and carnall interests to false ways and vain inventions For which cause it behooves the zealous Religionist to be carefull even to jealousie that he be not imposed upon by himself or others and in this care heartily and intirely to resign and conform himself to the Law of God By such resignation and conformity he secures his own Soul and what in him lies the Sound state of Religion It is here acknowledged that what is written in nature is Gods Law as well as what is written in Scripture and that natural Revelation as well as supernatural is Divine and whatsoever is known of God by the Light of nature in the matter of Religious Worship is to be received as well as that which is known by the Light of Scripture and the divine Goodness is to be owned in both though in the latter it hath appeared more abundantly because therein is given us a full instruction in all things pertaining to Gods Kingdom which in the other is not given For the great mysteries of the Gospel could not be known by nature and in things that could be known thereby the light is but weak and glimmering and not easily able to fix the heart therein not so much for want of evidence in the object as from the pravity of our mind reason being laid asleep and all our faculties being sunk into the brutish life What is the utmost capacity of that light among the Heathens is hard for us to define and though it be harsh to determine that they were all utterly and universally forsaken of God yet it is evident both by Scripture and the lives of the Gentiles that Gentilism was a very forlorn state This is enough to shew the high favour of God toward the Church in supernatural Revelation by which he hath not only instructed us in things supernatural not otherwise to be known in this life but also more perfectly in the Laws of nature now transcribed into the Books of the Old and New Testament so that there is nothing of Religion or Morality that may not be found therein Besides the Law of God written in Nature and Scripture what certain and stable rule of Doctrine Worship Discipline and Conversation hath the Church to walk by that there can be no certainty or consent in meer or all Tradition or in the judgment of the ancient Fathers or the ancient practice of the Catholick Church is so evident as needs no confirmation and there can be no acquiescence or accord in the determinations of any visible universal Supream Power For whereas all Christians acknowledge the Divine Authority of the Scripture they neither do nor ever did nor will unanimously acknowledge that there is such a Power in being And the main Body of them that maintain'd such a Catholick Supremacy cannot agree in what subject the same resides whether in the Pope or a General Council And as several Popes so have several Councils of equal amplitude and authority often crossed one another and consequently some of both kinds must needs have erred And it still remains a controversie undeterminable which Councils are to be received and which to be rejected unless the whole Christian World hitherto disagreeing herein will be bound up by the resolves of one Party that can bring no better proof than their own pretended infallibility To all which may be added that an Oecumenical Council truly so called or a Representative of the universal Church was never yet congregated Wherefore let the Faithfull rest upon the old right foundation the Doctrine of the Prophets and Apostles whose infallibility is unquestionable Such being the fulness and perfection of holy Scripture which was given by Divine inspiration and that for this end that the man of God might be perfect throughly furnished unto all good works it must needs be safest in Divine matters not to be venturous without its warrant They best secure themselves from error who keep to that rule which is both perfect and infallible some pretending to lay open the folly of the way which they call puritanism affirm that the mystery thereof lies in this principle that nothing ought to be Established in the Worship of God but what is authorized from the Word of God Indeed there are those of that denomination who disallow whatsoever instituted Worship is not so authorized but they are not so ignorant as to suppose that all particular circumstances belonging to Divine Worship which admit of endless variation are defined in the Word of God such as are those natural and civil circumstances without which actions are not performable But they suppose a wide difference between these matters such as time place method furniture c. and those ordinances of Religion which they take for parts of Worship as being made direct and immediate signs of honour given to God by their use And all of this kind some do judge or at least suspect to be unlawfull that are not of Gods appointment My design obligeth me to shun the intangling of this Discourse with controversie and therefore I write not either for or against the lawfulness of such uncommanded Worship But it is sufficient for me to shew that the purity of Religion is more safe by acquiescence in that only which God hath prescribed than by addition of new ordinances of Worship devised by men who even the best of them may too easily deviate from the truth And who knows not that too much yielding to mens devised Forms and Rights which had a shew of Wisdom made way for the departure of so great a part of Christendom from the primitive Christianity All duties of the Law of nature may be clearly proved from Scripture though the particular instances thereof that are innumerable and their infinitely variable circumstances cannot be there expressed As for instituted Worship it is unquestionable that there is no such defect in those parts thereof that are of Divine authority as needs to be made up by the human addition of other new parts And it is granted on all hands that there are things meerly circumstantial belonging to it which are necessary in general but in particular not determined of God and must be ordered by the light of nature and human prudence according to the general rules of Gods word None that know what they say in magnifying the written Word will teach the People not to rely upon impartial reason which no true Revelation did ever contradict But we are so conscious of the weakness of human understanding that in case of any seeming contrariety between Scripture and Reason not to give the Scripture the preeminence we know is most unreasonable Is Scripture liable to be perverted so is Reason Is there obscurity and difficulty in the interpretation of Scripture so in human ratiocinations much more Whosoever can apprehend right reason can rationally apprehend Gods written word which is its own interpreter and whose authentick interpretation of it self we are inabled to discern by rational inferences and deductions
the Spirit among Christians is witnessed maintained and strengthened by their holy communion of Love and Peace one with another but is darkened weakened and lessened by their uncharitable Dissentions Hence it is evident that the Unity here commended is primarily that of the Church in its internal and invisible State or the Union and Communion of Saints having in themselves the Spirit and Life and Power of Christianity T is the unity of the Spirit we are charged to keep in the bond of Peace But concord in any external order with a vital Union with Christ and holy Souls his living members is not the unity of the Spirit which is to partake of the same new Nature and Divine Life Secondarily it is the Unity of the Church in its external and visible State which is consequent and subservient to the internal and stands in the profession and appearance of it in the professed observation of the duties arising from it Where there is not a credible Profession of Faith unfeigned and true Holiness there is not so much as the external and visible Unity of the Spirit Therefore a sensual Earthly generation of men who are apparently lead by the Spirit of the World and not by the Spirit that is of God have little cause to glory in their adhering to an external Church order whatsoever it be Holy love which is unselfed and impartial is the Life and Soul of this unity without which it is but a dead thing as the Body without the Soul is dead And this love is the bond of perfectness that Cement that holds altogether in this mystical Society For this being seated in the several members disposeth them to look not to their own things but also to the things of others and not to the undue advancement of a Party but to the common good of the whole Body Whosoever wants this love hath no vital Union with Christ and the Church and no part in the Communion of Saints The Church is much more ennobled strengthened and every way blessed by the Communion of holy love among all its living members or real Christians than by an outside uniformity in the minute circumstances or accidental modes of Religion By this love it is more beautifull and lovely in the eyes of all intelligent beholders than by outward pomp and ornament or any worldly splendor The Unity of the Church as visible whether Catholick or particular may be considered in a three-fold respect or in three very different points The first and chief point thereof is in the essentials and all weighty matters of Christian Faith and Life The second and next in account is in the essentials and integrals of Church state that is in the Christian Church-Worship Ministery and Discipline considered as of Christs institution and abstracted from all things superadded by men The third and lowest point is in those extrinsecal and accidental Forms and Orders of Religion which are necessary in genere but left in specie to human determination Of these several points of Unity there is to be a different valuation according to their different value Our first and chief regard is due to the first and chief point which respects Christian Faith and Life The next regard is due to that which is next in value that which respects the very constitution or frame of a Church And regard is to be had of that also which respects the accidentals of Religion yet in its due place and not before things of greater weight and worth Things are of a very different nature and importance to the Churches good Estate and a greater or lesser stress must be laid upon Unity in them as the things themselves are of greater or lesser moment The Rule or Law of Church Unity is not the will of man but the will of God Whosoever keeps that Unity which hath Gods word for its Rule keeps the Unity of the Spirit And whosoever boasts of a Unity that is not squared by this Rule his boasting is but vain An Hypothesis that nothing in the Service of God is lawfull but what is expresly prescribed in Scripture is by some falsly ascribed to a sort of men who earnestly contend for the Scriptures sufficiency and perfection for the regulating of Divine Worship and the whole state of Religion God in his Word hath prescribed all those parts of his Worship that are necessary to be performed to him He hath likewise therein instituted those Officers that are to be the Administrators of his publick Worship in Church Assemblies and hath defined the authority and duty of those Officers and all the essentials and integrals of Church state As for the circumstantials and accidentals belonging to all the things aforesaid he hath laid down general Rules for the regulation thereof the particulars being both needless and impossible to be enumerated and defined In this point God hath declared his mind Deut. 4. 2. Ye shall not add unto the word which I command you neither shall ye diminish ought from it Deut. 12. 32. What soever thing I command you observe to do it Thou shalt not add thereto nor diminish from it The prohibition is not meerly of altering the Rule Gods written Word by addition or diminution but of doing more or less than the Rule required as the precept is not of preserving the Rule but of observing what is commanded in it Such human institutions in Divine Worship as be in meer subserviency to Divine institutions for the necessary and convenient modifying and ordering thereof are not properly additions to Gods commandments For they are of things which are not of the same nature end and use with the things which God hath commanded but of meer circumstantials and accidentals belonging to those things And these circumstantials are in genere necessary to the performance of Divine Institutions and are generally commanded in the Word though not in particular but are to be determined in specie by those to whom the power of such determination belongs They that assert and stand to this only Rule provide best for the Unity of Religion and the Peace of the Church For they are ready to reject whatsoever they find contrary to this Rule they are more easily kept within the bounds of acceptable Worship and all warrantable obedience they lay the greatest weight on things of the greatest worth and moment they carefully regard all Divine institutions and whatsoever God hath commanded and they maintain Love and Peace and mutual forbearance towards one another in the more inconsiderable diversities of Opinion and Practice Those things that are left to human determination the Pastors Bishops or Elders did anciently determine for their own particular Churches And indeed it is very reasonable and naturally convenient that they who are the Administrators of Divine institutions and have the conduct of the People in Divine Worship and know best what is most expedient for their own Society should be intrusted with the determination of necessary circumstances within their
chiefest point thereof being in the essentials and weighty matters of Christian Faith and Life the highest violation thereof and the chiefest point of Schism lies in denying or enormously violating the said essentials or weighty matters And it is directly a violation of the Unity of the Catholick Church and not of particular Churches only Not only particular Persons but Churches yea a large combination of Churches bearing the Christian name may in their Doctrine Worship and other avowed Practice greatly violate the essentials or very weighty matters of Christian Faith and Life and be found guilty of the most enormous breach of Unity It is no Schism to withdraw or depart from any the largest combination or collective body of Churches though for their amplitude they presume to stile their combination the Catholick Church that maintain and avow any Doctrine or Practice which directly or by near and palpable consequence overthrows the said essentials The next point of external Unity being about the essentials and integrals of Church state the Sacraments and other publick Worship the Ministery and Discipline of the Church considered as of Christs institution the next chief point of Schism is the breach hereof And this may be either against the Catholick or a particular Church Of such Schism against the state of the Catholick Church there are these instances 1. When any one part of professed Christians how numerous soever combined by any other terms of Catholick Unity than what Christ hath made account themselves the only Catholick Church excluding all Persons and Churches that are not of their combination 2. When a false Catholick Unity is devised or contended for viz. a devised Unity of Government for the Catholick Church under one terrene Head personal or collective assuming a proper governing power over all Christians upon the face of the whole Earth 3. When there is an utter disowning of most of the true visible Churches in the World as having no true Church state no not the essentials thereof and an utter breaking off from communion with them accordingly Of Schism against a particular Church in point of its Church state there be these instances 1. The renouncing of a true Church as no Church although it be much corrupted much more if it be a purer Church though somewhat faulty 2. An utter refusing of all acts of communion with a true Church when we may have communion with it either in whole or in part without our personal sin of commission or omission 3. The causing of any Divisions or Distempers in the state or frame of a true Church contrary to the Unity of the Spirit But it is no Schism to disown a corrupt frame of Polity supervenient to the essentials and integrals of Church state in any particular Church or combination of Churches like a leprosie in the Body that doth grosly deprave them and in great part frustrate the ends of their constitution The last and lowest point of external Unity lying in the accidental modes of Religion and matters of meer order extrinsick to the essentials and integrals of Church-State the violation thereof is the least and lowest point of Schism I mean in it self considered and not in such aggravating circumstances as it may be in Those accidental Forms and Orders of Religion which are necessary in genere but left in specie to human determination are allowed of God when they are determined according to prudence and charity for Peace and Edification and accordingly they are to be submitted to Consequently it is one point of Schism to make a Division from or in a Church upon the accountal of accident Forms and Orders so determined according to Gods allowance But if any of the accidentals be unlawfull and the maintaining or practicing thereof be imposed upon us as the terms of our communion it is no Schism but Duty to abstain from communion in that case For explicitly and personally to own errors and corruptions even in smaller points is evil in it self which must not be committed that good may come In this case not he that withdraws but he that imposes causeth the Division And this holds of things sinfull either in themselves or by just consequence And herein he that is to act is to discern and judge for his own practice whether the things imposed be such For Gods Law supposeth us rational creatures able to discern its meaning and to apply it for the regulating of our own actions else the Law were given us in vain Submission and reverence towards Superiors obligeth no man to resign his understanding to their determinations or in compliance with them to violate his own conscience Persons meek humble peaceable and throughly conscientious and of competent judgment may not be able by their diligent and impartial search to see the lawfulness of things injoyned and t is a hard case if they should thereupon be declared contumacious Seeing there be several points of Unity the valuation whereof is to be made according to their different value mens judgment and estimation of Unity and Schism is very preposterous who lay the greatest stress on those points that are of least moment and raise things of the lowest rank to the highest in their valuation and set light by things of the greatest moment and highest value as indeed they do who set light by soundness of Faith and holiness of Life and consciencious observance of Divine institutions where there is not also unanimity and uniformity in unscriptural Doctrines and human ceremonies And they that make such an estimate of things and deal with Ministers accordingly do therein little advance the Unity of the Spirit or indeavour to keep it in the bond of Peace Seeing the word of God is the rule of Church Unity a breach is made upon it when other bounds thereof are set than this rule allows An instance hereof is the devising of other terms of Church-communion and Ministerial liberty than God hath commanded or allowed in his Word to be made the terms thereof Also any casting or keeping out of the Church or Ministery such as Gods Word doth not exclude from either but signifies to be qualified and called thereunto God doth not allow on the part of the Imposer such tearms of Church communion or Ministerial station as are neither Scriptural nor necessary to Peace and Edification nor are any part of that necessary order and decency without which the Service of God would be undecent nor are in any regard so necessary but that they may be dispensed with for a greater benefit and the avoiding of a greater mischief And they are found guilty of Schism that urge such unscriptural and unnecessary things unto a breach in the Church Such Imposers are not only an occasion of the breach that follows but a culpable cause thereof because they impose without and against Christs warrant who will not have his Church to be burdened nor the consciences of his Servants intangled with things unnecessary Nevertheless such unscriptural or
THE KINGDOM OF GOD among Men A TRACT Of the Sound State OF RELIGION Or that Christianity which is described in the Holy Scriptures And of the things that make for the Security and Increase thereof in the World Designing its more ample diffusion among Professed Christians of all Sorts and its surer Propagation to future Ages With the Point of Church-Unity and Schism Discuss'd By JOHN CORBET LONDON Printed for Thomas Parkhurst at the Bible and Three Crowns at the Lower end of Cheapside 1679. THE PREFACE A Disquisition concerning Religion and the State Ecclesiastical wherein several Parties are vehemently carried divers ways whether right or wrong according to their different interests or apprehensions is apt to stir up jealousie and to meet with prejudice in a high degree and therefore had need be managed as advisedly as sincerely It is humbly craved that the present management thereof may find a favourable reception so far as it hath in it self the evidence of its own Sincerity and Sobriety This Treatise is not framed for a present occasion or any temporary design but insists upon those things that concern the Church universally and perpetually It aims at the advancement of meer Christianity and with respect to the common concernments thereof it leaves the things that are more appropriate to the several Parties and Persuasions to stand or fall It ingageth not in the controversies of these times touching Forms of Church Government but in any Form such depravations or deficiencies are blamed as hinder the Power Purity Unity Stability or amplitude of Religion Nothing prejudicial to Government to the rights of Superiors and Civil Pre-eminences or to Decency Unity and Order in the Church is here suggested Sedition and Faction are evicted to be a contradiction to this Interest which can hold its own only in those ways that make for the common good both of Rulers and Subjects Our design carries no other danger than the more ample diffusion of true Christianity and the power of Godliness among men of all degrees and the surer propagation thereof to future ages Here be some things that are the vitals of Christian Religion and cannot be removed and here be other things of conscientious or prudent Consideration and let these so far pass as they are found clear and cogent I had rather be charged with any defect or weakness than with uncharitableness and therefore am ready to renounce every line and every expression in this Book that cannot stand with true Christian Charity in the utmost extent thereof Let it not be taken amiss that to obviate suspicion or prejudice I declare my self in the things here following I am one aged in the Ministery and by reason of age and experience am not eager for any Party but mellowed with charity towards real Christians of all Parties I have vehemently desired the union of the more moderate Dissenters with the Established Order by reasonable accomodation as for others that remain dissatisfied about such Union yet believe and live as Christians I do as earnestly desire an indulgence for them within such limits as may stand with publick Peace and Safety Though I am cast into the State of Nonconformity yet I am willing to exercise the Ministery under the present Ecclesiastical Government if I were made capable thereof by the relaxation of some injunctions My principle is for a closing with things that are good and laudable in any Established Government and for a bearing with things that are tolerable And the Wisdom of the Governours of the Church will direct them to turn away from such Principles Orders or Practices as tend to the ruine or the great indangering of any Ecclesiastical Polity that retains them whilest the Apostolick Doctrine as it is now Established in the Church of England is maintained THE CONTENTS CHAP. I. THe nature of Christianity and the character of true Christians CHAP. II. Of things pertaining to the sound state of Christian Religion viz. holy Doctrine CHAP. III. The ordering of Divine Worship sutable to the Gospel Dispensation CHAP. IV. The due Dispensation of Gods word or publick Preaching CHAP. V. The due performance of publick Prayer CHAP. VI. The right Administration of Ecclesiastical Discipline CHAP. VII Religious Family-government CHAP. VIII Private mutual Exhortations Pious Discourse and Edifying Conversation CHAP. IX The prevalence of true Religion or real Godliness in the Civil Government of a Nation CHAP. X. Christian Unity and Concord CHAP. XI A good Frame of Ecclesiastical Polity CHAP. XII Of the corrupt state of Religion and first externalness and formality CHAP. XIII The Sectarian and Fanatical degeneration CHAP. XIV Of the way of preserving Religion uncorrupt CHAP. XV. The enmity of the World against real Godliness and the calumnies and reproaches cast upon it considered CHAP. XVI Religions main strength next under the power of God lies in its own intrinsick excellency CHAP. XVII Religion may be advanced by human prudence what ways and methods it cannot admit in order to its advancement CHAP. XVIII The Interest of true Religion lies much in its venerable estimation among men CHAP. XIX The most ample diffusion of the light of knowledge is a sure means of promoting true Religion CHAP. XX. The advantage of human Learning to the same end CHAP. XXI The general civility or common honesty of a Nation makes it more generally receptive of real Christianity or Godliness CHAP. XXII The increase of Religion is promoted by being made as much as may be passable among men CHAP. XXIII The observing of a due latitude in Religion makes for the security and increase thereof CHAP. XXIV The Care and Wisdom of the Church in preventing and curing the evil of Fanatical and Sectarian Error CHAP. XXV The advancement of the sound state of Religion by making it National and the settled Interest of a Nation CHAP. XXVI Of submission to things imposed by Lawfull Authority CHAP. XXVII The surest and safest ways of seeking Reformations CHAP. XXVIII Considerations tending to a due inlargement and unity in Church-Communion CHAP. XXIX Whether the purity and power of Religion be lessened by amplitude and comprehensiveness CHAP. XXX Factious usurpations are destructive to Religions Interest CHAP. XXXI Of leading and following and of Combinations CHAP. XXXII The Wisdom of the Higher Powers in promoting the Religionsness of their People CHAP. XXXIII The Churches true Interest to be pursued by Ecclesiastical Persons The Conclusion A Book Intituled The Interest of England in matter of Religion in Two Parts formerly Published by the same Author PAg. 7. lin 3. read Service pag. 19. l. 11. read whereas pag. 27. l. 24. read So pag. 28. l. 14. read is pag. 29. l. 14. read regardable pag. 31. l. 16. read this ib. l. 18. read apposite pag. 39. l. 14. read is able to make pag. 41. l. 31. read affect pag. 53. l. 19. read For the pag. 59. l. 5. read face of pag. 60. l. 12. read exercises pag. 67. l. 3. read Religions pag. 71. l.
the things here principally looked after are the receiving and propagating of holy Doctrine drawn out of the pure fountain of Sacred Scripture the right administration of true Gospel worship by which God is glorified as God and the worshippers are made more godly The due preaching of Gods word and dispensation of other divine ordinances by personslawfully called thereunto for the conversion of sinners and edification of converts Holy discipline truly and faithfully administred by the Pastors as the necessity of the Church requires and the State thereof will bear Religious family government Private mutual exhortations pious conferences and profitable conversation The predominant influence of religion in the civil government of a nation yet without usurpation or incroachment upon the civil rights of any especially of the higher Powers The unity of Christians and their mutual charity conspicuous and illustrious and lastly in order to all these intents a good frame of Ecclesiastical polity Holy Doctrine is the incorruptible seed of Regeneration by which the new creature is begotten It is not here intended to represent a perfect scheme thereof for it sufficeth to signifie that extracts thereof from holy Scripture are drawn out in the ancient Catholik Creeds and in the harmonious confessions of the present Reformed Churches Nevertheless our design requires the observation of some most important things about the Doctrine of Salvation As that there be first an earnest and hearty belief of the existence and providence of God and his government of mankind by laws congruous to their nature and of the immortallity of human souls and of a life of retribution in the world to come which is the foundation of all religion 2ly Right apprehensions of Gods nature and attributes more especially of his Holiness comprehending as well his purity and justice as his mercy and goodness that as he is ready to procure his creatures happiness and refuseth none that come unto him so that he cannot deny himself and that he receiveth note but upon terms agreeable to his Holiness 3ly An Idea of Godliness in themind not as shaped by any private conceptions but as expressed by the Holy Ghost whose workmanship it is that Christianity in the hearts and lives of men may be the same with Christianity in the Scriptures 4. The receiving of the great mystery of Godliness not as allegorized in the fancies of some Enthusiasts wherein it vanisheth to nothing but as verisied in the truth of the History wherein it becomes the power of God to Salvation and so not to sever the internal spirit of the Christian Religion from its external frame the basis whereof is the Doctrine of the Trinity in the Unity of the Godhead and of the incarnation of the eternal word Lastly Soundness of judgment in those great Gospel verities that are written for the exalting of Gods grace and the promoting of true godliness and the incouraging of the godly in opposition to ungracious ungodly and uncomfortable errours of which sort are these following truths That the study and knowledge of the Scriptures is the duty and priviledge of all Christians that according to their several capacities being skilfull in the word of righteousness they may discern between truth and falshood between good and evil and offer to God a reasonable service according to his revealed will That internal illumination is necessary to the saving knowledge of God the Holy spirit in that regard not inspiring new revelations but inabling to discern savingly what is already revealed in nature and Scripture That man was created after the image of God in righteousness and true holyness and that in this state he was indued with a self-determining principle called Freewill and thereby made capable of abiding holy and happy or of falling into sin and misery according to his own choice and that God left him to the freedom of his own choice having given him whatsoever power or assistance was necessary to his standing That the first man being set in this capacity fell from God and it pleased God not to annihilate him nor to prevent his propagating of an issue in the same fallen state which would follow upon his fall but left the condition of mankind to pass according to the course of nature being now fallen That by the sin of Adam all men are made sinners and corrupt in their whole nature and are under the curse of the Law and liable to eternal condemnation and being left to the wicked bent of their own wills are continually adding to their original sin a heap of actual transgressions and so are of themselves in a miserable and helpless condition That the Lord Jesus Christ according to his full intention and his Fathers commandment hath made propitiation for the sins of the whole world so far as thereby to procure pardon of sin and Salvation of soul to all that do unfeignedly believe and repent That man being dead in sin cannot be quickned to the divine life but by the power of Gods grace raising him above the impotency of lapsed nature That the culpable impotency of lapsed nature to saving good lies in the fixed full aversation of the will by a deplorable obstinacy nilling that good to which the natural faculties can reach and ought to incline as to their due object That the root of godliness lies in regeneration and inward Sanctification That God calleth some by the help of that special grace which infallibly effecteth their conversion and adhesion to him without any impeachment of the natural liberty of the will That whatsoever God doth in time and in whatsoever order he doth it he decreed from eternity to do the same and in the same order and so he decreed from eternity to give that special grace to some and by it to bring them to glory which decree is eternal election to which is opposite the pure negative of Non-election As for preordination to everlasting punishment it passeth not upon any but on the foresight and consideration of their final abode in the state of sin That the more common convictions inclinations and endeavours towards God in persons unregenerate are good in their degree and the ordinary preparative to a saving change and they are the effects of that divine grace which is called common That deligent seeking after God by the help of common grace is not in vain it being the means to some further attainment towards the souls recovery and it is regarded of God in its degree and God doth not deny men further degrees of help till they refuse to follow after him by not using the help already given them and by resisting his further aid That God hath made all men savable and though he doth not simply and absolutely will the conversion and Salvation of all yet he willeth it so far and in such manner as is sufficient to encourage the diligent in their endeavours and to convict the careless of being inexcusable despisers of his grace towards them That there is an
spread forth in such fulness and plainess of speech as will not be unacceptable even to Scholars that are not wise in their own conceit But the careless and confused speaking of incoherent and undigested matter rudeness or baldness of expression is no part of this commended plainness which is orderly comely and weighty agreeable to the Majesty of Gods word A true Preacher of the Gospel rightly divides the word of truth and gives to all their portion He doth not make distinction where the rule of faith makes no difference nor doth he confound things that ought to be distinguished He is not partial towards parties for interest or affection And so he doth not promiscuously justifie or condemn the evil and the good together on any side but as he accounts it an odious thing to rail upon one party in the ambiguous terms of false Church false Worship false Ministry Idolatry Superstition Formality so he accounts it no less odious confusedly to inveigh against those of an other persuasion under the no less ambiguous terms as they are now commonly used of Hypocrites Pharisees Fanaticks Enthusiasts Separatists Humorists and such like He is constant in Preaching the word instant in season and out of season For in Preaching frequently he doth not do the work of the Lord negligently but duely feeds the flock and that with better prepared food than they use to bring that Preach but seldom upon pretence of greater preparation He watcheth over the flock with diligence and naturally cares for their estate for he knows the worth of precious souls He condescends to persons of low degree and is concerned for the souls of the poor and simple and illiterate as well as of the noble rich and learned for he knows their Redeemer paid alike dear for both And however the proud and covetous judge he doth not think it below him to intermeddle for the reducing of the simple that go astray and he seeks to recover them with gentleness and patience for he prefers the gaining of one Soul before all the preferments of this world He earnestly looks after that which some do little regard to wit the Seal of his Ministery in the saving efficacy thereof on the hearers and when he finds it he makes it the crown of his rejoycing And this Seal he takes not to be their meer owning of Sound doctrine or following an Orthodox party much less their abounding in notions their talking and outward Guarb of profession but their new birth or their Spiritual growth the promoting whereof is the scope of his labours and the dayly travell of his Soul CHAP. V. The due performance of Publick Prayer PRayer being a main part of Gods worship and chief act of devotion and such as doth accompany and Sanctifie every other Religious duty and the publick management thereof pertaining to the work of the Ministry its due performance must needs be of no small import to the increase of true Piety and no small part of the Ministerial excellency and sufficiency Among Spiritual gifts I doubt not to number the gift of Prayer also and I judge they speak too low of it that make it only a natural gift or acquired by practice and imitation Much indeed may lie in natural parts and observation and exercise but not all for over and above these things the Spirit of Christ presiding perpetually over his Church sets in and by a secret influence on men designed of God for this service indues them with a peculiar aptness of knowledge and utterance as well in Prayer as Preaching for the edifying of the Church And some unsanctified persons being thus gifted may preach and pray with a notable tendency to the saving of others when themselves prove cast-aways Private Christians also according to their measure are partakers of this gift in much diversity of degrees God giving to every man severally as he will Besides this there is a special and saving gift the Spirit of Prayer and Praying in the Holy Ghost or by his gracious assistance in a holy manner according to the will of God which is indeed lively and powerfull and apt to kindle a holy fervour in them that joyn in the service so performed And why that which is performed in such a manner and by such assistance may not be called a praying by the Spirit I see no reason They who thankfully acknowledge and bless God for so great a gift of his grace do not intend thereby a miraculous inspiration or an absolute infallible guidance of the Holy Ghost Much less do they think that their prayers are such dictates of the Spirit as would infer that the very matter and wordâ— thereof being written would become Canonical Scripture to which is requisite not only an infallible Spirit but also an attestation thereof by the same Spirit sufficient to convince others But this they maintain that the Spirit helps them against their indisposedness of mind and deadness of heart and manifold infirmities and strengthens their faculties and quickens their graces and enlarges their desires and elevates their souls and brings things to their remembrace specially the divine promises yea and in some particulars may guide the heart and tongue by a present immediate suggestion For why must the Spirit of God be thought to do less in exciting to good then the Devill ordinarily doth in prompting to evil And yet they are not to depend on the Spirits immediate suggestion for matter words and method without taking care or thought before hand It is an ordinary and not miraculous assistance which they expect and which is usually given according to mens preparations and suted to their several capacities The Spirit of Prayer is not confined to this or that exterior frame or order of Prayer but is ever found there where the heart hath a due sense of the matter A particular form whether stinted or not stinted is not of the essence of Prayer but only its outward shape and it pertains to it not as it is a Sacred thing but as an action in general and for that no action can possibly be performed but in some particular mode this holy action cannot otherwise be performed And whereas there are divers modes thereof they may be used as they are congruous to the substance of the duty according to mens choice and judgment unless they were as indeed they are not bound up to one by a divine determination The lawfulness of Set-Forms is further evinced from the Lords Prayer and other forms in Scripture and as much is owned by the general custom of singing Davids Psalms Wherefore to turn the back upon the publick Prayers of the Church meerly because performed in this manner is unwarrantable And there is aâ— little warrant to restrain all publick Prayer to a stinted Liturgy and leave no liberty at all to the Ministers godly zeal and prudence In this particular the interest of true godliness will be much better advanced by moderation than by contests and rigor on
rash with their mouths and hasty to utter any thing before God that is unmeet they are subject to the discipline of the Church to be censured for their errour Moreover heightened affections inlarge the heart and open the mouth and do not make a man at a stand for want of words Indeed astonishing affection or an extasie of Spirit may put one to such a stand but that rarely takes hold of any in a pubick performance But a calm admiration and reverence of God and seriousness and earnestness of address to him doth not hinder but further apâ—expressions For the use of one constant Form it hath been pleaded that a stranger may thereby the better know how we Worship God and that the people better understand and remember that to which they are continually used But on the other hand variety and newness of matter and words are more apt to quicken the affection and perfect the understanding also especially of the attentive whenas under the constant rehersal of one thing the faculties grow flat and dull Besides in the use of this liberty and variety the Prayer being ordinarily the same for substance in the main the vulgar apprehension and memory is help'd by the sameness of the main substance and scope and the affections are raised and the understanding further edified by that which is new in the frame and method and particular matter and the peoples more particular variable concernments are provided for by a more peculiar accommodation and respect thereto as occasions vary And by the received doctrine of Faith a stranger may be sufficiently ascertain'd of the substance of the Worship to be celebrated For a Doctrine of a Church governs its Worship and it is well known that one the same tenor thereof will pass through the several congregations of a nation that are not confined to a stinted Form yet combined in the same faith and order And when all is said that management and performance of this Service is the best that is most effectual to make the Comers thereunto more perfect in knowledge more devout and zealous towards God more pious and blameless in their conversation and every way more perfect in the divine life and it will be so acknowledged by them that are discerning and serious in the things of God But to conciliate the minds of men diversly affected in this matter and to prevent the inconveniencies and to obtain the good of either way a prescribed Form and a free Prayer will do best together in reference to the Churches peace and edification CHAP. VI. The right Administration of Ecclesiastical discipline THe Ministers of Christ and Stewards of the mysteries of God are Pastors of the Church and Pastoral authority includes both teaching and ruling and implies the peoples subjection in the Lord to their Doctrine and discipline To bereave the Church of discipline is to leave it unfurnished of that means which is necessary to the preservation of all orderly Socities of mankind It is to turn the Garden of the Lord by plucking up the fence thereof into a Common or Wilderness The power intrinsecal to this Office is not secular and coercive by temporal penalties but purely Spiritual which is in the name of Christ and by authority from him the chief Pastor to watch over the Flock to encourage them that live conformably to the Gospel by the consolations thereof and to warn them that walk disorderly and if any continue obstinate therein to declare them unworthy of Church-Communion and Christian converse and to require the faithful to have no fellowship with them to the intent that they may be humbled and reformed As the Discipline of all Societies is to be regulated by their true interest and and chief scope so is this of the Church of God Now the Christian Church looks mainly to the honour of Christ and the glory of Gods grace in him and to the Salvation of men for which ends it was ordained And consequently its true interest lies in the conservation and augmentation of true Christianity or the power of godliness but that Church interest which is elsewhere fixed and levelled to an other mark appertains to a carnal and worldly State set up in the room and pretence of this Spiritual Society The Churches true and proper excellency lies not in worldly splendor opulency and power nor in outward rites and formal unity nor in the stability and amplitude of a meer external State but in the inward light and life in the unfained faith and love in the purity and Spiritual unity of believers and in the security and advancement of this internal State and of the external State in order to the internal Wherefore the right end of discipline is not to promote temporal glory and opinions and formalities thereunto subservient but the Apostolick faith and worship and the regeneration of the professors thereof and their sincere devotion Godly unity Sobriety Righteousness Brotherly-kindness and common Charity and all the vital parts of Christianity and to keep and cast out Heresie Superstition Profaness Unrighteousness and all wicked error and practice that tends to frustrate the designs of Christs Gospel as also to prevent and remedy the causless tearing and renting of Churches and those alienations and animosities among Christians that proceed only from the wills and lusts of men And the management hereof to this right end is of far greater consequence than any scrupulosity or preciseness about its external form and order Nay if an external order could be proved to be primitive and Apostolical and were perverted and abused to inforce corrupt doctrines scandalous and insnaring inventions and impositions and in a Ceremonial strictness to indulge real profaness and discourage true Godliness it were no other then the mystery of a carnal state under a Spiritual name having a form of godliness but denying and suppressing the power thereof The right end of Discipline being such as hath been declared it follows that its proper work is to incourage Godliness and to disgrace open sin Accordingly being rightly managed it admonisheth the unruly casts out the obstinate and restores the penitent About these things it is active watchfull and vigorous What severity it hath it exerciseth in correcting real scandals and gross breaches of Gods Law and in maintaining the Churches peace against those that cause divisions and offences contrary to the Doctrine which we have received that is the Doctrine of Christ and his Apostles But it careth little for those matters wherein the life and power of Religion and the Churches peace and edification is unconcerned Much less doth it seek to quench godly zeal and to hinder the necessary means of the increase of true godliness or to afflict peaceable and pious Christians by any needless rigors CHAP. VII Religious Family-government IN the time of the Law the solemn Dedication of houses was in use the Solemnity expressing that holy exercises should be performed in it and that the houshold should be
knowest not whether shall prosper this or that or whether they shall be alike good Whatsoever scornfull or careless Men conceit hereof the Divine Wisdom hath made it praise-worthy and precious The tongue of the just is as choice silver and the lips of the righteous feed many And to good Hearts this Practice will not be burdensom for they will recreate their Minds herewith as an holy divertisement and serious Pastime while others spend their leasure in that mirth and laughter which the Wise Man calls madness CHAP. IX The Prevalence of Religion or real Godliness in the Civil Government of a Nation IN Christian States and Kingdoms Religion being Gods interest ought to have the preeminence in all things And its Preeminence is no incroachment upon the Rights of the Higher Powers but their Establishment God alone hath an underived and unlimited Empire over Man his creature The People are primarily Gods Subjects and then are subject to Princes as to his Vicegerents and obedience to him is the grand interest both of Prince and People None can doubt that God hath made his own Glory and mans Salvation the supreme ends of government and subjection And consequently that is the best Policy which gives these ends the highest place and makes temporal advantages and the wellfare of the outward Man subordinate thereunto And this requires that the Constitution give the highest regards to Gods Laws and maintain their Authority and that the whole publick Administration tend to the promoting of Righteousness and true Holiness and to the suppressing of all unrighteous and impious Practice As it is the Church's duty and honour to teach and command her Children to do whatsoever Christ hath commanded so it is the proper work and chiefest glory of the Magistrate who is Gods Minister to defend the Faith and uphold the Ordinances of the Gospel and to further the most lively and powerfull Dispensation of them and to incourage and command obedience to the Divine Law written in Nature or Scripture In subserviency hereunto his Power is to determine such things as are requisit in general but in particular are left undetermined of God and therefore called indifferent and are to be ordered by human Prudence according to the general Rules of Gods word And for these ends the chief Magistrate hath a Supremacy in all causes and over all persons Civil and Ecclesiastical But it is no diminution of his Authority to remove from it things unnecessary unprofitablē and offensive in their use and for their doubtfull nature apt to perplex the Subjects conscience And he is the general Bishop of his Dominions in a political sense without any incroachment upon that Authority wherewith Christ the King of the Church hath invested spiritual Pastors As he is such an Officer it is worthy of his chiefest care to provide and send forth able and faithfull Dispensers of the Word that may teach the People the good knowledge of God after the example of the good King Jehoshaphat and to see that every one who hath the Cure of Souls be resident with his Flock and constantly instruct them by preaching the Word and Catechizing them in the Principles of Religion and not to suffer Pluralists to seise upon several Congregations as a prey to fleece but not to feed them to incourage laborious Ministers that watch for the Peoples Souls as those that must give an account and strictly to injoyn the Sanctification of the Lords Day which was sanctified to the publick Worship of God by the Apostles of our Lord who were guided by an infallible Spirit in setling this as all other Ordinances pertaining to Christs Kingdom and was observed by the Apostolick Churches and so hath continued in all Ages and in all places of Christianity and is conveyed down to us by as unquestionable Tradition as the Scripture it self It is not of little moment to suppress or at least to bring into disgrace whatsoever customs serve for nought but to feed inordinate Sensuality and to make those that use them profane vicious and licentious There are frequented shews and pastimes well known that increase unto all ungodliness and may be called the Devils ordinances Those that wish well to Piety have an ill part to act when they take upon them to defend some exercises from which an extreem abuse is inseperable and which are made a trade of gain arising from the impurity and profaness of them and therefore are incorrigible and can admit no reformation The Piety of any Nation is not to be measured by formalities and opinions and uniformity in little things but by substantial Devotion by solid zeal in the weighty matters of the Law and main concerns of Religion by righteousness of life by sobriety purity modesty by peace and concord with mutual forbearance in those differences that should not and need not make breaches among Brethren by dutifulness in all relations by industry frugality and by abounding Charity that is full of good Works Happy is that State where religious influence is predominant where the pious and prudent bear sway not by intrusion but by lawfull Admission also where it ariseth to that strength as to carry along with it the affection and interest of a Nation not by setting up the Faction of a few but by making the generality or at least the greater number of considerable men some of them truly regenerate Christians and the rest orderly and well affected One would think it were out of question that it were more desirable that Religiousness should be in fashion than open dissoluteness and profaness For uncontrolled profaness will run down all Religion But when those that reach not the Power of Godliness indeed come so far as to take up an outward garb thereof it is a great external advantage to true Religion and shews its prevalent Influence on the publick State If any should demur upon this Assertion by making it a question whether Phariseim or Profaness be the worser evil let him know first that profane and dissolute Christians are notorious Hypocrites for professing to know God when in works they deny him Besides Phariseism is not simple insincerity but a compound hypocrisie wherein malignity and enmity against the Power of Godliness is the chief ingredient it is a kind of strict externalness that seeks to destroy the inward life and spirit of that Religion which it pretends to own I have no list to say that such malignity is less mischievous than filthy lewdness or debauchery But the garb of strict Profession here mentioned is of another nature and serviceable to the Churches good though we must continually and strictly charge all Men to beware of resting in it to the ruine of their own Souls CHAP. X. Christian Unity and Concord ALl faithfull Christians are Members of one mystical Body having all one Spirit one Lord and Head one Faith one Baptism and one God and Father of them all one Hope of their Calling and one Heaven to receive them all
Their Union and Fellowship being chiefly mystical and invisible their Unity is far greater than what outwardly appears to the World and sometimes than what themselves can discern among themselves in particular by reason of many inferior yet very disquieting differences and discords Nevertheless it behoves them to provide that it might appear as much as may be what it is indeed and that it be conspicuous and illustrious in the sight of Men by their walking in love and peace Unity is the Churches strength and beauty the honour of the Faithfull and an argument for the certainty of their most holy Faith It makes Religion lovely and draws forth blessing praise from the Beholders of it and wins the World to a love and reverence of that Piety which makes the Professors of it to live in brotherly kindness and mutual charity But Division is the Church's weakness and deformity the reproach of Christians and a scandal against Christianity and an objection put into the mouths of Infidels against the Faith and an occasion of stumbling unto many In the present divided state of Religion each Party is apt to appropriate Godliness to themselves or at least to carry it towards others as if they did so And they that are loudest in accusing Dissenters of uncharitableness in this kind are themselves as uncharitable as any others It is true that God hath a peculiar People distinguished from all others by a peculiar Character but it is not confined to any Party of this or that Persuasion or Denomination that is narrower than meer Christianity And all true Christians are to receive one an other as God hath received them Indeed the best Christians are to be best esteemed and their fellowship is most desired But if they should be severed from the universality and in a strict combination set up as divided Party it tends to the Churches Ruine For a Kingdom divided against it self cannot stand and if the nobler parts of the Body forsake the rest the whole must needs die Christian Concord doth not signifie an aggregation of things inconsistent as the fellowship of righteousness with unrighteousness the communion of light with darkness the concord of Christ with Belial To set up Unity against Piety is a conspiracy against Christ who is King of righteousness and to pretend Piety against Unity is to oppose Christ the Prince of Peace whose Kingdom is the Reign of Love in the Soul Holiness and Peace must kiss each other and as inseperable Companions walk together It is the unity of the Spirit we are charged to keep in the bond of Peace But concord in any external Order without fellowship in the Divine Life is not the unity of the Spirit which is to partake of the same new nature and to walk together in the same holy way This is far more excellent than the greatest compliance in matters of meer external order and consequently much more regardable in our estimation and reception of Persons Though to meet in one place be not of so great importance as to be joyned in one Spirit yet it must not be counted a small matter The unity of Faith and Love is much concern'd in the unity of Church Communion it will be a matter of some difficulty for them to live together in Love whom one Church cannot hold Church divisions commonly divide affections and draw men into Parties and divided Interests and make them seek to strengthen their own Party by weakening all others to the great dammage of true Religion in general For which cause the unchurching of Churches and renouncing of Communion with them that are sound in the Doctrine of Faith and Sacrament and in the substance of Divine Worship should be dreaded by all sober Christians yea all unnecessary distances should be avoided least they lead to greater alienations and direct enmities and oppositions Those Churches that cannot hold local communion one with another by reason of differences that destroy not the essentials of Christianity should yet maintain a dear and tender Christian love one to another and profess their owning of each other as Churches of Jesus Christ and should agree together upon certain just and equal Rules for the management of their unavoidable differences so as may least prejudice charity and common good and least harden the ungodly and grieve the weak or dishonour God or hinder the success of common great and necessary truths upon the Souls of men amicably promoting the common cause of Christianity and every part thereof in which they are agreed and opening their disagreements to the People as little as they can Schism is an unwarrantable separation from or division in a Church and without controversie it is a heinous sin and to be detested both for its exceeding sinfulness and wofull consequents But it hath been so disguised and the odious name hath been so confusedly cast abroad and so unreasonably and maliciously misapplied that it is too slightly thought of where it should be sadly laid to heart For it is common with the strongest Party be it right or wrong to call themselves the Church and to have no better name for others than Schismaticks And so the reproach is but contemned by them that suffer it and the sin it self is too little feared on all sides But it is not a Temporal Law nor Secular Power nor any prevalence of Strength or Interest that makes a Church and none of these things will excuse them from Schism that act uncharitably against their Brethren and obstruct the progress of the Gospel and the increase of Godliness Nor are they forthwith to be counted Schismaticks who cannot in all points observe the Commandments of men and cannot neglect to yield their help to the saving of Souls that would otherwise want due means of Salvation when God hath called them to that Service with a woe unto them if they Preach not the Gospel For as much as all must dread the guilt of Schism truly so called let it be well considered that Ecclesiastical Superiors are as much concerned to take heed of Schismatical impositions as the People are to shun Schismatical Recusancy and Disobedience As well the Pastors Wisdom as the Peoples due submission is here importunately called for When Superiors know how to Command and Inferiors how to Obey things will go as well as may be hoped for in this our imperfect state here upon Earth As the Peace of a corrupt state of Religion is best assured by suppressing all conscientious inquiries into its Decrees so the Peace of the true Church and of the sound state of Religion is most secured by the most perfect exercise of sound Judgment and upright Conscience in all its adherents That Church that claims to her self an infallibility or challenges and obtains from her partakers an implicit Faith in her determinations without further enquiry needs not fear the breaking of the bond of her Peace if she multiply constitutions and impose any devised Doctrines and Ordinances sutable to
her own estate On the other hand it is most evident that a Rational Conscientious and truly Pious Concord among such Christians as know and care what they believe can never be procured without avoiding the imposition of things unwritten and unnecessary in which it is morally impossible for men of sound faith and good conscience generally to agree But when necessary things only are injoyned their weight and truth will soon be known and owned of all honest minds or at least are most likely so to be and much sooner and easier than the weight and truth of little and doubtfull things and by this means they would more easily move with joynt consent in one Godly order the matters of their difference being before hand taken out of the way This moderate course being held the union of unseigned faith and love will become a sure foundation of true Christian concord with sound judgment and good conscience and do that for the suppressing of Schism in the right state of Christianity which implicit faith and blind obedience doth in false corrupt and Antichristian State Here it is mainly requisite that those things that most promote or hinder the New birth and Spiritual life be by Pastors and people universally most regarded and those that make little for or against the same be looked upon as of little moment And the truth is when the greatest and weightiest matters are duely prized and most contended for contentions about little things will soon expire And if this course be taken hypocrites will lose their advantages of seeming Religious by zeal for those things wherein Religion doth not consist and carnal designs and interests that now rend the Churches and trouble all things would be defeated and abandoned Moreover to maintain peace they that Rule had need consider what mistakes and weaknesses are competible to true Believers and sometimes to the best and choicest of them that they might not bear too hard upon them And they that are ruled must consider that the best polity or Constitution so far as it is of mans regulating hath defects and inconveniences and affairs will be complicated and therefore they must not be too unyielding but bear with what is tolerable and not easily remediable though they may not in any wise do a sinfull act or omit a duty in the season of it For by want of such forbearance they may sooner destroy the good part than mend what is amiss It is not seldom in such cases that men seek remedies that prove worse than the disease If the healing of breaches require an yielding or receding from what hath been stood upon it should be on that part where equity and necessity declares it should be It is not so easie for every Christian to resolve what is right in many opinions and usages as for those in power to omit the inforcing of them Unnecessary injunctions may easier be parted with than mens judgments can be altered or their doubting consciences well setled This tenderness and forbearance is no lessoning of the Church ' s honour and power And a little diversity iâ— little things cannot rationally move derisiâ—… in the irreligious nor justly give scandal to any But there be things of that slightness that an over-precise and importunate unifoâ— mity in them may occasion contempt and suspition of hypocrisie or superstitious folly Unity of faith and life is the glory of the trâ—… Church and uniformity in external order is 〈◊〉 be indeavored with Sobriety and is best effecteâ— by cutting off superfluous institutions and lay ing no greater burden on the faithfull thaâ— things necessary And this pacifick state may bâ— as well hoped as wished for if the Guides oâ— the Church would seek the things of Christ morâ— than their own things But alas the usurpations and impositions oâ— proud and selfish men even in pretence oâ— suppressing Schism have hindred Christiaâ— people from uniting in the true center of unity which is Jesus Christ as set forth in the doctrinâ— of the Apostles and Prophets and which 〈◊〉 the same yesterday and to day and for ever In deed they that prevail by power to advancâ— their own devised ways and crush Disenters may make a desolation and then call it peace anâ— union but it is not the peace of Christs Kingdoâ—… Divisions are caused by men of corrupâ— minds and partly by the weakness of Good men ascribing too much to their own apprehen sions and inclinations and not considering thâ— condition of others as their own nor minding the necessity and usefulness of lawfull compliance or of mutual forbearance and discention CHAP. XI A good frame of Ecclesiastical Polity THe promoting of true Christianity and all the things before named pertaining to the sound state of Religion depends much upon a good frame of Ecclesiastical polity Undoubtedly our Lord Jesus Christ hath appointed Spiritual Officers to guide and rule his Church and in the government thereof there be some things of divine right and unalterable by the will of man and there be many things necessary to the support and due managment thereof that are of humane determination as to the particulars Both kinds are liable to depravation and great abuse Things of divine right may be corruptly managed and perverted to wrong ends And things of mans appointment are sometimes not only ill managed but ill ordained as being wholly incongruous and perhaps pernicious to the right ends of goverment Now a good polity is the whole compages of things laid together in the fabrick of the Church fitted and directed to promote the Christian life or the power of Godliness and to prevent or remedy the decay thereof And the more notably and powerfully conducible it is to this end it is by so much the more excellent According to this rule it hath most regard for sincere Christians and insists most upon their incouragement and the increase of their number and it makes all its external orders and interests subservient to the prosperity of the Church regenerate The order wherein it excells is an orderly management of those things which are of divine Command in matter of Doctrine Worship Discipline and Conversation in such manner as is most effectual for the obtaining of their ends by such necessary rules of Prudence as are requisite in all Human actions It prefers purity and spirituality before external pomp though it neglects not those necessary decencies and Ornaments that should attend the Service of God according to the awfull regard that is to be had thereto and the reverend demeanor to be used therein It provides able Ministers of the Gospel and that every Pastor be resident with his own Flock and that he duly feed them and labour in the Word and Doctrine and that the People be not left in the hands of a Mercenary procured at the cheapest rate It provides by a liberal maintenance worthy endowments and priviledges for that meet support and honour of the ministery which is requisit to preserve the
state as a Jewel that hath its greatest lustre by the brightest light is maintain'd by the clearest knowledge In bright times the impostures and carnal designs of devised Doctrines and superstitious vanities will be made manifest and the hypocrisie being detected the Merchandize thereof will be quite marr'd In such times even the vulgar sort will expect from those in sacred Functions at least the appearance of a sober righteous and godly conversation with diligence in holy administrations Then the enemies of real Sanctity are put to hard shifts and forc'd to appear either in some colours of Truth or in the shame of their own nakedness For this cause the Followers of Truth make it their special interest as throughly to promote the most ample diffusion and universal increase of Knowledge among all ranks and sorts of Men as the Adverse partly seek to oppose and debase it We do not hereby mean an intermedling in difficult matters a smattering in controversies and certain curiosities of Opinions a store of unnecessary notions and of meer words and phrases which things are commonly erroneous and at the best but injudicious and puff up the half-witted and self-conceited and make them troublesom to themselves and others But that which is here commended for an universal increase and propagation is to understand the Principles of the Essential Truths of Christianity to see their evidence to judge rightly of their weight and worth and to view their coherence and besides these to know so much of other Truths as the different Capacities of Men will inable them for the bettering of their Knowledge in the Essentials The means of diffusing this Light are well known as the constant Preaching of the Word and the opening of the Principles of Religion in a due form of Cathechism the strict observation of the Lords Day repetition of Sermons â—…ious Conferences reading the Word and Prayer in Families profitable Communication among neighbour-Christians in their daily converse the spreading of practical Books written by Men of sound judgment and Ministers private applications to those of their own Charges with prudence and meekness For the same end that main Principle of Protestanism the judgment of Discretion as â—elonging to all Christians is to be asserted and â—…indicated against that Popish and brutish Doâ—…trine of implicit Faith in the Church's deâ—…rminations This is not to subject matters of â—aith to a private Spirit but to refer them to â—…e divine Authority of the holy Scriptures to â—…e apprehended in the due and right use of â—eason which is a publick and evident thing â—…d lies open to the tryal and judgment of all Men. And to Men of sober minds serious for the saving of their own Souls the Analogy of Faith in the current of Scripture is easily discernable Moreover the general increase of Knowledge lies much in the ingenuous Education and condition of the common People in opposition to sordidness slavery and brutish rudeness Though some look upon the vulgar sort with contempt and seem to value them no more than brute Animals and think it enough that their Governors understand and consider for them and not they for themselves yet Christ hath shed his Blood as much for the redemption of that Sort as of the Noble and Mighty and Prudent and he hath made no difference between the one and the other in the conditions of Salvation and in the priviledges and ordinances of his Kingdom As for the receiving of the Grace of God the Scripture casts the advantage on the poorer and meaner side Not many wise Men after the flesh not many mighty not many noble are called was the observation of St. Paul and St. James witnesseth that God hath chosen the Poor of this world rich in Faith and Heirs of his Kingdom And those whom God hath chosen must needs be instructed in his Will That reasonable service that he requires none can perform without Knowledge Ignorance is opposite to the nature and being of true Christian Piety which is not at all where it is not received with understanding This general increase of Knowledge hath fallen under a great suspicion of evil and it may be under the jealousie of Rulers as disposing Men to Sedition Rebellion Herisie and Schism But how great a reproach is hereby cast upon human Nature or political Government or both that the more rationally apprehensive the Body of a People are they are so much the more ungovernable as if Government could not stand with the proper dignity and felicity of human Nature What manner of civil State is that which degrades the Subjects from Men to Beasts for a more absolute Dominion over them What manner of Christian Church is that which to prevent Heresie and Schism takes order that its Members be no Christians It is an unchristian inhuman policy in Church or State the foundation whereof is laid in the Peoples ignorance As for the true interest of Rulers it is not weakened but strengthened by their Peoples knowledge which in its right and proper tendency makes them more conscientious and however more circumspect and considerate and consequently more easily manageable by a just and prudent Government But gross ignorance tends to make them barbarous and belluine and in their mutinies and discontents uncounsellable and untameable and therefore very incongruous to a State governed by the Principles of Christianity or Humanity CHAP. XX. The advantage of Human Learning to the same end THough Religion rests not on human Learning as its main support yet it seeks and claims the necessary help thereof Those whom God designs for eminent service he indues with eminent gifts either by means or miracle and he gives every intrusted Servant a measure answerable to his degree The Apostles who laid the foundation were wise Master-builders and surely it was not the mind of Christ that Wisdom should die with them when he settled his Church to indure throughout all Ages and promised to be with it to the end of the World It is said indeed that the foolishness of God is wiser than Men and the weakness of God is stronger than Men. But that which is so called is not foolishness and weakness indeed but only so accounted by the pride of carnal Wisdom In this Learned age the Antichristian State in Christendom is forced to advance Learning in its own defence And now without Learning either divinely inspired or acquired by means we cannot defend our selves against it Wherefore to destroy the supports of Learning is the way to subvert Religion Yea though we were not ingaged by such strength of the Adversary to provide for our own defence yet solid human Learning doth of it self notably advance Divine Truth The Learning that was spread over the World in the primitive times of Christianity apparently made way for that sudden and ample spreading of the Gospel And the Reviving thereof after an universal decay no less apparently made way for the breaking forth of this clearer Light of the Gospel
modesty of its Professors in upholding civil distinctions and degrees of honour among men and in rendring to all their dues according to those degrees CHAP. XXIII The observing of a due latitude in Religion makes for the security and increase thereof CHristianity is not to be extended to such a latitude as to take in Hereticks 〈◊〉 Idolaters or real Infidels because they arâ—… named Christians nor is it shut up in severeâ—… Parties distinguished by certain Doctrinâ—… Rites and Platforms which the tyranny 〈◊〉 ancient Tradition National custom Politicâ—… Interest or passionate zeal hath exalted but it incompasseth all those that hold Christ the Head in the unity of Faith and Life Wherefore the constitution of the Church must be set as much as may be for the incompassing of all true Christians which indeed makes for its most fixed and ample state And the taking of a narrower compass is a fundamental error â—n its Policy and will always hinder its stability and increase The true state of the Church as of any other Society lies in the universality or the â—hole Body and not in any divided or subâ—ivided parts thereof Accordingly its true â—nterest leads not to the things that make for the exalting of this or that Party but to those common and great concernments that uphold and increase the whole Body And it is but just and equal to accomodate the publick Order to the satisfaction of all Parties not in what their several designs and humors crave which is impossible but in what they all may justly challenge by their Christian liberty and which is possible namely that their consciencies may not be perplexed and â—…rdened with things unnecessary how highâ—… soever magnified by some one Party They that seek Worldly wealth and glory 〈◊〉 a Church state think it as good to yield 〈◊〉 all as to relinguish any thing of their â—…nstitutions For although they know that moderation might make for a general Peace and for the lasting good of a Christian People yet they foresee that by removing offences and reforming abuses they should open a door to men of such principles as may subvert the foundations of their building Therefore they think it safer to immure themselves by institutions sutable to their own estate and to adhere to them unalterably According to this reason in the Council of Trent the Pope gave his Legates instruction so to proceed that the Lutherans might despair oâ— Peace without a total submission For hâ— regarded not their return upon such termâ— as would diminish the Authority and Revenue of his Court or weaken any of thâ— foundations of Papal Power Such a Party value all men whether they draw nearer tâ— them or keep further from them as they stand affected to the interest which they maintain But true Religion stands upon another bottom and pursues other ends to wit Holiness and Peace and that without partiality and without hypocrisie It hath no privatâ— carnal Interest to uphold and therefore need not such carnal devices for its own securitâ— and advantage By comprehensiveness loseth nothing because it seeks not greâ—… things upon Earth nor serves the designs of anâ— Faction and as it loseth nothing hereby sâ— it gaineth much both in amplitude and stâ— bility In Church affairs those things are to be held fast which Christ our Lawgiver hath by his unalterable Rule determined and made necessary to the building up of his Church such as are the Spiritual Ordinances and Officers of his institution But things of meer human determination are not unalterable and the alteration thereof in a season that requires it doth no whit weaken Religion or darken the glory of it And doubtless they ought not to be more regarded than integrity of life and Ministerial ability and industry for the Churches Edification in Faith and Holiness The exercises of Christian meekness and charity in such things is far more glorious to the Church than a forc'd uniformity and that constraining rigor which doth but debase mens judgments into servility and teaching them to strain their consciences â—ends to make them less Conscientious and Religious Besides the said moderation in those matters wherein uniformity of apprehensions is unnecessary and imposible will keep the Church in a better consistency and deliver it from those contests and breaches wich may end â—n its dissipation But what glory or safety â—s there in a publick Order that is and ever will be made the subject of controversie more than the Rule of Unity The hinderance of the most important things of Christs Kingdom is a mischief that always follows the promoting of narrow principles and partial interests in Religion Whereof these instances among many others may be noted The obstructing of the liberty of publick Ministerial Service to be given to Ministers that lie under restraint lest some that accept it not should be weakened in their severed Interest Also the opposing of a publick order of Catechizing the People in the uncontroverted principles of Religion lest the petty Liberties of a Party in their severed way should be impaired But the concerns of any particular Party are set behind the common Interest of Christianity by a true Catholick Spirit which is ready to joyn hand in hand with any that seek the increase of Faith and Godliness in the unquestionable means thereof And no detriment can accrew by concurring even with men of adverse principles in setting on foot those things received in common that have a sure tendency to advance true Religion of which sort are all good means of introducing knowledge and civil conversation among a People rude and ignorant The fixing of Divine right upon matters of meer prudence and the damning of things indifferent for unlawfull is an error of evil consequence It causlesly breaks a People into Parties and excites them to subvert their opposites and the opposition seems unchangeable Hereby publick affairs are discomposed the cause of Religion is imbroiled and the propagation thereof obstructed and perhaps at length after tedious contests either both Parties being weary of endless strife sit down in silence or the weaker being vanquished is crush'd or yields with shame and loss Into the snare of this Error men are brought by narrowness of judgment or strength of fancy or hurry of prejudice driving from one extream to another to which may be added the private Interests of leading men Wherefore we should take care that we lay no bonds upon our selves in those things wherein neither the Law of nature nor any positive Law of God hath bound us up Furthermore it doth not stand with the settlement or inlargement of any Church Interest to enter into such Religious bonds as must needs conflict not only with the opposition of perpetual adversaries but also with the dissentings and dissatisfactions of friends considerable for number and quality in as much as they are too narrow for the common Interest and biass too strongly to a Party of one persuasion For which cause their preâ—alence is
common remisness in this matter is deplorable Sometimes the manner of opposition against Seducers is unadvised and prejudicial To contend for truth by wrath and clamour and contumelious language and usage inhanceth the price of Error and adds to its reputation But the surest way is to converse much with our plain hearted People and to season them with right principles and to detect the subtile methods of deceitfull workers and the dangerous issues of their allurements and by honest and inoffensive applications to prepossess those holds of which deceivers seek to possess themselves And here it is of chief importance that the influence of the Pastors and other prudent and able Persons upon the common multitude of professors be more prevailing than the influence of the common multitude upon the Pastors and other prudent Leaders Servile temporizing with vulgar fancies degrades the Authority and Wisdom of prudent Guides and lifts up a vulgar Spirit and will bring it to that pass that the weakest and most inconsiderate shall sway the Churches Interest Let Persons of approved worth be more faithful and noble than by such servility and treachery to raise to themselves a power in the hearts of the weaker sort Let them rather commend themselves by their known Integrity Wisdom and Goodness and by being ready also in all condescention to serve and please them to their Edification And such faithfulness is the surest means to gain them love and honour Let the Religious beware of seeking to be admired and magnified among one another or of overprizing each others esteem This latter seems to be the cause that drew Peter to a fit of dissimulation and separation from the believing Gentiles while he sought too much to please them that were of the Circumcision Sometimes we know not our own Spirits It is good to beware of provocations like to be given or taken Upon a supposed affront or injury men of parts have been hurried into dangerous contests and to make head against petty passionate opposition they have run beyond their own thoughts and wrought strange confusion Discretion and charity seeks to convince and satisfie and not to exasperate an offended Brother It is well observed that no turbulent Opinion or Party doth usually arise in the Church but by the Church's neglect of some truth or duty Wherefore if an evil spirit seek an occasion of mischief reform the abuse and so prevent his working upon the simple And forasmuch as some of upright hearts being deceived with a fancy of a more sublime and perfect way may pass into the tents of Sectaries so far as conceâ—ns Church Order and external Worship a compassionate regard must be had of such as walk honestly and retain those fundamental Truths that may be a ground-work for saving Faith and godly Life Now towards such the greatest charity is exercised in labouring to remove the stumbling-block of their error and to make it plain before them that the Faithfull whose Communion they forsake contend for the Perfection of holy Scripture and the explicit Knowledge of the doctrine of Salvation and the reasonable service of God according to his Word and spiritual Worship sutable to the Gospel Dispensation and the lively use of holy Ordinances in opposition to unwritten Traditions Mens inventions implicit Faith ignorant devotion and meer formality That they declare by word and deed against the iniquity and impiety of this evil World and therefore the world hates them that they insist upon no forms or usages in Religion but what are commanded by the positive Laws of Christ or are necessary in their general reason by the law of Nature that they seek no worldly advantages or advancements in the Church but what are necessary for the support of the Truth according to Gods ordinary Providence and lastly that human infirmities must not be thought strange in them that have not obtained Angelical perfection These and the like things should be laid open before honest People that have been seduced into Sectarian error CHAP. XXV The advancement of the sound State of Religion by making it National and the settled interest of Nation CHrists little Flock cannot go out of the World nor retire within themselves alone from the Nations of the Earth but they must needs remain a part of Kingdoms Commonwealths with the World in general They must take themselves to be concerned in the civil Powers for the Powers that are will take themselves to be concerned in them and their ways For which cause their aims and actions as far as their Sacred Rule allows must be fitted to the capacity of the civil Government and directed unto the generall peace and quietness of the nation whereof they are in which they enjoy their civil rights By this means religions interest may incorporate with the general interest of a nation run in the same channel That pure Religion may take root and spread and prosper it is necessary to bring its external frame to the consistency of a National settlement The just â—aâ—aude hereof is laid in the doctrine of Faith and substantials of Divine Worship and things necessary to Church unity and order but it goes not beyond these And being fixed in this extent it is in a way to gain besides the support and power of the Law the Nations unstrained compliance and approbation As on the one hand Ecclesiastical tyranny is a root of bitterness always bearing gall and wormwood so on the other hand unfixedness and unlimited liberty consists not with that stability wherein all prudent Governors would settle their own affairs as also with that general tranquillity and repose which is the health of any People If one were raised to empire by a meer Fanatick Party he cannot settle himself nor stand upon firm ground till he wind his interest out of their hands and turn himself to the way of general satisfaction To the same intent and purpose it is of great importance so to fix the terms of Church Communion as not to set a perpetual bar against the main body of the People A Church state so barr'd though it were asserted with a veterane Army and could inclose all preferments both of honor and profit within it self to be at its disposal yet it is hard to see how it could ever obtain a firm establishment For a Christian Nation in general being shut out of the Church or barr'd of such Privileges as are supposed to belong to them as Christians are inraged and likely to be ingaged as one Man to oppose that which they take for intolerable oppression Or if they care not to be admitted they will turn to a contrary interest and Party in Religion or to infidelity Barbarism Atheism or some destructive way or other Now the intention here propounded may take effect if the Constitution shut out none from Sacred and Spiritual Priviledges but such as make not Profession of true Christianity or be destitute of that knowledge which is absolutely necessary to true
there is a real hazard of a greater mischief and in hasty attempts of changes things may be carried on beyond the commendable end designed even to its utter ruin For commonly men are not Masters of what they get in such precipitate ways CHAP. XXVIII Considerations tending to a due inlargement and unity in Church-communion AN unhappy kind of controversies about Forms of Divine Worship Ecclesiastical Government and qualification of Church Members hath been the calamity of our times The differences in these points have made a sad breach upon Church unity and divided Brethren of the same Reformed Profession both in affection and interest and have been the occasion of much misery In regard whereof some things that make for an amicable condescention among Brethren and for humble submission to Superiors are here propounded for consideration but not as peremptory resolves Though many or most of them seem to me to carry their own evidence Yet it becomes one who is sensible of human weakness and of his own meaness to write modestly in these points about which there is so great a variety of apprehensions The Communion of Saints is the Communion of the Catholick Church and of particular Christians and Churches one with another as Members thereof and therefore we may not restrain our fellowship to any particular Church or Churches so as to with-hold it from the rest of the Catholick Church Our Communion with the Catholick Church is as well in Religious Worship as in Christian Faith and Life As there is one Faith so one Baptism and one Communion of the Body and Blood of Christ and we being many are one Bread and one Body Though we cannot at once locally communicate with the whole Church in external Worship because it cannot possibly meet in one place yet according to our capacity and opportunity we are so to communicate with the several parts thereof and not unwarrantably withdraw from any and this is a vertual communicating with the whole Church Discipline and Government as to the particular Form thereof hath much more obscurity than the Doctrine of Christian Faith and Life and is much more controverted among the Godly Learned And in more dark and doubtfull points humility charity and good discretion teacheth mutual forbearance In Ecclesiastical Regiment all Church Members are not so concern'd as Church Guides and Pastors are Christ hath not left the affairs of his Kingdom in so loose a posture as to give a liberty of leaving or chusing the Communion of a Church according to our own affections without regard to order A particular visible Church being a Body politick cannot subsist without rules of stable Policy Her censures and judgments ought to be clear certain and uniform or of the same tenor and therefore may not proceed upon such a kind of Evidence as at the most is but conjectural and of variable apprehension Our arbitrary conjecture of an others Regeneration is but an uncertain way of admission to sacred Priviledges wherein no uniform judgment can be held between several Churches nor the several Members of the same Church nor by the same Person with himself at several times For mens apprehensions about the Spiritual Estate of others are exceeding different and inconstant But whether a Person make a credible profession or be competently knowing or grosly ignorant whether he be scandalous or walk orderly is capable of certain evidence and of constant regular proceeding thereupon Let it be considered whether of these two either to proceed with men according to our private hopes and fears about their internal state or according to stated Rules and certain Evidence be the surer way to preserve the Church in Peace and to propagate true Piety Also whether Persons passable by such publick Rules can in Ecclesiastical Tryal be judged to be ungodly or to make a false profession whatsoever our private fears are concerning them And if their Profession be not proved false whether it be not to pass for credible in that Tryal Human Laws and publick Judgments presume them to be good that are not evicted to be bad Private familiarity is at every ones choice but our Church-communion being a publick matter must be Governed by publick and common Rules and not by private will If a Church impose such Laws of her Communion as infer a necessity of doing that which is unlawfull there is a necessity of abstaining from her Communion so far as those unlawfull terms extend Churches mentioned in Scripture had their corruptions in Doctrine Worship and Manners yet the Godly did not separate from them for those corruptions nor were commanded so to do Indeed they are commanded to come out of Babylon which is no other than to separate from Idolatrous Heretical Antichristian Societies Yet in suggesting this I do not encourage to a stated Communion in such Churches as have no other Ministers placed in them than such as are altogether unfit to have the charge of Souls commited to them that is who are unable to teach or teach corruptly either teaching pernicious Doctrine or abusing mishandling and misapplying sound Doctrine to encourage the Ungodly and discourage the Godly For the Scripture bids us beware of blind Guides and false Prophets By continuing in Church-communion we partake not of the Sins of others which we have no power to redress nor are we made guilty by their leaven if it doth not infect us and profane Persons are no more countenanced by our presence than those lewd Priests the Sons of Eli were by the Peoples coming to sacrifice In communicating in holy things we have internal Communion only with the faithfull and as for the meer external Communion it is with those that have as yet an outward standing in Christ till they are cut off by the hand of God or due order of Discipline When a Minister hath done his part to keep off the unworthy in the dspensing of the Sacrament to such he is in a moral sense meerly passive so that their unworthy participation cannot be imputed to him Nor in such an Administration is a practical lie or any falshood uttered For the Sacrament seals the mercy of the Covenant not irrespectively but conditionally and the words of the application must be so understood If we have not power to separate an obstinate scandalous offender from the Church yet the withdrawing of our selves from him is an Excommunication in some degree and the effect thereof is hereby in part obtained When Ministers and People do their duties in their Places without usurpation of further Power than they have warrant for then all will be though not so well as it might yet as it can be at present Of several modes and methods of publick Action Prudence makes choice not always of what is simply best but of that which is most passable if it be not so disorderly as to marr the substance or frustrate the end of an Administration In sacred Adminstrations we may yield without sin to others sinfull weaknesses
And though we may not please them in doing that which is evil yet we may in that which is lawfull but less edifying and so we may let go some good in the manner of performance rather than omit the whole Service Here is indeed a sinfull defect yet not on our part but on theirs who urge the way that is less edifying and refuse the better The exercise of Church Discipline being a means and not the end must be govern'd by rules of Prudence among which this is a chief one that the means must not be asserted so stifly as to indanger or destroy the end The exercise of Spiritual Authority is necessarily more regulated by the determination of the Civil Magistrate in a State that maintains the true Religion than in a State that either persecutes or disregards it If it were supposed that Spiritual Power is radically the same in all Ministers of the Gospel let it be considered whether the exercise of that Power may not be more restrained in some and let forth to a larger extent in others upon prudential grounds provided it be not inlarged in some to an exorbitancy and streightened in others to an extream deficiency Likewise if there be a dissent or doubting about a Superiority or Pre-eminence of Spiritual Power in some distinct Ecclesiastical Office let it be considered how far submission may be yielded to a Power objectively Ecclesiastical but formally Political derived from the Civil Magistrate and seated in Ecclesiastical Persons by Temporal Laws Lastly in reference to things imposed there is a wide difference between a quiet submission and an approving free choice It may be the duty of Subjects to do that which may be the sin of Governors to command For in the same things wherein Governors refuse the better way Subjects may do their parts and choose the best way they can If these considerations or others of the like Catholick tendency be found allowable and will pass among Brethren of different judgments they may prevent and heal many breaches and unite dissenters in the bond of Peace and Love and afford unto such as have been intangled a more free scope and large capacity for publick aims and actions CHAP. XXIX Whether the purity and power of Religion be lessened by amplitude and comprehensiveness A Doubt may arise in this place whether it ben ot safer to make the Church-doors narrow and to keep a strict guard upon the entrance into it and to insist upon the exactest purity that Religion may continue uncorrupt and that the Church be not defiled nor its Interest ravished by Strangers In resolving this doubt I forget not that the way is narrow and the Gate is straight that leadeth unto Life But self-denial and real mortification and a conversation in Heaven and not strictness of opinion in Church Order is this narrow way and straight Gate and our Salvation lies upon purity of heart and life and not upon Church purity Besides God hath made the Gate of the visible Church much wider than the Gate of Heaven and Church Discipline cannot be set in that strictness in which the Doctrine of Salvation is to be preached For Doctrine directly judgeth the heart and requireth truth in the inward parts but Discipline judgeth only the exterior conversation and must be satisfied in the credibility of Profession In walking by rigid rules of Discipline though with an aim to advance purity we may easily shut out those whom Christ hath taken in True Piety may be found in many who retain such things as some Godly Christians judge Erroneous or Superstitious and Godly sincerity may be found in many whom some of greater zeal but too censorious may judge to be but formalists It is not good to neglect sober and serious People though in a lower degree of profession who conform to Gods Ordinances and regard a sound Ministery and shew themselves teachable lest we reject those that would help to uphold and honour Religion more than many who will put themselves forward among the strictest sort but indeed are either carnal projecters or busie bodies or froward and fickle Persons and a stain to the Profession in which they seem to glory This narrowness of Church-communion and other reservedness of some strict Professors tends neither to the increase nor stability of pure Religion Zealous Christians are a kind of good leaven like that in the Gospel Parable which if kept alone is of no efficacy but being diffused will season the whole lump If they sever themselves into distinct visible Societies from the body of a Nation professing the true Religion their vertue cannot spread far but they leaven the whole mass of People by being diffused throughout the whole And then they gain reverence and reputation and by their example profane and dissolute Persons may be convinced and much reformed and among those that walk orderly many may be carried on from common to saving Grace Hereunto may be added this inestimable benefit to wit the apparent hope of the propagation of true Religion to the Generations to come which otherwise being unfixed might in time wear away and fail in such a Nation Furthermore sincere Christians are comparatively but a little Flock and of that little Flock the greater number are of low capacities and very defective in political prudence and if they were wholly left to govern themselves in separated Societies they might easily be insnared into Parties and Breaches and manifold inconveniencies Indeed those of them that are best able to govern themselves are most convinced of the need of publick Government Wherefore it is the security of the faithfull to live under a publick and fixed rule and order and consequently to be imbodied with a Nation if it may be in one way of Communion CHAP. XXX Factious usurpations are destructive to Religions interest REligion is by the maligners of it too often called Faction But the name is not more reproachfull than the thing it self is hurtfull to it And the prudent promoters of it will avoid Factious usurpations and all such ways as would turn to a general greivance But if any number of men in a higher degree of profession should seek the ingrossing of profits and preferments within themselves upon the account of their being Religious and the assuming of such power as cannot be maintained but by injury or disregard really or in appearance offered to all others and should so act in Civil Affairs as if they only were the people and think to do this for the advancement of Religion they would much mistake their way For besides the iniquity of this practice the vanity and weakness of it is manifest The intrinsick and permanent strength of strict Religion must be well considered For that which is adventitious is very mutable and may be soon turn'd against it Occasional advantages may suddenly raise it up to reputation and power among men and as suddenly leave it to sink and fall again Wherefore its friends and followers may
time as the present case requires As the Wisdom of a Housholder will direct him how far to bear with faults and weaknesses in his Family so the Magistrate by Wisdom will discern what may be born with in his Common-Wealth so far as is sufficient to the true and just ends of Government CHAP. XXXIII The Churche's true interest to be pursued by Ecclesiastical Persons NOthing is more precious and among Christians nothing should be more valued than the good of Gods Church for it is Christs and Gods great interest in the world but the misery is that the Churches name is abused and its interest mistaken most perversly For none have more pretended for the Church than they whose business is to get and keep worldly pomp and power with carnal ease and pleasure and to make laws and rules serviceable to these ends and to corrupt the minds and debauch the lives of men that they may bring them into blind obedience to such laws and maintain their worldly dominion over Christs heritage and who value all men howsoever qualified as they stand affected to their estate and accordingly stick not to reject the eminently good and to receive the notoriously bad In the Romish Church all this is palpable Now let these be called the Church by them that list to give that name to a state of Pride and Luxury of Tyranny and oppression of carnal and Devilish Policy under which the souls of people are betray'd to everlasting perdition Wherefore those in the Ministery that are sollicitous of the Churches welfare should state the interest thereof aright which indeed is not for the service of the flesh or the carnal mind but for the promoting of the Divine life in men and the increase of the mystical Society of Regenerate Persons united in Christ their Head by his Spirit dwelling in them and in order thereunto for the increase of the visible Society of persons externally owning such an internal State And therefore it is to promote and propagate the sound knowledge of God in Christ and to make the people of their charge really good and to advance them what they can in grace and wisdom according to their several capacities and to deal with them in meekness and love and to walk before them as examples of all purity and goodness and to be more sensible and sollicitous about the corruptions and sinfull disorders than the sufferings of the Church and to be more zealous for Gods honour and the good of Souls than for their own honour wealth or power and in a word to seek the things of Christ more than their own things The Ministers that discharge their Office well are in Scripture declared Worthy of double honour And that they be indowed with honorable settled maintenance is necessary for the support of a Religion that for its excellency requires to be supported by the help of excellent Gifts as Learning Eloquence and Prudence not now to be obtained by Miracles but in the ordinary use of means with much cost and labour And questionless the withdrawing of these supports tends to the Churches ruine nevertheless an inordinate and licentious collation and accumulation of Preferments making for the Service of Covetousness Ambition and depraved appetite and for the decay of Sobriety Vigilancy and Industry in the Pastors is no less dangerous This exorbitancy after the Roman Empire became Christian allured and brought in the men of this World who have their Portion in this life and gave them advantage by carnal arts to possess themselves of the chief Seats of Power in the Church by which means Religion degenerated into externalness and carnality and that which was then named the Church was at length turned into a worldly State which grew more and more corrupt till the mystery of iniquity was fulfilled in it Where Christianity hath recovered it self out of the degeneracy of the later times and knowledge is generally diffused among the people the sufficiency industry and faithfulness of Ecclesiastical persons will be inquired after negligence in their Administrations and irregularities in their lives will not pass without noting the ignorant idle and scandalous will fall into contempt outward Formalities will be no covering as in darker times they were distinctive Habits and Reverend Titles alone will not procure veneration the Ecclesiastical Authority will sink and fall without remedy if real worth doth not uphold it In such times men will not be to learn that an arm of flesh doth not constitute a Christian Church and that the aid of the secular Power is not enough to prove one Party to be Orthodox and the rest Heretical or Schismatical External violence which is the common support of false Religions will in this case do little good but it will render them that call for it the more odious and more discover the weakness of their Cause Wherefore the Clergy must resolve to do Worthily and fulfill their Ministery or they must extinguish the Light of the Gospel or the Light of the Gospel will extinguish them But if as faithfull Shepherds they watch over the Flock and tender the state thereof if they labour in the Word and Doctrine and Teach with meekness and patience if they pitty and succour the weak and heal that which is lame that it may not be turned out of the way if they use the rod of Discipline with judgment and Paternal affection if they discard and lay by mens unprofitable institutes and maintain all Divine ordinances in their due honour and chiefly urge the observance of the indispensable Commands of God and turn men from externalness and make it their chief aim that Christ by his Word and Spirit may Reign in the hearts of Professed Christians then shall they magnifie their Office and establish their Authority and hold their Flocks in an unfeigned Reverence and submission as feeling the force of the Ministerial warfare in their Consciences And the inferior differences shall not be able to cause disgust or aversation or break those strong bonds of the Peoples sincere regard toward their Pastors but they would rather be swallowed up in love which is the bond of Perfectness The Conclusion NO greater thing can fall under the consideration of Mankind than the Security and increase of true Religion The Glory of God among men and their eternal Salvation depends upon it T is as far above the concernments of the Kingdoms of this World and their Politick Administrations all Secular Affairs and Philosophical speculations as the Heavens are high above the Earth An inquiry into the Sound state and true interest thereof is a contemplation worthy of the greatest minds and the advancement of it is the chiefest honour of the highest Powers T is the Royal interest of that Potentate who is King of Kings and Lord of Lords and of that Blessed Society which are incorporated under him their Lord and Head And who that in any degree hath truly known the felicity of this Kingdom and hopes for a
Lot of inheritance in the glory of it doth not value the concerns thereof above all his chief joys that are but of this World A zeal for the common Faith and a constraning love to all the Faithfull hath excited a very mean and weak one to do what he was able on this important Subject impartially searching after their common good Let the Prince of this Society one of whose names is Counsellour deliver his Flock from all dangerous and disadvantageous error and from wandring in broken Parties by unstable and divided Counsels and shew them graciously the right way of maintaining a consistency among themselves and of gaining upon the reconcilable part of men And forasmuch as this Prince and Leader is the Lamb of God whose Banner is Love let his people every where be acted by the Spirit of Love and shew forth the meekness of Wisdom in all good Conversation with Humility Patience and Long-suffering having this Principle deeply imprinted in them The Wrath of Man worketh not the Righteousness of God The point of CHURCH-UNITY AND SCHISM Discuss'd CHAP. I. Of the Church and its Polity THe Church is a Spiritual Common-wealth which according to its primary and invisible State is a Society of regenerate Persons who are joyned to the Lord Christ their Head and one to another as fellow Members by a mystical Union through the Holy Spirit and are justified Sanctified and adopted to the inheritance of Eternal Life but according to its secondary and visible state it is a Society of Persons professing Christianity or Regeration and externally joyned to Christ and to one another by the Symbals of that Profession and made partakers of the external priviledges thereunto belonging There is one Catholick Church which according to the invisible Form is the whole company of true Believers throughout the World and according to its visible Form is the whole company of visible Believers throughout the World or Believers according to human judgment This Church hath one Head and Supream Lord even Christ and one Charter and System of Laws the Word of God and Members that are free Denizons of the whole Society and one Form of Admission or solemn Initiation for its Members and one kind of Ministery and Ecclesiastical Power This Church hath not the power of its own Fundamental Constitution or of the Laws and Officers and Administrations intrinsecally belonging to it but hath received all these from Christ its Head King and Lawgiver and is limited by him in them all Nevertheless it hath according to the capacity of its acting that is according to its several parts a power of making Secondary Laws or Canons either to impress the Laws of Christ upon its Members or to regulate circumstantials and accidentals in Religion by determining things necessary in genere not determined of Christ in specie As the Scripture sets forth one Catholick Church so also many particular Churches as so many Political Societies distinct from each other yet all compacted together as parts of that one ample Society the Catholick Church Each of these particular Churches have their proper Elder or Elders Pastor or Pastors having authority of teaching and ruling them in Christs name An Ecclesiastical Order of Presbyters or Elders that are not Bishops is not found in holy Scripture For all Presbyters or Elders being of a sacred Order in the Gospel Church that are any where mentioned in Scripture are therein set forth as Bishops truly and properly so called and are no where set forth as less than Bishops These Elders or Bishops are Personally to Superintend all their Flock and there is no grant from Christ to discharge the same by Delegates or Substitutes A distinction between Bishops and Presbyters and a Superiority of the former over the latter was after the Scripture times anciently and generally received in the Christian Church Yet it was not a diversity of Orders or Offices essentially different but of degrees in the same Office the essential nature whereof is in both The Bishop of the first Ages was a Bishop not of a multitude of Churches but of one stated Ecclesiastical Society or single Church whereof he was an immediate Pastor and he performed the work of a Bishop or immediate Pastor towards them all in his own Person and not by Delegates and Substitutes and he governed not alone but in conjunction with the Presbyters of his Church he being the President Though several Cities in the same Kingdom have their different municipal Laws and Priviledges according to the diversity of their Charters yet particular Churches have no Divine Laws and Priviledges diverse from each other but the same in common to them all because they have all the same Charter in specie from Christ. Therefore each of them have the same power of Government within themselves And the qualifications requisite to make men Members or Ministers of the Universal Church do according to Christs Law sufficiently qualifie them to be Members or Ministers of any particular Church to which they have a due and orderly call Local presential Communion in Gods Ordinances being a main end of erecting particular Churches they should in all reason consist of Persons who by their cohabitation in a vicinity are capable of such Communion and there may not be a greater local distance of the Persons than can stand with it A Bishops Church was anciently made up of the Christians of a City or Town and the adjacent Villages who might and did Personally meet together both for Worship and Discipline All Christians of the same local Precinct are most conveniently brought into one and the same stated Church that there might be the greatest Union among them and that the occasion of straggling and running into several Parties might be avoided Yet this local partition of Churches is not of absolute necessity and invariable but if there be some insuperable impediment thereof the partition must be made as the state of things will admit No Bishop or Pastor can by Divine right or warrant claim any assigned circuit of Ground as his propriety for Ecclesiastical Government as a Prince claims certain Territories as his propriety for Civil Government so that no other Bishop or Pastor may without his Licence do the work of the Ministery in any case whatsoever within that Circuit It is not the conjunction of a Bishop or Pastor with the generallity or the greater number of the People that of it self declares the only rightfull Pastor or true Church within this or that Circuit For many causes may require and justifie the being of other Churches therein Seeing particular Churches are so many integral parts of the Catholick Church and stand in need of each others help in things that concern them joyntly and severally and they have all an influence on each other the Law of Nature leads them to Associations or Combinations greater and lesser according to their capacities And the orderly state that is requisite in all Associations doth naturally require some regular
Subordination in the several parts thereof either in way of proper authority or of mutual agreement And the Associated Churches and particular Members therein are naturally bound to maintain the orderly state of the whole Association and to comply with the Rules thereof when they are not repugnant to the Word of God A Bishop or Pastor and the People adhering to him are not declared to be the only true Church and Pastor within such a Precinct by their conjunction with the largest Combination of Bishops or Pastors and their Churches For the greater number of Bishops may in such manner err in their Constitutions as to make rightly informed Persons uncapable of their Combination A National Church is not a particular Church properly so called but a Combination or Coagmentation of particular Churches united under one Civil Supream either Personal as in a Monarchy or Collective as in a Republick And the true notion thereof lies not in any Combination purely Ecclesiastical and Intrinsecal but Civil and Extrinsecal as of so many Churches that are collected under one that hath the Civil Supremacy over them The National Church of England truly denotes all the Churches in England united under one Supream Civil Church-Governour the Kings Majesty Civil Magistrates as such are no Constitutive parts of the Church The Christian Church stood for several Centuries without the support of their authority But Supream Magistrates have a Civil Supremacy in all Ecclesiastical matters and a political extrinsecal Episcopacy over all the Pastors of the Churches in their Dominions and may compell them to the performance of their Duties and punish them for negligence and mal-Administration and they may reform the Churches when they stand in need of Reformation The possession of the Tithes and Temples doth not of it self declare the true Pastor and Church nor doth the Privation thereof declare no Pastor and no Church For these are disposed of by the secular power which of it self can neither make nor make void a Pastor or Church A Diocess is a collective body of many Parishes under the Government of one Diocesan If the several Parishes be so many particular Churces and if their proper and immediate Presbyters be of the same order with those which in Scripture are mentioned by that name and were no other than Bishops or Pastors then a Diocess is not a particular Church but a Combination of Churches and the Diocesan is a Bishop of Bishops or a Governour over many Churches and their immediate Bishops If the Parishes be not acknowledged to be Churches nor their Presbyters to be realy Bishops or Pastors but the Diocess be held to be the lowest Political Church and the Diocesan to be a Bishop of the lowest rank and the sole Bishop or Pastor of all the included Parishes I confess I have no knowledge of the Divine right of such a Church or Bishop or of any precept or precedent thereof in Scripture For every particular Church mentioned in Scripture was but one distinct stated Society having its own proper and immediate Bishop or Bishops Elder or Elders Pastor or Pastors who did Personally and immediately Superintend over the whole Flock which ordinarily held either at once together or by turns Personal present Communion with each other in Gods Worship But a Diocess consists of several stated Societies to wit the Parishes which are Constituted severally of a proper and immediate Presbyter or Elder having cure of Souls and commonly called a Rector and the People which are his proper and â—…rge or cure And the People of thâ—… not live under the Personal and inâ—…rsight of their Diocesan but under â—…legates and Substitutes Nor do they oâ—…ly hold Personal present Communion with each other in Gods Worship either at once together or by turns Nevertheless which way soever a Diocess be considered I have nothing to object against submission to the Government of the Diocesan as an Ecclesiastical Officer established by the Law of the Land under the Kings Supremacy There is nothing in the nature of the Office of Presbyterate which according to the Scripture is a Pastoral Office that shewe it ought to be exercised no otherwise than in Subordination to a Diocesan Bishop Christ who is the Author and only proper giver of all Spiritual Authority in the Church hath not so limited the said Office and men cannot by any act of theirs enlarge or lessen it as to its nature or essential state or define it otherwise than it is stated of Christ in his word No power Ecclesiastical or Civil can discharge any Minister of Christ from the exercise of his Ministery in those circumstances wherein Christ commands him to exercise it nor any Christians from those duties of Religion to which the Command of Christ obligeth them As the Magistrate is to judge what Laws touching Religion are fit for him to enact and execute so the Ministers of Christ are to use a judgment of discretion about their own Pastoral acts and all Christians are to do the same about their own acts of Church-Communion The too common abuse of the judgment of discretion cannot abrogate the right use thereof it being so necessary that without it men cannot act as men nor offer to God a reasonable Service CHAP. II. Of true Church-Unity WHen the names of Unity and Schism are by partiality and selfishness commonly and grosly abused and misapplied the nature of the things to which those names do of right belong ought to be diligently inquired into and clearly and distinctly laid open For a groundwork in this inquiry I fix upon two very noted texts of Scripture The one is Eph. 4. 3. Indeavouring to keep the unity of the Spirit in the bond of Peace The other is Rom. 16. 17. Mark them that cause Divisions and Offences contrary to the Doctrine that ye have learned and avoid them The former guides us to the knowledge of true Church-unity and the latter shews us the true nature of Schism By the former of these Texts all Christians are obliged to maintain that Spiritual Unity which they have one with another under Christ their Head by the Holy Ghost in all due acts of holy Communion in Peace and Concord Several important things are here to be taken notice of 1. There is a Spiritual unity between all Christians in the form of one mystical Body as there is a natural unity between all the members of the natural Body The members being many are one body and members one of another 2. This Unity is under Christ as the Head of it What the head is to the natural Body that is Christ and much more to his mystical Body the Church 3. This Unity of Christians one with another under Christ is by the Holy Ghost and therefore called the Unity of the Spirit The Spirit of Christ the Head doth seize upon and reside in all the Faithfull by which they become Christs mystical Body and are joyned one to another as fellow-members 4. This Unity of
own Sphere But forasmuch as the Supream Magistrate is intrusted of God with the care of Religion within his Dominions and hath a Civil Supremacy in Eclesiastical affairs and a great concern in the orderly management of publick Assemblies he is authorized of God to oversee the determinations and actings of Ecclesiastical Persons and may assume to himself the determination of the aforesaid circumstantials for the honour of God the Churches edification and the publick Peace keeping within the general rules prescribed in Gods Word For the maintaining of Church-Unity that is according to Gods word it is the part of Subjects to submit to what their Governours have determined so far as their submission is allowable by the said rule and it is the part of Governours to consider well the warrantableness of their determinations More especially their wisdom and care is much required in settling the right bounds of Unity In this regard the terms of admission to the Communion and Ministery of the Church must be no other than what the declared will of God hath made the terms of those priviledges and which will shut out none whom God hath qualified for and called to the same The setting of other boundaries besides the iniquity thereof will inevitably cause divisions The Apostles Elders and Brethren assembled at Jerusalem Acts 15. 28. writing to the blieving Gentiles declare It seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things From which it is evidently inferred that the burden of things unnecessary ought not to be laid on the Churches The things injoyned by that Assembly were antecedently to their Decree either necessary in themselves or in their consequents according to the state of things in those times and places And whatsoever is made the matter of a strict injunction especially a condition of Church Communion and Priviledges ought to have some kind of necessity in it antecedent to its imposition Symbolical Rites or Ceremonies instituted by man to signifie Grace or Duty are none of those things which being necessary in general are left to human determination for this or that kind thereof They have no necessary Subserviency to Divine institutions they are no parts of that necessary decency and order in Divine Worship without which the Service would be undecent And indeed they are not necessary to be instituted or rigidly urged in any time or place whatsoever The being and well being of any rightly constituted Church of Christ may stand without them St. Paul resolves upon the cases of using or refusing of meats and the observance or non-observance of days which God had neither commanded nor forbidden and of eating of those meats which had been offered in Sacrifice to Idols Rom. 14. and 1 Cor. 8. That no man put a stumbling block or an occasion to fall in his Brothers way The Command here given extends to Pastors and Governours as well as to other Christians and is to be observed in acts of Governments as well as in other acts St. Paul was a Church Governour and of high authority yet he would not use his own liberty in eating Flesh much less would he impose in things unnecessary to make his Brother to offend In the cases aforementioned there was a greater appearance of reason for despising censuring or offending others than there can be for some impositions now in question among us viz. on the one side a fear of partaking in Idolatry or of eating meats that God had forbidden or of neglecting days that God had commanded as they thought on the other side a fear of being driven from the Christian Liberty and of restoring the Ceremonial Law Nevertheless the Apostle gives a severe charge against censuring despising or offending others of different Persuasions in those cases And if it were a Sin to censure or despise one another much more is it a Sin to shut out of the Communion or Ministery of the Church for such matters The word of God which is the Rule of Church-Unity evidently shews that the unity of external order must always be Subservient to Faith and Holiness and may be required no further than is consistent with the Churches Peace and Edification The Churches true Interest lies in the increase of regenerate Christians who are her true and living Members and in their mutual love peace and concord in receiving one another upon those terms which Christ hath made the bond of this Union The true Church Unity is comprized by the Apostle in these following Unities One Body one Spirit one Hope One Lord one Faith one Baptism one God But there is nothing said of one ritual or set Form of Sacred Offices one policy or model of Rules and Orders that are but circumstantial and accidental in a Church state and very various and alterable while the Church abides the same CHAP. III. Of Schism truly so called HEre I lay down general positions about Schism without making application thereof Whether these positions be right or wrong Gods Word will shew and who are or are not concerned in them the state of things will shew Schism is a violation of the Unity of the Spirit or of that Church-Unity which is of Gods making or approving This Definition I ground on the afore-cited Text Mark them that cause Divisions and Offences contrary to the Doctrine that ye have learned Separation and Schism are not of equal extent There may be a Separation or Secession where there is no Schism For Schism is always a Sin but Separation may be a Duty as the Separation of the Protestants from the Church of Rome Moreover there may be Schism where there is no Separation The violation of Unity or the causing of Divisions may be not only by withdrawing but by any causing of others to withdraw from the Communion of the Church or by the undue casting or keeping of others out of the Church or by making of any breaches in Religion contrary to the Unity of the Spirit By looking back to the nature and rule and requisites of true Church-Unity we shall understand the true nature and the several kinds and degrees of Schism As holy love is the life and Soul of Church-Unity so that aversation and opposition which is contrary to love is that which animates the sin of Schism and is as it were the heart root of it Whosoever maintains love and makes no breach therein and whose dissenting or withdrawing from a Church is no other than what may stand with love in its extent is no Schismatick The Unity of the Spirit being primarily that of the Church as mystically the breach thereof lies primarily in being destitute of the Spirit and Life Spiritual much more in being opposite thereunto under the shew of Christianity also in the languishing or lessening of Spiritual Life especially of the acts of holy love The Unity of the Spirit being secondarily that of the Church as visible in its external state and the first and
those bounds Subjects may not by coercive power reform the publick State and change the Laws which is the work of the Supream Magistrate But let it be considered whether they may not have their voluntary Assemblies for Gods Worship when they are driven from the communion of the legal Churches by the imposition of unlawfull terms or unnecessary terms apprehended by them to be unlawfull For in this case they are forced either to hold such Assemblies or to abide perpetually without those Spiritual priviledges which are their due and the ordinary means of their Salvation There is a great difference between inimical Separation like Sedition in a Common-wealth and Secregation upon necessary causes without breach of charity And among the necessary causes this may be one that all sober Christians who for conscience sake cannot submit to the way of the Established Churches may be relieved and that none may be exposed for lack of that relief to be lead aside into the error of the wicked as Heresie Infidelity or any other course of Impiety Indeed here is some variation from the ordinarily regular bounding of Churches But the partition of one Church from another by local bounds is not of absolute necessity and invariable but naturally eligible from the convenience thereof when it may be had But the state of some Christians may be such as to compel them to vary from it The scope hereof is not to set up Churches against Churches but either occasional and temporary Assemblies or at the most but divers Churches distinguished by their several places of assembling or by diversity of external order as the allowed Congregations of Foreigners in London are distinguished from the Parish Churches If any object the inconveniencies that may follow the permitting of Church Assemblies besides those of the Established Order the answer is That the wisdom and clemency of Rulers in any Nation where this case may be supposed can provide that as few as may be should stand in need of that permission by fixing the terms of Church communion and Ministerial liberty to such a latitude as may comprehend all the more moderate Dissenters And after such comprehension Christian charity will plead that all tolerable Dissenters that is all who believe and live as Christians may be tolerated within such limits as may stand with publick Peace and safety That which is here proposed may make for the relief of many thousand serious Christians without breach of the external order which is necessary to be maintained and is not set up to the hinderance of things more necessary It is to be noted that the offenders expresly marked out by the Apostle in the Text Rom. 16. 17. were ungodly men that opposed or perverted the Christian Doctrine and being Sensualists and deceivers disturbed and polluted the Christian Societies and seduced the simple into destructive error and practice Wherefore the Text is ill applied to the rigorous condemnation of honest and peaceable men that dissent only in some accidental or inferior points of Religion for which the Apostle forbids Christians to despise or judge one another Yet not only false Teachers but all Schismaticks are here condemned under this description viz. those that cause Divisions and Offences And though they be not direct opposers of sound Doctrine yet being Dividers or Disturbers they practice contrary to the Doctrine of Christ which teacheth Unity Love and Peace But still it must be observed that the reality of Schism lies not in being divided or disordered but in causing the division or disturbance or in a voluntary violation of or departing from true Church-Unity They that cause Divisions are not excused from Schism by the support of Secular Power nor are others convicted of it meerly by the want of that Support The Magistrates power in Sacred things is accumulative not destructive or diminitive to the rights of Christs Ministers and People It takes not from them any thing that Christ hath granted them but gives them a better capacity to make use thereof CHAP. IV. Of the Schisms that were in the more ancient times of the Church and the different case of the Nonconformists in these times OF those parties which were anciently reputed Schismaticks as violating the Unity of the Church yet not Hereticks as denying any Fundamental point of the Christian Faith the Novatians and Donatists are of the chiefest note Forasmuch as both these are looked upon as the greatest instances of Schism it may be requisite for me to consider the true state of their separation from the main body of the Christian Church passing by accidental matters and insisting on the merits of their cause according to their main Principles and Practices As concerning the Donatists the breach made by them had this rise Donatus with his Complices vehemently opposed Cecilianus who had been chosen Bishop of Carthage in design to thrust him out of his Bishoprick They accuse him of being ordained by one that had been a Proditor and of having admitted into Ecclesiastical Office one that was guilty of the like fault This Cause was by the Emperor Constantine's appointment heard before several Councils and many Judges The Accusers still fail in their Proofs of the things objected Cecilianus is acquitted and confirmed in his Office The Party of Donatus failing in their design were carried in a boundless rage of opposition to a total and irreclaimable Separation from all the Churches that were not of their Faction and became very numerous upon a pretence of shunning the contagion of the wicked in the Communion of the Sacraments Their principles were that the Church of Christ was no where to be found but among themselves in a corner of Africa also that true Baptism was not Administred but in their Sect. Likewise they proceeded to great tumult and violence and rapine And a sort of them called Circumcelliones gloried in a furious kind of Martyrdom partly by forcing others to kill them and partly by killing themselves The Novatians took their name and beginning from Novatus a Presbyter first at Carthage afterwards at Rome who held that they who lapsed in times of Persecution unto the denying of Christ were not to be readmitted unto the Communion of the Church though they repented and submitted to the Ecclesiastical Discipline of Pennance He separated from the Roman Church and was made a Bishop by Bishops of his own judgment in opposition to Cornelius Bishop of Rome Cyprian gives a very bad character of him as a turbulent arrogant and avaritious Person But of what Spirit soever he was his Judgment and Canon was received among many that were of stricter lives and he himself is reported to have suffered death in the persecution under Valerian At the Council of Nice Acesius Bishop of the Novatians being asked by Constantine whether he assented to the same Faith with the Council and to the observation of Easter as was there derceed answered that he fully assented to both Then being again asked by the Emperor why