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
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
a new Creed invented new wayes of worship given a whole summe and system of their own altogether alien froÌ„ the Word of God without an open disclaiming of that word which in innumerable places beares testimony of its own perfection and fulnesse 3. Contrary to common Honesty the first principles of Reason with violence to the evident dictates of the Law of nature they will in confidence of these principles have the word sentence of a Pope though a beast a witch a Conjurer as by their own confession many of them have been to be impliciteâ—y submitted to in about things which he neither knoweth nor loveth nor careth for being yet such in themselves as immediately and directly concerne the everlasting condition of the soules of men And this is our second returne to their pretence of being the Catholick Church to which I adde 3. That their plea is so far from truth that they are and they only the Catholick Church that indeed they belong not to it because they keep not the Vnity of the faith which is required to constitute any person whatever a member of that Church but faile in all the conditions of it For 1. To proceed by way of instance they doe not professe nor believe a Justification distinct from Sanctification and acceptance thereof the Doctrine whereof is of absoluâ—e indispensable necessity to the preservation of the Vnity of the Faith and so faile in the first condition of professing all necessary Truths I know what they say of Justification what they have determined concerning it in the Councell of Trent what they dispute about it in their books of Controversies But I deny that which they contend for to be a Justification so that they doe not deny only Justification by Faith but positively over and above the infusion of Grace and the acceptance of the obedience thence arising that there is any Justification at all consisting in the free and full absolution of a sinner on the account of Christ 2. They discover principles corrupt and depraved utterly inconsistent with those truths and the receiving of them which in generall by owning the Scriptures they doe professe Herein to passe by the principles of Atheisme wickednesse and profannesse that effectually worke and manifest themselves in the generality of their Priests People that of self â—ighteousnes that is in the best of their Devotionists is utterly inconsistent with the whole Doctrine of the Gospell and all saving Truths concerning the mediation of Jesus Christ therein conteined 3. That in their Doctrine of the Popes supremacy of merits satisfaction the masse the worshipping of Images they adde such things to their profession as enervate the efficacy of all the saving truths they doe professe and so faile in the third condition This hath so abundantly been manifested by others that I shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration Thus it is unhappily fallen out with these men that what of all men they most pretend unto that of all men they have the least intâ—erest in Aâ—haeneus tells us of one Throsâ—â—aus an Aâ—henian who being phrenetically distempered whatever ships came into the Pyraeum he looked on them and thought them his own and rejoyced as the Master of so great wealth when he was not the owner of so much as a boate such a distemper of pride and folly hath in the like manner ceased on these persons with whom we have to doe that where ever in Scripture they meet with the name Church presently as though they were intended by it they rejoyce in the priviledges of it when their concernment lyes not at all therein To close this whole discourse I shall bring the grand Argument of the Romanists with whom I shall now in this Treatise have little more to doe wherewith they make such a noise in the world to an â—ssue Of the many formes and shapes whereinto by them it is cast this seems to be the most perspicuously expressive of their intention Voluntarily to forsake the communion of the Church of Christ is Schisme and they that doe so are guilty of it You have voluntarily forsaken the communion of the Church of Christ Therefore You are guilty of the sinne of Schisme I have purposely omitted the interposing of the terme Catholick that the reason of the Argument might runne to its length for upon the taking in of that terme we have nothing to doe but only to deny the Minor Proposition seeing the Roman Church be it what it will is not the Church Catholick but as it is without that limitation called the Church of Christ indefinitely it leaves place for a farther and fuller Answer To this by way of inference they adde that Schisme as it is declared by S. Austin and S Thomas of Aquin being so great and damnable a sinne and whereas it is plainâ— that out of the Church which as Peter says is as Noahs Arke 1 Pet. 3. 20 21. there is no salvation it is cleare you will be damned This is the summe of their plea. Now as for the forementioned Argument some of our Divines answer to the Minor Prop. and that both as to the tearmes of voluntary forsaking and that also of the Communion of the Church For the first they say they did not voluntarily forsake the communion of the Church that then was but being necessitated by the command of God to reforme themselves in sundry things they were driven out by bell book and Candle cursed out killed out driven out by all manner of violence Ecclesiasticall and Civill which is a strange way of mens becoming Schismatick 2. That they forsook not the communion of the Church but the Corruptions of it or the communion of it in its corruption not in other things wherein it was Lawfull to continue communion with it To give strength to this Answer they farther adde that though they grant the Church of Rome to have been at the time of the first separation a true Church of Christ yet they deny it to be Catholick Church or only visible Church then in the World the Churches in the East claiming that title by as good a right as shee So they Others principally answer to the Major Prop. and tell you that separation is either causeles or upon just ground and cause that t is a causeles separation only from the Church of Christ that is Schisme that there can be no cause of Schisme for if there be a cause of Schisme materially it ceaseth to be Schisme formally and so to strengthen their answer in Hypothesi they fall upon the Idolatrys Heresies Tyranny and Apostacy of the Church of Rome as just causes of Separation from her nor will their plea be shaken to eternity so that being true and popular understood by the meanest though it contain not the whole Truth I shall not in the least impaire it For them who