit we must beare our own burthen if otherwise we stand fast on the most noble and best account of Church Vnion what ever and whilest this shield is safe we are lesse â—mxious about the issue of the ensuing contest Whatever may be the apprehensions of other men I am not in this thing sollicitous I speake not of my selfe but assuming for the present the person of one concerning whom these things may be spoken whilest the efficacy of the Gospell accomplisheth in my heart all those divine and mighty effects which are ascribed unto it as peculiarly it workes towards them that believe whilest I know this one thing that whereas I was blind now I see whereas I was a servant of sinne I am now free to righteousnesse at liberty from bondage unto death instead of the fruits of the flesh I find all the fruits of the Spirit brought forth in me to the praise of Gods glorious grace whilest I have an experience of that powerfull work of conversion and being borne againe which I am able to mannage against all the accusations of Satan having peace with God upon justification by faith with the love of God shed abroad in my heart by the Holy Ghost investing me in the priviledges of Adoption I shall not certainly be moved with the disputes of men that would perswade me I doe not belong to the Catholick Church because I doe not follow this or that or any part of men in the world But you will say this you will allow to them also with whom you have to doe that they may be members of the Catholick Church I leave other men to stand or fall to their own Master only as to the Papall multitude on the account of severall inconsistencies between them and the members of this Church I shall place some swords in the way which will reduce their number to an invisible scantling I might content my selfe by affirming at once that upon what hath been spoken I must exclude from the Catholick Church all and every one whom Bellarmine intends to include in it as such namely those who belong to the Church as hairs and ill humours to the body of a man But I adde in particular 1. All wicked and prophane persons of whom the Scripture speakes expressly that they shall not enter into the Kingdome of God are indisputably cut off Whatever they pretend in shew at any time in the outward duties of Devotion they have neither faith in Christ nor love to the Saints and so have part and fellowship neither in the union nor communion of the Catholick Church How great a proportion of that Synogogue whereof we are speaking will be taken off by this sword of their Popes Princes Prelates Clergie Votaries and people and that not by a rule of private surmises but upon the visible issue of their being servants to sin â—aters of God and good men is obvious to all Persons of really so much as reformed lives amongst them are like the berries after the shaking of an Olive tree 1 Cor 6. 7 8
in their own continuance they cannot be so yet in their Authority Lawes and Canons they may I must say that besides the very many Reasons I have to call into question the Power of Lawmaking for the whole Society of Christians in the World in all the Generall Councells that have been or possibly can be on the Earth the dispute about the Title of those Assemblies which pretend to this honour which are to be admitted which excluded are so endlesse the Rules of judging them so darke lubricous and uncertaine framed to the interest of contenders on all hands the Lawes of them which de facto have gone under that Title and Name so innumerable burthensome uncertain and frivolus in a great part so grossely contradictory to one another that I cannot suppose that any man upon second thoughts can abide in such an assertion If any shall I must be bold to declare my affection to the doctrine of the Gospell maintained in some of those Assemblies for some hundreds of years and then to desire him to prove that any Generall Councell since the Apostles fell asleep hath been so convened and mannaged as to be enabled to claime that Authority to it selfe which is or would be due to such an Assembly instituted according to the mind of Christ That it hath been of Advantage to the Truth of the Gospell that Godly Learned men Bishops of Churches have convened and witnessed a good Confession in reference to the Doctrine thereof and declared their abhorrencie of the Errors that are contrary thereunto is confessed That any man or men is are or ever were entrusted by Christ with Authority so to convene them as that thereupon and by vertue thereof they should be invested with a new Authority Power and Jurisdiction at such a convention and thence should take upon them to make Laws and Canons that should be Ecclesiastically binding to any Persons or Churches as theirs is not as yet to meattended with any convincing evidence of Truth And seeing at length it must be spoken I shall doe it with submission to the thoughts of good men that are any way acquainted with these things and in sincerity therein commend my Conscience to God that I doe not know any thing that is extant bearing clearer witnesse to the sad degeneracy of Christian Religion in the profession thereof nor more evidently discovering the efficacy of another Spirit than what was powred out by Christ at his Ascension nor containing more hay and stubble that is to be burned and consumed then the stories of the Acts and Laws of the Councells and Synods that have been in the World 2. But to take them as they are as to that alone wherein the first Councells had any evidence of the presence of the Holy Ghost with them namely in the declaring the doctrine of the Gospell it falls in with that which I shall give in for the bond of union unto the Church in the sense pleaded about 3. Such an Assembly arising cumulative out of particular Churches as it is evident that it doth it cannot first and properly belong to the Church Generall as such but it is only a means of communion between those particular Churches as such of whose representatives I mean vertually for formally the persons convening for many years ceased to be so it doth consist 4. There is nothing more ridiculous then to imagine a Generall Councell that should represent the whole Catholick Church or so much as all the particular Churches that are in the World and let him that iâ— otherwise minded that there hath been such an one or that it is possible there should be such a one prove by instance that such there have been since the Apostles times or by Reason that such may be in the present Age or be justly expected in those that are for to succeed and we will as we are able crowne him for his discovery 5. Indeed I know not how any Councell that hath been in the World these 1300 years and somewhat upwards could be said to represent the Church in any sence or any Churches whatever Their convention as is known hath been alwaies by Imperiall or Papall Authority the persons convened such and only they who as was pretended and pleaded had right of suffrage with all necessary Authority in such conventions from the Order Degree and Office which personally they hold in their severall Churches Indeed a Pope or Bishop sent his Legate or Proxie to Represent or rather personate him his Authority But that any of them were sent or delegated by the Church wherein they did preside is not so evident I desire then that some man more skilled in Laws and Common usages then my selfe would informe me on what account such a convention could come to be a Church Representative or the persons of it to be representatives of any Churches Generall grounds of Reason and Equity I am perswaded cannot be pleaded for it The Lords in Parliament in this Nation who being summoned by Regall Authority sate there in their own personall right were never esteemed to represent the body of the people supposing indeed all Church power â—â—n any particular Church of whatever extract or composition to be solely vested in one single person a collection of those persons if instituted would bring together the Authority of the whole But yet this would not make that Assembly to be a Church Representative if you will allow the name of the Church to any but that single person But for men who have but a partiall power Authority in the Church and perhaps separated from it none at all without any delegation from the Churches to convene and in their own Authority to take upon them to represent those Churches is absolute presumption These severall pretensions being excluded let us see wherein the Vnity of this Church namely of the great society of men professing the Gospell and obedience to Christ according to it throughout the World doth consist this is summoned up by the Apostle Eph. 4. 5. one Lord one Faith one Baptisme It is the Vnity of the doctrine of Faith which men professe in subjection to one Lord Jesus Christ being initiated into that profession by Baptisme I say the saving doctrine of the Gospell of Salvation by Jesus Christ and obedience through him to God as professed by them is the bond of that union whereby they are made one body are distinguished from all other societies have one head Christ Jesus which as to profession they hold and whilest they doe so are of this body in one professed hope of their calling Now that this Vnion be preserved it is required that all those grand and necessary Truths of the Gospell without the knowledge whereof no man can be saved by Jesus Christ be so farre believed as to be outwardly and visibly professed in that variety of waies wherein they are or may be called out thereunto There is a proportion
them the least direction to make their addresse to him that should succeed Peter in his Power and Office for reliefe and redresse Strange that it should be of necessity to Salvation to be subject to him in whom this power of Peter was to be continued that he was to be one in whom the Saints were to be consummated that in Relation to him the Unity of the Catholick Church to be preserved under paine of damnation should consist and yet not a word spoken of him in the whole Word of God But they say Peter had not only an Apostolicall power with the rest of the Apostles but also an ordinary power that was to be continued in the Church But the Scripture being confessedly silent of any such thing let us heare what proof is tendered for the establishment of this uncouth Assertion Herein then thus they proceed It will be confessed that Jesus Christ ordained his Church wisely according to his infinite wisedome which he exercised about his body Now to this wisdome of his for the prevention of innumerable evils it is agreeable that he should appoint some one person with that power of declaring truth and of Jurisdiction to enforce the receiving of it which we plead for For this was in Peter as is proved from the texts of Scripture before mentioned therefore it is continued in them that succeed him And here lyes the great stresse of their cause That to prevent evills and inconveniences it became the wisedome of Jesus Christ to appoint a person with all that Authority power infallibility to continue in his Church to the end of the world And this plea they mannage variously with much Sophistry Rhetorick and Testimonies of Antiquity But suppose all this should be granted yet I am full well assured that they can never bring it home to their concernment by any Argument but only the actuall claime of the Pope wherein he stands singly now in the world which that it is satisfactory to make it good de fide that he is so will not easily be granted The truth is of all the attempts they make against the Lord Jesus Christ this is one of the greatest wherein they will assert that it became his wisedome to doe which by no meanes they can prove that he hath done which is plainly to tell us what in their judgement he ought to have done though he hath not that therefore it is incumbent on them to supply what he hath been defective in Had he taken the care he should of them and their Master that he and they might have ruled and reviled over and in the house of God he would have appointed things as now they are which they affirme to have become his wisedome He was a King that once cryed Si Deo in creatione adfuissem mundum melius ordinassem But every Fryar or Monck can say of Jesus Christ had they been present at his framing the world to come whereof we speake they would have told him what had become his wisedome to do Our Blessed Lord hath left sufficient provision against all future emergencies inconveniences in his word Spirit given promised to his Saints And the one Remedie which these men have found out with the contempt and blaspemy of him and them hath proved worse then all the other evills and diseases for whose prevention he made provision which he hath done also for that remedy of theirs but that some are hardned through the righteous judgement of God and deceitfulnesse of sin The mannagement of this plea by some of late is very considerable say they Quia non de verbis solum Scripturae sed etiaÌ„ de sensu plurima coÌ„troversia est si ecclesiae interpretatio non est certâ—… intelligendi norma ecquis erit istiusmodi Controversiae judex sensuÌ„ enim suuÌ„ pro sua virili quisque defendet quod si in Exploranda verbi Dei intelligentia nullus est certus judex audemus dicere nullam rempublicam fuisse stultius constitutam Sin autem Apostoli tradiderunt Eccclesiis verbum Dei sine intelligentia verbi Dei quomodo praedicarunt Evangelium omni Creaturae quomodo decuerunt omnes Gentes servare quaecunque illis fuerunt a Christo commendata Non est puerorum aut Psittaeorum praedicatio qui sine mente dant accipiuntque sonum Walemburg Con. 4. Num. 26. It is well that at length these men speak out plainly If the Pope be not a visible supreame Judge in over the Church Christ hath in the constitution of his Church dealt more foolishly then ever any did in the constitution of a Commonwealth If he have not an infallible power of determining the sense of the Scriptures the Scripture is but an empty insignificant word like the speech of Parats or Popyniaies Though Christ hath by his Apostles given the Scriptures to make the man of God wise unto Salvation and promised his spirit unto them that believe by whose assistance the Scripture gives out it s own sence to them yet all is folly if the Pope be not Supreame and Infallible The Lord rebuke them who thus boldly blaspheame his word and wisdome But let us proceed This Peter thus invested in power that was to be traduced to others went to Rome and Preached the Gospell there It is most certain nor will themselves deny it that if this be not so and believed their whole fabrick will fall to the ground But can this be necessary for all sorts of Christians and every individuall of men among them to believe when there is not the least insinuation of any such thing in the Scripture certainly though it be only a matter of fact yet being of such huge importance and consequence and such a doctrine of absolute indispensable necessity to be believed as is pretended depending upon it if it were true and true in reference to such an end and purpose as is pleaded it would not have been passed over in silence there where so many things of inconceivable lesse concernment to the Church of God though all in their respective degrees tending to edification are recorded As to what is recorded in story the order and series of things with the discovery afforded us of Peters course place of abode in Scripture doe prevaile with me to think stedfastly that he was never there against the selfe contradicting testimonies of some few who took up vulgar reports then when the mystery of iniquity had so farre â—pâ—rated at least that it was judged meet that the chiefe of the Apostles should have lived in the chiefe City of the World But that we may proceed grant this also that Peter was at Rome which they shall never be able to prove and that he did Preach the Gospell there yet so he did by their own Confession at other places making his residence at Antioch for some years what will this availe towards the setling of the matter under consideration There Christ
by his labours in that cause this is acknowledged to be so Believers saith he in great Cityes were not at first divided into Parishes whilst the number of Christians was so small that they might well assemble in the same place Ham Vind. p. 16. Of the Believers of one City meeting in one place being one Church we have the like grant p. 18. In this particular Church He sayes there was one Bishop which had the Rule of it and of the Believers in the villages adjacent to that City which as it sometimes was not so Rom. 16. 1 2. so for the most part it seemed to have been the case and distinct Churches upon the growth of the number of Believers were to be erected in severall places of the Voisinage And this is the state of a particular instituted Church which we plead for Whether in processe of time believers multiplying those who had been of one Church met in severall Assemblies by a setled distribution of them to celebrate the same Ordinances specifically and so made many Churches or met in severall places in parties still continuing one body and were governed in common by the Elders whom they increased and multiplied in proportion to the increase of believers or whether that one or more Officers Elders or Bishops of that first single Congregation taking on him or them the care of those inhabiting the City wherein the Church was first planted designed and sent some fitted for that purpose upon their desire choice or otherwise to the severall lesser companies of the Region adjacent which in processe of time became dependent on subject to the Officer and Officers of that first Church from whence they came forth I dispute not I am satisfied that the first plantation of Churches was as hath been pleaded And I know what was done afterwards on the one hand or the other must be examined as to our concernment by what ought to have been done But of those things afterwards Now according to the course of procedure hitherto insisted on a Declaration of the Vnity of the Church in this sense what it is wherein it doth consist with what it is to be guilty of the breach of that Unity must ensue and this shall be done after I have premised some few things previously necessary thereunto I say then 1. A man may be a member of the Catholick Church of Christ be united to him by the inhabitation of his Spirit and participation of his life from him who upon the account of some providentiall hinderance is never joyned to any particular Congregation for the participation of Ordinances all his daies 2. In like manner may he be a member of the Church considered as professing visibly Seeing that he may doe all that is of him required thereunto without any such conjunction to a visible particular Church But yet 3. I willingly grant that every believer is obliged as in a part of his duty to joyne himselfe to some one of those Churches of Christ that therein he may abide in Doctrine and Fellowship and breaking of Bread and Prayer according to the order of the Gospell if he have advantage and opportunity so to doe for 1. There are some duties incumbent on us which cannot possibly be performed but on a supposition of this duty previously required and submitted unto Math. 18. 15 16 17. 2. There are some Ordinances of Christ appointed for the good and benefit of those that believe which they can never be made partakers of if not related to some such society As publick Admonition Excommunication Participation of the Sacraments of the Lords Supper 3 The care that Jesus Christ hath taken that all things be well ordered in these Churches giving no direction for the performance of any duty of worship meerly and purely of soveraigne Institution but only in them and by them who are so joyned sufficiently evidence his mind and our duty herein Rev. 2. 7. 11. 29. Rev. 3. 6. 7. 12. 1 Cor. 11. 4. The gathering planting and setling of such Churches by the Apostles with the care they took in bringing them to perfection leaving none whom they converted out of that Order where it was possible for them to be reduced unto it is of the same importance Act. 14. 23. Tit. 1. 5. 5. Christs institution of Officers for them Eph. 4. 11. 1 Cor. 11. 28. calling such a Church his Body v. 29. exactly assigning to every one his duty in such Societies in respect of the place he held in them with his care for their preservation from confusion and for Order evinces from whom they are and what is our duty in reference unto them 6. The judging and condemning them by the Holy Ghost as disorderly blameable persons who are to be avoided who walk not according to the Rules and Order appointed in these Churches his care that those Churches be not scandalized or offended with innumerable other considerations evince their institution to be from Heaven not of men or any prudentiall considerations of them whatever That there is an instituted worship of God to be continued under the New Testam untill the second coming of Christ I suppose needs not much proofe With those with whom it hath soe I am not now treating and must not make it my businesse to give it evidence by the innumerable Testimonies which might be alleadged to that purpose That for the whole of his worship matter or manner or any part of it God hath changed his way of proceeding and will now allow the will and Prudence of Man to be the measure and rule of his Honour and Glory therein contrary to what he did or would allow under the Law is so prejudiciall to the perfection of the Gospell infinite Wisdome and All-sufficiency of Christ and so destructive to the whole obligation of the second Commandement having no ground in the Scripture but being built meerly on the conceit of men suited to one carnall interest or other I shall unwillingly debate it That as to this particular under consideration there were particular Churches instituted by the Authority of Jesus Christ owned and approved by him that Officers for them were of his appointment and furnished with gifts from him for the Execution of their employment that Rules Cautions and Instructions for the due settlement of those Churches were given by him that these Churches were made the only seat of that worship which in particular he expressed his will to have continued untill he came is of so much light in Scripture that he must wink hard that will not see it That either he did not originally appoint these things or he did not give out the gifts of his Spirit in reference to the right ordering of them and exalting of his Glory in them or that having done so then yet that his institutions have an end being only for a season and that it may be known when the efficacy of any
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
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
which at the same time is sub Iudice in its own The like also may be said of the Church of Ephesus Act. 20. 17. Rev. 2. 1. Nor is it about a meer denomination that we contend but the Vnion forme of such a church and if more Churches then one were together called a Church it is from their participation of the nature of the generall visible Church not of that which is particular and the seate of Ordinances So where Paul is said to persecute the Church of God Gal. 1. 13. it is spoken of the Professors of the Faith of Christ in generall and not to be restrained to the Churches of Iudaea of whom he speakes v. 22 23. seeing his rage actually reached to Damascus a City of another Nation Act. 22. 5 6. and his desigue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by the Church mentioned 1 Cor. 12. 28. 1 Cor. 10. 32. Eph. 3. 21. is intended the whole visible Church of Christ as made up into one body or Church by a collection of all particular Churches in the world by lesser and greater Assemblies a thing that never was in the world nor ever will be is denyed and not yet by any that I know proved not that I am offended at the name of the Church of England though I think all professors as such are rather to be called so then all the Congregations That all professors of the truth of the Gospell throughout the world are the visible Church of Christ in the sence before explained is granted So may on the same account all the professors of that truth in England be called the Church of England But it is the institution of lesser and greater Assemblies comprising the representatives of all the Churches in the world that must give Being and Union to the visible Church in the sence pleaded for throughout the world or in this Nation that bounded to this relation by vertue of the same institution that is to be proved But of what there is or seemes to be of Divine Institution in this order and fabrick what of humane Prudent Creation what in the matter or manner of it I cannot assent unto I shall not at present enter into the consideration but shall only as to my purpose in hand take up some principles which lye in common between the men of this perswasion and my selfe with some others otherwise minded Now of these are the ensuing Assertions 1. No man can possibly be a member of a Nationall Church in this sense but by vertue of his being a member of some particular Church in the Nation which concurrs to the making up of the Nationall Church As a man doth not legally belong to any County in the Nation unlesse he belong to some Hundred or Parish in that County this is evident from the nature of the thing it self Nor is it pleaded that we are one Nationall Church because the people of the Nation are generally baptized and doe professe the true faith but because the particular Congregations in it are ruled and so consequently the whole by lesser and greater Assemblies I suppose it will not be on second thoughts insisted on that particular congregations agreeing solemnely in Doctrine and worship under one civill Government doe constitute a nationall Church for if so its forme and unity as such must be given it meerly by the civill Government 2. No man can recede from this Church or depart from it but by departing from some particular Church therein At the same door that a man comes in he must goe out If I cease to be a member of a Nationall Church it is by the ceasing or abolishing of that which gave me originall right thereunto which was my relation to the particular Church whereof I am 3. To make men members of any particular Church or Churches their owne consent is required All men must admit of this who allow it free for a man to choose where he will fix his habitation 4. That as yet at least since possibly we could be personally concerned who are now alive no such Church in this Nation hath been formed It is impossible that a man should be guilty of offending against that which is not We have not separated from a Nationall Church in the Presbyterian sence as never having seen any such thing unlesse they will say we have separated from what should be 5. As to the state of such a Church as this I shall only adde to what hath been spoken before the judgement of a very Learned and famous man in this case whom I the rather name because professedly engaged on the Presbyterians side It is Moses Amyraldus the present professor of Divinity aâ— Saumur whose words are these that follow Scio nonnunquam appellari particulareÌ„ Ecclesiam communionem ac veluti confoederationem plurium ejusmodi societatum quas vel ejufdem linguae usus vel eadem Rei-pub forma the true spring of a Nationall Church unà cum ejusdem disciplinae regimine consociavit Sic appellatur Ecclesia Gallicana Anglicana Germanica particularis ut distinguatur ab Vniversali illa Christianorum societate quae omnes Christiani nominis nationes complectitur At uti supra diximus Ecclesiae nomen non proprie convenire societati omnium Christianorum eo modo quo convenit particularibus Christianorum coetibus sic consequens est ut dicamus Ecclesiae nomen non competere in eam multarum Ecclesiarum particularium consociationeÌ„ eodem plane modo Vocetur ergo certe Ecclesiaâ—uÌ„ quae sunt in Gallia Communio inter ipsas Ecclesia si Ecclesia est multarum Ecclesiarum confoederatio non si nomen Ecclesiae ex usu Scripturae sacrae accipiatur Paulus enim varias Ecclesias particulares quae erant in Achaia Ecclesia Achaiae nuncupat non Ecclesiam Achajae vel Ecclesiam Achaicam Amyral Disput de Ecclesiae Nom. Defin. Thes 28. These being if I mistake not things of mutuall acknowledgenent for I have not laid down any principles peculiar to my selfe and those with whom I consent in the way of the worship of God which yet we can justly plead in our own defence this whole businesse will be brought to a speedy issue Only I desire the Reader to observe that I am not pleading the right liberty and duty of gathering Churches in such a state of professors as that of late and still amongst us which is built on other principles and Hypotheses then any as yet I have had occasion to mention but am only in generall considering the true notion of Schisme and the charge mannaged against us on that single account which relates not to gathering of Churches as simply considered I say then 1. Either we have been members by our own voluntary consent according to the mind of Christ of some particular congregations in such a Nationall church that as de facto part of such a church or we have not If we have not