of no particular Church but only of the Catholick meeting together and having a Minister among them may not joyn together to worship God in prayer preaching and partaking of the Sacrament as well as the members of several particular Churches and himself among them may do the same as they do often at London and Oxford when he preaches unlesse he will count those Ordâ—nances then and there administred no acts of instituted worship And if he grant them to be worship how can he deny that Assembly to be a particular Church though it be not fixed nor gathered and united by any explicite Covenant or consent to live and dye together I shall only note again that herein he deserts his friends in New England Ubi supr who say particular Churches are parts of the universal as a Totum or Integrum And none think otherwise but they to use his words who have profit by the fable § 2 What then is the specificative form of a particular Church p. 114. The formall reason constituting a particular Church is their joyning together in the same numerical Ordinances for Gods worship It is true indeed the Catholick Church as now it is enlarged hath not the same specification form For whether it be considered as a Genus or as a Totum it cannot have the same form with the Species or parts But if it have another specificative form of its own it may from that be called an Universal Church as well as a particular from its form may be called a particular Church Why then is the Catholick called a Church Universal Because all Christians through the world excepting some individuals providentially excluded do upon the enjoyment of the same preaching of the Word the same Sacraments administred in Specie professe one common Faith Hope The sum is the specificative form of the Catholick visible Church if it have any is the profession of the same Faith and Hope of the Gospel whether the members enjoy the same Word and Sacraments administred in Specie or no And he needed not to have excepted any individualls providentially excluded from those Ordinances for himself tells us an instance of a man that never was partaker of those Ordinances and yet a subject of Christs visible Kingdom a member of this Church in the world p. 139. And before that supposes A man may be instructed in the knowledge of the Gospel by the Scripture it self and make profession of it where he lives though he be a thousand miles distant from any particular Church wherein the Ordinances are administred nor perhaps knows there is any such Church in the world p. 137. If then a joyning together in the same numerical Ordinances be the specificative form of a particular Church of which more anone why may not the profession of the same Faith and hope of the Gospel be the specificative form of the Catholick Church The truth is the Church considered in the threefold notion with the threefold differences is not distinguished into Species or hath any such specificative forms but is one and the same Church considered in that threefold Notion as the members may be considered as 1. Believers 2. As Professors 3. As Partakers of the same numericall Ordinances of worship as is said above and shall appear more hereafter § 3 The Union of this Church comes next to be considered which we shall easily grant him pag. 116. is not first the same with that of the Catholick invisible because many are members of this who are not true believers 2. Nor the same with that of a particular Church because many are of the Catholick who never were of a particular Church 3. Nor yet hath it its union by a Relation to any one Officer given to the whole or a subordination of Officers as Papists pretend In all these we consent with him and therefore passe by the large discourse about them as not concerned in it It consists saies he In the profession of one Lord one Faith one Baptism Eph. 4.5 p. 133. That all the members of the Catholick Church are united in this profession is very true but this is not all they are bound to more than this viz. to the exercise of the same specifical Ordinances to subjection to the same Discipline as also to Love to one another and where it is possible to the celebrating together of the same numerical worship And in any of these to make any differences is a breach of that union that ought to be among the members of the Catholick visible Church Whereupon that is a strange assertion or addition of his pag. 117. If there he not an institution for joyning in the same Numerical Ordinances the union of this Church is not really a Church-union For when Christ hath instituted that every Church meeting together and every member of of the Catholick Church should exercise the same specifical Ordinances is not this a Church union or union of Churches And let it then be considered That if every member of the Church Catholick may be a member of any or every particular Church where providence may cast him being rightly qualified thereunto having right first to the same specifical Ordinances as a member of the Catholick and then to the same numerical Ordinances where he comes and finds them as some of his own way do grant and cannot well be denyed then the denyal of such a person to joyn in those numerical Ordinances is a breach of that union and love which ought to be between the members of the Cath. Church which whether it may be called a Schism or no we shall examine hereafter Sure we are this is done continually by some particular Churches and members of the same § 4 The properties of that profession for the preservation of this Union he makes to be three 1. p. 134. That all necessary truths of the Gospel be believed and professed 2. That no other principle of the mind inconsistent with the real belief of those truths professed be manifested by the professors Those that are enemies of the Crosse of Christ are not any members of his Church 3. That no opinion error or false doctrine everting any necessary truth professed be added and deliberately professed also To which I have but this to say 1. The Apostles of Christ were for a time ignorant of many necessary truths of the Gospel and some professors there were that had not heard whether there was an Holy Ghost or no. Acts 19. Yet these were members of thâ— Catholick Church 2. Those whom the Apostle called enemies of the Crosse of Christ were Christians and so members at least of the Catholick Church if not of a particular As the incestuous person was a member of the Church of Corinth till he was ejected And it is a position of his own party A scandalous member tolerated is a member to all Ordinances for himself and his seed wherewith how this Reverend Author agrees may be seen
and never scrupled it to be rebaptized why not Ordination also without a new Ordination They received not baptism from them as if instituted by Antichrist but as an Ordinance of Christ They baptized not as Antichristian not as Bishops or Romish Priests but as Presbyters in whose hands we say Ordination also is Onely since we have taken away those humane Additions which they had sinfully introduced into the Ordinances of Christ The Scriptures are not the Inheritance of Rome but Priviledges for all the people of God where ever they find them and therefore we deny we received them from Rome any more than the Jews received the Golden vessells from Babylon because they were sent by the hands of Cyrus It s false then that Ordination is pleaded from the Authority of the Church of Rome p. 199. as such Nor doth the granting true Ordination as also true baptism to the Church of Rome prove that it is a true Church This he sayes he understands not They who ordained had no power so to do but as they were officers of that Church as such they did it and if others had ordained who were not officers of that Church all will confesse that action to be null Do but change the scene to baptism and heare what he will say They who baptized had no power so to do but as officers of that Church as such they did it both which must be denyed See Apol. against Brown Sect. 27. or he must deny his baptism They did it as Officers not as Officers of that Church that Papall Antichristian Hierarchy And if others had baptised ordained who were not Officers of that Church or they as Officers but not as Officers of that Church which is as a scab upon the hand no rationall man hitherto hath asserted that action to be null This is no such dark passage that the Doctour cannot see one step before him unlesse his new light hath dazled his eyes that he cannot see Wood for Trees which before he fell into this way he saw so many learned and pious men walk in before him For our parts See p. 199 But they who will not be contented c. we professe that in his way of personall qualifications and acceptation of the people to make a man without Ordination a Minister the passages in Scripture or Church stories are so darke that wee cannot see one step before us But this hath sufficiently by others been discussed CHAP. VII Of the particular Church and its Union § 1 VVE are now come to the last Acception of a Church as it frequently signifies a particular Church p. 202. though all the places produced by the Doctor do not I think prove that sense But I shall not contend about it That the Church of Hierusalem was called one Church is true but that those many thousands could meet in one Congregation in one place is nothing probable it possible But take his definition of a particular instituted Church It is a Societie of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same Individuall Ordiances according to the order by Christ prescribed In this definition there are some things to be considered 1. The definition of a particular Church by him given will be applicable and is by himselfe or others of his side applyed to the three severall notions of a Church or the Church in those severall notions 1. To the Catholick invisible Church It is a Societie of men called out of the World D. Ames The Church in generall is a societie of men called out of the world p. 64 s 2. by the Word to the obedience of the faith in Christ and joynt performance of the worship of God in the same Individuall Ordinances according to the order by Christ prescribed This is all of it true of the invisible Church they are called which will be the onely exception to the joynt performance of the worship of God in the same specificall and where its possible individuall Ordinances And all the members thereof ordinarily being of some particular Church it s both possible and necessary to joyne in that performance 2. The same may be said of the Catholick visible Church It is a Societie of men called out of the World by the Word c So himselfe describes it It is a collection of all that are duely called Christians in respect of their profession p. 113. and before that p. 112. All Professors of the Gospell throughout the World called to the knowledge of Christ by the Word do make up and constitute his visible Kingdome by their professed subjection to him which subjection hath reference to the commands of Christ to worship him in the same specificall Ordinances indefinitely and in the same Individualls where they are administred And the members of this Church living ordinarily in some particular Church its possible and necessary for them also to joyne in that performance And this is as much is the members of a particular Church are bound to no man being bound to what is to him impossible and it often happening by absence sicknesse or otherwise that it is not possible for them to joyne in that worship 3. That it is the definition of a particular Church we also grant as understood afore 4. But we shall adde by way of improvement that such societies are all our particular Congregations Societies of men called out of the world by the word c holding parallel in every particular with his definition and why we should not be esteemed and called Churches as well as theirs I am to learne the reason What exception may be made we shall heare an one § 2 2. The Order prescribed by Christ is not that all Christians must be of the same Individuall particular congregation but of this or that as is most convenient for them by their habitations Supposing severall meetings or Congregations in Jerusalem one of Paul another of Apollo c no man was obliged by any order from Christ to be of Pauls Congregation or of anothers so he joyned himselfe to one for the participation of the same Ordinances And when a Christian did joyne himselfe to this or that Congregation he did not explicitely enter into a Covenant Every belie is obliged to joyne himselfe to some one of those Churches that therein he may abide in doctrine and fellowship and breaking of bread and prayer p. 206. to live and dye in this Congregation but thought himselfe bound to be of one by the obligation of his membership in the Catholike Church with a libertie reserved to remove to another if he saw just reason as our Authour will confesse anone Whence it is evident that from the beginning of Christianity there was no such explicite covenanting or as some speake marrying of the Minister and people or of people one to another that they might not depart without leave but as they had
done § 5. In the mean time I still follow him it cannot be denied but that their vigorous adhering to the former Advantage a thing to be expected from men wise in their generation hath exposed some of them to a contrary evill whilst in a conceit of their own innocencie as being the only true Churches of Christ they have insensibly slipt as is the manner of men into sleight contemptible thoughts of Schism wherof they are accused as esteeming it no great matter to separate from any or all true Churches making it no Schism See p. 46 no crime at all as will appear hereafter The safest way for them is to deny this Separation to be a Schism for otherwise he asserts well To live in Schism is to live in sinne which unrepented of will ruine a mans eternall condition Upon this therefore depends the issue of this whole cause For if a causelesse Separation from a true Church be proved a Schism as I doubt not it will I shall adde his own words Every man charged with it must either desert his station which gives foundation to his charge or acquit hmself of the crime in that station And this latter for he likes not to leave his Station is that whâ—ch in reference to himself and others he does propose and mannages with much confidence Upon this we put the whole issue of this present cause § 6. For let not them think that the Iniquitie of their Accusers as to other corruptions doth in the least extenuate their crime Schism is Schism stâ—ll Though our Churches from whom they Separate be not so pure as they ought or would be Yea though we were worse than we are as bad as the Church of Corinth yet ought not they to separate from us as no Churches of Christ being desirous of Reformation but are Schismaticks if they do They ought rather to have stayed and helped to reforme us which they make almost impossible by their uncharitable Separation from us This that followes were worth their most serious consideration A conscientious tendernesse and fear of being mistaken will drive this businesse to another Issue whereas their Confidence in carriage of their way is a stop to their and our Reformation § 7. 8. 9. The state of things in this time is too well known in the world to the great scandall of Christianity And wo is to them by whom the offence cometh 1. Protestants are charged by Papists as Schismaticks for departing as they say from the Catholike Church which Church they are 2. Calvinists by Lutherans for no crime in the world but this sayes our Author but because we submit not to all they teach which he counts unreasonable upon this ground That in no instituted Church-relation would they ever admit us to stand with them Which is as considerable an instance of the power of prejudice as this Age can give unlesse it may be paraleld in his own Church It is as well a Schisme to keep fit members out of Church-Relations and priviledges as to separate from a true Church 3. Presbyterians are charged with the same crime by Episcopall men because they reject that way of Government and somwhat of the externall way of Worship 4. The Independents are accused by Presbyterians of the same fault for making differences in and then separating from their Churches as no true Churches and setting up others of their own The learned Doctor supposes this last charge is in a short time almost sunke of it self and so will ask the lesse paines utterly to remove and take off But he is an happy man if things out of sight were presently out of minde His party hath rather sunke the charge by their silence in not answering than dispersed or removed it And he will finde that it swims on the face of those Discourses written against their way if he pleased to take notice of them And this charge revived by his Importunity he will finde will aske more paines to take off than he is aware of much more than we shall need to take to remove the same charge from our selves put upon us by the other three sorts of men Papists Lutherans and Episcopall Had it not been done often and sufficiently by men of our own judgement himself hath removed it from us in removing it from himselfe in this discourse But how he will remove ours comes shortly to be considered § 10. What those general principles of irrefragable evidence are whereby he will acquit us all and himself also from the severall concernments in this charge we shall readily attend unto But how the whole guilt of this crime shall be thrust into one Ephah and by whom carried to build it an house in the Land of Shinar to establish it upon its own Base as he phrasisies it I do not well understand Onely I suppose he will discharge the charge by a new definition of Schism and some other like distinctions which if it be true will carry it almost quite out of the world blesse the Churches with everlasting peace All Schism shall be confined to a particular church of which hereafter § 11. But that he should professe his much rathernesse to spend all his time in making up and healing the breaches and Schisms among Christians than one houre in justififying our divisions c. seemeth strange to me when as his whole book or greatest part is as a learned Doctour said one great Schism P. 8. and in the Designe of it nothing but a justification of himself and partie in their Divisions with us and Separation from us and tells us the cause is so irreconcilable that none but the Lamb is worthy or able to close the differences made Who when he will come and put forth the greatnesse of his power is very uncertain and he puts us out of hope that before that it shall be accomplished And yet sayes In the mean time a Reconciliation amongst all Protestants is our dutie and practicable and had perhaps ere this been in some forwardnesse had men rightly understood wherein such a reconciliation according to the mind of God doth consist Which I hope he will ere we part give us to understand He seems to place it much in a principle of forbearance that is in Toleration of one another in any way of Religion the cursed fruits whereof we reap with lamentation at this day They have indeed strongly improved that principle of forbearance to perswade us to beare with them but how little of it they have shewed to us the world is Judge § 12. The two generall wayes fixed on by some for compassing of peace and union among Christians deserve some consideration and to be searched to the bottom The one is inforcing uniformity by a secular power the other is Toleration of all or most waies of Religion except such as concerne the Civill interest He speaks first of them both together as if there were no hope of union peace love to be expected
in opinion onely or into Parties also one part separating from another And that the rather because the latter is the ordinary issue or consequence of the former See Act. 19.9 There was but one assembly at the first in the Synagogue But when divers spake evill of that way before the multitude Paul departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and separated the Disciples c. § 3 It is true that in the Ecclesiasticall sense the word is not to be found used p. 25. but in 1 Cor. 1.10 11.18 c only in the case of differences amongst the Corinthians I heare that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you which what they were will presently come to be considered when we have heard what he accounts in generall the constant use of the word To denote differences of mind and judgment with troubles ensuing thereon p. 25. amongst men met in some one Assembly about the the compassing of a common end and designe But that this is a forestalling of the Readers judgment by a meer begging of the question hath in part been proved even from the Scripture it selfe where it is used for separation into parties upon those differences of mind and judgment in the politicall use of the word and why it may not be so used in the Ecclesiasticall sense I see yet no reason especially when the proper use of it is to signifie a breach of union or a separation of a naturall body into severall parts two or more And I have cause to suspect that he sticks so hard upon this notion not so much to confute that charge of Schism upon us by the Romanists as to ward off the same charge upon himselfe and his partie as we shall shew hereafter But granting him this notion of Schisme for a while this is the way as on the one hand to free all Church separation from Schisme with respect to one another so on the other to make all particular Churches more or lesse Schismaticall For what one Congregation almost is there in the world where there are not differences of judgments whence ensue many troubles about the compassing of one common end and designe I doubt whether his own be free therefrom Yet he askes confidently below p. 63. Have we any differences and contentions in our Assemblies Doe we not worship God without disputes and divisions It s happie with them if it be so For let most of the Assemblyes of severall sorts and sects be visited and it will be visible enough that in their prophecyings as they call them there are differences of mind enow and troubles more than a good many with wranglings and janglings and sometimes railing and reviings good store that a man might upon this one principle of his besides other venture to call them Schismaticall Conventicles rather then Churches of Christ And why not as well as Paul charges that famous Church of Corinth with the crime of Schism for the same or like disorders p. 27. They had sayes our Authour differences amongst themselves about unnecessary things on these they engaged into disputes and sidings even in their solemne Assemblyes probably much vain jangling alienation of affections exasperation of spirits with a neglect of due offices of love c. This was their Schism c. That the Apostle charges this upon them is true but was this all were there not divisions into parties as well as in judgement we shall consider that ere long For the present I say difference in judgment Separation may proceed from Schism p. 194. was the ready way to difference in and alienation of affections and that to exasperation of Spirits and that to neglect of due offices of love c and at last ere long to Separation of Societies And he sayes well The Apostle would have them joyned together p. 28. not only in the same Church-order and fellowship but also in onenesse of mind and judgment which if they were not Schisms would be amongst them and upon those separation into severall assemblyes as we see at this day to a lamentation Difference in some one point of doctrine worship or discipline hath broken the Church into many fractions almost as many as men But I shall observe his observations upon these Divisions amongst the Corinthians § 4 1. Observe sayes hee That the thing mentioned p. 29. is entirely in one Church no mention of one Church divided against another or separated from another or others the crime lyes wholy within one Church that met together for the worship of God c This it seemes is a matter of great concernment to be granted or denyed In so much that he professes p. 30. That unlesse men will condescend so to state it upon the evidence tendered he shall not hope to prevaile much in the processe of this discourse This then being the foundation of that great Fabrick of Schism as he calls it it had need bee bottomed better than upon his own bare Affirmation which is all we yet have for it without any proofe For this end I shall take his first observation into particular consideration 1. That the divisions mentioned were in one Church is ambiguously spoken for it may be taken either for the collection of severall Assemblyes in Corinth where there were multitudes of Christians which are sometimes called the Church yea a particular Church with respect to the Catholick or other National Churches So himselfe speaks of those Patriarchs so called how many or how few soever they were p. 121. they were particular Churches Or else that the Saints at Corinth were at this time but one particular congregation meeting all in one place In this latter sense its evident the Reverend Doctor takes it but in so doing he beggs the question and consents not with himselfe For he had said before they had disputings and sidings in their solemne Assemblyes p. 27. not one but many Assemblyes And the Divines of the Assembly have made it more than probable that the multitude of Christians of Corinth were too many to meet in one place and yet may be said to meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not jointly but severally in their particular places of meeting As the Congregations of London may be said to meet together on the Lords Day not conjunctim but divisim 2. That it was amongst the members of one particular Church is gratis dictum For that all the Christians in Corinth and about it were called one Church collectively is evident chap. 1. v. 2. To the Church of God at Corinth And that there were more particular Churches there or thereabouts than one is also evident both by Rom. 16.7 The Church at Cenchrea a particular Church distinct from that at Corinth and also by 1 Cor. 14.34 Let your women keep silence in the Churches one and yet many Churches at Corinth 3. This is also presumed but not proved That the crime of Schism was charged on them onely within
or Metropolitane as some rather dream than prove as it s said of the Church in or at Jerusalem Act. 8.1 and the Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Corinth But yet I cannot agree with him that either Rome or Corinth were in Clements time onely one Parish as he now uses the word or one Congregation meeting all in one place For as I believe this Epistle of Paul to the Corinthians was intended to be written to the Church of Cenchrea which whether it were a stated distinct Church or no the Doctor knowes not p. 39. nor was perswaded it was compleated p. 38. but yet supposes it comes under the same name with Corinth ibid. though Paul mentions it as a distinct Church Rom. 16.1 and Phaebe to be a Deaconesse or Servant of that Church to the Church I say at Cenchrea So I see no reason but there might be were several Churches or Assemblies in Corinth each distinct from other though not such Parishes as ours are in London c the greater part being yet Heathens and the Magistrates not yet Christian to erect or allow them Churches as now we call them or to distribute them into particular Parishes which was done as soon as most or all became Christians However the Doctor acknowledges the word Parochia may be so called p. 35. from them who met together to break bread and to eate from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivator Whence it will follow that if the multitude be so great that they cannot meet in one place to heare the word or to break bread as its evident the 3000 or 5000 at Jerusalem could not then look how many meeting places there were for this purpose so many Parishes or Congregations there were at Jerusalem or Corinth having severall if not fixed Elders over them and yet the whole but one Church § 7 p. 42. But if he grant that this evill mentioned by the Apostle is Schism does it conclude that nothing else is Schism He answers he is inclinable so to do and resolved that unlesse any man can prove that somthing else is termed Schism by some Divine writer c he will be at Libertie from admitting it so to be Surely this is no safe Rule to go by For as there are some vertues which are not termed so expresly in Scripture So there may be degrees of Schism which are not so expresly called there It is sufficient if the one have the nature of such a virtue the other of such a crime though not so called There are other words used to signifie the same thing As Rom. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying a division into two parts or parties And what thinks he of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from a root that signifies sometimes trahere to draw and somtimes sectari to follow See Concil 1. Constantinop some are called Hereticks that hold the sound faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sect-masters use to draw away Disciples after them and those that follow them are called Secta à sequendo The opinions of the Philosophers of severall Sects were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresies and their followers Sects divided not onely in opinion but in parties and Schools also So Paul uses the word Act. 26.5 according to the mos◠strict Sect of our Religion I lived a pharisee And is not heresie as bad a word as Schism or is it any advantage for a separatist to change his name from Schismatick to Heretick The Apostle 1 Cor. 11.18.19 uses them promiscuously one for another I heare that there are Schisms among you For there must be heresies among you also The word heresie commonly is used to signifie errour against Faith which sense he is not pleased with p. 46. as Schism is a sin against love If he like not to give his Separation the name of Schism though it hath fully the nature of it let him have good leave to call it Heresie This men gaine when they will dispute about words Besides the Scripture uses other words to signifie Schism in a political sense Math. 12.25 A Kingdome or house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided against it selfe that is into parts and so into civill warres and dissensions cannot stand which Act. 14 4. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude was divided and that into two parts as well as opinions as it followes and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were with the Jewes and some with the Apostles as I noted above If this may not rather be understood of an Ecclesiasticall separation for it was occasioned by differences in one Assembly v. 1. They entred into the Synagogue of the Jews c The unbelieving Jews stirred up the Gentiles and made their minds ill affected against the brethren v. 2. which caused that separation And the Schism was made by those turbulent Jewes the causes of that separation not by the Apostles or their partie Schism in the Church was but an Embrio in the Apostles time at first a difference or division onely in judgment but quickly grew into separation or division into parties But we need not plead any other text for our notion of Schism but what is included in this place of the Corinthians having made it appeare that there was a separation made in that Church by such as lead away Disciples after them or rather by them who by having the faith of our Lord Jesus Christ in respect of persons set up one Minister above another and against another However somthing may be deduced by paritie of reason If divisions of persons in a church in judgment may be is called Schism in Scripture then Separation from a true Church grounded upon those divisions at first in an Assembly about unnecessary things as he said may well and much more be called Schism For sayes he He is a Schismatick p. 43. guiltie of this sinne of Schism who raiseth or entertaineth or persisteth in such differences And is not he much more a Schismatick who having raised groundlesse differences in a Church and persisting in them draws Disciples after him and sets up another Church in opposition to that from whence he separated To separate men in judgment in a Church is a Schism and crime bad enough but to separate them from the Church upon the former is farre worse Now this as it may be done in a Church of many Congregations all professing the same truth and practising the same worship So the persisting in such differences by any one Congregation against the rest is a Schism in that Church as of Corinth and ends commonly in separation from that Church But let us heare further what is required to make guiltie of Schism § 8 1. That they be members of or belong to some one Church which is so by the institution and appointment of Jesus Christ The ground of this assertion is that he by one
a libertie at first to settle in such a congregation so also to remove their habitations and to settle in another not to goe many miles to partake of the Ordinances which seemes unsuitable to the first plantation of Churches and the mutuall duties of people of one congregation But of that elsewhere And though the Reverend Ministers of London doe grant pag. 203. That in the beginning of Christianitie the number of believers were so few in great Cities as that they might all meet in one place yet they did not imagine that when they at Jerusalem were multiplyed into many thousands or myriads they could so do And if they met in severall places as they must they had also severall Elders to administer the Ordinances to them and yet are called singularly one Church Adde to this that at Ephesus Act. 20.17 a place brought to prove there was but one particular Church there the text sayes expressely there were many Elders there v. 25. you all He sent to Epheâ—us for the Elders of the Church which eâ—idences cleerely that there werâ— more Congregations then one in Ephesus for how could many Elders officiate in one Congregation This alone if nothing else could be said affords more for a Presbyteriall Church than all the New Testament does for an Independent Church gathered I know not how out of many Churches But he waves the dispute of this page 204. And so do I. § 3 To the consideration of the unitie of this Church and the breach of it hee premises some things p. 205. 1. A man may be a member of the Catholick invisible Church 2. Of the Catholick visible Church and yet by some providentiall hinderance be never joyned to a particular Church which I grant as true but onely note two things to be satisfied in 1. How he can reconcile this with what he said afore p. 133. Sect. 26. The members of the Catholick visible Church are initiated into that professsion of faith by baptism But Baptism according to his principles is an Ordinance of worship onely to be enjoyed in a particular Church unlesse he will grant what yet he does deny but will be forced to grant that a Minister is a Minister to more than his own Church even to the Catholike Church and may administer baptism out of a particular Church as Philip did to the Eunuch and Paul to the Jaylor or else deny Baptism to be a part of instituted worship let him take his choice 2. I note also how he is at distance with some of his friends in New England Mr. Hooker's survey See my Review page 119. who assert That no man can be a member of the Catholike Church but he must first be a member of a particular But 3. he grants Every beleiver is obliged to joyne himself to some one of those Churches that there he may abide in doctrine and fellowship and breaking of bread and prayer c if he have opportunitie This he willingly grants and I as willingly accept for an use I shall make of it anone but I like not so well his reasons p. 206 1. There are some duties with cannot possibly be performed but on a supposition of this dutie previously required Math. 18.15 c If he had said those duties cannot so well be performed its true but some of them are due to others beside our own Congregation But I shall make this advantage of it That if they cannot possibly otherwise be performed then some of their Church-members are ill gathered living many miles asunder Cohabitation in Townes and Parishes seemes a necessary requisite to Church-membership 2. There are some Ordinances of Christ which they can never be made partakers of not related to some such Society as Admonition participation of the Lords Supper c. As for Admonition it is a duty that concerns every man to any man though not of his particular Church though specially to them of their own society And as for partaking of the Lords Supper why may he not enjoy it in another Church as well as Baptism which he allowed before to one of the Catholick Church If Christians professing the same Faith were looked on as Brethren and as having thereby right to the Ordinances of Christ in any Church where they come they might be partakers of Ordinances though not particularly joyned to a particular Church But this ingrossing the common Ordinances to a few confederate persons and making the rest little better than Heathens as to their Communion violates the Order of the Gospel and the Rule of charity and may justly be called Schism § 4 His third reason I like yet worse That Christ hath given no direction for any duty of worship meerely and purely of soveraign institution but only to them and by them who are so joyned But then I would ask 1. Whether Philip Baptizing the Eunuch in the way had Christs direction for it or no or is Baptism no part of worship 2. Prayer and reading of the Word in private families are they no duties of worship 3. Preaching to convert Heathens and then to baptize them is it not a duty of worship belonging to a Minister Rom. 10.14 4 Let me be so bold as to ask once more By what Authority doth he himself preach and pray to and with the Parliament or at St. Maries in Oxford with a mixt unjoyned congregation c Or are not these there and at that time parts of worship of Christs Institution I hope he will not say so 4. For his fourth reason he gives this The Apostles in planting of Churches took care to leave none whom they converted out of that Order where it was possible c. But this is evidently false in the case of the Eunuch the Deputy Acts 13. c. Unless where there were enow converted to make a Church But he laying so much stress upon a particular Church and the necessity of joyning with it it seems reasonable there should be some directions to enjoyn every single convert impossibilities only excepted leaving all inconveniences at least to joyn himself to some particular Church rather than not to partake of the Ordinances all his daies as he said afore For the 5. Christs institution of Officers for them c. that is for particular Churches onely if it speak reason is as weak as the rest For its evident 1. That Christ instituted Officers at first for the whole Church as the Apostles c. Eph. 4.11 2 All those Officers ordinary as Pastors or Teachers are set in the Catholick Church and every Minister is first a Minister to the Catholick Church if he deny this he knows where to find a learned Antagonist The last reason as all the rest is fallacious or inconsequent Christ took care for particular Churches therefore the Ordinances are no where to be had by any man but in his own particular Congregation § 6 That there is an instituted worship of God to be continued under the New Testament
not till then will the businesse be brought to a speedie issue As also we hoped that he would have pleaded the right libertie and dutie of gathering Churches in such a state of presessors as that of late and still amongst us built upon other and better principles than any though he had occasion enough by him as yet mentioned But we must wait his leasure His businesse and policie is like the Romanists he spake of at the beginning rather to prove us and all Churches to be corrupt and not rightly instituted than to defend and justifie his own way of gathering Churches § 11 But we are brought againe to his removall of the charge of Schism which he sayes in the true notion of it relates not to gathering of Churches as simply considered If not as simply considered yet as it is the consequent of those divisions and separations included in the nature of Schism Tho e that make differences first and then separate from a Church use not to stay there but being especially Ringleaders of the separation they must conformably gather another Church of a firmer constitution or else condemne their own separation as being of no Church And the rather does this relate to Schism in gathering of Churches because they do not onely depart themselves which is more tolerable but draw off others also into a formed faction Le ts heare the old D lemma revived against the Presbyterians as afore against the Prelaticall Church Either we have been members by our own voluntary consent according to the mind of Christ of some particular Congregations â—in such a nationall Church as part of such a Church or we have not It were ridiculous for any man to charg them with separating from such a Church as never was existent that by their own opposition of its being we blame them for hindering it to be set up and for raising differences in our Churches and then renouncing communion with them and all other of the like constitution as was said above Sure we are most of them if not all were once members of our particular Churches and some of them prime Ministers thereof who after they had raised differences in those Churches which himselfe sayes constitutes a Schismatick separated themselves and drew discâ—ples after them into new never heard of opposite Congregations seâ—ting up Altar against Altar as the Ancients used to speak But heare another evasion If we have been members by our own voluntary consent As much by their own voluntary consent as they were made members of the Nation that is implicitely as borne and bred up in both May they not as well renounce their interest in the nation as their communion with the Church and deny subjection to both Or is it in their power whether they will be bound to communion with some Church or other in the Nation unlesse they can prove them all hereticall Antichristian Yet further by way of Recrimination Have not we done as much as they in separating from the Church of England pag. 255. of Episcopall constitution rejected their nationall Offcers and the way of worship established c Not to regest to him that this was done by other hands I must tell him this is an excursion when he is speaking of his relinquishment of a Presbyterian Church to turne us back to the Episcopall But this hath been his businesse from his first letting out to make the Presbyterian Churches to walke pari passu with the Episcopall and Romish Churches The Churches of England and all Reformed Churches are much beholden to him Let him say plainly have they not renounced all our Churches since both the other were laid aside what can he plead for this but that we are not reformed according to the mind of Christ as we shall heare by and by § 12 But he sayes We expect not that we shall be accused of Schism p. 256. for not esteeming our selves made members of a particular Church against our wills by buying or hireing an habitation within such a precinct of ground Surely they were once esteemed and did esteeme themselves to be members of those particular Churches whether with or without their wills I know not where they were borne or dwelt and must either be of such or none And is it not so for the most part in New England are not their Townes and Churches commensurate was not the Church of Jerusalem and Corinth so called from the places True it is which was said by the Assembly-Divines that living in Parishes is not sufficient to make a man a member of a particular Church a Turke or Pagan may do so but all Church-members in a Parish are members of that Church till they remove their habitations Suppose there were but one such parish must not all Christians be of that unlesse they may be of none But they adde All that dwell in a Parish and constantly heare the word are not yet to be admitted to the Sacrament which sayes he excludes them from being fideles or Church-members and makes them at best but as the Catechumeni who were never accounted members of the Church I pray were not baptized infants and youth's members of the Church yet were not they nor are in their Churches admitted to the Lords Supper If those Divines meant it of unbaptâ—sed persons as they may no mervaiâ—e if they were not accounted Church members Yet what shall we say of Infants of Churchmembers not yet baptized are not they Churchmembers none but an Anabaptist will deny it And though the old Catechumeni new come from Gentâ—l sm weâ—e not accounted Church-members yet our Catechumen's Children o Christian parents are to be accounted such But we proceed § 13 He hath further to say If we have been so members by our own consent and do not continue so to bee p. 257. then this congregatâ—on where we were so members was reformed according to the mind of Chr st or it was not We are now allmost at an issue the intimation is the ground of their separation is that none of â—ur Churches are reformed accordâ—ng to the mind of Christ None of them not at home nor abroad that 's a sad condition But what if they be in reforming should they separate from such Well but suppose any be members of a Church refoâ—med according to the mind of Christ what then If it were reformed and a man were a member of it by his own voluntary consent I confesse it may be difficult how a man can leave such a Congregation without their consent in whose power it is to give it to him without giving offence to the Church of God That they have been members and Misters some of them of our Congregations by their own free consent is evident enough That they have not continued so to be is too manifest That our Congregations some at least were reformed or reforming according to the mind of Christ when they separated from us cannot without great injury be denyed
signs and evidences required to assure the man himself and others of hiâ— in mediate extraordinary â—â—cation p. 34. These he makes to be a supernatural power either on discerning of things present as thoughts and words or things future as 1. Things contingent 2. Speaking with Tongues 3. Working of Miracles c. None of which being now to be found or expected â—rom our new Restorers or Reformers P. 41. f. who ever pretends unto it not warranted by an evidence of one of those three ways which God taketh in such proceedings is but a pretender an impostor and to be reiected of all Gods people who yet plead the Revelation of the Spirit and take themselves extraordinarily called by God to make new Churches upon the pretence of a collapsed and corrupted state of this our Church I say none of these being now to be found amongst them they prove themselves to be extraordinary impostors and those that indulge and countenance them are accessary to tâ—eir impostures And whether our Authour himâ—elf have not relinquished these former Orthodox principles The â—ow supposing an intercision of all Ordinances and all true Church-state lost as the seems to do in his Tract of Schism as was said above whether I say he must not maintain and expect a new immediate call from God to be necessary to the Restauration of a Church I leave to all to judge when they consider what is said above at Chap. 7. § 10. And I proceed to the next § 8 The 2d way of an extraordinary call to preach the Gospel is p. 37. by a concurrence of Scripture Rules drawn either from expresse precept or approved practise The precepts are such as these Luke 22.32 When converted strengthen thy brethren Jam. â— last If any erre from the truth c. Math. 5.15 a candle is not to be put under a bushel c. p. 38. Whence he infers 1. There is a general obligation on all Christians to promote the conversion and instruction of sinners c. 2. When any truth necessary is revealed to any out of the Word not before known he ought to have an uncontradicted liberty of declaring that truth c. 3. Truth revealed carries with it an unmoveable perswasion of conscience that it ought to be published To the first of these it may be said This is not an immediate call which he required above but mediate by the word Nor yet an extraordinary call to some particular men but an ordinary obligation on all Christians Not only in extraordinary cases of a corrupted Church but ordinary in the best Church Nor lastly is this sufficient to make any man a Preacher but only an instructer of others common to all Christians men and women To the second it had need be cautioned well not only because it may either be no truth which he thinks so or no necessary truth and so not fit to disturb the peace of a Church for it but also because upon this pretence of truth every man must take uncontradicted liberty to speak in the Church which will breed confusion Himself therefore adds Provided that he use such waies for that his declaration as the Church wherein he liveth if a right Church doth allow But this in part contradicts his uncontradicted liberty for if it be a necessary truth no Church may hinder him But then the case is of a corrupted Church which will not allow but contradict that liberty and what shall he then do To the third I have only this to say That a strong errour carries oft with it an unmoveable perswasion of conscience which is in a sort obligatory that it ought to be published to others And so errour must have as much liberty as truth However all these Rules bind in ordinary as well as extraordinary cases of a Church and give no authority to make a man a Preacher § 9 The examples are of our Saviour himself p. 39. who preached in the Synagogues without any outward call and of those Acts 8.1 who being scattered went every where preaching the word so did Paul and Apollos c. For our Saviour his call was immediate and extrraordinary So was Paul's and Apostle Apollos was at first no more a Preacher than Aquila and Priscilla who instructed him in the way as one Christian may do another As for those Acts 8.1 it s made more than probable by others that they were Elders of the Church and Preachers by Office If some were not they did no more than any Christian man or woman may do in such cases and yet never be Preachers And all this in a reformed Church-state ordinarily and so not to the purpose § 10 For he must remember that he was to shew what might make and justifie a lay man to be a Preacher of the Gospel in an extraordinary case without an ordinary outward call from the Church and required no more but Gifts and consent of people to be instructed by him as above Now these instances afore though they had Gifts sufficient preached the word when they had not the consent of people to hear or be instructed by them and so must every one that hath the truth revealed speak whether they will hear or forbear His main design is to discover what a man no Minister may do when a Church is collapsed or corrupted the ordinary Ministers either so ignorant they cannot or so negligent they will not teach the truth p. 15. And of such a state of a Church he here puts the case p. 39 c. Suppose a man living in the midst and height of Apostacy p. 40. when an universal darkness hath spread over the faâ—â— of the Church as in Italy there the â—cene is laid though pointing at England the Lord reveals some points of faith not known or disbelieved c. I demand whether that man without expecting any call from the fomenters of those errors may not preach and publish these truths to others c. Truly there is no difficulty in this case I conceive he may if he have so much confidence nay ought if when and where he can find some that will hear him But the question is Whether this ipso facto makes him a Preacher in Office A woman a Christian amongst Iberians may and did do as much as this yet I hope no Preacher of the Go pel in the strict senâ—â— yet had she Gifts to preach Christ and a people willing to be instructed by her And unless he take preachâ—ng in the larger â—ense he cannot coulâ— not then whatever now say No other outward call is requisite to constitute him a Preacher of the Gospel than the consent of Gods people to be instructed by him A Presbyterian as he was then cannot affirm this unlesse he can suppose a time and place where there is no ordination to be had and that but prima vice neither thus the Presbyterians hold Perhaps these principles of his then laid might mislead others and himself
Church meanes only one particular Church or Congregation So that if a man be not a member of that one Church he can neither be a Schismatick to that Church nor to any other But this I suppose to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his great mistake and the cause of all his miscarriage hereafter For as there may be a Schism in a Citie-Church of many Congregations which are such by the appointment or allowance of Jesus Christ suppose them all Independent if he please So one that is a member of one of the Congregations of that Church yea that is a member of none of those but of some other may be a Schismatick to that Church collectively taken and to any one of those particular Congregations to wit if he shall raise any differences in any one of them and persist to maintain them being eâ—ther expresly against the Gospel or meerly of things unnecessary c. And this I shall prove 1. By the Doctors own principle He that raiseth differences in any Congregation and persists therein is a Schismatick as was newly by him asserted But that Christian that breaks the peace of any Church more generall or particular by erronious or unnecessary disputes raises differences in that Church and therefore he is a Schismatick Then it follows that it is not necessarily required to the guilt of Schism that he be a member of that one Church but he may be a member of another Church or of no Church but only a Christian 2. I prove it from a Scripture instance Act. 15.1 Ceratine men which came down from Judaea to Antioch taught the brethren saying except ye be circumcised c ye cannot be saved These men were no members of the Church of Antioch but of Judaea or Christians at large of no particular Church yet these men making differences in the Church of Antioch are said v. 24. to trouble them with words subverting their Souls and therefore might justly be called Schismaticks He cannot now say this was not a Church of the institution of Christ for whether it was then but one particular Congregation or consisted of many congregations as not able to meet in one place both wayes it was a Church of Christs appointment For the very light of reason speaks thus much That when a Congregation or first Church grows too numerous it should swarm out into lesser Congregations and yet those distinct Congregations may fairly be said to be but one Church and have still some dependence what ever it be one upon another § 9 2. It is required sayes he that they either raise entertaine or persist in causelesse differences p. 44. with them of that Church c This is answered in the former in part And I adde that those differences raised c in that Church though by a member of another Church do cause an Interruption of that exercise of love which ought to be amongst them and the disturbance of the duties required of that Church in the worship of God which he requires to make one guiltie of Schism It were very strange that he that entertaines or persists in those differences should be a Schismatick and he that first raised them though of another Church should be none § 10 3. It is further required that these differences be occasioned by and do belong to some things in a remoter or neerer distance to the worship of God This will reach a great way even civill differences as they may be called Schism as we heard above so they may come to trench upon the worship of God But may there not be differences in other matters besides worship which may amount to a Schism He told us above that Schism might be in unnecessary things p. 27. things that properly concerne not the worship of God such were those sidings about their Teachers not in the worship of God but from house to house as he confessed above But supposing the differences to be in the worship of God that is in the time and place of it may they not be in matter of doctrine perhaps he will say that is Heresie or Apostacie not Schism for so he sayes p. 161. But 1. Every difference in matter of doctrine is not Heresie much lesse Apostacie Heresie is not charged usually on any but either for fundamentall errours or obstinacie in them And though we commonly place Schism in matter of discipline or circumstances of worship and Heresie in matters of doctrine yet as we see by experience those that beganne with Schismaticall separations end too oft in Heresie So a Schism at first if obstinately persisted in may come to be Heresie for there is a doctrine of discipâ—ine in the Scripture and a Schismatick willfully defending his errour though but in a matter of discipline or other unnecessary opinions may prove to be Hereticall 2. Heresie and Apostacie presuppose Schism first So that a man may be a Schismatick for raising the difference and an Heretick in persisting in it And say the same of Apostacie as more perhaps hereafter Or may there not be Schism in a matter of discipline which is distinguished from worship Surely the greatest Schisms at this day are found about discipline As is evident in the difference between Papists and us in subjection to the Pope between Episcopall men and us about submission to the Hierarchicall Government between the Presbyterians and Independents where the administration of discipline lyes And each parties charge one another with Schism as he affâ—rmes in his following discourse In doctrine and worship the Independents some of them and we agree having the same Confession of Faith the same Ordinance of worship The discipline onely makes the Schism whereof who is most guiltie will appear anone Certaine it is on which party soever the charge falls to be guilty of this crime they will be found to shew themselves carnal or to have indulged to the flesh pag. 44. and the corrupt principle of Self and their own wills c. § 11 But he professes he could never yet meet with a definition of Schism that did comprise that was not exclusive of that pag. 45. which alone in the Scripture is affirmed so to be That shall be tryed by considering the definitions ordinarily given The definition of Austin is this Schisma est dissidium congregationis when men of the same judgment in doctrine and same rites in worship delight in the discord of the Congregation By dissidium Congregationis the Dr. saies he means 'A separation from the Church into a peculiar Congregation Which was the case of the Donatists which he had then in hand But 1. this definition is just the Doctors Dissidium Congregationis is not properly a separation from but in the Church and such was that of the Donatists at first till refusing or receiving no satisfaction they separated into other Congregations and bid defiance to the Church which is the Common issue of such intestine divisions Acts 15.39 Paul and Barnabas
two holy good men first fell into a paroxysm of contention and presently separated and parted asunder 2. Basil's definition is almost the same who makes schism to be a division arising from some Church controversies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the unlawful Conventicles the ordinary consequents of such division First they raise divisions that 's the first degree of Schism from Schism they fall into Heresie the second degree and then separate into new conventions pag. 46. which is the highest Schism Nor because of later years honest and pious meetings for Religion were called Conventicles and Schism therefore may men conclude that there is now no Schism in unlawful Conventions apart from a true Church when it shall be determined so to be 3. The Common definition given That Schism is a causelesse separation from the communion and worship of any true Church c. presupposes a Division in that Church which occasions that separation one party not being satisfied by the other The Crime of which separation must be taken and judged by the unjustness of the cause thereof which cannot be in a true Church but in those that separate from it For if a Church be either no true Church or so extreamly corrupted that a good Christian cannot hold Communion with it without sin such a separatâ—on is no Schism but they are the Schâ—smaticks who give the cause of that separation But the Reverend Doctor is very large in his allowance of Separation pag. 46. for he saies Certain he is that a separation from some Churches true or pretended so to be is commanded in the Scripture so that the withdrawing from any Church or society whatever upon the plea of its corruption be it true or false with a mind resolution to serve God in the due observation of Church institutions according to that light which we have received is no where called Schism nor condemned as a thing of that nature c. If this be true there will be found but litle or no Schism in any Church or in the World If a man may lawfully separate from a true Church as well as from a false and that upon a false plea of its corruption as well as true only with a good mind to serve God in Church institutions true or conceited by his own light all the Sectaries Separatists Donatists Brownists in the world may be justified But this will come again below thither I shall remit the particular scanning of it § 12 Now lest by the former indulgence any should surmise p. 47. that he complyes with them that have slight and contemptible thoughts of Schism or to plead for his own Separation from our true Churches as we are able to prove them he will at present heighten the heinousnesse of Schism when he hath first considered what aggravations others have put upon it § 13 1. Some say it is a renting of the seamlesse coat of Christ pag. 48. but saies he they seem to have mistaken their aim and instead of aggravating extenuated it a rent of the body is not hightned in its being called the renting of a seamless coat But this is but a nicity I suppose they us'd it only by way of allusion à minore ad majus The Souldiers thought it not wisdom to divide that seamlesse coat whereby it would be rendered uselesse to all how much more heinous was it to rent his Body The Church is called Christs mystical Body Look then as it was an heinous thing to those Souldiers to divide his seamless coat and much more to divide by piercing his natural body so it is more hainous to rent his body mystical which must needs reach to him the Head This is the Apostles way of arguing 1 Cor. 1.13 Is Christ divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided into parts q. d. Do you not by these divisions divide and rent the Body of Christ and does not Christ himself suffer in such divisions But enough of that § 14 2. It is usually said to be a sin against Charity pag. 49. as Heresie is against Faith but is Schism so a sin against Charity doth it supplant and root out love out of the Heart He means so as Heresie does the Faith But that 's not the question but whether Schism be not a sinne against Charity as well though not as much as Heresie is a sin against Faith And suppose it do not root out Charity may it not supplant or at least suppress weaken it may it not interrupt the exercise of the duties of love as he said above p. 27. their Church order as to Love Peace Union were wofully disturbed with divisions c. And if Schism be persisted in it may in the end root out Charity and be inconsistent with it as well as Heresie doth the Faith Nor does every Heresie root out all Faith a man may be an Heretick in one Article and Orthodox in the Faith in others Yea pag. 49. himself here confesses men by Schism are kept off from the performance of any of those offices and duties of love which are useful or necessary for the preservation of the bond of perfection and then is it or may in some sense be said to be a sin against Love When the Apostle saies that Love is the bond of perfection because it preserves that perfect and beautifull order amongst the Saints notwithstandâ—ng all hinderances and oppositions made by Schism He tells us rather what true love is in it self and ought to be in us than what it is manifested to be in mens corrupt hearts and conâ—ersations Divisions among them breaches of Love so he pag. 69. pag. 50. They then that described it to be open breach of love aimed near at the true nature it which his wary consideration doth not excuse from Schism For suppose it were possibâ—e for a man to be all and do all that those were and did whom the Apostle judges for Schismaticks under the power of some violent temptation and yet have his heart full of love to the Saints to the communion disturbed by him which is very rare Yet that person who ever he be could not be excused from Schism and a breach of charity any more than those whom the Apostle calls Schismaticks who no doubt some of them were under some violent temptation It is again confessed It is thus far a breach of love in its own nature in that in such men Love cannot exert it self in its utmost tendency in wisdom and forbearance for the preservation of order in the Church If this had been said at first this had been enough to aggravate the sinfulnesse of Schism § 15 3. As for those who say it is a rebellion against the Rulers of the Church if they mean it pag. 50. in regard of their Canons and imposition of unnecessary Ceremonies c. let them plead for themselves But if he mean that Schism may be raised against the
no being made so we know not how c. shew us then what office of Love is incumbent on us that we do not perform His arguing is not distinct having not tot told us what he means by a National Church If he take it as he seems to do for the Hierarchical Church with National Officers with subordinations c. I would say It s certain himself was once of that National Church a member of it perhaps zealous of Episcopacy and an exact observer of its Canons So that if that National Church be proved as it is by some attempted to be a Church of Christs institution he cannot be excused from Schism in separating from it For though they cannot charge him as now of that Church both it being abolished and himself changed into another way yet they may say he was not long since a member of that National Church But if he take National Church as the Churches were in the Nation all professing the same truth and exercising the same substantial worship as the most Orthodox understood England to be a National Church he must either acknowledge himself to be still a member of this National Church as he does pag. 224. or else renounce communion with her also as no Church or Churches of Christ which whether he does or no comes after to be considered § 20 For the other horn of his Dilemma If they are and must be of this National Church c. what duty of Love is there which they owe to it and do not perform Seeing he makes the challenge and professes that if it can be shewn he will address himself to it I shal take the pains to inform him fully before we have done only now considering what he saies here Do we not saies he joyn in external acts of worship in peace with the whole Church p. 67. Call the whole Church together try what we will do Is not all this aequivocally spoken In what external acts of worship do they joyn with us as a Church Do they not disown us as no Churches and our Ministers as no Ministers admit none to worship with them but confederat members When they sometimes preach in our Congregations or hear us preach do they not count themselves to us and us to themselves as gifted brethren only but no Ministers And what means he by the whole Church or how can it be called together unless he mean his own Church or Churches How then do they joyn in every Congregation in the Nation When though they presume to preach in our Churches to steal away our people from us their own people will seldome or never come into our Congregations to hear unless some of them preach Ad populum phaleras And as for their joyning in peace with the whole Church it is a Blind for they separate themselves with some of our members from our Churches to the great discouragement of the Ministers and greater disturbance of the whole and all the Churches of the Nation § 21 The Counsel that he gives to members of particular Churches pag. 70 who have voluntarily given up themselves to walk in them according to the appointment of Jesus Christ I fear extends no further than to his formed and confederate Churches That they would be careful to prevent causeless differences in their own meetings or among themselves which if they do let them all say what they will they are no Schismaticks For as for our particular Congregations they scarce account them Churches though most of the members of them have voluntarily given up themselves explicitely or implicitely as New England men confesse to walk in them according to the appointment of Jesus Christ And if they grant ours to be true Churches they must necessarily acknowledge those who first raised causeless differences in them now foment them by separation from them to be Schismaticks by his own description Yea so much worse than those Corinthians whose case he exemplifies if so be they did not upon their differences separate into parties and Churches which he denies but we conceive they did and these both raise differences and then separate from our Churches into several combinations and one sayes I am of Pauls Congregation and another I am of Apollo's I speak this in a figure as Paul did 1 Cor. 4.6 He can easily apply it CHAP. III. Causeless Separation from a true Church is Schism § 1 HE now fearing this or the like Objection as obvious to be made by every man That if Schism be onâ—y amongst the members of one Church pag. 72. then the separation of any man or men from a true Church or one Church from another is not Schism which is contrary to the judgement of most Christians Divines and Churches he hopes to help himself by his old definition of Schism in the Scripture precise description of it as he limited above And peremptorily denies that in that sense there is any relinquishment departure pag. 73. or separation from any Church or Churches mentioned or intimated in the Scripture which is or is called Schism or agreeth with the description by them given us of that term But to this I have many things to say 1. That precise signification of the word and description of the thing is before disproved The word properly signifies a separation of a Body into parts and is applyed both to political and Ecclesiastical Bodies in the Scripture as was proved above 2. Supposing that to be the onely sense mentioned in the case of the Corinthians which is denyed and disproved yet may another sense be intimated in Scripture and deduced by regular and rationall consequence The word signifying indefinitely seperation either in opinion or parts is it not a faire consequence If seperation in judgement in a Church be a Schism much more upon that difference to separate from a Church into another against the Church 3. St. John blames some for separating from the Church 1 Joh. 2.19 they went out from us c as is the manner of Schismaticall and Hereticall Spirits being obstinate in their opinions and opposed by the Church they stay not till they are cast out but go out and become the head of a faction against the Church as histories do abundantly manifest 4. His own places brought for instances of blameable separation from a Church do all or some minde the nature of Schism as precedaneous to that separation therefore this sense is intimated in the Scripture we shall consider them in order § 2 1. The first produced is Heb. 10.25 not forsaking the Assembling of our selves together as some do He renders the words for his own advantage not wholly deserting the Assembling of our selves c and makes it to be Apostacie from the faith p. 74. and thereupon upon forsaking the Assemblies would any man call these Schismaticks sayes hee He formerly glossed this text of neglecting the publick Assemblyes onely see Appendix §. 14. He makes the
when he saies p. 136. Mens profession of the knowledge of God contradicted by a course of wickedness is not to be admitted as a thing giving any priviledge whatever So that such a man is ipso facto unmembred without excommunication and if he be a wicked Minister he is ipso facto unministred or degraded and all his Ministerial acts are null Adde to this what he saies p. 159. Let those that are prophane profess what they will and cry out a thousand times that they are Christians I shall never acknowledge them for others than visible enemies of the crosse of Christ. Traytors and Rebels are not de facto Subjects of that King in reference to whom they are so They are not within the Church any more than a Jew or Mahumetan within the same precincts There are in a few lines many mistakes For 1. Though they be as bad as or worse than Mahumetans in regard of their spiritual estate yet are they better in regard of Church estate Does the wickedness of their lives make their Baptism a meer nullity then must they be rebaptized upon their conversion as heathens are 2. If they be no better than Heathens then are their children to be denyed Baptism and are very Infidels yet a child of the prophanest Jew was circumcised and had right to other priviledges 3. That is so far from truth That Traytors and Rebels are not de facto Subjects of that King in reference to whom they are so that they cannot possibly be Traytors and Rebels to him unless they be his Subject As he said A man cannot possibly be a Schismatick unlesse he be a Church-member either of a particular or of the Catholick Church 4. Doth not the Apostle call fornicators drunkards unruly walkers brethren 1 Cor. 5.11 2 Thes 3.17 But these three properties are inâ—â—â—ed on to insinuate that if there be no breach of Union in any of these thâ—re is no Schism to be found in the Catholick Church nor between the members thereof as appears in his application of them § 2 For granting for process sake That Schism is the breach of any union instituted by Christ the enquiry is p. 140. Whether we be guâ—lty of the breach of such an unity And for the first of these the profession of all necessary truths of the Gospel the Church of England in her doctrine is as Orthodox as any Chuch under Heaven consonant to the Scriptures and Apostolicall Church till by Toleration some false Teachers have corrupted the Faith by damnable Heresies and blasphemies disowned by the Church The Schism then charged upon us by Papists See p. 141 in this respect lieu at their own door who have not only deviated from the common Faith themselves but cause others also so to do and attempt to destroy all that will not joyn with them Unless we may lay it also upon those Sectaries and Hereticks among us who are their Disciples who agree with them in many of their errors and are departed from the common Orthodox Faith of the Church of England As for the second That in our lives we do not manifest a principle utterly inconsistent with the truths we profess As Rome hath little reason to charge us with Schism in this respect whose lives generally are as abominable as their Doctrines So I may rather wish I could See p. 148 than professe I can acquit our Churches from the charge § 8 It cannot be denyed but the conversations of too many eminent Professors and Saints as they would be called are not such as becomes that truth of Doctrine which we have so long enjoyed And as for the last That we add not unto them in opinion or worship such things as are destructive of them or render them insufficient to be saving unto us For our worship we may I hope without offence say that it is in the publick Congregations whatever it is in private Conventicles according to the simplicity of the Gospel though perhaps in some circumstances defective wherein yet we are endeavouring a Reformation § 7 Thus far we are cleared of breach of Unity and so of Schism But I have intimated and partly proved there may be a breach of Union with respect to the Catholick Church upon other considerations As first there is a Bond that obliges every member of this Church See pag. 205. § 7. to joyn together in exercising the same specifical Ordinances of worship When then any man shall refuse to joyn with others or refuse others to joyn with him in these Ordinances here is a breach of Love and Union among the members of the Catholick Church and in the particular Churches as parts of the Catholick And what thinks he of those Churches who deny Baptism to Infants altogether or those that deny Baptism to the children of godly Parents not of their own confederate Church and the Lords Supper to the Parents of such Children The Anabaptists do the one contrary to the practiâ—e of the Universal Church in all Ages since the Apostles and themselves do the other daylâ— as is too well known Is not this a raising of differences in the Universal Church a breach of union and so a Schism Yet as he is earnest to free himâ—elf from Schism in his sâ—paration so he seems not to think Anabaptism to be a Schism p. 226. He that will upon that account undertake to prove them Schismaticall may find himself to be entangled Of which more hereafter § 8 That this Catholick Church is visible he grants which others of his friends have denyed p. 146. That it is an Organical political body in a right sense is largely and learnedly proved by others Mr. Huds though he denies it to them I refer it One thing I cannot but take notice of he sayes It will not suffice to say that Christ is its Head for if as a visible politicall body it hath a politicall Head that Head also must be visible But 1. What necessity is there the Head must be visible p. 148. seeing he confesses the Common-wealth of the Jewes was a Politicall Body and God who is invisible was their Political Head 2. Jesus Christ the Head of the Church is a visible Head yea sometimes more visus seen of men while on earth though now for a time in Majesty as some great Princes do he hath withdrawn himself from the sight of men on earth yet is he seen of Angels and Saints in Heaven But that by the by CHAP. VI. Independentism is Donatism § 1 VVHat he sayes for many leaves together for vindication of Protestants from the charge of Schism in their just separation from Rome as the Catholicke Church I cannot but acknowledge to be rationall solid and judicious Onely I am not satisfied with his assertion That he not onely denyes the Church of Rome so called to be a particular Church p. 154. but also affirmes it to be no Church at all page 156. Wherein he hath deserted most
of our Divines as we shall shew hereafter our cause being defensible without this Plea But I am farre more unsatisfied that he undertakes the cauâ—e of the Donatists and labours to exempt them from Schism though he allows them guiltie of other Crimes and Miscarriages The grounds of this undertaking I suppose to be 1. His singular notion of Schism limiting it onely to differences in a particular Assembly 2. His jealousie of the charge of Schism to be objected to himselfe and partie if separating from the true Churches of Christ be truely called Schism For the ventilating whereof I suppose we may without flattery or falshood p. 163. grant him his request in respect to our selves not to Rome that is put the whole Protestant Church of God into that condition of Libertie and soundnesse of doctrine which it was in when that uprore was made by the Donatists Certainely most of the Protestant Churches our own among them have as much Libertie are as sound in doctrine and as if not more sincere and incorrupt in worship than those Churches from which the Donatists separated they being not onely troubled with Heresies as we all are but pestered with mulâ—itude of Ceremonies from which wee are freed And now we shall take his thoughts of the Donatists Schism into consideration The objection raised by himselfe is this p. 162. Doth not Austine and the rest of his contemporaries charge the Donatists with Schism because they departed from the Catholicke Church and doth not the charge rise up wâ—th equall efficacie against you as them At least doth it not gâ—ve you the nature of Schism in another sense than is by you granted This objection concernes not us the generality of Protestants who grant that sense of Schism that it is a breach â—f union or a causelesse separation from the true Churches of Christ but it lyes in full force against him and his partie who â—ave broken the union of our Churches and separated themselvs from all the Protestant Churches in the world not of their own constitution and that as no true Churches of Christ for lack as they say of a right constâ—tution We know indeed where and by whom this Cloud is scattered without the least annoyance to the Protestant cause as formerâ—y stated even as himselfe hath stated it and produced the answers of our learned Divines p. 190. § 47. c which he highly approves p. 192. though he rest not in it but rather cleaves to his own way as we shalll see erre long p. 194. That his designe is to vindicate himselfe and his partie as well as the Donatists from charge of Schism is evident by what hâ— sayes I shall cleerly deliver my thoughts concerning the Donatists whâ—ch will be comprehensive also of those other that suffer with them in former and after ages under the same imputation It will therefore be necessary or very expedient to consider how neer their case comes to be parallell with that of the Donatists both for matter and manner of mannaging it and then how he will free them and himselfe from Schism For the first The Donatists having raised causlesse differences in the Church about Cecilianus being ordained by the Traditores which whether it were true or false was no just ground of casting him out of Communion § 17 made that the ground of their separation how ever they took in other things as is usual into their defence afterwards § 16. The principles they first fell upon were those two long since named 1. That they were the onely Church of Christ in a corner of Afrâ—ca 2. That none were truely baptâ—sed or entered members of the Church of Christ but by some of their partie That the Stage is changed from Africa into America is evident but that these were the principles of the Brownists and are now of all Independents for all Sects are Independents I need not exemplifie by drawing up the parallel he that runnes may read it in their books and practice I wonder not that the Doctor hath unchurched Rome for he hath done as much to England and all forraine Protestant Churches and makes none to be members of the Church but such as are by covenant and consent joyned to some of their Congregations § 3 Secondly for the manner of mannagement of their way the parallel runnes but too smooth and even 1. He sayes of the Donatists That upon supposition they had just cause to renounce the Communion of Cecilianus yet they had no ground of separating from the Church of Carthage p. 165. where were many Elders not obnoxious to that charge The parallel comes home to him thus Upon supposition or grant that the Church of England and himselfe had just cause to renounce the Pope and Church of Rome yet had he and his partie no ground to separate from the Church of England where there were many Elders and people not obnoxious to that charge of Apostacie upon the Church of Rome 2. Leaving the instance given to avoid prolixitie I shall onely apply what he sayes of the Donatists Though men of tender consciences might be startled at the Communion with our late Hierarchicall Church yet nothing but the height of pride madnesse and corrupt fleshly interest could make men declare hostilitie against all the Protestant Churches of Christ in the world which was to regulate all the Churches in the world by their own fancie and imagination 3. This line is also parallel Though men of such pride and folly might judge all the residue of Christians to be faultie and guiltie in not separating from our Churches yet to proceed to cast them out from the very name of Church members and so disannull their priviledgts and ordinances they had been partakers of as manifestly some doe by rebaptizing all that enter into their communion and others by denying both Sacraments to some baptism to Children of parents and Lords Supper to parents themselves not in their Church way is such unparallel'd pharisaism and tyrannie as is wholly to be condemned and intolerable 4. Once more and I have done the consequences that befell the Donatist's separation are too much parallel The divisions outrages and enthusiasticall furies in the Levellers and such like and riots in the Ranters and Quakers that have befallen some of them Mr. Baxt. Mr. Firm. Sep. exami Mr. Raie Gem. pleb or they fell into beginning at Independentism were and are in many pious and wisemens judgment tokens of the hand of God against them to wâ—tnesse that their undertaking and enterprize was utterly undue and unlawfull pag. 19. I wish they may patiently consider all this § 4 Thirdly we expected to heare how he would free them and himselfe so neere agreeing with them from the charge of Schism in their separation from the true Churches of Christ Hee cannot but acknowledg them to be faultie many wayes but not guiltie of Schâ—sm If he would acknowledge as much of his own way I should
from them but turn them out of the Church by a just censure The last is Hos 4.15 which is only to disswade those that were of the true Church from joyning with Idolaters come not to Gilgal neither go up to Bethaven c. for so the former part of the verse hath it Though thou Israel play the harlot yet let not Judah offend c. § 17 But he speaks with some Indignation Is this yoak laid upon me by Christ p. 263. that to go along with the multitude where I live that hate to be reformed I must forsake my duty and despise the priviledges that he hath purchased for me with his own blood Is this an unity of Christs institution that 〈◊〉 must for ever associate my self with wicked and prophane men in the worship of God c. This sounds too much of the Pharisee the multitude the wicked and prophaneâ— But suppose fire the Church is no corrupt as Israel of â—â—ch or Româ—â— Diâ—â—e years then 〈◊〉 command 〈◊〉 Come out of her O my people and be not partaker of 〈◊〉 sins But suppose a Church 〈◊〉 in fundamentalls oâ— doctrine and worship suffering some lesse corruptions 〈◊〉 â—tâ—ce in her communion add perhaps in such a condition as it either cannot or will not reform it self and there is no other Church easily to joyn with Will he now leap out of Church and neglect all Ordinances because of some prophane and wicked men Christ himself did not so or will he go and separate into another Church If â—o as it justifies the Brownists in former times in their separation condemned by his own party so it condemns the pious Nonconformists who did not so Though they could not communicate in some Ordinances yet they never withdrew communion from the Church into separate Congregations It is no duty of Christs imposing no priviledge of his purchasing either to deprive a mans seâ—â—â—m's Ordinances for other mens sins 〈…〉 up a nâ—w Church in opposition to a true Church as no Church rightly constituted for want of some Reformation in lesser matters And does not this speech insinuate so much That our Churches are such as hate to be reformed and tolerate prophane and wicked men when it is our grief that we have not power enough to reform or eject them They might have stayed till they had found we had hated to be reformed or till they had given us a better Model of a Church-state which never yet we could by our utmost importunity obtaine from them and then they had had some colour for their separation § 18 And yet see how tender he is of our Churches honour and peace I speak not this as for a principle p. 264. that it is the duty of every man to separate from that Church wherein evil men are tolerated c. It is too much that he said every man is at liberty in such a case to dispose of himself as to Church-communion p. 261. though he plead it not his duty And here again he says When a Church is overborne by a multitude of wicked and prophane so that it cannot or will not reform it self a Believer is so far at liberty that he may desert the communion of that society without the least guilt of Schism He grants him here too litle for though he desert the purest Church on earth yet he hath told him separation from any or all Churches is no Schism But suppose the Officers of a true Church tolerate wicked men in their Communion which is the grand plea of Separatists a mixt Communion this is taken by them as the duty of private members they sin in that Communion if they separate not They will not bear with such a toleration in our Churches though they do in their own but hold it their duty to leap out of our Câ—urches practise accordingly It were happy for us if they had shewed some of that love and forbearance he so oft speaks of and requiâ—es of us for themselves to our Churches and not reserved it all for their own § 19 The Church of Corinth had as many disorders in it p. 265. as some of ours from which the Apostle advises no man to separate He answers 1. The Church of Corinth was a true Church instituted according to the mind of Christ and was not fallen from this priviledge by any miscarriage which wholly differences the case Why so were the Churches of England in some of their own confessions true Churches planted according to the mind of Christ and needed onely a Reformation and reducing to their first constitution But he plainly insinuates they are no true Churches now by reason of some miscarriages under the Papacy He spake more openly p. 243. We are yet far from being cleerly delivered from the Romane Apostacy Rome is much beholden to him for this courtesie but not the Church of England And as for those miscarriages they were long ago the grossest of them much amended by the first Reformation and more by the second and are endeavouring yet a further Reformation if some had not obstructed it However Corinth had we suppose greater disorders in it than are to be found blessed be God in many of our Congregations why then do they fly and separate from us and that before they had used all or any of the remedies of our cure which he requires first to be done in the next page But hear the conclusion Yet this I say p. 266. had the Church of Corinth continued in that condition c. it had been the duty mark that the duty of every Saint of God in that Church to withdraw from it c. It s strange that the Apostle did not inform those Saints of this liberty or duty there or elsewhere It were an hard case for private Christians to be made guilty of the sins of a Church where evil men are tolerated or some of unsound opinions are suffered having I mean done their own duty for amending or ejecting them according to Matth. 18.15 c. § 20 It s true that Austin was mistaken in asserting that Eliah and Elisha p. 267. communicated with the Israelites in their worship which was most Idolatrous unlesse he meant that Elijah sacrificed once among them at his contest with Baals Priests or that both of them were partakers of the Sacrament of Circumcision with them they and theirs if they had any issue But it s as true that our blessed Saviour did communicate with the Jewes in all the true worship of God though the Doctrine was much corrupted and the worship also by will-worship by the Scribes and Pharisees only protesting against those corruptions he communicated in the rest without sin and neither himself separated from that Church nor advised others so to do though shortly to begin the foundation of a new Church way but rather advised to continue in it The Scribes and Pharisees sit in Moses chaire whatsoever they say unto you do it c. §
21 We are now drawing to an issue of this discourse of Schism in the ordinary Acception of the Word to signifie p. 268. A breach of union which he allows to pass such is his condiscension and confidence and yet avoid the charge of Schism Thus he saies We have broken no band of unity no order instituted by Christ we have causlessly deserted no station that ever we were in according to his mind c. which how true it is and whether he do not hereby asperse all our Churches to be no true Churches of Christs institution let the Reader indifferent by what hath been said be Judge That on pure grounds of conscience we have withdrawn or do withhold our selves from partaking in some waies engaged into upon meer grounds of prudence we acknowledge Whether they have in their separation from us gone upon pure and meere grounds of conscience God and th ir own hearts must determine the business The world is too apt to judge otherwise upon some suspicious practises of theirs And suppose they have withdrawn themselves from some waie of prudence in some of our Churches I suppose he means it of Classical subordinations yet they have withdrawn themselves also from some Congregations not so united that have only the pure Institutions of Christ and that may bring the charge of Schism upon them But have not they also gone upon some meere grounds of prudence or policy Is there any Institution of Christ that they must gather members out of true Churches to make a purer Church if so it be Or is there any Institution of Christ that a Minister who is married to a people as they hold should relinquish it for a place of greater eminency or preferment Or that people must be tyed to their Pastour by an explicite Covenant not to depart without their leave humbly desired Or to add no more Is th re any Institution of Christ in express words that Churches particular must send their Delegates to an Assembly to determine matters of common concernment which he granted above These and some more of their known waies the world takes to be but products of humane prudence and he may do well to shew their Institutions § 22 Yet have we more of this confidence From what hath been said it appears in what a fair capacity notwithstanding any principle or practise owned by us we are to live peaceably and to exercise all fruits of love to the otherwise minded if we may be permitted to serve God according to our light And must not the Quakers and the rest be permitted to serve God according to their light also But it matters not in what capacity they are to do those things named let us see the fruits of it Does not their way break the peace of all our Churches Hath it not been the door to let in all the errors heresies blasphemies England groans under Do not all sores of Sects being all Independent and none to controle them exercise all the fruits of hatred toward us look upon us and carry themselves towards us as their greatest enemies as no Ministers no Churches scarce as Christians Hath not he himself in this book unministred our ministers unmembred our members unchurcht our Churches Doth he give us words when we see such deeds § 23 It is commonly and truly objected There is a difference between Reforming of Churches already gathered p. 269. and raising of Churches out of meer materials Surely this is evident enough in raising of a Church out of Infidels and reducing a corrupted Church to its first institution This he first sayes concerns not the business What 's the English of this if he would speak out Why the truth is We have no Churches and they are not in repairing an old house but building a new from the ground But hear him say something 1 I know no other Reformation of any Church or any thing in it but the reducing of it to its primitive institution c. We say so too grant us to be Churches Reformation of a Church or any thing in it presupposes there is a Church existent though perhaps rotten and ruinous But these New builders will gather a Church out of no Churches and begin a new one It had been happy for old England if they had all gone into New England and laid the foundation of their Churches amongst the Indians and not to build upon other mens foundations and then tell us they are building oâ— spick and span new Churches And does not this hold forth that we are no Churches and our members no members of a Church till admitted into theirs But yet more to discover his very heart When any society or combination of men whatever hitherto it hath been esteemed is not capable of such a reduction and renovation p. 270. I suppose I shall never provoke any wise and sober person if I profess I cannot look on such a society â—â— a Church of Christ Is not Reader this at once to unchurch all the Churches of England since the Reformation for it s known during the Reign of the Prelates they were not capable of that Reduction And what capacity our Churches are now in for that Reduction partly by want of power and assistance from the Magistrate without which some dare not set upon a Reformation for fear of a pramunireâ— partly by our Divisions amongst our selves femented by he knows whom he cannot but see as well as we lament But if we must be denyed to be Churches because we are not in such a capacity and cannot do all we would to reform them we are in a sad condition What if a Church want some things she had at her first institution perhaps of no great concernment or be it great but either by the prohibition of the present powers or the opposition of a prevalent party it is not now capable of Reduction to its primitive Institution Will he look upon this society as no Church of Christ and think no wise or sober man in that society or other where will be provoked to anger if not to indignation And so much the more when as upon this ground we are in danger to lose all our best members for so he advises thereupon I shall advise those therein who have a due right to the priviledges purchased for them by Christ as to Gospel Administrations to take some other peaceable course to make themselves partakers of them That is to come out from among them and joyn themselves to some Independent Congregation § 24 To satisfie the former objection is out of his way at present p. 270. for he tells us He must mannage principles which in this Discourse he hath not been occasioned to draw forth or to improve I cannot but make it my earnest request and so I think will many more that he would be pleased to do us the favour to bring forth and mannage those principles to their utmost clearness and strength which this
had and took it again of the people 2. The Bohemians did it but once prima 〈◊〉 but afterwards kept up Ordination by Ministers and not by the people but ours still continue it by the people I might add a third but I forbear § 28 5. What was the way of the first Reformation p. 272. in this Nation and what principles those godly men proceeded on how far what they did may be satisfactory to our consciences c. It is confessed on both sides they did 〈◊〉 in well but by the badnesse of the times were not able to finish their work But how unsatisfactory their wayes and principles are to our brethrens consciences to concurr with them their practise does demonstrate walking contrary â—o them in deformation of the Church not repairing the oâ—â— but founding and building up a new Church and renouncing their principles 6. Whether ordinary Officers be before or after the Church and whether a Church-state is preserved in the preservation of Officers forraâ—gn to that Church or the Office be preserved and consequenly the Officers in the preservation and constitution of a Church is the last thing oâ— importance to be considered For the first whether ordinary Officers were before the Church hath been discussed elsewhere Instances may be given on both sides Sometimes the Church is before the ordinary Officer viz. when one dying another succeeds to that Church in his room Sometimes the ordinary Officer is before the Church aâ— in the gathering of a Church out of Heathens Mr. Eliot in New England an ordinary Officer he converts and baptizes many Indians and gathers them into a Church I hope they do not look for extraordinary Officers now as the Seekers of late did I know his exception aboâ—e This is in ecclesiae constituenda not in ecclesia constituta but I shall give him another instance suppose a Minister comes young to a people lives till all the ancient people he found there be deceased All that remain in the Parish were admitted by him into the Church by baptism here the Officer is before the Church in a Church constituted But this is as very a nicitie as which is first the Hen or the Egg. I perceiâ—e what he aimes at in the second question See pag. 199. They who will not be contented c. Whether a Church-state is preserved in the Officer or the Officer in the constitution of a Church He upon his principles must hold the latter part for he holds that no man is an Officer out of his own Church is either the Church be destroyed or he be removed from it he ceases to be an Officer whence it follows that 1 No Minister quà Minister can convert the Heathens 2 That if all Church-state be lost it cannot be raised up by an Officer who is forraign to that Church as he speaks here The result is according to his principles the Office first and then the Officers inclusively is preserved in the constitution of a Church As how A company of single Christians So the Anabaptists Confess â—ct 36. may meet and joyn themselves in a Church society which done they may out of themselves for other Churches or Ministers are forraign to to them chuse them Officers and set them apart by fasting and Prayer This is pretty and never exemplyfied in an ordinary case till t'other day But he forgot the main businesse that he supposes all Church-state lost but these Christians joyning together are supposed to be baptized which is a part of a Church-state and without which they could never make a Church much lesse an Officer as was discoursed above To raise up and revive a decayed Church-state in an ordinary way there is but one of these waies either a Minister in Office must baptize converted Heathens and so make them a Church or a company of baptized persons when no Minister is to be found must for once joyn and chuse themselves Officers which comes near to an extraordinary cafe and not among us now to be made use of but yet still the Church-state depends upon the Minister originally that baptized them and not upon those people supposing them unbaptized But more of this above When he takes those important things he speaks of into his discussion let him take those things by me propounded into consideration also as things of some importance § 29 The task undertaken is now at it issue p. 273. The miscarriages that he speaks of as ensuing for want of a due and right apprehension of the thing that is Schism we have been now long exercised in the consideration of may with no more ease than truth be rolled back upon himself It is not impossible that he may begin to apprehend that he hath been too hasty to judging our Churche to be none and himself and his party no Schismaticks in separating from them as no Churches And it may perhap appear to him that he is the man that is more ready to charge highly than able to make good his charge The Schisms that have ensued by their causlesse imputation of a no-Church-state among us and setting up new Churches is too well known And being in one fault of renouncing communion with us he hath now confirmed himself and his party in it by a new but false notion of Schism which none of his Predecessors had the hap to stumble upon I might parallel the rest in that Section but I forbear and leave it to the Reader § 30 2. In these differences about the way of Religion we have endeavoured to drive them to their Rise and Spring p. 275. and find Schism to be as formidable in its first Original in respect of its terminus a quo as in the streams though much increased by many generations in regard of the terminus ad quem And I cannot but observe how he seems to extenuate the crime of Schism before aggravated by his comparisons Schism at its first rise and Scripture notion if he mistake not was but a little Spring but swelled to a great breadth by mens disputations about it Hear his swelling words What a stood of abominations doth Schism seem to be as rolling down to us through the writings of Cyprian Austin and Opratus of old c. Go to its rise and you will find it quite another thing As if he had said Schism is not so formidable a thing as it 's made by all but himself if you would but take it for some petty differences within one Assembly the charge of it is not so dreadful as some would makestâ— For so he adds p. 276. Whilst I have an uncontroulable faithful witness that I do not willingly break any unity of the institution of Christ. p. 277. Whilst I disturb not the Peace of that particular Church whereof by my own consent I am a member nor do raise up nor continue in any can slessâ—d differences with them or any of them with whom I walk in the fellowship
calling thereunto but onely an immediate call from God All I say for the change of his opinion is That he allows them this liberty now in cases ordinary as will appear hereafter § 3 The question then will be in cases more than ordinary when a Church is much degenerated and corrupted what may ordinary Christians do then to the Restauration of Religion Concerning which his judgement was what ever it be now this delivered and rested upon That in a collapsed and corrupted state of the Church pag. 15. when the ordinary Teachers are either utterly ignorant and cannot or negligent and will not perform their duty Gifts in any one to be a Teacher and consent in others by him to be taught are a sufficient warrant for the performance of it That is the duty of teaching or preaching But more expresly p. 40. In such a case of Apostacy in the Church I conceive he may nay he ought to preach and publish the truths discovered to him neither is any other outward call requisite to constitute him a Preacher of the Gospel than the consent of Gods people to be instructed by him I shâ—ll only remember him That as he spake this of a lay man in Italy for that is his instance so he did not then take Rome to be no Church at all as now he does but a collapsed and corrupted Church but that by the way That which I observe is1. That he is not distinct enough in these Assertions for if he mean that in such a falling state of a Church p. 16. When it is ruinously declining every one of Gods servants hath a sufficient warrant to help or prevent the fall as a common duty of zeal and charity in a charitative way it s not denyed by any Doing it as a charitable duty not as out of necessary function even as Priscilla a woman expounded unto Apollos the word of God c. pag. 50. f. It s the duty of every Christian man or woman to publish truths reâ—ealed to others that will hear him as he speaks hereafter But if he take it in an Authoritative way as an act of the Keys as a Teacher or Preacher is taken under the Gospel for an Officer then its certain that Gifts and the consent of people to be instructed by him is not sufficient warrant to make him a Preacher And this appears upon his own former principles For being at that time a Presbyterian in judgement as we shall hear anon he knew did then hold that Ordination by the hands of the Presbytery was a requisite to make him a Preacher But this he now declines and hath renounced his Ordination and requires now no more but Gifts and peoples consent to make a man a Minister 2. And that not only in a collapsed or corrupted Church where Teachers are either ignorant and cannot or negligent and will not do their duty but now when neither of these can without injury be charged upon our Church-state he requires no more than Gifts and consent to make a man a Preacher in Office 3. Herein his discourse was dark and defective that he allows the people a liberty of preaching or publishing he truths of the Gospel in such a case but tells us not whether such a Preacher be a compleat Minister as to the administration of other Ordinances as the Sacraments not one word of that I suppose then he did not intend so much but now so is he changed he allows some that were never ordained and himself who hath renounced his Ordination not onely to preach the Gospel but also to administer Sacraments as compleat Ministers in the name of Christ Let them fear and tremble to hear one day those questions By what authority do you these things or who gave you this authority It is a dreadfull speech of his own p. 16. Who ever doth any thing in anothers stead not by expresse patent from him is a plain Impostor And yet how many such Impostors are there abroad who take upon them without commission from Christ or Authority from the Church not only to preach but to baptize and give the Lords Supper I have heard a sad story of a young forward man that did so and fell into great perplexity of mind for so doing and as I remember so dyed Many such there are who 〈◊〉 before they are sent having neither Gifts nor consent of people The Lord say it to their hearts and to the hearts of those that indulge them in it as guilty of such usurpation in them and the great contempt of the sacred calling of the Ministry Lastly how ever it might be sufficient in an extraordinary state of a corrupted Church to make a man a Minister to have such Gifts and consent of the people which was all the Dr. then asserted yet that those should be sufficient in an ordinary Reformed Church-state is his 〈◊〉 light and opinion unless they can shew some extraordinary signs of such a call from God which they cannot do For he speaks rationally below when he saies It is certain enough p. 34. that God never sent any one extraordinarily instructed only with ordinary Gifts and for an ordinary end But these his new Preachers have no more than ordinary Gifts some of them not so much wherein others are their equalls if not Superiors and the end is no more but ordinary the conversion of souls and settling the Ordinances in purity Then it follows that these being not 〈…〉 of God nor ordinarily 〈…〉 by the Church are no 〈◊〉 Impostors as he said afore § 4 How long the Dr. hath been of that opinion That the blessed Spirit of God is 〈◊〉 and personally in every true believer I cannot tell but he speaks suspitiously that way as on p. 94 95. and 236. of Schism was noted above c. 7. â— 11 so he speaks the same language here p. 21. with what difference we shall observe Thus he sales As in his Incarnation Christ took upon him our flesh and blood by the work of the Spirit so in our Regeneration he bestoweth on us his flesh and blood by the operation of the same Spirit yea so strict is this latter union which we have with Christ that as the former is truly said to be an union of two natures into one person so this of many persons into one nature for by it we are made partakers of the Divine nature 2 Pet. 1.4 becoming members of his body of his flesh and of his bones Eph. 5.30 We are so parts of him of his mystical body that He and we become thereby as it were one Christ 1 Cor. 12.12 And the ground of this is because the same Spirit is in him and us In him indeed dwelleth the fulness of it when it is bestowed upon us only by measure but yet it is still the same Spirit and so makes us one with him as the soul of man being one makes the whole body with it to be but one man These things