union Is it that they all unite in Cephas Peter or in One Patriarch or Pope Or that they adhere to men with greater estimation No but contrary It is this that divided them while one was for Paul and another for Apollos and another for Cephas He calls them to unite in Christ alone and not to think of men above that which is written nor to be puffed up for one against another nor to take any Pastors as the Lords of their faith but as Ministers of Christ and stewards of his mysteries given for their good and helpers of their joy and edification c. 3. 4. He tells them that neither is he that planteth any thing neither he that watereth but God that giveth the increase and he that planteth and he that watereth are one c. 3. v. 7 8 9. And in case of eating things offered to Idols as to so much as was lawful in it self he chargeth them to deny their liberty when it will be a stumbling-block to the weak and tells them that he will never eat flesh while the world standeth if it make his brother to offend c. 8. 13. Telling them that when they sin so against the brethren and wound their weak Conscience they sin against Christ v. 12. And he himself would labour for his bread and not take a lawful and due maintenance from them when he saw it would hinder his success c. 9. and would rather dye than any should make void this his glorying v. 15. To the Jews he became as a Jew to gain the Jews and to the weak he became as weak to gain them and was made all things to all men that he might by all means save some v. 20 21 22 23. His rule is Give no offence to Jews or Greeks or to the Church of God even as I please all men in all things not seeking my own profit but the profit of many that they may be saved c. 10. v. 32 33. Their divisions at the Communion he reproveth ch 11. not caused by ceremonious impositions but their own partiality and selfishness The great difference among Christians in gifts and strength he largely openeth c. 12. to shew them that all this must stand with unity and that yet there must be no Schism in the body but the members must have the same care one of another v. 25. yea the less comely parts must have the more care v. 23 24. And ch 15. 1 2 3. he giveth us this sum of the Gospel which he preached Moreover brethren I declare to you the Gospel which I preached which also you have received and wherein ye stand by which also ye are saved if ye hold fast what I preached to you unless you believed in vain Are not here the terms of Christian unity and salvation For I delivered to you first of all that which I also received how that Christ dyed for our sins according to the Scriptures and that he was buried and rose again the third day according to the Scriptures and was seen c. whence our resurrection is proved Here is nothing but the common articles of the Creed and this was the Gospel Indeed St. Paul is an Anathematizer too but it is not of men that differ about words or humane forms but of all them that love not the Lord Jesus Christ 1 Cor. 16. 22. § 15. The same Apostle sharply reprehendeth the faults of the Galatians But what is it for not for differing about things unnecessary but for making such necessary that were not For which he wisheth those cut off that troubled them And he concludeth all with this uniting true Canon c. 6. v. 15 16. For in Christ Jesus neither Circumcision availeth any thing nor uncircumcision but a New Creature And as many as walk according to this Canon or Rule peace be on them and mercy and on the Israel of God I Can any thing be plainer No say the battering Canoneers As many as walk according to this Canon but conform not to all our Canons or Decretals let them have no peace or mercy but be cut off from the Isreal of God so contrary is the Papal Spirit to Christs And Paul there giveth also this rule and the reason of it c. 6. 1 2. Brethren if a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted bear ye one anothers burdens and so fulfil the Law of Christ And because he knew that self-esteem and contempt of dissenters lay at the root of impatience towards others he addeth If a man think himself to be something to whom all must needs consent when he is nothing he deceiveth himself § 16. The same Apostle to the Ephesians accurately openeth the terms of Christian Unity and Church Concord in my Text purposely describing both the end the instruments and the terms so that I know not how we could have desired more The End is For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God to a perfect man to the measure of the stature of the fulness of Christ That we henceforth be no more Children tossed to and fro and carryed about with every wind of doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love may grow up in him in all things which is the head Christ From whom the whole body fitly joyned together and compacted by that which every joint supplyeth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love Can all the Canons in the world attain more Concord and higher ends than these exprest And the Instruments are the gifts which Christ gave to men even to Apostles Prophets Evangelists Pastors and Teachers and the loving endeavours of all believers § 17. And the Terms of all this Union and Concord are these seven 1. One Body of Christ the only Head that is all true Christians in the world 2. One Spirit given by Christ to quicken illuminate and Sanctifie and confirm and comfort them 3. One Hope of their calling that is the Glorious coming of Christ and our Heavenly Glory 4. One Lord the King Head and Saviour of the Church 5. One Faith that is Christianity expressed in the Churches Creed or common profession 6. One Baptism that is One solemn entrance into the Church and Covenant of God in the publick profession of this one faith 7. One God and father of all who is above all and through and in us all But all this consisting in various degrees of grace and gifts ch 4. v. 1 2 3 4 5 6 7. These are Gods own terms of Christian Unity and Concord sufficient in their kind but judged insufficient by the ignorant proud tyrannical
voluntarily came or were duly brought 2. And if men will stay without or keep their Children out they wrong themselves and theirs but this breaketh no unity of the Christian Church § 8. There have been also factious persons that tye the validity of Baptism to their sects such as were specially the Donatists supposing that their Prelates had the truest call and power and that all others were Sectaries or Hereticks and therefore their baptism null and void and to be iterated But though in other arrogancies some follow them to this day yet few if any in the nulling of baptism § 9. But a greater and longer stir there hath been about Creeds and professions required as Tests to excuse men from heresie But yet it is to be noted that few of them by these altered the form of baptism but there took up with the ancient Creed the Apostles and the Nicene or Constantinopolitane and required no more but only imposed the rest on Bishops Priests or other afterwards § 10. And is there now any cause of discord here 1. All Christians have been made such by baptism from the Apostles dayes till now Is there any thing in the world that ever came down to us by more certain uniform consenting tradition The very same words of baptism which Christ did institute are every where used to this day And if all ages and Countreys have still baptized persons as believers or Christians and yet be not agreed what Christianity is or what the faith is that baptism requireth it will be a strange incredible shame to them But even Hierome and Hillary that cry out of their new Creeds do tell us that in Baptism the old one was still used to which they did appeal And though the Greeks and Latines differ about their filióque and some small new clauses are found in the Creed that were not in the old Copies which are now found on Record they are not so factious or vain as to nullifie Baptism by any of those differences For the Creed is but part of the Exposition of Baptism and Baptism is true Baptism if no other Creed or words were used but it self 2. And there are few Christians yet that will refuse any of the truly ancient Creeds of which more anon § 11. 3. It is true that there are some humane ceremonies which some Churches adjoin to Baptism and by others are rejected or omitted The most of the ancient Churches used the tasting of milk and honey the wearing of a white garment and Chrisme and now some use the transient Image of the Cross as a symbol of our engagement to a Crucified Christ which others omit as taking it to be so far participant of the nature of a Sacrament of the Covenant of Grace as that it is an usurpation of Christs prerogative for any men without his institution to appoint But yet all these Churches that differ in these Ceremonies agree that the validity of Baptism dependeth not on them Whether they be used or omitted the person is nevertheless baptized § 12. Qu. But what is it that is necessary to the being and validity of baptism Answ This was partly answered before 1. It is necessary to the validity of it in foro Ecclesiae that both the baptizer and the adult baptized or the person that is authorized to Covenant for the infant do Profess to intend real Baptism and not to do it in jeast or to other ends And it is necessary to its efficacy to pardon and salvation that this profession of the Baptized be sincere and that he do it from the heart And it is necessary to free the baptizer from Gods displeasure that his intention be sincere 2. It is necessary that the words of Baptism be such as express all the Essence of it such as are those of Christ which all Christians use I Baptize thee in the name of the Father of the Son and of the Holy Ghost And that no contradictory words which nullifie these be added 3. It is necessary to the validity of it in the judgement of the Church that the adult person and the Parent or pro-parent for the Infant do seem or profess to understand all the words of Baptism so far as is essential to it For ignorantis non est consensus 4. It is necessary to the validity of it to real pardon and salvation that he not only seem to understand it but really do so 5. It is accordingly necessary that the person consent to all the essence of the Covenant that is seem and profess to do it to the Church and really do it to satisfie God and obtain pardon and life by it 6. It is not absolutely necessary to the validity that the Creed or any other profession be used by the baptized besides the words themselves I believe in God the Father Son and Holy Ghost and give up my self to him in this Baptismal Covenant Because understanding and consent may be expressed by those words 7. But it is usually necessary to the bene esse or the best performance of baptism that the adult person or the Parent of Infants do in larger words profess his understanding belief and consent to baptism And it is best that these words be not too many nor too few and that they be for the most part one unchanged form Lest ignorance or heresie deprave baptism by change and variety of words 8. To this end the Churches of Christ have still used the Creed as the summary form of Profession of faith As the Lords Prayer is a summary form of our Desires and the Decalogue of our rule and profession of practice But because Assent is supposed to imply Consent to the particulars Assented to though but Generally professed therefore the Church hath more rarely omitted the Creed in the profession of Assent when yet they have accepted of a more General profession of Consent to the Covenant and promise of obedience 9. But if the adult do before-hand as a Catechumen learn the Creed Lords Prayer and Decalogue and give the Pastor a satisfactory account of his competent understanding of them then that may be supposed and only a General profession of faith consent and subjection be used at the time and in the words of baptism And so much of the constitutive causes of baptism § 13. II. Though no more than Baptism be essentially Necessary because so great a work should be well done and ignorance and errour are very common it is meet that the Church require an understanding Assent to the common Articles of the Creed and an understanding Consent to the Lords Prayer and Decalogue and in general to all that he understandeth to be Gods Word Belief and sincere Obedience And therefore that the adult person and Parent of the Infant be one that hath before been Catechized or examined herein § 14. Though I consent to Ger. Vossius and others that there is no proof at all that the twelve Apostles made the twelve Articles of the
laid in the dungeon nor had they forbid Amos to prophesie at the Kings Chapel or his Court nor had they mocked the messengers of God and despised his prophets till the wrath of the Lord arose and there was no remedy 2 Chron. 26. 16. Had this Spirit of Vnity been in the persecuting Jews they would not have counted Paul a pestilent fellow and a mover of sedition among the people nor have hunted the Apostles with implacable fury nor have forbidden them to preach to the Gentiles that they might be saved and have brought Gods wrath upon themselves to the uttermost 1 Thes 2. 15 16. Had this Vnity of spirit prevailed in the Nicolaitans and other hereticks of old they had not so early grieved the Apostles and divided and dishonoured the primitive Church nor raised so many Sects and parties among Christians nor put the Apostles to so many vehement obtestations against them and so many sharp objurgations and reproofs Nor had there been down to this day a continuation for so many hundred years of the Churches woful distractions and calamities by the two sorts of afflicters viz. the Clergie Tyrants on one side and the swarms of restless Sectaries on the other And if the Spirit of Vnity ruled in the people there would he less rebelling repining and murmuring against Governours but subjects would render to all their dues tribute to whom tribute custome to whom custome fear to whom fear is due and honour to whom honour Rom. 13. 7. They would owe nothing to any man but to Love one another v. 8. For he that loveth another hath fulfilled the Law For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet and if there be any other Commandment it is briefly comprehended in this saying Thou shalt Love thy neighbour as thy self Love worketh no ill to his neighbour Therefore Love is the fulfilling of the Law v. 9 10. Love is long-suffering and kind Love envyeth not Love vaunteth not it self or is not rash nor is puffed up doth not behave it self unseemly seeketh not her own is not easily provoked or siercely angry thinketh no evil rejoyceth not in iniquity but rejoyceth in or with the truth Love beareth or concealeth all things believeth all things hopeth all things endureth all things 1 Cor. 13. 4 c. Did the Vnity of the spirit and Love prevail it would undo most of the Lawyers Atturneys Solicitors Proctors It would give the Judges a great deal of ease It would be a most effectual corrector of the press of the pulpit of the table talk of calumniators and backbiters It would heal factious preachers and people and many a thousand sins it would prevent In a word Love and Vnity are the most excellent Law They are a Law eminenter For it is to such that the Apostle saith there needeth no Law that is no forcing constraining Law which supposeth an unwilling subject For what a man Loveth â—e need not be constrshained to by penalties And men need not many threats to keep them from beating or robbing or slandering themselves And did they but Love God and the Church and their Neighbours and their own souls as they do their bodies piety and justice and concord and felicity would be as common as humanity is As the best physicions are most for strengthening nature which is the true curer of diseases so he that could strengthen Vnity and Love would soon cure most of the persecutions schisms reproaches contentions deceivings over-reaching rash-censuring envy malice revenge and all the injuries which selsishness causeth in the world 4. The Vnity of the spirit is necessary to the fulness of our joy and the true consolation of our lives A private selfish Spirit hath very little matter to feed his joy even his own poor narrow and interrupted pleasures And what are these to the treasures which feast the joy and pleasure of a publick mind If Love Vnite me as a Christian to all Christians and as a man to all the world the blessings of Christians and the mercies of all the world are mine When I am poor in my own body I am rich in millions of others and therefore rich in mind When I am sick and pained in this narrow piece of flesh I am well in millions whose health is mine and therefore I am well in mind when I am neglected abused slandered persecuted in this vile and perishing body I am honoured in the honour of all my brethren and I prosper in their prosperity I abound in their plenty I am delivered in their deliverances I possess the comfort of all the good which they possess Object By the same reason you may say that you are holy in their holiness and righteous in their righteousness which will be a fanatical kind of comâ—ort to ungodly persons Answ He that is himself unholy and unrighteous hath not this Vnity with holy righteous persons He that hath not the spirit hath not the unity of the spirit This frivolous objection therefore goeth upon a mistake as if this Vnity were common to the ungodly But to those that have the spirit of Unity indeed the comfort of all other mens holiness is theirs and that in more than one respect 1. By some degree of causal participation As the common health of the body is extended to the benefit of each particular member And the common prosperity of the Kingdom doth good to the particular subjects Goodness in all men is of a communicative nature as Light and Heat are And therefore as a greater fire much more the Sun doth send forth a more extensive Light and Heat than a spark or candle so the Grace of Life in the Vnited body of Christ doth operate more powerfully for every member than it would do were it confined to that member separatedly As in the holy Assemblies we find by sweet experience that a conjunction of many holy souls doth add alacrity to every one in particular And it is a more lively joyful work and liker to heaven to pray and praise God with many hundreds or thousands of faithful Christians than with a few I know not how the conceit of singularity may work on some but for my part Gods praises sung or said in a full assembly of zealous sincere and serious persons is so much sweeter to me than a narrower Communion yea though many bad and ignorant persons should be present that I must say that it is much against my will when ever I am deprived of so excellent a help 2. And as Efficiently so Objectively a holy soul by this Unity of spirit hath a part in the blessings and Graces of all the world He can know them and think of them so far as he is One with them with such pleasure as he thinketh of his own For what should hinder him Do we not see that husband and wife are pleased by the Riches and honour of each other because
Philippians that some preached Christ not sincerely but in envy and strife to add affliction to his bonds whom yet he silenced not but rejoyced that Christ was preached even by such And he foretelleth Timothy that in the later dayes much false doctrine should be vented And even then he had none like minded to Timothy that naturally sought the Churches good but all sought their own too much and the things of Jesus Christ too little And the Apostle John met with such as he would not have Christians bid Good speed to nor receive them into their houses And James was put sharply and largely to reprove such as in conceited wisdom would needs be Masters and had the envious wisdom which is from beneath and is earthly sensual and devilish producing strife confusion and every evil work Jam. 3. And could it then be expected that all Christians be of the same opinions in all things § 14. 12. But now this temptation to differences of judgement is grown much greater in that the Christian world is so publickly and notoriously divided into different parties The Greeks are one party the Armenians and Georgians somewhat differ The Syrians and the Abassines and Copties in Egypt and other Eastern and Southern Countreys are of divers sentiments in many things The Papists differ from all and the Protestants from them and too many divisions are among themselves which I need not name And can it be expected that in such a world particular Christians should be sound without their personal differences § 15. 13. And the variety of Governments an◠Laws will also produce the like disagreements While one Prince or State is of one mind and another of another One is a Papist another a Protestant one a Lutheran and another Reformed one a Greek and another against all sorts of Christians And in the same Kingdom in one age the Prince is of one mind and in the next his Successour of another And this must needs cause disagreement in the Subjects § 16. 14. And even the variety of Gods providences will occasion diversity of thoughts when some are in health and some in sickness some in wealth and some in poverty some high and some low some favoured and preferred and some persecuted imprisoned slandered and distressed whence different impressions will arise § 17. 15. Yea mens different trades and callings will occasion different impressions whilest their business leadeth them several wayes and into several companies and altering employments § 18. 16. And almost all men have some different interests The Teacher and the Hearer the Landlord and the Tenant the Souldier and the Countrey-man the buyer and the seller the master and the servant the ruler and the subject which will occasion different inclinations § 19. 17. And men have great difference of temptations and provocations from Satan and from men some Satan tempteth one way and some another some are abused and provoked by one sort of men and some by another some are called out to disputes with one Sect and some with another And when they are engaged they usually bend all their studies one way and little consider what may be said on the other side or of other matters § 20. 18. And when once a man hath received some one great opinion true or false it draweth on abundance of consequences which those that received not that point did never think of § 21. 19. And some have much more time and leisure to study and happy counsellours to help them And some follow hard labour and have little leisure to read hear or think or else live retiredly where they have little notice of affairs and miss the help of sound and faithful counsellours and helpers § 22. 20. Lastly Gods own Grace is free and given to men in great diversity some that have the same spirit have more illumination and some less as the Apostle at large declareth 1 Cor. 12. and elsewhere There is one Glory of the Sun and another of the Moon saith Paul And as one star differs in glory from another so doth one man in gifts and understanding And the face of the whole Creation sheweth that God delighteth to make a wonderful diversity in his works scarce two stones in the street two sheep two beasts two birds two fishes two trees c. so like but we may know one from another by their differences No nor two sons of the same parents or two of the off-spring of any animals And is not all this joyned to the constant experience of all ages enough to prove that even among Christians and good and tolerable Christians yea among all there will still be differences in degrees of knowledge and virtue and consequently discords in some matters of Religion higher or lower more or less § 23. II. It is therefore certain that while there will be discord in Judgement there will be also discord in professions and in practice For honest mens professions and practices will agree with their judgements in the main Even Paul and Barnabas will part when their judgements lead them so to do When men have not the same measure of skill and accurateness in expressing their own minds and in speaking properly grammatically logically significantly agreeably to the thing spoken nor the same skill in defining or distinguishing or sitting the true sense of words they will really differ and they will verbally differ and seem to most unskilful judges to differ really when they do not § 24. It is not therefore to be expected that if some men think that long doctrinal confessions formed in mens private words or Liturgies or other humane formes have nothing in them untrue or evil or which all men may not consent to therefore all others must think so too and say as they who can think that in many thousand uncertain words all men can and must be of the same mind and approve them all alike Or that honest men can lye and say that they assent to what they do not § 25. And if mens judgements differ about matters of practice in essentials integrals or accidents their practice will accordingly differ He that judgeth a thing unlawful will not do it if he fear God and be truly conscionable Had Images been lawfully used in places or exercises of Gods worship yet it was inhumane and unchristian in those Bishops and Councils who cursed from Christ all that were of the contrary mind and pronounced it an intolerable heresie and ejected and silenced dissenters and raised wars and bloodshed for such a difference Much more unchristian was it for the Roman Pope to rebel against his proper Prince the Greek Emperour and alienate the Western Empire from him to the French on that account and to excommunicate and depose Emperours as hereticks called Iconoclasts as if Imagery had been an Article of faith or a necessary universal Command of God For how can that be a heresie that is not a plain denyal or subversion of any necessary article of faith
and to their works § 31. III. And they all believe that the Holy Spirit being God and one in Essence with the Father and the Son proceeding from the Father and or by the Son is the Great Witness Agent and Advocate of Christ before at and after his coming into the world incarnate by his gifts of Prophecy Miracles and Sanctification convincing sinners and drawing them to Repent and Believe and dwelling in Believers as an operating cause of Divine Life and Light and Love thus Uniting them to God in Christ their Head and to each other in Faith and Love by which they are gathered to him as his Church or body having the forgiveness of their sins and the adoption of Sons and right to the heavenly inheritance And living in holy communion on earth their souls at death are received to happiness with Christ and their Bodies shall be raised and soul and body Glorified at the last with Jesus Christ and all the blessed in the perfect Vision Love and joyful Praise of the most Glorious Jehovah § 32. And as I. All Christians agree in this Belief so also II. They all solemnly in and by the Baptismal Covenant and their holy Eucharistical Communion and other duties Profess the Consent of their wills to these Relations to God their Creatour Redeemer and Sanctifier and to his Church or body and their thankful Acceptance of the foresaid Gifts And they profess and express their seeking-desires hereof according to the Contents of the Lords Prayer § 33. III. And as to Practice they all agree in professing and promising obedience to Christ according to the Law of Nature the Decalogue and all his Written Laws so far as they understand them and their desire to Learn them to that end § 34. All sincere Christians agree in the true and Hearty Consent to all this And these are the true saved Church of Christ called Invisible because their Hearts-consent is Invisible All other Baptized and Professing Christians with them agree in the Profession of all this And are called The Church-visible their Profession being visible And all this being truly included in Baptism which is our entrance into the Catholick or Universal Church in this before described consisteth our Catholick Communion in Christs body as spiritual or invisible and as visible § 35. II. But besides this Universal Church-Union and Communion for ORDER and Advantage to our great end God hath instituted the ORDER of Christian Assemblies or Particular Churches which are to the Vniversal Church as Cities and Corporations to a Kingdom Which are the noblest and most priviledged parts of the Kingdom but yet not essential parts but eminently Integral For it may be a Kingdom without them and would be if they were all disfranchised and laid common And if Apostles and Evangelists as Itinerant Preachers convert and baptize men they are part of the Church Universal before they are gathered into distinct societies under proper Pastors of their own The Eunuch Act. 8. was baptized into no particular Church but into the universal only and so were many others And meer Baptism as such without any additional contract doth no more If thousands were Converted in America or cast there without Pastors they were parts of the Universal Church if baptized Professing Christians And before the Apostles ordained any fixed Bishops or Pastors of particular Churches the Church Universal was in being though small § 36. But these particular Churches being a great part of Christs Institutions and necessary not only by Precept but as a means to the Well-being of the Universal and the Edification of it and the particular members It must be endeavoured and that with good hope of success that there may so much Particular Church-Vnion be obtained and maintained as shall much conduce to its great and excellent ends That is 1. So much as that in them God the Father Son and Holy Ghost may be Publickly solemnly and constantly confessed by sound doctrine holy worship and holy discipline and conversation 2. So much as that hearty Christian Love may be exercised and maintained and Christians edified in Communion of Saints 3. So much as that God shall accept them delight in them and bless them their converting edifying and comforting souls hearing their prayers and praises and owning them by his Ministry Covenants and grace and differencing them from the people that do not thus confess and worship him and promoting hereby their salvation And if this much be attained it is not to be vilified for want of more nor blotted with reproachful names but acknowledged with thankfulness and praise § 37. III. And yet there is a further degree of concord to be hoped for and endeavoured and that is the concord of these particular Churches with one another That they may all Profess 1. The same faith and necessary doctrine 2. and the same Love to God and one another 3. and the same Hope of life eternal 4. and may offer to God the same necessary and acceptable sort of worship viz. by preaching and applying his holy word recorded in the holy Scriptures preserving and reading them calling upon his holy name by Confession prayer thanksgiving and praises and holding respective communion in the use also of the Sacraments of his Covenant and exercising in some measure such holy Government and Discipline by Pastors overseeing their several flocks as he himself by his institution hath made universally necessary And all this though not in perfection nor every where with the same degree of purity and care yet so far 1. as that Gods word and ordinances be kept up in soundness in all parts and respects necessary to salvation 2. and as may tend to the edifying of the Churches by Love and concord in necessary things and their mutual help by counsel and strength by that concord 3. and the avoiding of pernicious feuds and divisions § 38. The means by which this is to be done 1. by communicatory Letters 2. by Synods 3. and by Civil Governours is after in due place to be explained Thus much of Christian Vnity and Concord may be well hoped for upon just endeavours here on earth But neither Perfection in these nor those unnecessary terms of Concord which some have long taken to be necessary § 39. And indeed so much as may be hoped for is so very hardly to be obtained that if we trusted not to Gods extraordinary Grace more than to any natural probability that appeareth to us in man we should be ready to despair that ever Christians should live long in so much peace and concord And though the great difficulty must not kill our hopes it must much quicken us to strenuous endeavours Of which more anon Satan is so great an enemy to it and every sin in man is so much against it as every disease in the body is against its ease and peace and the multitude and malignity of sins and sinners is so great and the very healers so few and faulty and unskilful
and do so much against their own desired ends that instead of accusing the providence of God we should thankfully wonder that there is so much peace and concord as there is and that all men live not as enemies to each others in continual war or that the devouring Pikes leave so many of the lesser fish alive and the weak and innocent are not wholly a prey to the oppressors CHAP. IX That Christ himself who commanded the Vnity Love and Concord of Christians did prescribe the necessary terms § 1. IF it be once proved that Christ himself hath prescribed the conditions or terms of Christian Union and Communion what remaineth to Christians but to enquire What are those terms Whereas for want of that necessary supposition while men think it is left to them no man knoweth who should do it and the Pope prescribeth his terms and others prescribe their terms and almost each Sect hath different terms § 2. That Christ did prescribe them I shall prove I. Antecedently à Causis II. Consequently ab Effectis III. By proving the necessary exclusion of any other competent prescribers § 3. I. Antecedently it is proved from 1. The universal necessity of the thing 2. And from the office of Christ to do things of such universal necessity and his faithfulness therein § 4. 1. There are few Christians so ignorant or inconsiderate but will confess that the Vnion of Christians is necessary not only to the edification and well being but to the very being of the Church both universal and particular For what is a Church but many Christians united and associated for Church-ends Pull all the Bricks or Timber of the house asunder and it is no house Pull all the Planks and parts of a Ship asunder and it is no Ship Pull all the leaves and sentences of a Book asunder and it is no Book Pull all the parts of a mans body asunder and there remaineth no body of a man considered formally but only materially and in their aptitude to re-union at the resurrection An Army disbanded and dissipated is no Army And certainly it is no Church that hath not Church-unity of parts 2. And all that believe in Christ believe that he came into the world to call and gather his Church and to save them and that he sent his Word his Ministers and Spirit to this end He is the principle of life to the Church his body who first by aggregation uniteth them to himself and one another and then is their constitutive and governing and quickning head It is his undertaken office first to make all his own members and then to govern preserve edifie and save them And how can Christ make his Church without uniting the members Can he build his house and never set the bricks stones or timber together Can you make a Clock or Watch without adapting and uniting the parts And can Christ gather build compaginate and unite his Church and not so much as tell men either Pastors or people what are the Conditions and terms of union and the cement or solder that must unite them § 5. And all Christians confess Christs sufficiency for his office and his perfect faithfulness in performing it He wanted neither Power Wisdom nor Love or Will to gather his own Church or body He was faithful as Moses in all Gods house And he that fulfilled all the righteousness of the Law and whatever was imposed on him as a humbled satisfier of Justice surely no less fulfilled all that belonged to him as the grand Administrator and Benefactor and Executor of Gods mercy and his own will and as Head over all things to his Church Eph. 1. 22 23. § 6. Nay as he was the King and Law giver of the Church who was to give them all their Vniversal Laws binding all men could he be supposed to have done this faithfully if he had left out the very terms of Church-unity and concord when such unity is essential to the Church Did he send the Apostles to disciple and baptize all Nations and be in Gods house the Church as Paul calleth Timothy Pillars and bases of truth yea foundations and Master-builders that must gather his Church out of all the world and yet never tell them What a Church is that is how the parts must be united As he is the Teacher of the Church did he never teach them so necessary a thing as what essential Church-unity is These are such imputations against Christ as seem to deny him to be Christ As he would deny God to be God that would deny his providence and government of the world § 7. Christs Law is to be both the Rule of our actions and his judgement And if he have left out so great a point as the essentiating terms of Church Vnion what momentous acts of our lives are left to be ungoverned and unjudged by the Laws of Christ § 8. Above all men those are bound to consent to what I say who hold that Christs Laws have not left so much as a ceremony undetermined and that nothing may be added or diminished in his worship How much less then hath he left the essentiating terms of Church-unity unprescribed § 9. II. And consequently ab effectis we find that Christ did it 1. He plainly declared what maketh a Christian 2. He declared how all Christians should live in love and concord 3. And how the coalition of these Christians maketh his Church § 10. I. It had been strange if he that came into the world to make men Christians had never told men what a Christian is And if he that sent his Apostles to make Christians had set them to do they knew not what and never told them what a Christian is and consequently what they must perswade men to And if he that promised Justification Pardon Adoption and Glory to all true believers that is to true Christians had yet never told them how they may know that they are such And that he that commanded so much Christian duty publick and private and required Christians to suffer so much for his sake and to look for a reward in Heaven should yet never tell them what Christianity is If Christ made Christianity that is the Laws and description objects and principle then he made a Determinate thing If not hath he left it to man to make Christianity objectively Then how shall we know to whom he gave this power And how many several species of Christianity or faith may be made in the world § II. It is evident in Scripture that Christ sent his Apostles and that he taught them what to preach and particularly that he Matth. 28. 19 20. said Go and Disciple me all Nations baptizing them in the Name of the Father the Son and the Holy Ghost teaching them to observe all things whatever I commanded you And it is certain that a Baptized person was then accounted a Christian and Baptism was their Christening and that this was the Church entrance
derogateth from his glory XIV Of Baptism 1. That Baptism was instituted only for the first times or for reception of Infidel countreys when converted and not for to be continued in Christian Countreys and Churches 2. That outward Baptism by water will save the adult that have not true Repentance and faith and sincere consent to the baptismal Covenant 3. That all the children of Infidels Heathens Hereticks or wicked men are certainly saved if they be baptized and have Godfathers professing Christianity though those Godfathers be wicked hypocrites and take not the infants by adoption or otherwise as their own nor really intend to educate them as they promise and if they die before they actually sin and that this is certain by the word of God 4. That all the baptized are delivered from all culpable pravity of soul or inherent sin 5. That it is certain that all baptized Infants of what parents soever have special grace infused into their souls by the Holy Ghost in Baptism 6. That baptism entering all into the Catholick Church obligeth all the baptized to the Bishop of Rome as the supreme head or pastor 7. That the Infants of believers dedicated to God are holy only as legitimate and not bastards but are not as a holy seed under promise to be entered into the Church and Covenant of God by baptism but all baptized in Infancy must be taken as no visible Christians till they are rebaptized 8. That none that sin grosly after baptism are upon their repentance to be received into the communion of the Church 9. That it is not necessary to baptism of the adult that they make any covenant promise or vow to God nor to the baptism of Infants that Parents or Proparents devote them to Christ by entering them into an obliging Vow or Covenant 10. That Baptism was not instituted to invest the baptized in his right to pardon and life but only to enter him into the visible Church where as a disciple he may learn how to come to such right and pardon hereafter 11. That the adult duely baptized have no right to the Communion of the Church though they profess to continue their Covenant-consent and none disprove the truth of their profession unless they have some higher qualification and title XV. Of the Lords Supper 1. That the Lords Supper is but an ordinance for young or carnal Christians but they that have the Spirit must live without it as being above outward signs and ordinances And so of the Lords Day 2. That the Bread broken and Wine poured out to be eaten and drunk are not the representative Sacramental body and blood of Christ delivering us the real benefits of his sacrifice to be received by faith 3. That after the words of Consecration duly uttered there remaineth no true substance of bread or wine but all is turned into the very body and blood of Christ 4. That the wine may justly be denyed the Laity and they be required to communicate by receiving only the bread consecrated or the body of Christ as they call it without the other half of the Sacrament 5. That Christs flesh and blood is really and properly sacrificed by the Priest 6. That ordinarily the Priest is to partake alone and the people only to be Spectators 7. That the consecrated host being Christs body is to be adored as very God 8. That this sacrifice is to be offered by the Priest for the living and the dead and to ease the pains of Purgatory 9. That God himself here deceiveth the soundest senses of all men making that to be no bread or wine which their senses and intellects of things as sensate apprehend as such 10. That it is heresie and deserveth extermination or death to deny these things of the Sacrament and to believe our senses that there remaineth true bread and wine after Consecration 11. That unbelievers and wicked men in the Eucharist truly eat the real body of Christ 12. That the bare receiving of the Sacrament though without true faith and repentance will procure pardon of sin from God and Salvation XVI Of the Church 1. That the Church of Christ as visible is lost or ceased or hath been lost since the Apostles days so that there was a time when Christ had no visible subjects and disciples 2. That the Church differeth from Heathens and Infidels only in opinion and not in real holiness 3. That only the Clergy or Rulers are the Church of Christ 4. That Christ hath instituted a vicarious visible Head of all the world or of all the Church on earth under himself to whom all Christians must be subject as their chief Pastor 5. That this Head or universal Church Monarch is the Bishop of Rome or else a general Council 6. That this Head or chief Ruler Pope Council or both hath universal Legislative power to make Laws obliging the whole world or the whole Church 7. That this Head is made the judge to all Christians what shall be taken for articles of faith and what for heresie and all are bound to believe such judgement or at least to acquiesce in submission to it 8. That no one is bound to believe the Scripture or the Christian Verity but for or upon the proposal of the Pope Council or both 9. That such judgement and proposal is certain and infallible 10. That this Church and its authority must be believed to be given by Christ before men can believe in Christ himself 11. That this Pope Council or both have power from Christ to excommunicate such as deserve excommunication throughout all the world and to judge who deserve it 12. That the Pope hath power to call general Councils out of all Christian Churches or nations on earth and to preside in them and to approve or reject and invalidate their decrees 13. That all Churches are bound to send Bishops or Delegates to â—uch Councils if required by the Pope 14. That a General Council approved by the Pope is infallible in all points of faith else not 15. That the Pope or Council or both may judge all Christian Kings and depose such as they judge deserve it and give their Countreys to others and disoblige their subjects from their Oaths of Allegiance 16. That they may interdict Gods worship to whole Countreys and Kingdomes and the Clergy must obey such interdicts 17. That whom they or the Clergy judge hereticks all are bound to avoid as hereticks be they never so falsly judged such 18. That at least in ordine ad spiritualia the Pope hath power over Princes and their Crowns 19. That the Clergy owe not obedience to Princes nor may be judged by them 20. That the universal Church can have no errour in any point which God hath revealed in his word 21. That the universal Church hath erred or may err in points essential to Christianity or absolutely necessary to Salvation and so become no Church and Christ no King or Head of it 22. That no one is a
as to Government And that none are of the visible Church that are not the Popes Subjects and that they that refuse such Subjection are Schismaticks or Hereticks or Infidels And that all that own Christ should be compelled by Sword or torment to own the Pope as his Vicar General Sect. III. Campanella de Regno Dei openeth the Mystery of the Fifth Monarchy and alledgeth the texts that are brought for it as intending Christs Reign on Earth by the Pope as his Viceroy And indeed it is an Universal Kingdom or Monarchy which they plead and strive for under the name of the Universal Church But in this they greatly differ whether the Pope have the universal Power of both Swords or but of one that is both Civil and Ecclesiastical and be really the King of all the World And herein they are of three Opinions as to the Subject of this Power and of three Opinions as to the degree Sect. IV. As to the Possessor of this Authority 1. One party say that the summa Potestas is in thâ—â— Pope 2. Another saith it is in the Pope presiding in a General Council or in the Pope and Council agreeing 3. And another party hold that it is in a General Council alone yet so as that the Pope is the Head of the Universal Church as the chief Prelate and Ordidinary Governour though subject to the Legislative and Judicial Power of the Council Sect. V. And as to the Degree of Power 1. Some hold that the Pope is the Monarch of all the Earth having the chief Power of both Swords and that the World is his Kingdom as Gods Vicegerent 2. Others hold that he hath directly only the Ecclesiastical Power but indirectly and in order to Spirituals he hath also the Temporal power of the Sword Or as the most hold that in his own Territories he hath both Powers as to Personal exercise but in other Kingdoms he can himself only execute the Church-power but he may command Kings to execute the power of the Sword for Religion according to his and his Bishops decrees and may force them to it by Anathema's and releasing their Subjects from the Bonds of Fidelity and giving their Kingdoms to others As some say that the King may not be personally Judge in the Courts of Justice but he may make Judges and force them to their duty and depose them if unworthy This differeth little from the former The Monarchy is nevertheless absolute though Kings be the Popes Officers or Lictors 3. But some few hold that the Pope and Bishops have no Power of the Sword at all nor of forcing Kings to use it The Controversie was hotly handled when Popes and Emperors were in Warrs The Volumes written on both sides are published by Goldastus to which William Barkley and some others in France have added more Sect. VI. Rightly therefore doth the Geograph Nubiensis call the Pope A King The Name of a Church maketh not a difference in the thing There be some that think that all Kings should be also Priests and the Popes will grant it so far as to hold that all Bishops should be Magistrates and the Chief Priest be Univerâ—al Kingâ— Cardinal Bertram in Biblioth Patr. saith God had not been wise if he had not set up such a Monarch under him over the World And in 〈◊〉 seu Bulla Sixti quarti Philippo Palatino Rhâ—ni in â—rehero Vol. 2. pag. 162. you may see their Claim in these words Universos Christianos Principes acâ—omnes Christi fideles requirere eisque mandare vice Dei cuius locum quamvis immeriti tenemus in terris To require all Christian Princes and all faithful Christians and to command them in Gods stead whose place on earth we hold though unworthy The Twelfth General Council viz. at the Laterane sub Innoc. 3. and some at Rome under Greg. 7. and many others put this Claim of theirs past doubt Sect. VII Now that the Universal Church will never unite in the Roman Papacy I prove undeniably as followeth 1. Because Christians will never unite in an Agreement to forsake the Scriptures as Gods Word and Law where they will still find that he never instituted such a Roman Monarch The Papists contrary Assertion will never convince the World when the Book it self is open before them They will there find no one man that ruled all the rest no one to whom Appeals were made no one that ever claimed such a power much less that settled any such at Rome or that ever a word was left by Christ to direct the Church to center in the Bishop of Rome Nor that ever the Apostles preached this to the Churches which they must needs have done had it been essential to the Church Catholick or half as necessary as the Papists make it Sect. VIII 2. Because in Scripture Christians will not only find nothing for it but much against it which many Volumes having largely proved Chamier Whitakers White and abundance more it would be vain here to repeat I commend to the English Reader now but Dr. Challoners small Book of the Catholick Church Sect. IX 3. Because were it but as dark and doubtful and uncertain as common Reason and Disputers experience proveth it the universal Church can never unite in a thing which so few can see any certainty in or evident proof of Sect. X. 4. Because the greatlyest reverenced General Councils are against it limiting the Popes power to his Diocese as Nice first doth and declaring him to be National and of humane Institution as being Bishop of the Imperial City and advancing Constantinople from the same Reason as doth the Council of Chalcedon Of which I have largely written against Terret Sect. XI 5. Because the Greek Church hath ever held the Papacy to be of humane Institution Proved briefly 1. Because they ever held the Popes power to stand on the same Foundation with the other Patriarchs But they ever held the other Patriarchs to be of Humane Institution which needs no proofs to men of Reading 2. Because they set up Constantinople first next him and then equal to him and then above him which they had never done had they taken the Papacy to be of Divine Institution For they never pretended any such foundation for the Bishop of Constantinoples power and they were never so desperate as to set up Mans Ordination above Gods 3. Because they took his Power to be limited by the Laws of the Empire and him to be subject to the Emperours All which is known to men that know Church-History Sect. XII 6. Because the common Reason of Mankind will still discern that a humane Monarchy of all the Earth is a dream and Impossibility and that no man is naturally capable of exercising such a power Sect. XIII 7. Because while Baronius Binius Crab Surius and other Histories of the Councils are extant and Platina Anastasius and other Histories of the Popes and while all the old Church-History is extant and all the German
French Italian Belgick English and other later Histories the horrid wickedness of Popes and the Mischiefs they have brought upon the World and the blood they have shed to settle their Kingdoms will be known to Mankind and will not suffer men universally to believe that God ever made such Governours essential to his Church or necessary to its Unity Sect. XIV 8. Because Kings and States will never become all so tame and servile as to resign their Kingdoms so far to an universal Monarch and to become his Subjects especially after the sad experience of his Government Sect. XV. 9. Because if the people were never â—o blind there will in all generations arise wise and Learned persons who will know all these things and never consent to Popery Sect. XVI 10. Lastly from Experience The Universal Church now doth not nor ever did unite in the Roman Papacy and therefore never will do That now they do not is past doubt with those that know the Papists are but the third or fourth part of the Christian World Bishop Bramhall saith they are but a fifth part The great Empire of Ethiopia the Christians in Egypt Syria Mesopotamia that are falsly called by them Nestorians and Eutychians or Jacobites who parted from the Greeks upon the ejection of Diosecrus by the Council of Chalcedon the Armenians Circassians Mengrelians Georgians those scattered in the Persian Empire the Greeks scattered throughout the Turkish Empire the Empire of Moscovie the Kingdoms of Sueden Denmark England Scotland and Ireland the Subjects of the Dukes of Saxony Brandenburgh Lunenburgh Hanover Osnaburgh Holstein the Prince of Hassia the Palsgrave of the Rhine Ducal Prussia Curland Transilvania all the Protestant free Cities in Germany Dantzick and others tolerated in Poland those in Hungary some in Walachia and Moldovia Belgia called the Low-Countreys with Friesland Embden Geneva c. the Protestant Cantons of Helvetia those in Rhoetia in Piedmont c. and those tolerated in France Our Plantations in the West-Indies or America viz. New-England Virginia Barbados Bermudas Jamaica and the rest All these are Christians that unite not in the Pope nor are subject to him I know they say that these are Hereticks and Schismaticks and no parts of the Church But that is too easie a way of arguing and no Cure at all for Christians discord By this way of reasoning they may prove that all the Christian Church or World is united in the Pope if he had but ten Subjects because all the rest are no part of the Christian Church or World as a mad man proved that all the World was his because he thought his House and Land was all the World But Christ will not so easily lose his Church nor be disputed out of his Inheritance by so gross a fallacy If you argue None are parts of the Christian Church but the Popes Subjects All the Popes Subjects unite in the Pope Ergo all parts of the Christian Church are united in the Pope You must prove your Major to Christ better than ever you did before he will be so deposed from his Kingdom and lose those whom he so dearly bought The Bishop of Constantinople Alexandria Ephesus Canterbury may say the like that none are Christians but their Subjects but this is it that I say the World of Christians are not united in Sect. XVII And as it is so now it was so in the last Age And though some of them cheat Women by telling them that all the Christian world before Luther were united in subjection to their Popes they must burn all their own Church History and Councils and make men ignorant of what is past in former ages before this will be believed by men that can read Latin and Greek certainly they do not believe it themselves They cannot though they would Was all the West subject to the Pope when so many hundred thousand were murdered for being against him When the Bohemians were so persecuted by warrs when Spain it self hath been accused of such Heresie when most of Germany stuck to the Emperours and despised the Popes when France and England have been censured and Interdicted by him and obeyed not his Interdicts when for many Ages most of Italy hath been a Field of warr and fought against him when Rome it self hath so oft driven him away But especially when upon the Constantinopolitane Decree de tribus Capitulis Pope Vigilius was forsaken by much of Italy and the West and all his Successors for about an hundred years and the Patriarch of Aquileia set up as their Head instead of Rome till Sergius after reconciled them And all this while were not the Greeks Moscovites Armenians Syrians Abassines and all the rest before mentioned in Asia and Africa c. from under the Pope I have oft asked and ask again was all Christendome subject to the Pope of whom their Melchior Canus saith Lecd Com. cap. 7. fol. 201. That not only the Greeks but almost all the rest of the Bishops of the whole World have fought to destroy the Priviledges of the Church of Rome and indeed they had on their side the Arms of Emperours and the Greater number of Churches and yet they could never prevail to abâ—â—gate the Power of the One Pope of Rome Was all the Christian World under him when their Raynerius saith cont Wald. catal in Bibl. Patr. To. 4. p. 773. The Church of the Armenians and Ethiopians and Indians and the rest which the Apostles converted are not under the Church of Rome Was all the Church under him before the Turks conquered the Greeks when the Greek Church alone and the rest in the Eastern Empire were twice as many as all the Western Churches and Abassia and all in the East and South without the Empire were also from under him Yea and when their own Jacobus de Vitriaco writeth Histor Orient c. 77. who dwelt at Jerusalem That the Churches of the Easterly parts of Asia alone exceeded in number the Christians either of the Greek or Latine Church And their Brochardus that lived also there saith that Those called Schismaticks by us are far better men than those of the Roman Church Sect. XVIII If they say that at least for the first six hundred years all the Church was governed by the Pope I answer It is more probable which Marnixius and many Protestants affirm that for the first six hundred years there was not one Papist in the world that is One that took the Pope to have the Governing power over all the Church on Earth The oft cited words of Gregory the first and Pelagius plainly shew that they abhorred the Claim The Pope was from the year 300. till 600. and after the first Bishop in the Roman Empire 1. Under Councils and Emperours 2. Not Ruling the other Patriarchates but sitting before them in Councils 3. And this by Mâ—ns Ordination only in one Empire 4. And had no Rule in any of the extraimperial Churches in the World even here with
Alexandria and many other places had two at once by their Divisions but none of them so long as Rome But perhaps he taketh it to be enough to Catholicism or the Validity of Ordinances if we be subject to the species of Bishops and so to any one that is Consecrated rightly or wrongly and so that in Schisms both are true Bishops But lest he deny this I will spare to recite its Consequents Sect. XXVIII 3. He in his Preface and all along supposeth That no unlawful thing is 〈…〉 the Nonconformists as necessary to their Ministry or Communion which will as much satisfie them as if he had told them That Lying Perjury Covenanting deliberately against Gods Precepts and for the corrupting his sacred Doctrine Worship Order and Discipline are lawful things Did he ever hear them and confute their Reasons Sect. XXIX 4. In short he never proveth but beggeth 1. That when Gods Word describeth the Sacred Ministerial Office yet the Ordainers will and words can alter it 2. That the chief Pastors of particular Churches even Cities that had all of old their several Bishops are not true Bishops unless Men purpose them to be so in Ordination 3. That Presbyters who ordain with Bishops may not in cases of necessity ordain without them or if they do it is a nullity 4. That in Cases of Necessity Ability Consent Election and Opportunity may not design the person that shall receive authority and obligation directly from Gods Law without other Ordination 5. That any Church on Earth can prove an uninterrupted Succession of Canonical Ordination by Bishops themselves so ordained 6. That such a Succession is necessary ad esse Officii 7. That the Covenant of Grace secureth not true penitent Believers of Pardon and Salvation where they cannot have the Sacrament 8. That the Sacrament is null as to Mens Pardon and Salvation if the Priest be not truly called or have not successive Episcopal Ordination 9. That if a presumptuous Title as â—e saith may yet make all valid when Men seem Episcopallâ— dained and are not Whether able godly Men ordained by such like City Pastors or Presbyters in a Synod and chosen by Religious People and solemnly dedicated to Gods Ministery in the face of the Congregation have not a better presumptuous Title than notorious ignorant and vicious Men that say they were ordained by a Bishop when their Orders were forged of which sort there have been many 10. Whether he can prove that it is not Anabaptistry to baptize all again that are baptized in the Reformed Churches that have no Diocesanes 11. Whether he abuse not Gods Word and Churches in feigning all such Reformed Churches to live in the Sin against the Holy Ghost for serving God without a Succession of Episcopal Ordination 12. Why is it that I cannot intreat him to answer Voetius de desperata Causa Papatus that hath long ago confuted Jansenius a far stronger Adversary than he Nor my Dispute of Ordination Twenty Years ago written and yet unanswered when I tell him we have not leisure to write over the same things as oft as Men provoke us to it Sect. XXX I will now cast before him these following Notes 1. What proof hath he of Sacraments besides Sacrifices before Abraham's days And was there then no pardon of sin 2. Were Women damned that were not circumcised Or were the uncircumcised Children in the Wilderness none of the Church 3. Were not Infants in the Covenant of Grace before Circumcision entered them into the Covenant of Israels peculiarity 4. Why did Abraham think there had been Fifty righteous persons in Sodom And in every Nation he that feareth God and worketh righteousness is accepted of him Acts 10. 5. Though Sacraments under the Gospel convey greater benefits can he prove that it placeth greater necessity of them than the Law did 6. Seeing Christ was not baptized till about thirty years old was he not Holy and the Churches Head before 7. Can he prove that the Apostles were ever baptized Or were they not before true Christians 8. The Apostles had not the Lords Supper till near Christs death and yet had part in him before 9. Was Paul of this Mans mind that said He was not sent to baptize but preach and thanked God that he had baptized so few 10. Is not that Promise true That whoever believeth shall not perish but have everlasting life and that the pure in heart shall see God c And will want of a Sacrament then frustrate all 11. He presumeth to say That God is obliged to make good the Sacraments of those that have but a presumptuous Ministery seeming to have Episcopal Ordination when they have not And is not the reason as strong from the Peoples impossibility of avoiding the danger when they can have no Sacraments or none but from Ministers that had not Episcopal Ordination 12. What if the Succession have been interrupted long ago in Armenia Egypt Syria or elsewhere Are all damned that were born since Or which way shall particular persons there remedy it they cannot send to Europe for Ordainers 13. If Laymen as Frumentius and Edesius convert persons in India are they all damned that dye after Conversion for want of an ordained Priest and Sacraments 14. If Baptism give the first sanctifying Grace then none but unholy persons are to be baptized and that is impenitent unconverted Infidels or wicked men 15. It is confessed that the Lords Supper is for Confirming Men in the Faith they had before And are not both the Sacraments of the same general nature one to declare and confirm our initial Faith and the other our progressive 16. The Sacraments are to Christianity what Solemn Matrimony is to Marriage which is valid before God upon private consent but is necessary for order and preventing Fornication to satisfie Men ouâ— Church Title ordinarily depends on Baptism but God knoweth and accepteth heart consent 17. God saith Else were your Children unclean but now are they holy 1 Cor. 7. 14. Therefore it is not the Sacrament that first maketh them holy And the seed of the Faithful have such Promises as we make good against the Anabaptists 18. Children may dye before they can be baptized and are they by that natural necessity damned 19. If a Man live where the Priests will not baptize or give the Lords Supper but on condition that we profess some falshood or commit some sin as in the Church of Rome Must we commit that sin or be damned for want of the Sacrament 20. Doth not this lay a necessity upon all the Protestants in Italy Spain France Austria Batavia Portugal yea Mexico Peru c. to leave their Countries and travel to some Land where they may have Sacraments without sinful Conditions and may have it from Men of right successive Ordination And how shall all these be able so to travel And where will they find that Land on Earth that will answer their expectation and can and will receive them
form of a particular Church lawful but what is of Divine institution some hold that only a Diocesan Church that hath many Congregations and Altars is of Divine institution and that the Parochial are not Churches but Oratories or Chapels or parts of a Church Others hoâ—d that only Parochial Churches of one Altar or associated for personal Communion in presence are of Divine institution some that both Diocesane and Parochial Churches are of Divine institution and some that these and Provincial National Patriarchal and the Papal are of Divine institution Thus do mens judgements vary § 3. A third sort hold that God hath instituted some Church forms besides the Universal and left men to make others And here some think that God instituted Patriarchal and left them to make the Diocesan and Parochial some hold that God instituted only the Diocesan and left them power to make the Patriarchal and the Parochial some hold that he made only the Parochial I mean single societies associated for present personal Communion and left them by voluntary associations to make the greater over them § 4. Among these opinions let us first try whether Christ hath instituted any Church form besides the universal and 2. what that is I. And 1. if Christ hath instituted a holy Christian society for ordinary holy Communion and mutual help in Gods publick worship and holy living consisting of Pastors authorized and obliged to Teach and Guide and speak for the flock in Gods publick worship and administer his Sacraments according to Christs word and of a flock obliged to hear them learn obey and follow such their conduct to the foresaid ends then Christ hath instituted a form of a particular Church and its policy But the antecedent is true as shall be proved And the consequent or major is proved à definito ad denominatum This definition containeth the Essentials of a Church No man can deny that to be a Christian Church which hath this definition § 5. Here still it is supposed that the Spirit in the Apostles who were designed to be founders and master-builders and to gather and order Churches and teach them to observe all Christs commands was Christs promised Agent as Tertullian calls him and that Christ did what the Spirit did by the Apostles in their proper work to which he was promised them as their Guide as it is aforesaid § 6. And that Christ and his Apostles instituted sacred ordinary Assemblies of Christians for holy worship and Communion is so clear in the New Testament that it were vain to prove it § 7. And 2. as notorious and past doubt it is that the end of these Assemblies was such as is here mentioned 3. And as plain that such Pastors as are here described were set over all these Congregations and authorized and obliged to the foresaid work that is under Christ the great Teacher Priest and Ruler of the Church to Teach them Gods word to intercede under Christ for them to God and from Christ to them in prayer and Sacraments c. and to Guide them by that called the Keyes of the Church discerning whom to receive by Baptism whom to reprove exhort comfort or absolve Act. 14. 23. Act. 20. 1 Tim. 3. Tit. 1. and many other places shew this § 8. And it is no less plain that the people were bound to continue in their doctrine communion and prayer and to obey them in that which they were commissioned to do Heb. 13. 7 13 24. 10. 25 26. 1 Thes 5. 12 13. 1 Tim. 5. 17. 20. and many other places so that the form of such Churches as consist of such Congregations and their Pastors is past all denyal and just doubt § 9. And as to all other Church-forms Classical Diocesan Metropolitical Provincial National Patriarchal and Papal it is these only that fall under reasonable doubt and controversie And 1. for Classical Churches I can say but this 1. That the General commands of holding Christian Love and Concord and doing all to edification require such Churches as live near together to be helpers to each other and that counsel and correspondency is necessary hereto which the Churches have still laudably exercised by Synods And if these associations for order-sake be agreed on as to stated times and numbers and bounds it is but the circumstantiating of a known duty And if any will call this a distinct Policy or Church-form I contend not against their liberty of speech while we agree de re But I judge it perillous to give the same name to such an Assembly or Association as to a Church of Christs institution lest it seduce men to think that the word is not equivocally used If the Agents of several Kingdoms met at a common Dyet I had rather not call them a superiour Kingdom were their meeting never so necessary An Assembly that is the Pars Imperans of one body Politick having Legislative power is one thing and an Assembly of Agents or Princes for meer concord and strength and help of distinct Kingdoms Schools Armies c. is another thing And I know no proof that such Councils must be ordinary or at stated Times and places but sometimes that is best and sometime not as the case standeth as even the Papists confess And when they begin to degenerate from a Council for Concord to a Majesty or highest Governing power it 's time to cross their claim and interrupt the occasions of it § 10. And if men at such Classes and Councils choose one to keep order as a moderator yea if they fix him it is but the circumstantiating of the Assemblies work But if he will claim hereupon a distinct order office and proper political Church relation so as hence to make himself the Regent part of a species of a Church yea and claim this as of God and unalterable I cannot justifie such a Church-form § 11. This holds as to the Presidents of all ranks of Synods Classical Diocesan Metropolitical Provincial National or Patriarchal To use them as Presidents of Councils for Concord is one thing and to use them as the Pars Imperans or the constitutive heads of a distinct Church species is another Arch-Bishop Vsher told me himself his judgement that Councils were but for Counsel and Concord and not for the Government of each other or any of the members and that they had no proper Governing power either over their Minor part or over any absent Bishops Though each Bishop was still the Governour of his own flock and their power over their flocks was exercised with the greater advantage by their Concord in Councils Dyets and Councils of distinct independent Bishops are not distinct forms of policy or Churches § 12. And if this hold true that the Councils themselves are not thereby Rectors of a distinct political society but for Concord of many then it will follow that a President of such a Council whether Diocesan Provincial National or more General is not as such a
useful and humble as a servant unto all and not as the Rulers of the world to be called Benefactors and gracious Lords not as Lording it over Gods heritage but as examples to the flock Not smiting with the sword but leaving force to Civil Magistrates 4. And it is a simple conversation that Christ by his Law and example hath prescribed and his servants used This was Paul's rejoycing the testimony of his Conscience that in simplicity and godly sincerity not in fleshly wisdom he had his conversation in the world 2 Cor. 1. 12. Wisdom must go with innocency but it is not worldly carnal wisdom but such as consisteth in knowing God in Christ to be wise to salvation § 24. Now this fourfold Christian-simplicity Paul foresaw the Serpent on pretence of finer wit and subtilty would draw the Church to forsake till as Erasmus saith it became a point of wit to be a Christian and this would be and hath been the corruption of the Churches 1. The simplicity of Doctrine is turned by Councils and by other Dictators into multitudes of unnecessary and uncertain notions to say nothing of the false ones In the clear discovery of the sence and method of the sacred doctrine we must use our greatest skill and accurateness But salvation peace and concord is not to be laid on the fine elucidations and numerous articles of mens wits 2. The simplicity of Christian worship is corrupted and turned into such pageantry of Ceremonies and formalities to pass by much worse that spiritual worshippers find it exceeding unsuitable to them in much of the Christian world 3. And how far and dolefully the simplicity of Church-Government or Discipline is lost in more places than the Papal Kingdom needs not many words to tell him that can compare things old and new 4. And what wonder if the honest simplicity of Conversation perish with the rest and carnal interest and fraud and falshood and oppression reign by carnal wisdom Thus hath the subtile serpent corrupted the Churches by drawing them from the simplicity that is in Christ CHAP. III. III. The true terms of Catholick Vnity and Concord more particularly described as the principal means of hope for the Churches Peace § 1. THe false terms having been the engines of Schism and Church-distractions it is the opening of the true terms that must be the cure with which I shall begin because Rectum est index sui obliqui And here are distinctly to be laid down I. What are the terms of entering into Christian Catholick Church-Vnity and Communion II. What are the necessary terms of continuing it and what are the causes of abscission either by apostasie or excommunication III. What are the terms necessary to the office and exercise of the sacred Ministry IV. What are the terms necessary to the constitution administration and Communion in single Churches V. What are the terms necessary to the concord of such single Churches among themselves as associated or corresponding for mutual help VI. And what is necessary to the civil peace and concord of Christians in Kingdoms Cities and Families Of these in order § 2. I. Nothing but Baptism truly received is necessary to entrance into the state of Vnion with the visible Church called Catholick or Vniversal § 3. I before shewed that Christ himself instituted the terms in the institution of Baptism and that herein all Christians are agreed The proof of this is so full that nothing but gross ignorance or wilfulness can make it a matter of doubt 1. In the fore-cited institution 2. In the constant judgement and practice of the Universal Church through all places and ages since the institution of baptism to this day 1. That Baptism hath been still used no one that knoweth Church history can deny 2. That it hath been used to this end to be the entrance into the Church universal and visible Christian state is an undenyable About Infant baptism the Anabaptists doubt But they also deny Infants to be Christians or Church-members and we prove to them both together by Christs command to Disciple Nations baptizing them They confess that Baptism is the Church-entrance as well as we 3. And all that are truly baptized persons are Christians or visible Church-members till they revolt or are cast out all the Christian world from the dayes of the Apostles are agreed 4. And as all visible Covenanters in baptism have been taken for visible Christians so all sincere heart-Covenanters have ever been supposed by the Church to have by Baptism a sealed and delivered pardon of sin and right to adoption and everlasting life All this is so evident that it is labour in vain to prove it that this hath been the constant consent of the Christian world and so continueth to this day And all that are Christians are still in all Countries thus baptized § 4. And if Baptism be the common symbol of Christianity and the common making of a visible Christian then it must needs be the constitutive term or qualification sufficient to mens first Church-Vnion and Communion which is commonly confessed § 5. If there be any place for contention here it must be only about the validity of mens Received baptism 1. As to the Minister and his part 2. As to the mode and Ceremonies 3. As to the qualification of the receiver or baptized § 6. I. As to the first though all be not agreed in point of Duty who should baptize yet so great a number of the Christian world are agreed as to the validity of baptism received de necessitate medii that the dissenters are so few as that we need not fear any great disagreement hereabout The very Romanists maintain the validity not only of the Baptism received by hereticks and wicked Priests and silenced and suspended Priests but also of Lay-men yea of women But de officio all are agreed that where it is possible a lawful Minister of Christ should do it Only a few Anabaptists say that it must be only one that was baptized at age himself And one or two Singularists whether in ignorance or design I know not think it the aptest medium to unchurch the Reformed Churches that they have no true Priests for want of due succession of ordination and consequently no true Sacraments because God owneth no Acts but such as are commissioned or appointed by him and consequently no Covenant and consequently no Covenant promise and benefits of pardon justification and salvation But this is after at large to be detected and confuted § 7. The great difficulty is of the necessary qualification of the baptized And there 1. the Anabaptists keep out Infants But besides Baptism and Church-membership they deny them no offices that their age is capable of And they are ready to receive them all by baptism as soon as they come to the use of due understanding And these delayes are but few in comparison And 1. the ancient Churches compelled none to be baptized but only received them that
Creed respectively every one making one as some have feigned and though I deny not what he and Bishop Vsher and many others say of the two or three Articles being not found in the most ancient Copies or Records and though I verily consent to Parker de Descensu and many others that the words of Baptism were the first Creed and that the Creed was brought in by degrees as the Exposition of the Baptismal profession and that at first it had but three Articles I believe in and give up my self to God the Father Son and Holy Ghost Yet I take the Creed in the sence at least to be of necessary use to the ends now mentioned and I think we may say so much as is of greatest antiquity to be Divine and the word of God and a special part of his word more necessary to be believed than many other parts § 15. For 1. Though we receive not the pretended Traditions of Rome or any Church that shall be obtruded on us without proof or as accusing the Scripture of insufficiency yet we never denyed that the Apostles preaching was Gods Word before they wrote it and as well as their writing It being eight years after Christs Ascension as is commonly supposed before the first part of the New Testament was written by St. Matthew and near an hundred years after his incarnation that the last was written by St. John and only four or five of the twelve Apostles having left us any of their writings it were intolerable to deny that the constant preaching of them and all the rest to their death was not done by the inspiration of the same infallible spirit as their writing was and so was the Word of God § 16. 2. And it is certain that Baptism was then as common as Christians and that nothing was sooner done by the Apostles nor more constantly nor with greater concord and concent than discipling persons and baptizing them For this was the summ of their first appointed work in which Christ promised to be with them to the end § 17. 3. It is certain that the Apostles did administer Baptism as wisely and holily according to Christs will as any that ever did come after them And therefore that they did not take up with mens bare saying of three words I believe in God the Father Son and Holy Ghost without understanding what they said All following ages Cathechized or examined the adult before baptism and to this day we would take the contrary course for an abuse Therefore no doubt but the Apostles did it and appointed it § 18. 4. And this is plainly implyed in the Scripture when believers are all said to be inlightned and translated from darkness to light and to know God and Jesus Christ as being life eternal Eph. 1. 18. Act. 26. 18. Joh. 17. 3 c. and to be wise to salvation and indeed when they are said to Believe For believing supposeth understanding And when Peter saith that Baptism saveth not the washing of the filth of the flesh but the answer of a good conscience towards God And when all the Christians in the world as far as we have any notice from the Apostles dayes have been baptized after Profession of faith we have no reason to doubt but that the Apostles used and appointed the requiring of it § 19. 5. In doing this it is no doubt but what they required of the Confessours from their mouths was short and plain or else those multitudes of men and women who were in a short time baptized would neither have had capacity nor time to do it But the words of the Teachers and baptizers in explaining the said articles were large and many For we find that it was their common preaching work § 20. 6. It is most probable by the reason of the thing and the history Act. 2. and elsewhere that at the first no form of words was required and used besides the form in baptism but that the people being instructed in the sense of those words thereupon professed understanding belief and consent And no more is essentially necessary But that after a Creed in terms was the common form which was used by Professors in order to baptism 1. Because so many thousands being baptized the matter being short and meerly Divine they could not be supposed to be left to much variety of expression Divine great necessary things must be spoken with so much caution as may avoid errour heresie corruption and abuse And if every ignorant man and woman were left to use only words of their own devising to express the Christian faith it would be of confounding and dishonourable consequence 2. And the great care that then was used that all Christians might be of one faith and speak the same things and that the heresies then arising might be suppressed doth imply that this necessary means was then used by those that commanded that all be done to edification and unity and in order 3. And many expositors think that this Creed is it that Paul meant by the depositum and form of wholsome words to Timothy 4. But the fullest proof is universal historical tradition and consent of the Christian Churches who have ever used Catechizing and the Creed as the profession of faith in order to baptism and this as from the Apostles without the least notice of any other original of it There is some difference in words between that recited by Irenaeus and two recited by Tertullian and that which we now use and some little difference between that of Marcellus in Epiphanius and that of Aquileia in Ruffinus and ours now used And the forming of the Nicene Creed in other words doth shew that the Churches took not themselves to be so tyed to the same words of the former Creed as not to alter any part of them And it is supposed that before the Nicene Creed the Greek Church had a Creed that had as much of the words of the Nicene as of that called the Apostles And no doubt it was the wisdom of the Apostles and the Churches not to lay too much on particular words and make them seem essential to baptism or more necessary than they were And to this day if any in other words exprest the same thing he may be baptized But ad melius esse and for concord and safety the Churches that still agreed in words of the same sence and mostly the same words as to all that explained the essentials of Christianity found it more and more needful to agree in every word and leave men no room for dangerous diversity though over and above they may explain their minds From whence it was that so great contentions have risen about some single word as the Nicene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Filióque lest the Creed should be altered at the will of man and the Christian faith seem to be an uncertain mutable thing § 21. By all this it is evident that the Church must make
Baptism the term of Christian Catholick unity and concord as necessary ad esse and the Creed as needful and apt ad bene esse ordinarily § 22. There is a controversie raised as aforesaid by Donatists and other Sectaries so now by the Papists whether the person baptized must not also own 1. the Ministry in general 2. the particular Minister that baptizeth him 3. and the particular Church into which he is received 4. and subject himself by profession to such pastoral power To all which I shall distinctly answer § 23. I. To the first 1. what is connoted is not alwayes a necessary part of the contract A man cannot be baptized but he must know that some one hath power to baptize him 2. It is more needful of the two that the Apostolical office and power be known and believed than the successive ordinary Ministry Because the belief of the truth of the Gospel more dependeth on their testimony as commissioned and qualified with those extraordinary gifts of the spirit which are its seal and proof 3. It is of great use to our faith and obedience to understand that Christ hath settled an authorized Ministry to preserve and preach his Word and administer his Sacraments and guide his Churches to the end of the world and he that knoweth not this wanteth an integral part of Christianity and a great and needful help to his edification and salvation 4. Yet none of these are absolutely necessary to the essence of Christianity If any lived where the ministerial office were not known or should by misleading so far err as to think that any judicious Christian or any Christian Magistrate or master of a family might preach and administer the Sacraments if yet this man believe in God the Father Son and Holy Ghost as his Creator Redeemer and Sanctifier and be accordingly devoted to him in baptism this man shall be saved notwithstanding his ignorance or errour about the Ministry yea though he knew not of the office of the Apostles but took them for lay men For the promise is that whoever believeth in Christ shall not perish but have everlasting life Joh. 3. 16 18. by what means soever he was converted to the faith It is not only He that is converted by a Priest shall not perish Nor is it ever said He that believeth in the Apostles or Priests shall not perish but he that believeth in Christ which essentially includeth the belief in the Father and the Holy Ghost And therefore Paul calleth them carnal as guilty of Schism that said I am of Paul and I of Cephas because they were not baptized into the name of Paul or Cephas but of Christ And he thanketh God that he had baptized few of them lest they should say that he had baptized them into his own name And yet are the Apostles foundations or bases and pillars in the Church because Christ used them as the first great keepers of his word and seals and the means of converting unbelievers and it 's hard and rare to believe in Christ without knowing and believing that they were his commissioned Ministers § 24. II. But though it be a duty to choose a true Minister to be baptized by yet it is not at all necessary to the validity of baptism to know that the baptizer is such Indeed not one of many can be sure as not having seen his ordination nor knowing of his necessary qualifications Many things may deceive them and all baptism by Lay-men is not null as the Fathers held and the Papists now hold and confess § 25. III. And as to reception into a particular Church I have proved before that it is no work of baptism as such but a consequent act in order of nature alwayes and oft of time The Eunuch Act. 8. was baptized into no Church but the Universal There be some few rigid mistaken brethren called Independents in New England that think indeed that all baptized persons must be baptized into a particular Church but others even of that party are wiser herein It is very fit that every one that can be a member of some particular Church But some cannot as Travellers Merchants Ambassadors c. who reside among Infidels only and those that live in Countreys where the Pastors by tyranny refuse to admit any to their communion who will not say or do some unlawful thing But yet Baptism as such is no such thing nor hath such an effect Much less is it a profession that such a particular Church is sound § 26. IV. And as to subjection to the Clergie It is true that Baptism essentially subjecteth us to Christ and this includeth an obligation to obey him in all things which we know to be his Law And it is true that just obedience to the Guides of the Church is his command But it followeth not that every man knoweth this nor that every disobedience unchurcheth us It is his command that we pray continually and in all things give thanks and that we speak not an idle word and use not vain jeasting c. But it nullifieth not Christianity that we culpably offend in one of these Nor doth our baptism contain our promise that we will never sin nor that we will obey a command which we understand not but that we will be Christs subjects and obey him sincerely so as that when we fail by weakness we will renew our repentance Christ also commandeth every child subject wife servant to obey their parents Princes and Magistrates Husband and Master And he that is baptized bindeth himself also to obey these Laws sincerely if he know them But it followeth not that it is essential to Baptism to oblige us to subjection to parents husbands masters but only to Christ who commandeth us to obey them Even as subjects take not an Oath of Allegiance to every Justice Constable or Messenger but only to the King who yet commandeth us to obey his Judges Justices Constables c. § 27. To pretend that Baptism as such doth subject men to the Bishop of Rome or to the Bishop of Alexandria Antioch Paris London or to the Pastor of a single Church is a perverting the sence of it and to be answered as the Apostle did others Were ye baptized into the Name of Paul CHAP. IV. II. What are the terms necessary for the continuance of Church-Communion and what are the lawful Causes of abscission or Excommunication § 1. IT is granted that as there is somewhat more necessary to the continuance of our pardon justification and right to glory than was to our first reception so also to our continuance as members of the Catholick Church That is the bare profession of faith and consent and subjection or Covenanting with Christ for future sincere obedience is enough to our first reception by baptism But some performance of this Covenant is necessary to our continuance The reasons are 1. Because the Covenant or promise is necessary not meerly for it self but for the
Ministers be tryed men of sound understanding in that which they must teach and do and therefore that both the ordainers and the hearers try them This account of their understanding is better than the imposing of humane forms upon them for subscription Not but that Teachers should know more than the flock that is than the essentials nor that I presume to condemn all the Churches that impose their Confessions to be subscribed in their own and not in Scripture-words while they keep only to necessary certain things But I shall afterward prove that this way though tolerable is not best but unnecessary and dangerous 1. the Scripture affording us apt words enow to form our Confessions in which are past Controversie 2. and there being no probability of bounding mens Impositions of this kind when once they set upon this way 3. and most Confessions of that nature now extant having some needless words which other Churches or good Christians do dissent from 4. And the ancient Creeds understood which the ordainers must try and the old Catechistical Verities being sufficient to this use 5. And there being means of restraining men from preaching and vending heresies which are more safe and congruous 3. I add therefore that a certain Confession containing the certainest and needfullest Integrals of Religion should or may well be drawn up as a Law forbidding all upon meet penalties to preach or speak against them without any subscribing promising or professing 4. And upon proof of the violating of such a Law and preaching against such articles it is sufficient that both the Church and the Christian Magistrate in their several ways may judge them and by just penalties correct them of which more after in due place For it is very hard so to form long Confessions beyond the old Creeds Lords Prayer Decalogue and the General belief of Scripture and this not in Scripture-terms which shall not have some words which sound and honest Ministers cannot assent to without lying which they will not do But to silence many words which yet we conceive true and forbear speaking against some things which yet he cannot profess assent to there are very few sober men but will do And an errour never spoken or written hurts not others nor is to be judged being not known Non apparere here is as non esse And if it be vended the person may be judged as well as if he had sworn subscribed or promised And they that will tell us yet what evil may befall secret whispering errours without out such oaths subscriptions or promises do by this over-doing dangerously undo and lest man should be man and the Church imperfect on pretence of avoiding a possible unavoidable hurt they will set up knaves that will say any thing shut out honest men and necessitate divisions confusions and persecutions where they can never stop on this side banishing or killing or continued imprisoning multitudes of faithful men and never the more attain their ends Sound doctrine may be kept up as far as is to be hoped by the aforesaid means § 41. III. It is greatly needful to the well-being of Ministry and Church that Gods publick worship and Sacraments be kept pure Not that any thing done by man will be void of imperfection but that it be such as is acceptable to God honourable to Religion and profitable and suitable to the flock and to good men To which end 1. Christian simplicity here also is necessary That it be not corrupted or clogged with things uncertain needless curious nor yet much defective not confused disorderly much less erroneous superstitious ludicrous undecent false or prophane 2. It is needful that men to be ordained be tryed and known to be such as can speak to God and men without such unsufferable mis-performance 3. And that they be responsible to the Church and Magistrate for what they say and do Of Liturgies I am to speak in the third Part Only here 4. I add that fit words and spiritual life are the body and soul of worship and one must not be pleaded against another nor any by Formality mortifie holy worship and turn it into a Carkass or a lifeless image Nor yet on pretence of spirituality condemned the frequent use of the same words commonly called Forms whether prepared by the speaker who best knoweth what he needeth or agreed on by the Churches in fit cases and measures for greater Concord § 42. IV. It is needful to the well-being of the Ministry and Churches that all Pastors in their places be not only allowed to use Christs true Discipline but that it be expected and really done in every Church and that this Discipline be neither cast aside nor corrupted and turned into malignant war against the good nor into tyranny and usurpation § 43. What this Discipline is is opened before It is described by Christ in Matth. 18. If thy brother trespass against thee tell him his fault between thee and him If he hear thee thou hast won thy brother If he hear thee not take with thee two or three If he hear not them tell the Church If he hear not the Church let him be to thee as a Heathen or a publican Serious convincing admonition must be used with due patience to bring a sinner to repentance And more publick admonition after private And the person sentenced unfit for Christian Communion when refusing all he sheweth himself utterly impenitent And he must be reconciled absolved and received when he giveth the Church just proof of his true repentance § 44. 1. It is a great corruption of this Discipline when it is exercised by Lay-Chancellors or other Lay-men to whom the Keyes of the Church-Government were never committed by Christ § 45. 2. It is a great corruption when it is done only by an officer of another species than Christ ever instituted § 46. 3. It is an usurpation and corruption when it is done by the Pastor of some other Church and not by the proper Pastor of the Church where the sinner liveth Such is Papal Usurpation when the Bishop of Rome will be judge in London § 47. 4. Especially when such a pretender liveth far from the place where persons and actions are not half known and that only by great charge and travel When the Pastor and people of the present Church may easily know all and it belongeth to them who are executively either to communicate with him or avoid him which distant strangers have no opportunity or occasion to do further than by declared consent § 48. 5. It is a heinous corruption of it to Excommunicate men in a prophane worldly manner without wise serious patient endeavours to apply Gods word to the sinners case and conscience to bring him to true repentance and amendment § 49. 6. And it is yet more heinous abuse to excommunicate the faithful for a fearful avoiding sin in some imposed Oath Covenant Profession promise subscription or unnecessary Ceremony or Form and especially withal
not yet entred § 33. IX Those that are cast out unjustly must be pityed and allowed entrance into another Church Those that are cast out justly must 1. remain under that penalty and shame till they repent 2. And also be further used according to their crime whether murder fornication theft perjury c. as the Law punisheth such offenders If it befor Infidelity or Apostasie they must be used as the Churches deserters or adversaries as aforesaid and restrained from opposing it § 34. X. The Papists should be used as men and as the faultier and weaker sort of Christians but so as 1. May secure Princes from being unwillingly subjected to a foreign Usurper or being abused by him or his Agents and as may secure the people from the efficacy of their laws for burning killing and exterminating them 2. And so as they may be soberly restrained from such seducing and hurting the souls of others as is after proved to be Intolerable § 35. XI Diocesans that are as Arch-Bishops and destroy not Parish Churches Episcopacy and Discipline are to be numbred either with the Promoted or Tolerated party as they are taken by the Rulers for the Best or second But those that would unchurch Parish Churches and make them but Chapels and set up only one tribunal for the Discipline of many hundred Parishes and thereby make Discipline Impossible and deprive particular Churches of the Rights given them by the spirit of Christ in his Apostles or would silence and persecute faithful Ministers or oppress the flocks should be restrained from such abuse and Tyranny by the Prince § 36. XII The very same I say of the Synods and Classes of Presbyters whether provincial or national § 37. XIII Churches are not to be discountenanced meerly because they are so independent as not to be over and under each other in a regimental way no more than Scholes of Grammer or philosopy or other sciences or arts But the Magistrate must make them Dependent on him as his governed subjects and must exhort them to that dependence on each other as is necessary to their mutual help and peace and moderately urge them hereto for Religion sake § 38. XIV Adverse contentious militate Churches must be restrained from abusing one another and destroying Christian Love and peace And Justices of the peace should keep peace among them and correct railers slanderers and peace-breakers § 39. XV. But the main care concerneth practice And here the sound in faith the Charitable the peaceable and of good Conversation should be promoted praised and maintained with special favour and approbation § 40. XVI The meerly Tolerable as to Doctrine Charity and conversation should be defended and kept in peace § 41. XVII The Intolerable must be suppressed or restrained according to the quality of their offence § 42. To these great ends as Campanella would have every Sovereign to have three sorts of Councils under him One for Learning and Religion another for Civil affairs and another for War so it may be wished however that the Prince have a Council that shall specially take care of Religion and the necessary subservient learning And that there be drawn up three several Catalogues or Laws for these various ranks of Christians That is I. The foredescribed necessary parts of Christianity and Communion the Baptismal Covenant Creed Lords Prayer and the Essentials of Ministry and Communion which all Tolerated Ministers shall subscribe to or profess having also Testimonials of their competent Abilities Piety and peaceableness II. Some of the great sort of Integrals added that are needful plain and certain and therefore it is best in the very words of Scripture which all agree to and this to be consented to by the approved and preferred Ministers who shall have the Temples and publick countenance and maintenance III. A Catalogue of Doctrines of so great use as that none be suffered to Preach or privately dispute against them And a Catalogue of sins which none may commit And those that break either of these Laws and subscribe not to the Essentials first mentioned to be judged Intolerable till reformed in the Ministry Who shall be judged Intolerable in the Commonwealth the first rank of enemies here considered sheweth And what private members shall be Tolerated in the Churches may be gathered from what is said viz. Those that joyn with the Tolerated Ministers and violate not this last Prohibiting Law by incorrigible opposition to the Truth here intimated or by wicked or unpeaceable behaviour § 43. It is here supposed that the Catalogue imposed on the Approved maintained Ministers be not of too many things nor of any but great and sure And they that will needs stretch it to the utmost of plain and certain truths need no other Catalogue of the third rank And were it not that men are very inclinable to overdo in rigor against dissenters I should rather leave out the third Catalogue And that which the Tolerated be forbidden to Preach against should be but the same Catalogue which the Approved must subscribe and so two will be enough so be it that all unpeaceable preaching as to the manner be restrained by the Justices of peace § 44. This rule the antient Churches followed and when they suppressed the intolerable heresies they tolerated the Novatians even in Constantinople And the worst Bishops were most against their toleration as Nestorius and such like and the best dealt gentliest and lovingly with them and thereby did more for the peace of the Church than the overdoers The Lordly turbulency of Theophilus and Cyril with Epiphanius's silly passion set all on a flame against Chrysostome and his Joannites which the wisdom and peace of two peaceable Patriarchs soon quenched § 45. That the Integrals to be subscribed by the Approved Ministers be not too many is requisite 1. Because it is not many things that are necessary to be preached Read the preachings or doctrine of Christ and his Apostles and you may soon see this And they need to subscribe no more than they need to preach 2. Because else overdoing will be undoing and unavoidable dissent will cause divisions and distractions And for the same reason it should be written if possible in the very words of Scripture which though some deride is of great moment Because nothing more tendeth to avoid division by dissent For all are agreed of the truth of the Scripture and even they that understand not the words confess them to be true and take not the liberty to except against them as they will against the words of fallible men The objections against this are answered after § 46. Penalties must not be equal as offences are not equal As the Approved are not ejected for every fault so the Tolerated are not to be silenced for every fault A prophane swearer payeth twelve pence an oath And some faults of preachers are not worse But some are so great at first and others by the addition of impenitencie and incorrigibleness