amongst themselves for love is the bond of perfectnesse Col. 3. 14. Hence then it appears what is the Vnion of such a Church and what is the communion to be observed therein by the appointment of Jesus Christ The joynt consent of all the members of it in obedience to the command of Christ from a principle of Love to walk together in the universall celebration of all the Ordinances of the worship of God instituted and appointed to be celebrated in such a Church and to performe all the duties and offices of Love which in reference to one another in their respective stations and places are by God required of them and doing so accordingly See Phil. 2. 1 2 3. cap. 4. 1 2 3. 1 Cor 1. 10. 2 Cor. 13. 11. Rom. 15. 5. Whereas there are in these Churches some Rulers some Ruled some eyes some hands in this Body some parts visibly comely some uncomely upon the account of that variety of gifts and graces which is distributed to them in the performance of duties regard is to be had to all the particular Rules that are given with respect to men in their severall places and distributions Herein doth the Vnion of a particular Church consist herein have the members of it communion among themselves and with the whole 4. I shall farther grant and adde hereunto Over and above the Vnion that is between thâ— members of severall particular Churches by vertue of their interest in the Church Catholick which draws after it a necessity of the occasionall exercise of duties of Love one towards another and that Communion they have as members of the generall Church visible in the profession of the Faith once delivered unto the Saints There is a Communion also to be observed between these Churches as such which is sometimes or may be exerted in their Assemblies by their Delegates for declaring the sense and determining things of joynt concernment unto them Whether there ought to be an ordinary combination of the Officers of these Churches invested with the Power for the disposall of things Persons that concerne one or more of them in severall subordinations by the institution of Christ as it is not my judgement that so there is so it belongs not unto my present undertaking at all to debate That which alone remaines to be done is to consider what is our concernment as to the breach of this Vnion which we professe to be appointed by Jesus Christ and that both as we are Protestants as also farther differenced according to the intimations given at the entrance of this Discourse What hath already been delivered about the nature of Schisme and the Scripture Notion of it might well suffice as to our Vindication in this businesse from any charge that we are or seem obnoxious unto But because I have noâ— reason to suppose that some men will be so favourable unto us as to take paines for the improvement of principles though in themselves clearely evinced on our behalfe The application of them to some present cases with the removall of objections that lye against my intendment must be farther added Some things there are which upon what hath been spoken I shall assume and suppose as granted in Thesi untill I see them otherwise disproved then as yet I have done Of these the first is That the departing or secession of any man or men from any particular Church as to that communion which is peculiar to such a Church which he or they have had therewith is no where called Schisme nor is so in the nature of the thing it selfe as the generall signification of the word is restrained by its Scripture use but is a thing to be judged receive a little according to the causes and circumstances of it 2. One Churches refusing to hold that communion with another which ought to be between them is not Schisme properly so called 3. The departure of any man or men from the Society or Communion of any Church whatever so it be done without strife variance judging and condemning of others because according to the light of their Consciences they cannot in all things in them worship God according to his minde cannot be rendred evill but from circumstances taken from the persons so doing or the way and manner whereby and wherein they doe it Unto these I adde that if any one can shew and evince that we have departed from and left the communion of any particular Church of Christ with which we ought to walke according to the order above mentioned or have disturbed and broken the Order and Vnion of Christs Institution wherein we are or were inwrapped we put our selves on the mercy of our judges The Consideration of what is the charge on any of us on this account was the first thing aymed at in this Discourse and as it was necessary from the Rules of the method wherein I have proceeded comes now in the last place to be put to the issue and triall which it shall in the Next Chapter CHAP. VIII Of the Church of England The charge of Schisme in the name thereof Proposed and considered Severall considerations of the Church of England In what sence we were members of it Of Anabaptisme The subjection due to Bishops Their power examined It s orginall in this Nation Of the Ministeriall power of Bishops It s present continuance Of the Church of England what it is It s description Forme peculiar and constitutive Answer to the charge of Schisme on separation from it in its Episcopall constitution How and by what means it was taken away Things necessary to the constitution of such a Church proposed and offered to proofe The second way of constituting a nationall Church Considered Principles agreed on and consented unto between the parties at variance on this account Judgement of Amiraldus in this case Inferences from the common principles before consented unto The case of Schisme in reference to a Nationall Church in the last sense debated Of particular Churches and separation from them On what accounts Justifiable No necessity of joyning to this or that Separation from some so called required Of the Church of Corinth The duty of its members Austins Judgement of the practice of Elijah The last objection waved Inferences upon the whole THat which first presents it selfe is a plea against us in the name of the Church of England and those intrusted with the Reiglment thereof as it was setled and established some yeares since the summe whereof if I mistake not amounts to thus much You were sometimes members and Children of the Church of England lived in the communion thereof professing obedience thereunto according to its Rules and Canons you were in an orderly subjection to the Arcsh-Bishops Bishops and those acting under them in the Hierarchie who were officers of that Church in that Church you were baptized and joyned in the outward worship celebrated therein but you have now voluntarily
forbearance in the latitude of it as prescribed to us by Christ and it will evidently beare no proportion thereunto So that such differences though arising on reall miscarriages and faults of some because they might otherwise be handled and healed and ought to be so cannot be persisted in without the contempt of the immediate Authority of Jesus Christ If it were considered that he standeth in the Congregation of God Ps 82. 1. That he dwells in the Church in glory as in Sinai in the Holy place Ps 68. 17 18. walking in the mid'st of the Candlesticks Rev. 1. 13. with his eyes upon us as a flame of fire v. 14 his presence and Authority would perhaps be more prevalent with some then they seem to be Againe His wisdome whereby he hath ordered all things in his Church on set purpose that Schisme and divisions may be prevented is no lesse despised Christ who is the Wisdome of the Father 1 Cor. 1. 24. The stone on which are seaven eyes Zech 3. 9. upon whose shoulders the government is laid Is 9. 6 7. hath in his infinite wisdome so ordered all the Officers Orders Gifts Administrations of and in his Church as that this evill might take no place To manifest this is the designe of the Holy Ghost Rom. 12 3 4 5 6 7 8 9 1. Cor. 12. Eph. 4. 8 9 10 11 12 13 14. The consideration in particular of this Wisdome of Christ suiting the Officers of his Church in respect of the places they hold of the Authority wherewith from him they are invested the way whereby they are entered into their Function distributing the Gifts of his Spirit in marveilous variety unto severall kinds of usefulnesse and such distance and dissimilitude in the particular members as in a due correspondencie and proportion give comelinesse and beauty to the whole disposing of the order of his worship and sundry ordinances in especiall to be expressive of the highest Love and Vnion pointing all of them against such causelesse divisions might be of use were that my present intendment The Grace and Goodnesse of Christ whence he hath promised to give us one heart and one way to leave us peace such as the World cannot give with innumerable others of the like importance are disregarded thereby So also is his prayer for us with what Affection and Zeale did he powre out his soule to his Father for our union in love That seems to be the thing his heart was chiefely fixed on when he was leaving this World Joh. 17. what weight he layes thereon how thereby we may be known to be his Disciples and the World be convinced that he was sent of God is there also manifested How farre the exercise of Love and Charity is obstructed by it hath been declared The consideration of the Nature Excellency Property Effects Usefulnesse of this Grace in all the Saints in all their ways its especiall designation by our Lord and Master to be the bond of union and perfection in the way and Order instituted for the comely celebration of the Ordinances of the Gospell will adde weight to this aggravation It s constant growing to farther evill in some to Apostacy it selfe its usuall and certaine ending in strife variance debate evill surmisings wrath confusion disturbances publick and private are also to be laid all at its doore What farther of this nature and kind may be added as much may be added to evince the heinousnesseâ— of this sinne of Schisme I shall willingly subscribe unto so that I shall not trouble the Reader in abounding in what on all hands is confessed It is incumbent upon him who would have me to goe farther in the description of this evill then as formerly stated to evince from Scripture another notion of the name or thing then that given which when he hath done he shall not find me refractory In the meane time I shall both consider what may be objected against that which hath been delivered and also discusse the present state of our divisions on the usuall principles and common acception of Schisme if first I may have leave to make some few inferences or deductions from what hath already been spoken and as I hope evinced On supposition that the Church of Rome is a Church of Christ it will appeare to be the most Schismaticall Church in the World I say or supposition that it is a Church and that there is such a thing as a Schismaticall Church as perhaps a Church may from its intestine differences be so not unfitly denominated that is the state and condition thereof The Pope is the head of their Church severall nations of Europe are members of it Have we not seen that head taking his flesh in his teeth tearing his body and his limbs to pieces Have some of them thought on any thing else but arise Peter kill and eate all their dayes Have we not seen this goodly head in disputes about Peters Patrimony and his own Jurisdiction wage warre fight and shed blood the blood of his own members Must we believe Armies raised and battailes fought Townes fired all in pure love and perfect Church order not to mention their old altare contra altare Anti-Popes Anti-Councells look all over their Church on their Potentates Bishops Friars there is no end of their variances What do the Chiefest choisest pillars eldest sonnes and I know not what of their Church at this day doe they not kill destroy and ruine each other as they are able let them not say these are the divisions of the Nations that are in their Church not of the Church for all these Nations on their hypothesis are members of that one Church And that Church which hath no meanes to prevent its members from designed resolved on and continued murthering one of another nor can remove them from its society shall never have me in its communion as being bloudily Schismaticall Noâ— is there any necessity that men should forgoe the respective civill interests by being members of one Church Prejudicate apprehensions of the nature of a Church and its Authority lye at the bottome of that difficulty Christ hath ordained no Church that enwraps such interests as on the account whereof the members of it may murther one another Whatever then they pretend of Vnity and however they make it a note of the true Church as it is a property of it that which is like it amongst them is made up of these two ingredients subjection to the Pope either for feare of their lives or advantage to their livelyhood and a conspiracy for the destruction and suppression of them that oppose their interests wherein they agree like those who maintained Hierusalem in its last Siege by Titus they all consented to oppose the Romans and yet fought out all other things among themselves That they are not so openly clamorous about the differences at present as in former Ages is meerely from the pressure of Protestants round about them
and by him to us Joh. 14. 16. being of old the great promise of the Covenant Is 59. 21. Ezek. 11. 17. cap. 26. 36. Now in the participation of the Divine nature consists the Vnion of the Saints with Christ Ioh. 6. 5. our Saviour tells us that it arises from eating his flesh and drinking his Blood he that eateth my flesh and drinketh my blood dwelleth in me and I in him This he expounds v. 63. it is the spirit that quickneth the flesh profiteth not By the quickning Spirit inhabitation in Christ and Christ in it is intended And the same he manifests in his prayer that his Church may be one in the Father and the Sonne as the Father is in him and he in the Father Ioh. 17. 21. for the Spirit being the Love of the Father and of the Son is vinculum Trinitatis and so here of our Union in some resemblance The unity of members in the body naturall with one head is often chosen to set forth the union of the Church 1 Cor. 12. 12. 1 Cor. 11. 3. Eph 5. 23. Col. 1. 19. now every man can tell that union of the head and members whereby they become all one body that and not another is onenesse of soule whereby the whole is animated which makes the body be it lesse or greater to be one body That which answers hereunto in the mysticall body of Christ is the animation of the whole by his spirit as the Apostle fully 1 Cor. 15. 45. The union between husband and wife is also chosen by the Holy Ghost to illustrate the union between Christ and his Church For this cause shall a man forsake his Father and his Mother and cleave to his Wife and they two shall be one flesh this is a great mystery but I speake concerning Christ and his Church Eph. 5. 31 32. The union between man and wife we have Gen. 2. 24. they be no more twaine but one flesh of Christ and his Church that they are one spirit For he that is joyned to the Lord is one Spirit 1 Cor. 6. 17. See also another similitude of the same importance Ioh. 15. 5. Rom. 11. 16 17. This I say is the fountain radicall union of the Church Catholick in its selfe with its head and formall reason of it Hence flowes a double consequentiall Vnion that it hath also 1. Of Faith All men united to Christ by the inhabitation of the same Spirit in him and them are by it from and according to the word taught of God Is 54. 13. Ioh. 6. 45. so taught every one of them as to come to Christ v. 46. that is by bilieving by faith They are so taught of God as that they shall certainly have that measure of knowledge and faith which is needfull to bring them to Christ and to God by him And this they have by the unction or Spirit which they have received 1 Ioh. 2. 21 27. accompaning the Word by vertue of Gods Covenant with them Is 59. 29. And hereby are all the members of the Church Catholick however divided in their visible profession by any differences among themselves or differenced by the severall measures of gifts and graces they have received brought to the perfection aymed at to the unity of the Faith to the acknowledgement of the Son of God to a perfect man to the measure of the stature of the fulnesse of Christ Eph. 4. 13. Nor was this hidden from some of the Papists themselves Ecclesia sancta corpus est Christi una spiritu vivificata unita fide una sanctificata saith Hugo de Victore de sacram lib. 2. as he had said before in the former Cap. sicut scriptum est qui non habet Spiritum Christi hic non est ejus qui non habet Spiritum Christi non est membrum Christi in corpore uno Spiritus unus nihil in corpore mortuum nihil extra corpus vivum See to the same purpose Enchirid. Concil Colon in Symbol With peculiar reference to the members themselves there is another necessary consequence of the union mentioned and that is the mutuall love of all those united in the head as before towards one another and of every one towards the whole as so united in the head Christ Jesus There is an increase made of the body to the edifying it selfe in love Eph. 4. 16. And so it becomes the bond of perfectnesse to this body of Christ I cannot say that the members or parts of this Church have their union in themselves by Love because they have that with and in Christ whereby they are one in themselves Ioh. 17. 21 23. they are one in God even in Christ where their life is hid Col. 3. 3. but it is the next and immediate principle of that communion which they severally have one with another and the whole body in and with it selfe I say then that the communion which the Catholick Church the mysticall body of Christ hath with and in it selfe springing from the union which it hath in and with Christ and in it selfe thereby consists in love exerting it selfe in inexpressible variety according to the present state of the whole its relation to Christ to Saints and Angells with the conditions and occasions of the members of it respectively 1 Cor. 12. 26 27. What hath been spoken concerning the union and communion of this Church will not I suppose meet with any contradiction Granting that there is such a Church as that we speake of Coetus praedestinatorum credentium the Papists themselves will grant that Christ alone is its head and that its union ariseth from its subjection to him and dependance on him Their modesty makes them contented with constituting the Pope in the roome of Christ as he is as it were a politicall head for government they have not as yet directly put in their claime to his office as a mysticall Head influencing the body with Life and Motion though by their figment of the Sacraments communicating grace ex opere operato and investing the originall power of dispencing them in the Pope only they have contended faire for it But if any one can informe me of any other union or communion of the Church described as above then these laid downe I shall willingly attend unto his instructions In the mean time to carry on the present discourse unto that which is aimed at it is manifest that the breach of this union must consist in these two things 1. First the casting out expelling and looseing that spirit which abiding in us gives us this union 2. The losse of that love which thence flowes into the body of Christ and believers as parts and members thereof This being the state of the Church under the first consideration of it certainly it would be an extravagancy scarcely to be parallel'd for any one to affirme a breach of this union as such to be Schisme under that notion of it which we
otherwise formerly paroecia being the care of a private Bishop Provincia of a Metropolitan Diocesis of a Patriarch in the order mentioned and hath pointed out which of his Churches shall be of those severall kinds throughout the world which that it will not be done to the disturbance of my principles whilst I live I have some present good security And Because I take the men of this perswasion to be charitable men that will not think much of taking a little paines for the reducing any person whatever from the errour of his way I would intreat them that they would informe me what Patriarchate according to the institution of Christ I who by the providence of God live here at Oxon doe de jure belong unto that so I may know how to preserve the union of that Church and to behave my selfe therein And this I shall promise them that if I were singly or in conjunction with any others so considerable that those great Officers should contend about whose subjects we should be as was done heretofore about the Bulgarians that it should not at all startle me about the truth and excellency of Christian Religion as it did those poore Creatures who being newly converted to the faith knew nothing of it but what they received from men of such Principles But that this constitution is humane and the distributions of Christians in subjection unto Church Officers into such and such divisions of Nations and Countries prudentiall and aobitrary I suppose will not be denyed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod intends no more nor is any thing of institution nor so much as of Apostolicall tradition pleaded therein The following ages were of the same perswasion Hence in the Councell of Chalcedon the Archiepiscopacy of Constantinople was advanced into a Patriarchat and many provinces cast in subjection thereunto wherein the Primates of Ephesus and Thrace were cut short of what they might plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for And sundry other alterations were likewise made in the same kind Socrat lib. 5. cap. 8. The ground and reason of which procedure the Fathers assembled sufficiently manifest in the reason assigned for the advancement of the Bishops of Constantinople which was for the Cityes sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 3. Con. Constan And what was the judgement of the Councell of Chalcedon upon this matter may be seen in the composition determination of the strife between Maximus Bishop of Antioch and Invenalis of Hierusalem Ac. 7. Con. Cal. with translation of Provinces from the Jurisdiction of one to another And he that shall suppose that such Assemblys as these were instituted by the will and appointment of Christ in the Gospell with Church Authority for such dispositions and determinations so as to make them of concernment to the unity of the Church will if I mistake not be hardly bestead in giving the ground of that his supposall 4. I would know of them who desire to be under this Law whether the power with which Jesus Christ hath furnished the Officers of his Church come forth from the supreame mentioned Patriarchs and Arch-Bishops and is by them communicated to the inferiors or vice-versa or whether all have their power in an equall immediation from Christ if the latter be granted there will be a greater independency established then most men are aware of though the Papalins understood it in the Councell of Trent and a wound given to successive Episcopall Ordination not easily to be healed That power is communicated from the inferiors to the Superiors will not be pleaded And seeing the first must be insisted on I beseech them not to be too hasty with men not so sharp sighted as themselves if finding the names they speak of Barbarous and forraigne as to the Scriptures and the things themselves not at all delineated therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The truth is the whole subordination of this kind which de facto hath been in the world was so cleerly an humane invention or a prudentiall constitution as hath been shewed which being done by men professing authority in the Church gave it as it was called vi◠Ecclesiasticam that nothing else in the issue is pleaded for it And now though I shall if called thereunto manifest both the unreasonablenesse unsuitablenes to the designe of Christ for his worship under the Gospell comparative noveltie and mischievous issue of that constitution yet at the present being no farther concerned but only to evince that the union of the Generall visible Church doth not therein consist I shall not need to adde any thing to what hath been spoken The Nicene Councell which first made towards the confirmation of something like somewhat of what was afterwards introduced in some places pleaded only as I said before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old usage for it which it would not have done could it have given a better Originall thereunto And whatever the Antiquities then pretended might be we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I doe not feare to say what others have done before me concerning the Canons of that first and best generall Councell as it is called they are all hay and stubble Nor yet doth the laying this custome on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my apprehension evince their judgement of any long prescription Peter speaking of a thing that was done a few years before saies that is was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 7. somewhat a greater Antiquity then that by him intended I can freely grant to the custome by the Fathers pretended But a Generall Councell is pleaded with the best colour and pretence for a bond of union to this Generall visible Church In Consideration hereof I shall not divert to the handling of the rise right use Authority necessity of such Councells about all which somewhat in due time towards satisfaction may be offered to those who are not in bondage to Names and Traditions Nor shall I remark what hath been the mannagement of the things of God in all Ages in those Assemblies many of which have been the staines and ulcers of Christian Religion Nor yet shall I say with what little disadvantage to the Religion of Jesus Christ I suppose a losse of all the Canons of all Councells that ever were in the world since the Apostles daies with their acts and contests considering what use is made of them might be undergone Nor yet shall I digresse to the usefulnesse of the Assemblies of severall Churches in their representatives to consider and determine about things of common concernment to them with their tendencie to the preservation of that communion which ought to be amongst them but as to the present instance only offer 1. That such Generall Councells being things purely extraordinary and occasionall as is confessed cannot be an ordinary standing bond of union to the Catholick Church and if any one shall reply that though in themselves and
celebration of that worship and performance together of those duties which were required of them in their Assemblyes only they had groundlesse causelesse differences amongst themselves as I shall shew afterwards All the divisions of one Church from another or others the separation of any one or more persons from any Church or Churches are things of another nature made good or evill by their circumstances and not that at all which the Scripture knowes and calls by the name of Schisme And therefore was there no such thing or name as Schisme in such a sence known in the Judaicall Church though in the former it abounded All the different sects to the last still communicated in the same carnall Ordinances and those who utterly deserted them were Apostates not Schismaticks so were the body of the Samaritans they worshiped they knew not what nor was Salvation among them Joh. 4. 3. Here is no mention of any substraction of obedience from Bishops or Rulers in what degree soever no exhortation to regular submission unto them much lesse from the Pope or Church of Rome nor doth the Apostle thunder out against them you are departed from the Amity of the Catholick Church have rent Christs seamelesse Coat set up Altare contra altare have forsaken the visible head of the Church the fountaine of all unitie you refuse due subjection to the Prince of the Apostles Nor you are Schismaticks from the Nationall Church of Achaja or have cast off the Rule of your Governors with the like language of after dayes but when you come together you have divisions amongst you Behold how great a matter a little fire kindleth A condition not unlike to this befalling this very Church of Corinth sundry years after the strifes now mentioned were allayed by the Epistle of the Apostle doth againe exhibite us the case and evill treated on Some few unquiet persons among them drew the whole society upon the matter into division and an opposition to their Elders They who were the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Clement tells them in the name of the Church at Rome were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few men acted by pride and madnesse yet such power had those persons in the Congregation that they prevailed with the multitude to depose the Elders and cast them out of office So the same Clement tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What he intends by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he declares in the words foregoing where he calls the Elders that were departed this life happy and blessed as not being subject or liable to expulsion out of their offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether these men who caused the differences and sedition against those Elders that were deposed were themselves by the Church substituted into their roome and place I know not This difference in that Church the Church of Rome in that Ep. of Clement calls every where Schisme as it also expresses the same things or the evill frame of their minds and their actings by many other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are laid to their charge That there was any separation from the Church that the deposed Elders or any for their sakes withdrew themselves from the communion of it or ceased to assemble with it for the celebration of the Ordinances of the Gospell there is not any mention only the difference in the Church is the Schisme whereof they are accused Nor are they accused of Schisme for the deposition of the Elders but for their differences amongst themselves which was the ground of their so doing It is alleadged indeed that it is not the single Church of Corinth that is here intended but all the Churches of Achaia whereof that was the Metropolis which though as to the nature of Schisme it be not at all prejudiciall to what hath been asserted supposing such a Church to be yet because it sets up in oposition to some Principles of Truth that must afterwards be improved I shall briefely review the arguments whereby it is attempted to be made good The title of the Epistle in the first place is pretended to this purpose It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein as t is said on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole Province as of Rome so of Corinth the Region and Territorie that belonged to those Metropoli's is intended But as I have formerly elsewhere said we are beholding to the frame and fabrick of Church affaires in after Ages for such interpretations as these the simplicity of the first knew them not They who talked of the Church of God that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome little then thought of Province or Region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man that dwells at such a place properly one that dwells in anothers house or soyle or that hath removed from one place and setled in another whence it is often used in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is such an inhabitant as hath yet some such consideration attending him as makes him a kind of a forreigner to the place where he is so Eph. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Budaeusâ— saies differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that it denotes a temporary habitation this a stable and abiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to inhabite to dwell in a place where yet something makes a man a kind of a stranger So it is said of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 9. 1 Pet. 2. 11. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence this word by the learned publisher of this Epistle is rendered peregrinatur diversatur and more cleerly Luk. 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred are you only a stranger in Hierusalem whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paroecia is from hence or no by some is doubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is convivator and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praebitio Gloss vetus So that parochiâ—… may be called so from them who met together to breake bread and to eat Allow parochia to be barbarous our only word to be paroecia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is as much as the Voisinage men living neare together for any end whatever So sayes Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence Churches were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of a number of them who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints of God expressing the place which they inhabited and the manner as Strangers said of the Churches whereof they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is now made to denote a Region a Territorie the adjacent Region to a Metropolis and such like things as the poor primitive pilgrimes little thought of This
latter sence also The plea about Metropoliticall Churches I suppose will be thought very impertinent to what I have now in hand so it shall not at present be insisted on That the state of Churches in after Ages was moulded and framed after the patterne of the civill Goverment of the Roman Empire is granted And that conformity without offence to any be it spoken we take to be a fruit of the working of the mystery of Iniquity But that there was any such order instituted in the Churches of Christ by the Apostles or any instituted by the Authority from the Lord and Ruler is utterly denyed nor is any thing but very uncertaine conjectures from the sayings of men of after Ages produced to attest any such order or constitution When the order spirituality beauty and glory of the Church of Christ shall returne and men obteine a light whereby they are able to discerne a beauty and excellency in the inward more noble spirituall part indeed life and soul of the worship of God these disputes will have an issue Chrysostome sayes indeed that Corinth was the Metropolis of Achaia but in what sence he sayes not the Politicall is granted the Ecclesiasticall not proved nor are we enquiring what was the state of the Churches of Christ in the dayes of Chrysostome but of Paul But to returne If any one now shall say will you conclude because this evill mentioned by the Apostle is Schisme therefore nothing else is so I Answer that having before asserted this to be the chiefe and only seat of the Doctrine of Schisme I am inclinable so to do and this I am resolved of that unlesse any man can prove that something else is termed schisme by some divine writer or blamed on that head of account by the Holy Ghost elsewhere and is expressly reproved aâ— another crime I will be at Liberty from admitting it so to be But yet for what may hence by a parity of Reason be deduced I shall close with and debate at large as I have professed The Schisme then here described by the Apostle and blamed by him consists in causelesse differences and contentions amongst the members of a particular Church contrary to that of love prudence and forbearance which are required of them to be exercised amongst themselves and towards one another which is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 13. And he is a Schismatick that is guilty of this sinne of Schisme that is who raiseth or entertained or persisteth in such differences nor are these termes used by the Divine writers in any other sence That any men may fall under this guilt it is required 1. That they be members of or belong to some one Church which is soe by the institution and appointment of Jesus Christ And we shall see that there is more required hereunto then the bare being a Believer or a Christian 2. That they either raise or entertaine and persist in causelesse differences with others of that Church more or lesse to the interruption of that Exercise of love in all the fruits of it which ought to be amongst them and the disturbance of the due performance of the duties required of the Church in the worship of God As Clement in the forementioned Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That these differences be occasioned by and do belong to some things in a remoter or nearer distance appertaining to the worship of God their differences on a Civill account are elsewhere mentioned and reproved 1 Ep. cap. 6. for therein also there was from the then state of things an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. This is that Crime which the Apostle rebukes blames condemnes under the name of Schisme and tells them that were guilty of it that they shewed themselves to be carnall or to have indulged to the flesh and the corrupt principle of selfe and their own wills which should have been subdued to the obedience of the Gospell Mens definitions of things are for the most part Arbitrary and loose fitted and suited to their severall apprehensions of Principles and conclusions so that nothing cleare or fixed is generally to be expected from them from the Romanists description of Schisme who violently without the least colour or pretence thrust in the Pope and his Head ship into all that they affirme in Church matters least of all I can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that which gives rise to the whole disquisition and is the first thing defin'd But at this I must professe my selfe to be somewhat entangled that I could never yet meet with a definition of Schisme that did comprize that was not exclusive of that which alone in the Scripture is affirmed so to be Austins Definition contains the summe of what hath since been insisted on saith He Schisma ni fallor est eadem opinantem eodem ritu utentem solo Congregationis delectari dissidio Gâ—n Faust lib. 20. cap. 3. by dissidium congregationis he intends separation from the Church into a peculiar Congregation a definition directly suited to the cause he had in hand and was pleading against the Donatists Basil in Epist ad Amphiloch Con. 44. distiguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as he makes Schisme to be a division arising from some Church controversies suitable to what those dayes experienced and in the substance true so he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when either Presbyters or Bishops or Laicks hold unlawfull meetings Assemblyes or Conventicles which was not long since with us the only Schisme Since those days Schisme in generall hath passed for a causelesse separation from the communion and worship of any true Church of Christ the Catholick Church saith the Papist with a relinquishment of its society as to a joynt celebration of the ordinances of the Gospell how farre this may passe for Schisme and what may be granted in this description of it the processe of our discourse will declare In the mean time I am most certain that a Separation from some Churches true or pretended so to be is commanded in the Scriptures so that the withdrawing from or relinquishment of any Church or society whatever upon the plea of its corruption be it true or false with a mind and resolution to serve God in the due observation of Church institutions according to that light which men have received is no where called Schisme or condemned as a thing of that nature but is a matter that must be tryed out whether it be good or evill by vertue of such generall rules and directions as are given us in the Scriptures for our orderly and blamelesse walking with God in all his wayes As for them who suppose all Church power to be invested in some certain Church Officers originally I meane that
which they call of Jurisdiction who on that account are Eminenter the Church the union of the whole consisting in a subjection to those Officers according to Rules Orders and Canons of their appointment whereby they are necessitated to state the businesse of Schisme on the rejection of their Power and Authority I shall speak to them afterwards at large For the present I must take leave to say that I look upon the whole of such a fabrick as a product of prudence and necessity I cannot but feare least some mens surmisings may prompt them to say that the evill of Schisme is thus stated in a compliance with that and them which before we blamed and seemes to serve to raise sleight and contemptible thoughts of it so that men need not be shaken though justly charged with it But besides that sufficient testimony which I have to the contrary that will abundantly shelter me from this Accusation by an assurance that I have not the lea◠aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall farther add my apprehension of the greatnesse of the evill of this sinne if I may first be borne with a little in declaring what usuall aggravations of it I do either not understand or else cannot assent unto Those who say it is a renting of the seamelesse coat of Christ in which Metaphoricall expression men have wonderfully pleased themselves seem to have mistaken their ayme and instead of an Aggravation of its evill by that Figure of Speech to have extenuated it A rent of the Body well compacted is not heightned to any ones apprehension in its being called the renting of a seamelesse coat But men may be indulged the use of the most improper and groundlesse expressions so they place no power of Argument in them whilest they find them moving their own and suppose them to have an alike efficacy upon the affections of others I can scarce think that any ever supposed that the coate of Christ was a Type of his Church his Church being cloathed with Him not He with it And therefore with commendation of his Successe who first invented that Allusion I leave it in the possession of them who want better arguments to evince the evill of this sinne It is most usually said to be a sinne against Charity as Heresie is against Faith Heresie is a sinne against Faith if I may so speake both as it is taken for the doctrine of Faith which is to be believed and the assent of the mind whereby we doe believe He that is a Heretick I speake of him in the usuall acception of the word and the sence of them who make this comparison in neither of which I am satisfied rejects the doctrine of faith and denyes all assen◠unto it Indeed he doth the former by doing the latter But is Schisme so a sinne against Charity doth it supplant and root out Love out of the heart is it an affection of the minde attended with an inconsistency therewith I much question it The Apostle tells us that love is the bond of perfection Col. 3. 14. because in the severall and various waies whereby it exerts it self it maintaines and preserves notwithstanding all hinderances and opposition◠that perfect and beautifull order which Christ hath appointed amongst his Saints wherein men by Schisme are kept off and withheld from the performance of any of those offices and duties of love which are usefull or necessary for the preservation of the bond of perfection then is it or may in some sence be said to be a sinne against Love Those who have seemed to aime nearest the apprehension of the true nature of it in these days have described it to be an open breach of Love or Charity That that expression is warily to be understood is evident in the light of this single consideration It is possible for a man to be all and doe all that those were and did whom the Apostle judges for Schismaticks under the power of some violent temptation and yet have his heart full of love to the Saints of the Communion disturbed by him It is thus far then in its own nature a breach of Love in that in such men Love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by Christ in his Church However I shall freely say that the Schoolmens notion of it who insist on this as its nature that it is a sinne against Charity as Heresie is against Faith is fond and becomming them and so will others also shall be pleased to that consider what they intend by Charity Some say It is a Rebellion against the Church that is the Rulers and Officers of the Church I doubt not but that there must be either a neglect in the Church in the performance of its duty or of the Authority of it in so doing wherever there is any Schisme though the discovery of this also have innumerable intanglements attending it But that to refuse the Authority of the Church is to rebell against the Rulers or Guides of it will receive farther light then what it hath done when once a pregnant instance is produced not where the Church signifies the Officers of it but where it doth not signifie the body of the Congregation in contradistinction from them or comprising them therein Adde unto these those who dispute whether Schismaticks doe belong to the Church or no conclude in the Negative seeing according to the discovery already made it is impossible a man should be a Schismatick unlesse he be a Church member Other crimes a man may be guilty of on other accounts of Schisme only in a Church What is the formal reason of any mans Relation to a Church in what sence soever that word is used must be afterwards at large discussed But now this foundation being laid that Schisme is a causelesse difference or division amongst the members of any particular Church that meet together or ought so to do for the worship of God and celebration of the same numericall Ordinances to the disturbance of the order appointed by Jesus Christ contrary to that exercise of love in wisedome and mutuall forbearance which is required of them it will be easy to see wherein the iniquity of it doth consist and upon what consederations its Aggravations doe arise It is evidently a despising of the Authority of Jesus Christ the great soveraigne Lord and head of the Church How often hath he commanded us to forbeare one another to forgive one another to have peace among our selves that we may be known to be his Disciples to beare with them that are in any thing contrary minded to our selves To give light to this consideration let that which at any time is the cause of such hatefull divisions rendred as considerable as the prejudices and most importune Affections of men can represent it to be be brought to the Rule of Love and
the nature of such things will beare though you are not at all concerned in it yet we will give you leave to â—riumph over us And if our own Congregations be not Churches whatsoever we are we are not Schismaticks for Schisme is an evill amongst the members of a Church if S. Paul may be believed But we have forsaken the Church of Rome But Gentlemen shew first how we were ever of it No man hath lost that which he never had nor hath left the place or station wherein he never was Tell me when or how we were members of your Church We know not your language you are Barbarians to us It is impossible we should assemble with you But your Forefathers left that Church and you persist in their evill Prove that your Forefathers were ever of your Church in any communion instituted by Christ and you say somewhat To desert a mans station and relation which he had on any other account good or bad is not Schisme as shall farther be manifested Upon the same principle a plea for freedome from the charge of any Church reall or pretended as Nationall may be founded and confirmed either we are of the Nationall Church of England to give that instance or we are not if we are not and are exempted by our Protestation as before whatever we are we are not Schismaticks if we are fatally bound unto it and must be members of it whether we will or no being made so we know not how and continuing so we know not why shew us then what duty or office of Love is incumbent on us that we doe not performe Doe we not joyne in externall acts of worship in Peace with the whole Church Call the whole Church together and try what we will doe Doe we not joyne in every Congregation in the Nation This is not charged on us nor will any say that we have right so to doe without a Relation to some particular Church in the Nation I know where the sore lyes A Nationall Officer or Officers with others acting under them in severall subordinations with various distributions of power are the Church intended A non-submission to their rules and constitutions is the Schisme we are guilty of Quem das finem Rex magne laborum But this pretence shall afterwards be sifted to the utmost In the meane time let any one informe me what duty I ought to performe towards a Nationall Church on supposition there is any such thing by vertue of an Institution of Jesus Christ that is possible for me to performe and I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse my selfe unto it To close these considerations with things of more immediate concernment Of the divisions that have fallen out amongst us in things of Religion since the last Revolutions of this Nation there is no one thing hath been so effectuall a promotion such is the power of Tradition and prejudice which even beare all before them in humane affaires as the mutuall charging one another with the guilt of Schisme That the notion of Schisme whereon this charge is built by the most if not all was invented by some of the Ancients to promote their plea and advantage them with them with whom they had to doe without due regard to the simplicity of the Gospell at least in a suitablenesse to the present state of the Church in those daies is too evident For on very small foundations have mighty fabricks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Religion been raised As an Ability to judge of the present posture and Condition of affaires with counsell to give direction for their order and mannagement towards any end proposed not an Ability to contriâ—e for events and to knit on one thing upon another according to a probability of successe for continuance which is almost constantly disturbed by unexpected providentiall interveniences leaving the Contrivers at a perplexing losse will be found to be the summe of humane wisdome so it will be our wisdome in the things of God not to judge according to what by any meanes is made present to us and its principles on that account rendred ready to exert themselves but ever to recoile to the originall and first institution When a man first falls into some current he finds it strong and almost impassable trace it to its fountaine and it is but a dribling gutter Paul tells the members of the Church of Corinth that there were divisions amongst them breaches of that Love Order that ought to be observed in Religious Assemblies Hence there is a sinne of Schisme raised which when considered as now stated doth no more relate to that treated on by the Apostle then Simon Sonne of Jonas lovest thou me doth to the Popes Supremacy or Christs saying to Peter of John If I will that he tarry till I come what is that to thee did to the report that went afterwards abroad that that Disciple should not die When God shall have reduced his Churches to their Primitive Purity and institution when they are risen and have shaken themselves out of the dust and things of Religion returne to their native simplicity it is scarce possible to imagine what Vizards will fall off and what a contrary appearance many things will have to what they now walke up and downe in I wish that those who are indeed really concerned in this businesse namely the members of particular Churches who have voluntarily given up themselves to walke in them according to the appointment of Christ would seriously consider what evill lyes at the door if they give place to causelesse differences and divisions amongst themselves Had this sinne of Schisme been rightly stated as it ought and the guilt of it charged in its proper place perhaps some would have been more carefull in their deportment in their Relations At present the dispute in the World relating hereunto is about Subjection to the Pope and the Church of Rome as it is called And this mannaged on the Principles of Edicts of Councells with the practices of Princes and Nations in the dayes long agoe past with the like considerations wherein the concernment of Christians is doubtlesse very small Or of Obedience and conformity to Metropolitan and Diocesan Bishops in their constitutions and wayes of worship joyntly or severally prescribed by them In more Ancient times that which was agitated under the same name was about persons or Churches renouncing the Communion and Society of Saints with all other Churches in the World consenting with them in the same Confession of Faith for the substance of it And these differences respectively are handled in reference to what the state of things was and is grown unto in the dayes wherein they are mannaged When Paul wrote his Epistle there was no occasion given to any such Controversies nor foundation laid making them possible That the Disciples of Christ ought every where to abound in love and forbearance towards one another especially to carry all things
in union and Peace in those Societies wherein they were joyned for the Worship of God were his Endeavours and Exhortations Of these things he is utterly silent Let them who aime to recover themselves into the like state and condition consider his commands exhortations and reproofes Things are now generally otherwise stated which furnisheth men with objections against what hath been spoken to whose removall and farther clearing of the whole matter I shall now addresse my selfe CHAP. III. Objections against the former discourse proposed to consideration Separation from any Church in the Scripture not called Schisme Grounds of such separation Apostacy irregular walking sensuality Of separation on the account of Reformation Of commands for separation No Example of Churches departing from the communion of one another Of the common notion of Schisme and the use made of it Schisme a breach of Vnion That Vnion instituted by Christ THat which lyes obvious to every man against what hath been delivered and which is comprehensive of all the particular objections to which it seemes lyable and obnoxious is that according to this description of Schisme separation of any man or men from a true Church or of one Church from others is not Schisme Seeing that is an evill only amongst the members of one Church whilest they continue so to be which is so contrary to the judgement of the generality of Christians in this businesse that it ought to be rejected as fond and absurd Of what hath been the judgement of most men in former Ages what it is in this what strength there is in an Argument deduced from the consent pretended I am not as yet arrived to the consideration of Nor have I yet manifested what I grant of the Generall notion of Schisme as it may be drawn by way of Analogie or proportion of Reason from what is delivered in the Scripture concerning it I am upon the precise signification of the word and description of the thing as used and given by the Holy Ghost In this sence I deny that there is any relinquishment departure or separation from any Church or Churches mentioned or intimated in the Scripture which is or is called Schisme or agreeth with the description by them given us of that terme Let them that are contrary minded attempt the proof of what they affirme As farre as a negative Proposition is capable of evidence from any thing but the weakenesse of the opposition made unto it that layed down will receive it by the ensuing considerations All blameable departure from any Church or Churches or relinquishment of them mentioned in the Gospell may be reduced to one of these three Heads or Causes 1. Apostacy 2. Irregularity of walking 3. Professed sensuality 1. Apostacy or falling away from the faith of the Gospell and thereupon forsaking the Congregations or Assemblyes for the worship of God in Jesus Christ is mentioned Heb. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not wholy deserting the assembling our selves as is the manner of some A separation from and relinquishment of the Communion of that Church or those Churches with whom men have assembled for the worship of God is the guilt here charged on some by the Apostle Upon what account they so separated themselves is declared v. 26. they sinned willfully after they had received the knowledge of the truth thereby shipping out their necks from the yoke of Christ v. 28. and drawing back to perdition v. 29. that is they departed off to Judaisme I much question whether any one would think fit to call these men Schismaticks or whether we should so judge or so speake of any that in these dayes should forsake our Churches and turne Mahumetans Such a departure makes men Apostates not Schismaticks Of this sort many are mentioned in the Scriptures Nor are they accounted Schismaticks because the lesser crime is swallowed up and drowned in the greater but because their sin is wholly of another nature Of some who withdraw themselves from Church communion at least for a season by their disorderly and irregular walking we have also mention The Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5. 14. unruly or disorderly persons not abiding in obedience to the order prescribed by Christ in and unto his Churches and sayes they walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3 6. out of all Church order whom he would have warned and avoided so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Th. 3 2. persons that abide quietly in no place or station but wandred up down whom whatever their profession be he denies to have faith That there were many of this sort in the Primitive times who through a vaine and slight spirit neglected and fell off from Church Assemblyes when yet they would not openly renounce the faith of Christ is known Of such disorderly persons we have many in our dayes wherein we live whom we charge not with Schisme but vanity folly disobedience to the Precepts of Christ in generall Men also separated themselves from the Churches of Christ upon the account of sensuality that they might freely indulge to their lusts and live in all manner of pleasure all their dayes Jude 19. these are they that separate themselves sensuall having not the spirit Who are these they that turne the grace of God into lasciviousnesse and that deny the Lord God and our Saviour Jesus Christ v. 4. that defile the flesh after the manner of Sodom and Gomorrah v. 7 8. that spoke evill of things they knew not and in things they knew naturally as bruit beasts they corrupted themselves v. 10. Sinning openly like beasts against the light of nature so v. 12 13 16. these saith the Apostle are they that separate themselves men given over to worke all uncleannesse with delight and greedinesse in the face of the Son abusing themselves and justifying their Abominations with a pretence of the grace of God That there is any blameable separation from or relinquishment of any Church or Churches of Christ mentioned in the Scripture but what may be referred to one of those heads I am yet to learne Now whether the men of these Abominations are to be accounted Schismaticks or their crime in separating themselves to be esteemed Schisme it is not hard to judge If on any of these accounts any persons have withdrawn themselves from the Communion of any Church of Christ if they have on any motives of feare or love apostatized from the faith of the Gospell if they doe it by walking disorderly and loosely in their conversations if they give themselves up to sensuality and uncleannesse and so be no more able to beare the society of them whom God hath called to holinesse and purity of life and worship they shall assuredly beare their own burthen But none of these instances are comprehensive of the case inquired after so that for a close of them I say for a man to withdraw or withhold himselfe from the communion externall
and visible of any Church or Churches on the pretension and plea be it true or otherwise that the worship Doctrine discipline instituted by Christ is corrupted among them with which corruption he dares not defile himselfe it is no where in the Scripture called Schisme noâ— is that case particularly exemplified or expressely supposed whereby a judgement may be made of the fact at large but we are left upon the whole matter to the guidance of such generall principles and Rules as are given us for that end and purpose What may regularly on the other hand be deduced from the commands given to turne away from them who have only a forme of Godlinesse 2 Tim. 3. 5. to withdraw from them that walk disorderly 2 Thes 3. 6. not to beare nor endure in communion men of corrupt principles and wicked lives Rev. 2. 14. but positively to separate from an Apostate Church Rev. 18. 4 that in all things we may worship Christ according to his mind and appointment what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like is without the compasse of what I am now treating about Of one particular Church departing from that communion with another or others be it what it will which it ought to hold unlesse in the departing of some of them in some things from the common Faith which is supposed not to relate to Schisme in the Scripture we have no example Diotrephes assuming an Authority over that Church wherein he was placed 3 Joh. 9 10. and for a season hindering the brethren from the performance of the duty incumbent upon them toward the great Apostle and others makes the nearest approach to such a division but yet in such a distance that it is not at all to our purpose in hand When I come to consider that communion that Churches have or ought to have among themselves this will be more fully discussed Neither is this my sence alone that there is no instance of any such separation as that which is the matter of our debate to be found in the Scripture It is confessed by others differing from me in and about Church affaires To leave all ordinary communion in any Church with dislike where opposition or offence offers it selfe is to separate from such a Church in the Scripture sence such separation was not in being in the Apostles time say they Papâ—â—accom p. 55. But how they came to know exactly the sence of the Scripture in about things not mentioned in them I know not As I said before were I unwilling I doe not as yet understand how I may be compelled to carry on the notion of Schisme any farther Nor is there need of adding any thing to demonstrate how little the conscience of a godly man walking peaceably in any particular Church society is concerned in all the clamarous disputes of this Age about it being built on false Hypotheses presumptions and notions no other way considerable but as received by tradition from our Fathers But I shall for the sake of some carry on this Discourse to a fuller issue There is another common notion of Schisme which pleads to an originall from that spoken expressly of it by a parity of reason which tolerable in it selfe hath been and is injuriously applyed and used according as it hath fallen into the hands of men who needed it as an engine to fixe or improve them in the station wherein they are or were wherewith they are pleased Indeed being invented for severall purposes there is nothing more frequent then for men who are scarce able to keep off the force of it from their own heads whilest mannaged against them by them above at the same time vigorously to apply it for the oppression of all under them What is on all hands consented unto as its generall nature I shall freely grant that I might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men prevailing themselves thereon Let then the generall demand be granted that Schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach of Vnion which I shall attend with one reasonable postulatum namely that this union be an union of the appointment of Jesus Christ The consideration then of what or what sort of union in reference to the worship of God according to the Gospell is instituted appointed by Jesus Christ is the proper foundation of what I have farther to offer in this businesse Let the breach of this if you please be accounted Schisme for being an evill I shall not contend by what name or title it be distinguished It is not pleaded that any kind of relinquishment or desertion of any Church or Churches is presently Schisme but only such a separation as breakes the bond of Vnion instituted by Christ Now this union being instituted in the Church according to the various acceptions of that word so is it distinguished Therefore for a discovery of the nature of that which is particularly to be spoken to and also its contrary I must shew 1. The severall considerations of the Church wherein and with which union is to be preserved 2. What that union is and wherein it doth consist which according to the minde of Christ we are to keep and observe with the Church under the severall notions of it respectively 3 And how that union is broken and what is that sinne whereby it is done In handling this triple proposall I desire that it may not be expected that I should much insist on any thing that falls in my way though never so usefull to my end and purpose which hath been already proved and confirmed by others beyond all possibility of controule and such will many if not most of the principles that I proceed upon appeare to be CAP. IV. Severall Acceptations in the Scripture of the name Church Of the Church Catholick properly so called Of the Church visible Perpetuity of particular Churches A mistake rectifyed The nature of the Church Catholick evinced Bellarmine his description of the Church Catholick Vnion of the Church Catholick wherein it consists Vnion by way of consequence Vnity of Faith Of Love The Communion of the Catholick Church in and with itsselfe The breach of the Vnion of the Church Catholick wherein it consisteth Not morally possible Protestants not guilty of it The Papall world out of interest in the Church Catholick As partly profane Miracles no evidence of Holinesse Partly ignorant Selfe Justitiaries Idolatrous Worshippers of the Beast TO begin with the first thing proposed The Church of Christ living in this world as to our present concernment is taken in Scripture three wayes 1. For the Mysticall body of Christ his Elect Redeemed Justifyed and Sanctifyed ones throughout the world commonly called the Church-Catholick-Militant 2. For the Vniversality of men throughout the world called by the preaching of the word visibly professing and yeilding obedience to the Gospell called by some
the Church-Catholick visible 3. For a particular Church of some place wherein the instituted worship of God in Christ is celebrated according to his minde From the Rise nature of the things themselves doth this distinction of the signification of the word Church arise for whereas the Church is a society of men called out of the world It is evident there is mention of a twofold call in Scripture one effectuall according to the purpose of God Rom. 8. 28. the other only externall The Church must be distinguished according to its answer and obedience to these calls which gives us the two first states and considerations of it And this is confessed by the ordinary glosse ad Rom. 8. Vocatio exterior fit per Praedicatores est communis bonorum malorum interior vero tantum est Electorum And whereas there are Lawes and externall rules for joynt communion given to them that are called which is confessed the necessity of Churches in the last acceptation wherein obedience can alone be yeilded to those Laws is thereby established In the first sence the Church hath as such the properties of perpetuity invisibility infallibility as to all necessary meanes of Salvation attending of it not as notes whereby it may be known either in the whole or any considerable part of it but as certaine Adjuncts of its nature and existence Neither are there any signes of lesse or more certainty whereby the whole may be discerned or known as such though there are of the Individualls whereof it doth consist In the second the Church hath perpetuity visibility infallibility as qualifyed above in a secondary sence namely not as such not as visible and confessing but as comprizing the individualls whereof the Catholick Church doth consist For all that truely believe professe though all that professe doe not truely believe Whether Christ hath had alwayes a Church in the last sence and Acceptation of the word in the world is a most needlesse enquiry nor are we concerned in it any farther then in other matters of fact that are recorded in story though I am apt to believe that although very many in all Ages kept up their station in Relation to the Church in the two former acceptations yet there was in some of them scarce any visible Society of worshippers so far answering the institution of Christ as to render them fit to be owned and joyned withall as a visible particular Church of Christ but yet though the notions of men were generally corrupt the practice of all professours throughout the world whereof so little is recorded at least of them that did best is not rashly to be determined of Nor can our Judgement be censured in this by them who think that when Christ lay in the Grave there was no Believer left but his Mother and that the Church was preserved in that one person So was Bernard minded Tractat. de pass Dom. ego sum vitis sâ—la per illud triste sabbathum stetit in fide salvata fuit Ecclesia in ipsa sola Of the same minde is Marsilius in Sent. Quaest 20. Art 3. as are also others of that sort of men see Bannes in 2. 2. Thom. Quaest. 1. Art 10. I no way doubt of the perpetuall existence of innumerable Believers in every age and such as made the profession that is absolutely necessary to salvation one way or other though I question a regular association of men for the celebration of instituted worship according to the mind of Christ The 7000 in Israel in the dayes of Elijah were members of the Church of God and yet did not constitute a Church state among the ten Tribes But these things must be farther spoken to I cannot but by the way reminde a learned Person with whom I have formerly occasionally had some debate in print about Episcopacy and the state of the first Churches of a mistake of his which he might have prevented with a little enquiry into the judgement of them whom he undertook to confute at a venture I having said that there was not any ordinary Church Officer instituted in the first times relating to more Churches in his Office or to any other Church then a single particular Congregation He replyes that this is the very same which his memory suggested to him out of the Saints Beliefe printed 12 or 14 yeares since where instead of that Article of the Apostolick Symbole the holy Catholick Church this very Hypothesis was substituted If he really believed that in professing I owned no instituted Church with Officers of one denomination in Scripture beyond a single sence v. 24. saith the Apostle I fill up that Congregation I renounced the Catholick Church or was any way necessitated so to doe I suppose he may by what hath now been expressed be rectifyed in his Apprehension If he was willing only to make use of the advantage wherewith he supposed himselfe accommodated by that expression to presse the perswasion owned in the minds of ignorant men who could not but startle at the noyse of denying the Catholick Church it may passe at the same rate that most of the reports in such discourses are to be allowed at But to proceed In the first sence the word is used Mat. 16. 28. upon this rock will I build my Church and the gates of Hell shall not prevaile against it this is the Church of the Elect redeemed justifyed sanctifyed ones that are so built on Christ and these only and all these are interested in the promise made to the Church as such in any sence but is peculiarly made therein to every one that is truely properly a part member of that Church Who and who only are interested in that promise Christ himselfe declares Joh. 6. 40. Joh. 10 28 29. Joh. 17. 20 24. they that will apply this to the Church in any other sence must know that it is incumbent on them to establish the promise made to it unto every one that is a true member of the Church in that sence which whatever be the sence of the promise I suppose they will find difficult worke of Eph. 5. 25 26 27. Christ loved the Church and gave himselfe for it that he might sanctify and cleanse it with the washing of water by the word that he might present it to himselfe a Glorious Church not having spot or wrinkle or any such thing He speakes only of those whom Christ loved antecedently to his dying for them whereof his love to them was the cause who they are is manifest Joh. 10. 15. Joh. 17. 17. And those on whom by his death he accomplished the effects mentioned of washing cleansing and sanctifying bringing them into the Condition promised to the bride the Lambs wife Rev. 19. 8. which is the new Jerusalem Rev. 21. 2. of elected saved ones v. 27. Col. 1. 18. containes an expression of the same light and evidence Christ is the head of the body the
Church not only a governing head to give it Rules and Lawes but as it were a Naturall head unto the body which is influenced by him with a new spirituall life which Bellarmine professeth against as any requisite condition to the members of the Catholick Church which he pleadeth for In that same which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church which assertion is exactly paralell to that of 2 Tim. 2. 10. Therefore I endure all things for the Elects sake that they may obtaine Salvation so that the Elect and the Church are the same persons under severall considerations and therefore even a particular Church on the account of its participation of the nature of the Catholick is called Elect 1 Pet. 5. 13. and so the Church Mat. 16. 18. is expounded by our Saviour himselfe Mat. 22. 24. But to prove at large by a multiplication of Arguments and testimonies that the Catholick Church or Mysticall body of Christ consists of the whole number of the Elect as Redeemed Justifyed Sanctifyed Called Believing and yeilding obedience to Christ throughout the world I speake of it as Militant in any one Age and of them only were as needlessly actum agere as a man can well devise It is done already and that to the purpose uncontroulably terque quaterque And the substance of the doctrine is delivered by Aquinas himselfe p. 3. Q. 8. A. 3. In briefe the summe of the inquiry upon this head is concerning the matter of that Church concerning which such glorious things are spoken in Scripture namely that it is the Spouse the Wife the Bride the Sister the only one of Christ his Dâ—ve undefiled his Temple Elect Redeemed his Sione his Body his new Jerusalem concerning which inquiry the Reader knowes where he may abundanly find satisfaction That the asserting the Catholick Church in this sence is no new Apprehension is known to them who have at all looked backward to what was past before us Omnibus consideratis saith Austin puto me non temere dicere alios ita esse in domo dei ut ipsâ— etiam sint eadem domus Dei quae dicitur aedificari supra petram quae unica columba appellatur quae sponsa pulchra sine macula ruga hortus conclusus fons signatus patens aquae vivae paradisus cum fructu pomorum alios autem ita constat esse in domo ut non pertineant ad compagem domus Sed sicut esse palea dicitur in frumentis de Bapt. lib. 1. cap. 51. who is herein followed by not a few of the Papists hence saith Biel. accipitur etiam Ecclesia pro tota multitudine praedestinatorum in Canon Miss Lec 22. In what sence this Church is invisible was before declared Men elected redeemed justifyed as such are not visible for that which makes them so is not But this hinders not but that they may be so upon other Consideration sometimes to more sometimes to fewer yea they are so alwayes to some Those that are may be seen and when we say they are visible we do not intend that they are actually seen by any that we know but that they may be so Bellarmine gives us a description of this Catholick Church as the name hath of late been used at the pleasure of men and wrested to serve every designe that was needfull to be carryed on to the interest which he was to contend for but in it self perfectly ridiculous He tells us out of Austine that the Church is a living Body wherein is a body and a soule thence saith he the soule is the internall graces of the spirit Faith Hope and Love the body is the externall profession of Faith some are of the soul and body perfectly united to Christ by faith and the profession of it some are of the soule that are not of the body as the Catechumeni which are not as yet admitted to be members of the visible Church but yet are true believers Some saith he are of the body that are not of the soul who having no true grace yet out of hope or temporall feare doe make profession of the faith and these are like the haire nailes and ill humours in an humane body Now saith Bellarmine our definition of a Church comprizeth only this last sort whilst they are under the head the Pope which is all one as if he had defined a man to be a dead creature composed of haire nailes and ill humours under an hat but of the Church in this sence so farre It remaineth then that we enquire what is the Vnion which the Church in this sense hath from the wisdome of its head Jesus Christ That it is one that hath an union with its head and in it selfe is not questioned It is one sheepfold one Body one spouse of Christ his only one as unto him and that it might have onenesse in it selfe with all the fruits of it our Saviour praies Joh. 17. 19 20 21 22 23. the whole of it is described Eph. 4. 15 16. may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body to the edifying it selfe in love And of the same importance is that of the same Apostle Col 2. 19. not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now in the union of the Church in every sense there is considerable both the formalis ratio of it whence it is what it is and the way and meanes whereby it exerts it selfe and is usefull and active in communion The first in the Church as now stated consists in its joynt holding the head and growing up into him by vertue of the communication of supplies unto it therefrom for that end purpose That which is the formall Reason and cause of the Union of the members with the Head is the formall Reason and Cause of the Union of the members with themselves The Originall Vnion of the members is in and with the Head and by the same have they union with themselves as one body Now the inhabitation of the same Spirit in him and them is that which makes Christ Personall and his Church to be one Christ mysticall 1 Cor. 12. 12. Peter tells us that we are by the promises made partakers of the Divine Nature 2 Pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have communion with it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent Now it is in the person of the Spirit whereof we are by the promise made partakers he is the Spirit of promise Eph. 1. 13. promised by God to Christ Act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
are enquiring after But because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are or suppose they may be concerned that they may know before hand what is farther incumbent on them if in reference to us they would prevaile themselves of any such notion I here informe them that our perswasion is that this union was never utterly broken by any man taken into it or ever shall be to the end of the World and I suppose they esteeme it vaine to dispute about the Adâ—uncts of that which is denyed to be But yet this perswasion being not common to us with them with whom we have to doe in this matter I shall not farther make use of it as to our present defence That any other union of the Catholick Church as such can possibly be fancyed or imagined by any as to the substance of what hath been pleaded leaving him a plea for the ordinary soâ—ndnes of his Intellectualls is denyed Let us see now then what is our concernment in this discourse unlesse men can prove that we have not the spirit of God that we do not savingly believe in Jesus Christ that we doe not sincerely love all the Saints his whole body and every member of it they cannot disprove our interest in the Catholick Church It is true indeed men that have so great a confidence of their own Abilities and such a contempt of the World as to undertake to dispute them out of conclusions from their naturall sences about their proper Objects in what they see feele and handle and will not be satisfied that they have not proved there is no motion whilst a man walks for a conviction under their eye may probably venture to disprove us in our spirituall sense and experience also and to give us Arguments to perswade us that we have not that communion with Christ which we know we have every day Although I have a very meane perswasion of my own Abilities yet I must needs say I cannot think that any man in the world can convince me that I doe not love Jesus Christ in sincerity because I doe not love the Pope as he is so Spirituall Experience is a security against a more cunning Sophister then any Jesuâ—â—te in the world with whom the Saintâ— of God have to deale all their lives Eph. 6. 12. And doubtlesse through the rich grace of our God helpe will arise to us that we shall never make a Covenant with these men for peace upon conditions for worse then those that Nahash would have exacted on the men of Jabesh Gileadâ— which were but the losse of one eye with an abiding reproach they requiring of us the deprivation of whatsoever we have to see by whether as men or Christians and that with a reproach never to be blotted out But as we daily put our Consciences upon triall as to this thing 1 Cor. 13. 5. and are put unto it by Sathan so are we readie at all times to give an account to our Adversaries of the hope that us in us Let them sift us to the utmost it will be to our advantage Only let them not bring frivolous objections and such as they know are of no weight with us speaking as is their constant manner about the Pope and their Church things utterly forraigne to what we are presently about miserably begging the thing in Question Let them weigh if they are able the true nature of Vnion with Christ of faith in him of Love to the Saints consider them in their proper Causes Adjuncts and Effects with a sprituall eye laying aside their prejudices and intolerable impositions if we are found wanting as to the truth and sincerity of these things if we cannot give some account of our translation from death to life of our implantation into Christ and our participation of the Spirit we must beare our own burthen if otherwise we stand fast on the most noble and best account of Church Vnion what ever and whilest this shield is safe we are lesse â—mxious about the issue of the ensuing contest Whatever may be the apprehensions of other men I am not in this thing sollicitous I speake not of my selfe but assuming for the present the person of one concerning whom these things may be spoken whilest the efficacy of the Gospell accomplisheth in my heart all those divine and mighty effects which are ascribed unto it as peculiarly it workes towards them that believe whilest I know this one thing that whereas I was blind now I see whereas I was a servant of sinne I am now free to righteousnesse at liberty from bondage unto death instead of the fruits of the flesh I find all the fruits of the Spirit brought forth in me to the praise of Gods glorious grace whilest I have an experience of that powerfull work of conversion and being borne againe which I am able to mannage against all the accusations of Satan having peace with God upon justification by faith with the love of God shed abroad in my heart by the Holy Ghost investing me in the priviledges of Adoption I shall not certainly be moved with the disputes of men that would perswade me I doe not belong to the Catholick Church because I doe not follow this or that or any part of men in the world But you will say this you will allow to them also with whom you have to doe that they may be members of the Catholick Church I leave other men to stand or fall to their own Master only as to the Papall multitude on the account of severall inconsistencies between them and the members of this Church I shall place some swords in the way which will reduce their number to an invisible scantling I might content my selfe by affirming at once that upon what hath been spoken I must exclude from the Catholick Church all and every one whom Bellarmine intends to include in it as such namely those who belong to the Church as hairs and ill humours to the body of a man But I adde in particular 1. All wicked and prophane persons of whom the Scripture speakes expressly that they shall not enter into the Kingdome of God are indisputably cut off Whatever they pretend in shew at any time in the outward duties of Devotion they have neither faith in Christ nor love to the Saints and so have part and fellowship neither in the union nor communion of the Catholick Church How great a proportion of that Synogogue whereof we are speaking will be taken off by this sword of their Popes Princes Prelates Clergie Votaries and people and that not by a rule of private surmises but upon the visible issue of their being servants to sin â—aters of God and good men is obvious to all Persons of really so much as reformed lives amongst them are like the berries after the shaking of an Olive tree 1 Cor 6. 7 8
the Gospell and communion thereof CHAP. V. Of the Catholick Church visible Of the Nature thereof In what sense the Vniversality of Professors is called a Church Amiraldus his Judgement in this businesse The Vnion of the Church in this sense wherein it consists Not the same with the Vnion of the Church Catholick Nor that of a particular instituted Church Not in relation to any one officer or more in subordination to one another Such a subordination not proveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod Of generall Councells Vnion of the Church visible not in a generall Councell The true Vnity of the Vniversality of professors asserted Things necessary to this union Story of a Martyr at Bagdat The Apostacy of Churches from the unity of the Faith Testimony of Hegesippus Vindicated Papall Apostacy Protestants not guilty of the breach of this Vnity The Catholick Church in the sence insisted on granted by the Ancients Not a Politicall body THe Second generall notion of the Church as it is usually taken signifies the Vniversality of men professing the Doctrine of the Gospell and obedience to God in Christ according to it throughout the World This is that which is commonly called the visible Catholick Church which now together with the union which it hath in its selfe and how that Unity is broken falls under consideration That all Professors of the Gospell throughout the World called to the knowledge of Christ by the Word doe make up and constitute his visible Kingdome by their professed subjection to him and so may be called his Church I grant That they are precisely so called in Scripture is not unquestionable What relation it stands in to all particular Churches whether as a Genus to its Species or as a Totum to its parts hath lately by many been discussed I must crave leave to deny that it is capable of filling up or of being included in any of these denominations and Relations The Vniversall Church we are speaking of is not a thing that hath as such a specificative forme from which it should be called an Vniversall Church as a particular hath for its ground of being so called It s but a collection of all that are duely called Christians in respect of their profession nor are the severall particular Churches of Christ in the world so parts and members of any Catholick Church as that it should be constituted or made up by them and of them for the order and purpose of an instituted Church that is the cellebration of the worship of God and Institutions of Jesus Christ according to the Gospell which to assert were to overthow a remarkable difference between the oeconomy of the Old Testament the New Nor do I think that particular Congregations doe stand unto it in the Relation of Species unto a Genus in which the whole nature of it should be preserved and comprized which would deprive every one of membership in this Vniversall Church which is not joyned actually to some particular Church or Congregation then which nothing can be more devoid of truth To debate the thing in particular is not my present intention nor is needfull to the purpose in hand The summe is the Vniversall Church is not so called upon the same account that a particular Church is so called The formal Reason constituting a particular Church to be a particular Church is that those of whom it doth consist doe joyne together according to the minde of Christ in the excercise of the same numericall Ordinances for his worship And in this sence the Vniversal Church cannot be said to be a Church as though it had such a particular forme of its own which that it hath or should have is not only false but impossible But it is so called because all Christians throughout the world excepting some individuall persons providentially excluded do upon the enjoyment of the same preaching of the word the same Sacraments administred in specie profes one common faith and hope but to the joynt performance of any exercise of Religion that they should heaâ—e one Sermon together or partake of one Sacrament or have one Officer for their Rule and Government is ridiculous to imagine nor doe any professe to think so as to any of the particulars mentioned but those only who have profit by the fable As to the description of this Church I shall acquiesce in that lately given of it by a very learned Man Saith he Ecclesia Vniversalis est communio seu societas omnium coetuum I had rather he had said and he had done it more agreeable to principles by himselfe laid down omnium Fidem Christianam profitentium sive illi ad Ecclesias aliquas particulares pertineant sive non pertineant qui Religionem Christianam profitentur consistens in eo quod tametâ—â— neque exercitia pietatis uno numero frequentent neque Sacramenta eadem numero participent neque uno eodemque omnino ordine regantur gubernentur unum tamen corpus in eo constituunt quôd eundem Christum Servatorem habere se profitentur uno in Evangelio propositum iisdem promissionibus comprehensum quas obsignant confirmant Sacramenta ex eadem institutione pendentia Amyrald Thes de Eccles nom defin The. 29. There being then in the World a great multitude which no man can number of all Nations Kindreds people and languages professing the doctrine of the Gospell not tied to mountaines or hills Joh. 4. but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 2. 1 Tim. 2. 8. Let us consider what union there is amongst them as such wrapping them all in the bond thereof by the will and appointment of Jesus Christ and wherein the breach of that union doth consist and how any man is or may be guilty thereof I suppose this will be granted That only Elect believers belong to the Church in this sense considered is a Chimaera feigned in the braines of the Romanists and fastened on the Reformed Divines I wholly assent to Austins dispute on this head against the Donatists and the whole entanglement that hath been about this matter hath arisen from obstinacy in the Papists in not receiving the Catholick Church in the sense mentioned before which to doe they know would be injurious to their interest This Church being visible and professing and being now considered under that constituting difference that the union of it cannot be the same with that of the Catholick Church before mentioned it is cleare from hence that multitudes of men belong unto it who have not the Relation mentioned before to Christ and his body which is required in all comprehended in that union seeing many are called but few are chosen Nor can it consist in a joynt Assembly either ordinary or extraordinary for the celebration of the Ordinances of the Gospell or any one of them as was the case of the Church of the Jewes which met at set times in one place
in their own continuance they cannot be so yet in their Authority Lawes and Canons they may I must say that besides the very many Reasons I have to call into question the Power of Lawmaking for the whole Society of Christians in the World in all the Generall Councells that have been or possibly can be on the Earth the dispute about the Title of those Assemblies which pretend to this honour which are to be admitted which excluded are so endlesse the Rules of judging them so darke lubricous and uncertaine framed to the interest of contenders on all hands the Lawes of them which de facto have gone under that Title and Name so innumerable burthensome uncertain and frivolus in a great part so grossely contradictory to one another that I cannot suppose that any man upon second thoughts can abide in such an assertion If any shall I must be bold to declare my affection to the doctrine of the Gospell maintained in some of those Assemblies for some hundreds of years and then to desire him to prove that any Generall Councell since the Apostles fell asleep hath been so convened and mannaged as to be enabled to claime that Authority to it selfe which is or would be due to such an Assembly instituted according to the mind of Christ That it hath been of Advantage to the Truth of the Gospell that Godly Learned men Bishops of Churches have convened and witnessed a good Confession in reference to the Doctrine thereof and declared their abhorrencie of the Errors that are contrary thereunto is confessed That any man or men is are or ever were entrusted by Christ with Authority so to convene them as that thereupon and by vertue thereof they should be invested with a new Authority Power and Jurisdiction at such a convention and thence should take upon them to make Laws and Canons that should be Ecclesiastically binding to any Persons or Churches as theirs is not as yet to meattended with any convincing evidence of Truth And seeing at length it must be spoken I shall doe it with submission to the thoughts of good men that are any way acquainted with these things and in sincerity therein commend my Conscience to God that I doe not know any thing that is extant bearing clearer witnesse to the sad degeneracy of Christian Religion in the profession thereof nor more evidently discovering the efficacy of another Spirit than what was powred out by Christ at his Ascension nor containing more hay and stubble that is to be burned and consumed then the stories of the Acts and Laws of the Councells and Synods that have been in the World 2. But to take them as they are as to that alone wherein the first Councells had any evidence of the presence of the Holy Ghost with them namely in the declaring the doctrine of the Gospell it falls in with that which I shall give in for the bond of union unto the Church in the sense pleaded about 3. Such an Assembly arising cumulative out of particular Churches as it is evident that it doth it cannot first and properly belong to the Church Generall as such but it is only a means of communion between those particular Churches as such of whose representatives I mean vertually for formally the persons convening for many years ceased to be so it doth consist 4. There is nothing more ridiculous then to imagine a Generall Councell that should represent the whole Catholick Church or so much as all the particular Churches that are in the World and let him that iâ— otherwise minded that there hath been such an one or that it is possible there should be such a one prove by instance that such there have been since the Apostles times or by Reason that such may be in the present Age or be justly expected in those that are for to succeed and we will as we are able crowne him for his discovery 5. Indeed I know not how any Councell that hath been in the World these 1300 years and somewhat upwards could be said to represent the Church in any sence or any Churches whatever Their convention as is known hath been alwaies by Imperiall or Papall Authority the persons convened such and only they who as was pretended and pleaded had right of suffrage with all necessary Authority in such conventions from the Order Degree and Office which personally they hold in their severall Churches Indeed a Pope or Bishop sent his Legate or Proxie to Represent or rather personate him his Authority But that any of them were sent or delegated by the Church wherein they did preside is not so evident I desire then that some man more skilled in Laws and Common usages then my selfe would informe me on what account such a convention could come to be a Church Representative or the persons of it to be representatives of any Churches Generall grounds of Reason and Equity I am perswaded cannot be pleaded for it The Lords in Parliament in this Nation who being summoned by Regall Authority sate there in their own personall right were never esteemed to represent the body of the people supposing indeed all Church power â—â—n any particular Church of whatever extract or composition to be solely vested in one single person a collection of those persons if instituted would bring together the Authority of the whole But yet this would not make that Assembly to be a Church Representative if you will allow the name of the Church to any but that single person But for men who have but a partiall power Authority in the Church and perhaps separated from it none at all without any delegation from the Churches to convene and in their own Authority to take upon them to represent those Churches is absolute presumption These severall pretensions being excluded let us see wherein the Vnity of this Church namely of the great society of men professing the Gospell and obedience to Christ according to it throughout the World doth consist this is summoned up by the Apostle Eph. 4. 5. one Lord one Faith one Baptisme It is the Vnity of the doctrine of Faith which men professe in subjection to one Lord Jesus Christ being initiated into that profession by Baptisme I say the saving doctrine of the Gospell of Salvation by Jesus Christ and obedience through him to God as professed by them is the bond of that union whereby they are made one body are distinguished from all other societies have one head Christ Jesus which as to profession they hold and whilest they doe so are of this body in one professed hope of their calling Now that this Vnion be preserved it is required that all those grand and necessary Truths of the Gospell without the knowledge whereof no man can be saved by Jesus Christ be so farre believed as to be outwardly and visibly professed in that variety of waies wherein they are or may be called out thereunto There is a proportion
Scripture may be interpreted according to the universall Tradition of the Catholick Church and be made appeare so to be any farther then that in Generall the Catholick Church hath not believed any such sence to be in any portion of Scripture which to receive were destructive of Salvation And therefore the Romanists tell us that the present Church that is theirs is the keeper and interpreter of these Traditions or rather that its Power Authority and Infability being the same that it hath been in former Ages what it determines is to be received to be the Tradition of the Catholick Church for the triall whereof whether it be so or no there is no rule but its own determination which if they can perswade us to acquiesce in I shall grant that they have acquired such an absolute dominion over Vs and our Faith that it is fit that we should be Soul and Body at their disposall It being then the work of the Scripture to propose the saving Truths of Christ the beliefe and profession whereof are necessary to make a man a member of the Church so as to make them of indispensable necessity to be received if they can from them convince us that we doe not believe and professe all every one of the Truths or Articles of Faith so necessary as expressed we shall fall down under the Authority of such conviction If not we professe our Consciences to be no more concerned in the Authority of their Church then we judge their Church to be in the priviledges of the Church Catholick But 2. It may be we are chargeable with manifesting some principles of Prophanenesse wherewith the beliefe of the Truth we professe hath an absolute inconsistency For those who are liable and obnoxious to this charge I say let them plead for themselves For let them professe what they will and cry out 10000 times that they are Christians I shall never acknowledge them for others then visible enemies of the Crosse Kingdome and Church of Christ Traytors and Rebells are not de facto Subjects of that King or Ruler in reference to whom they are so Of some who said they were Jewes Christ said they lyed and were not but the Synagogue of Satan Rev. 2 9. Though such as these say they are Christians I will be bold to say they lye they are not but slaves of Sathan Though they live within the Pale as they call it of the Church the Catholick Church being an inclosure as to profession not place yet they are not within it nor of it any more then a Jew or Mahumetan within the same precinct suppose they have been Baptized yet if their belly be their God and their lives dedicated to Satan all the Advantage they have thereby is that they are Apostates and Renegadoes That we have added any thing of our owne making profession of any thing in Religion absolutely destructive to the fundamentalls we professe I know not that we are accused seeing our crime is asserted to consist in detracting not adding Now unlesse we are convinced of failing on one of these three accounts we shall not at all question but that we abide in the unity of the visible Catholick Church It is the common cry of the Romanists that we are Schismaticks Why so because we have separated our selves from the communion of the Catholick Church what this Catholick is and how little they are concerned in it hath been declared How much they have prevailed themselves with ignorant soules by this plea we know Nor was any other successe to be expected in respect of many whom they have wonne over to themselves who being persons ignorant of the righteousnesse of God and the power of the Faith they have professed not having had experience of communion with the Lord Jesus under the conduct of them have been upon every provocation and temptation a ready prey to deceivers Take a little view of their late Proselyts and it will quickly appeare what little cause they have to boast in them With some by the craft and folly of some Relations they are admitted to treat when they are drawing to their dissolution These for the most part having been persons of dissolute and profligate lives never having tasted the power of any Religion whatever they have professed in their weakenesse and disturbed dying thoughts may be apt to receive any impression that with confidence and violence is imposed upon them Besides it is a farre easier proposall to be reconciled to the Church of Rome and so by Purgatorie to get to Heaven then to be told of Regeneration Repentance Faith and the Covenant of Grace things of difficulty to such poor Creatures Others that have been cast down from their hopes and Expectations or out from their enjoyments by the late revolution in these Nations have by their discontent or necessity made themselves an easie prey to their zeale What hath been the residue of thir Proselytes What one who hath ever manifested himselfe to share in the power of our Religion or was not prepared by principles of superstition almost as deep as their own have they prevailed on But I shall not farther insist on these things To returne Our communion with the visible Catholick Church is in the unity of the faith only The breach of this union and therein a relinquishment of the communion of the Church lyes in a relinquishment of or some opposition to some or all of the saving necessary truths of the Gospell Now this is not Schisme but Heresie or Apostacy or it is done by an open profligatenesse of life so that indeed this charge is nothing at all to the purpose in hand though through Grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever Unto what hath been spoken I shall only adde the removeall of some common objections with a recharge on them with whom principally we have as yet had to do come to the last thing proposed The case of some of old who were charged with Schisme for separating from the Catholick Church on an account wholy and cleerly distinct from that of a departure from the faith is an instance of the judgement of antiquity lying in an opposition to the notion of departure from the Church now delivered Doth not Augustine Doe not the rest of his Orthodox contemporaries charge the Donatists with Schisme because they departed from the Catholick Church And doth not the charge rise up with equall efficacy against you as them At least doth it not give you the nature of Schisme in another sence then is by you granted The Reader knows sufficiently if he hath at al taken notice of these things whereto find this cloud scattered without the least annoyance or detriment to the Protestant cause or of any concerned in that name however by lesser differences diversified among themselves I shall not repeate what by others hath been
at large insisted on In briefe put the whole Church of God into that condition of libertie and soundnesse of Doctrine which it was in when the great uproare was made by the Donatists and we shall be concerned to give in our judgements concerning them To presse an example of former dayes as binding unto duty or convincing of evill in respect of any now without stating the whole substratum of the businesse and compleat cause as it was in the dayes and seasons wherein the example was given we judge it not equall Yet although none can with ingenuity presse me with the crime they were guilty of unlesse they can prove themselves to be instated in the very same condition as they were against whom that crime was committed which I am fully assured none in the world can the communion of the Catholick Church then pleaded for being in the judgement of all an effect of mens free liberty and choice now pressed as an issue of the Tyranny of some few yet I shall freely deliver my thoughts concerning the Donatists which will be comprehensive also of those other that suffer with them in former and after ages under the same imputation 1. Then I am perswaded that in the matter of fact the Donatists were some of them deceived and others of them did deceive in charging Caecilianus to be ordained by Traditores which they made the maine ground of their separation however they took in other things as is usuall into their defence afterward Whether any of themselves were ordained by such persons as they are recharged I know not 2. On supposition that he was so and they that ordained him were known to him to have been so yet he being not guilty of the crime renouncing Communion with them therein and themselves repenting of their sinne as did Peter whose sinne exceeded theirs this was no just cause of casting him out of Communion he walking acting in all other things suitable to principles by themselves acknowledged 3. That on supposition they had just cause hereupon to renounce the Communion of Caecilianus which according to the principles of those days retained by themselves was most false yet they had no ground of separating from the Church of Carthage where were many Elders not obnoxious to that charge Indeed to raise a jealousy of a fault in any man which is denyed by him which we are not able to prove which if it were proved were of little or no importance and on pretence thereof to separate from all who will not believe what we surmise is a wild and unchristian course of proceeding 4. Yet grant farther that men of tender consciences regulated by the principle then generally received might be startled at the cōmunion of that Church wherein Caecilianus did preside yet nothing but the height of madnesse pride and corrupt fleshly interest could make men declare hostility against all the Churches of Christ in the world who would communicate with or did not condemne that Church which was to regulate all the Churches in the world by their own fancy and imagination 5. Though men out of such pride and folly might judge all the residue of Christians to be faulty and guilty in this particular of not condemning and separating from the Church of Carthage yet to proceed to cast them out from the very name of Christians and so disanull their priviledges and ordinances that they had been made partakers of as manifestly they did by rebaptizing all that entered into their communion was such unparalleld Pharisaisme and Tyranny as was wholy to be condemned and untollerable 6. The Divisions Outrages and Enthusiasticall furies and Riots that befell them or they fell into in their way werein my judgement tokens of the hand of God against them so that upon the whole matter their undertaking and enterprise was utterly undue and unlawfull I shall farther adde as to the mannagement of the cause by their Adversaries that there is in these writings especially those of Austin for the most part as sweet and gratious spirit breathing full of zeale for the glory of God Peace Love Union among Christians and as to the issue of the cause under debate it is evident that they did sufficiently foyle their Adversaries on principles then generally confessed and acknowledged on all hands though some of them seem to have been considering Learned and dexterous men How little we are at this day in any contests that are mannaged amongst us about the things of God concerned in those differences of theirs these few Considerations will evince yet notwithstanding all this I must take liberty to professe that although the Fathers justly charged the Donatists with disclaiming of all the Churches of Christ as a thing wicked and unjust yet many of the principles whereon they did it were such as I cannot assent unto Yea I shall say that though Austin was sufficiently cleare in the nature of the invisible Church Catholick yet his frequent confounding it with a mistaken notion of the visible generall Church hath given no small occasion of stumbling and sundry unhappy intanglements to diverse in after Ages His own book De unitats Ecclesiae which contains the summe and Substance of what he had written elsewhere or disputed against the Donatists would afford me instances enough to make good my assertion were it now under consideration or proofe Being then thus come off from this part of our Charge and accusation of Schisme for the relinquishment of the Catholick visible Church which as we have not done so to doe is not Schisme but a sin of another nature and importance according to the method proposed a recharge on the Romanists in reference to their present Condition and its unsuitablenesse to the Vnity of the Church evinced must briefly ensue Their claime is known to be no lesse then that they are this Catholick Church out of whose Communion there is no salvation as the Donatists was of old that also the union of this Church consists in its subjection to its head the Pope and worshipping of God according to his appointment in and with his severall qualifications and attendencies Now this claime of theirs to our apprehension and Consciences is 1. Cruell and sanguinary condemning Millions to hell that invocate and call on the name of the Lord Jesus Christ believing all things that are written in the Old and New Testaments for no other cause in the World but because they are not convinced that it is their duty to give up Reason Faith Soule and all to him and his disposall whom they have not only unconquerable presumptions against as an evill and wicked Person but are also resolved and fully perswaded in their Consciences that he is an enemy to their deare Lord Jesus Christ out of Love to whom they cannot beare him Especially will this appeare to be so if we consider their farther improvement of this principle to the killing hanging torturing to death
a new Creed invented new wayes of worship given a whole summe and system of their own altogether alien froÌ„ the Word of God without an open disclaiming of that word which in innumerable places beares testimony of its own perfection and fulnesse 3. Contrary to common Honesty the first principles of Reason with violence to the evident dictates of the Law of nature they will in confidence of these principles have the word sentence of a Pope though a beast a witch a Conjurer as by their own confession many of them have been to be impliciteâ—y submitted to in about things which he neither knoweth nor loveth nor careth for being yet such in themselves as immediately and directly concerne the everlasting condition of the soules of men And this is our second returne to their pretence of being the Catholick Church to which I adde 3. That their plea is so far from truth that they are and they only the Catholick Church that indeed they belong not to it because they keep not the Vnity of the faith which is required to constitute any person whatever a member of that Church but faile in all the conditions of it For 1. To proceed by way of instance they doe not professe nor believe a Justification distinct from Sanctification and acceptance thereof the Doctrine whereof is of absoluâ—e indispensable necessity to the preservation of the Vnity of the Faith and so faile in the first condition of professing all necessary Truths I know what they say of Justification what they have determined concerning it in the Councell of Trent what they dispute about it in their books of Controversies But I deny that which they contend for to be a Justification so that they doe not deny only Justification by Faith but positively over and above the infusion of Grace and the acceptance of the obedience thence arising that there is any Justification at all consisting in the free and full absolution of a sinner on the account of Christ 2. They discover principles corrupt and depraved utterly inconsistent with those truths and the receiving of them which in generall by owning the Scriptures they doe professe Herein to passe by the principles of Atheisme wickednesse and profannesse that effectually worke and manifest themselves in the generality of their Priests People that of self â—ighteousnes that is in the best of their Devotionists is utterly inconsistent with the whole Doctrine of the Gospell and all saving Truths concerning the mediation of Jesus Christ therein conteined 3. That in their Doctrine of the Popes supremacy of merits satisfaction the masse the worshipping of Images they adde such things to their profession as enervate the efficacy of all the saving truths they doe professe and so faile in the third condition This hath so abundantly been manifested by others that I shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration Thus it is unhappily fallen out with these men that what of all men they most pretend unto that of all men they have the least intâ—erest in Aâ—haeneus tells us of one Throsâ—â—aus an Aâ—henian who being phrenetically distempered whatever ships came into the Pyraeum he looked on them and thought them his own and rejoyced as the Master of so great wealth when he was not the owner of so much as a boate such a distemper of pride and folly hath in the like manner ceased on these persons with whom we have to doe that where ever in Scripture they meet with the name Church presently as though they were intended by it they rejoyce in the priviledges of it when their concernment lyes not at all therein To close this whole discourse I shall bring the grand Argument of the Romanists with whom I shall now in this Treatise have little more to doe wherewith they make such a noise in the world to an â—ssue Of the many formes and shapes whereinto by them it is cast this seems to be the most perspicuously expressive of their intention Voluntarily to forsake the communion of the Church of Christ is Schisme and they that doe so are guilty of it You have voluntarily forsaken the communion of the Church of Christ Therefore You are guilty of the sinne of Schisme I have purposely omitted the interposing of the terme Catholick that the reason of the Argument might runne to its length for upon the taking in of that terme we have nothing to doe but only to deny the Minor Proposition seeing the Roman Church be it what it will is not the Church Catholick but as it is without that limitation called the Church of Christ indefinitely it leaves place for a farther and fuller Answer To this by way of inference they adde that Schisme as it is declared by S. Austin and S Thomas of Aquin being so great and damnable a sinne and whereas it is plainâ— that out of the Church which as Peter says is as Noahs Arke 1 Pet. 3. 20 21. there is no salvation it is cleare you will be damned This is the summe of their plea. Now as for the forementioned Argument some of our Divines answer to the Minor Prop. and that both as to the tearmes of voluntary forsaking and that also of the Communion of the Church For the first they say they did not voluntarily forsake the communion of the Church that then was but being necessitated by the command of God to reforme themselves in sundry things they were driven out by bell book and Candle cursed out killed out driven out by all manner of violence Ecclesiasticall and Civill which is a strange way of mens becoming Schismatick 2. That they forsook not the communion of the Church but the Corruptions of it or the communion of it in its corruption not in other things wherein it was Lawfull to continue communion with it To give strength to this Answer they farther adde that though they grant the Church of Rome to have been at the time of the first separation a true Church of Christ yet they deny it to be Catholick Church or only visible Church then in the World the Churches in the East claiming that title by as good a right as shee So they Others principally answer to the Major Prop. and tell you that separation is either causeles or upon just ground and cause that t is a causeles separation only from the Church of Christ that is Schisme that there can be no cause of Schisme for if there be a cause of Schisme materially it ceaseth to be Schisme formally and so to strengthen their answer in Hypothesi they fall upon the Idolatrys Heresies Tyranny and Apostacy of the Church of Rome as just causes of Separation from her nor will their plea be shaken to eternity so that being true and popular understood by the meanest though it contain not the whole Truth I shall not in the least impaire it For them who
have found out new ways of justifying our separation from Rome on principles of limiting the Jurisdiction of the Bishop of Rome to a peculiar Patriarchat and granting a power to Kings or Nations to erect a Patriarchate or Metropolitan within their own Territories and the like the Protestant cause is not concerned in their Plea the whole of it on both hands being forraigne to the Scripture relating mostly to humane constitutions wherein they may have liberty to exercise their Witts and Abilities Not receding from what hath by others solidly been pleaded on the Answers above mentioned in answer to the principles I have hitherto evinced I shall proceed to give my account of the Argument proposed That we mistake not I only premise that I take Schisme in this Argument in the notion and sense of the Scripture precisely wherein alone it will reach the Consciences and bear the weight of inferring damnation from it 1. Then I wholly deny the Major Prop. as utterly false in what sense soever that expression True Church of Christ is taken Take it for the Catholick Church of Christ I deny that any one who is once a true member of it can utterly forsake its communion no living member of that body of Christ can perish and on supposition it could doe so it would be madnesse to call that crime Schisme nor is this a meer deniall of the Assertion but such as is attended with an invincible Truth for its maintenance Take it for the generall visible Church of Christ the voluntary forsaking of its communion which consists in the profession of the same faith is not Schisme but Apostacy and the thing it selfe is to be removed from the question in hand And as for Apostates from the faith of the Gospell we question not their damnation it sleepeth not who ever call'd a Christian that turned Jew or Mahumetan a Schismatick Take it for a particular Church of Christ I deny 1. That Separation from a particular Church as such as meerly separation is Schisme or ought to be so esteemed though perhaps such separation may proceed from Schisme and be also attended with other evills 2. That however separation upon jusâ— cause and ground from any Church is no Schisme This is granted by all Persons living Schisme is causelesse say all men however concerned And herein is a truth uncontroulable Separation upon just cause is a duty and therefore cannot be Schisme which is alwayes a sinne Now there are 500 things in the Church of Rome whereof every one grafted as they are there into the stock principle of imposition on the practice and confession of men is a sufficient cause of separation from any particular Church in the world yea from all of them one after another should they all consent unto the same thing impose it in the same manner if therebe any Truth in that Maxime It is better to obey God then man 2 I wholy deny the Minor Proposition also if spoken in reference to the Church of Rome Though I willingly acknowledge our separation to be voluntary from them no more being done then I would doe over againe this day God assisting me were I called unto it But separation in the sense contended about must be from some sâ—ate and condition of Christs Institution from communion with a Church which we held by his appointment otherwise it will not be pleaded that it is a Schisme at least not in a Gospell sense Now though our Forefathers in the faith we professe lived in sub ection to the Pope of Rome or his subordinate engines yet they were not so subject to them in any way or state instituted by Christ so that the relinquishment of that State can possibly be no such separation as to be termed Schisme For I wholy deny that the Papacy exercising its power in its supreame and subordinate Officers which with them is their Church is a Church at all of Christs appointment or any such thing And when they prove it is so I will be of it So that when our Forefathers withdrew their neck from his Tyrannicall yoke and forsook the practice of his abominations in the worship of God they forsook no Church of Christs institution they relinquished no communion of Christs appointment A man may possibly forsake Babylon and yet not forsake Sion For the Aggravations of the sinne of Schisme from some Ancient Writerâ— Austin and Optatus men interested in the contests about it Leo and Innocent gaining by the notion of it then growing in the World Thomas Aquinas and such vassalls of the Papacy we are not concerned in them what the Lord speaks of it that we judge concerning it It is true of the Catholicâ— Church alwaies that out of it no salvation it being the Society of them that shall be saved and of the visible Church in generall in some sense and cases Seeing with the heart man believeth to Righteousnesse and with the mouth confession is made unto Salvation But of a particular Church in no sense unlesse that of contempt of a known duty and to imagine Peter to speak of any such thing is a fancy The consequence of this devesting the Roman Synogogue of the priviledges of a true Church in any sense arising in the thoughts of some to a denyall of that ministry which we have at this day in England must by the way a little be considered For my part be it spoken without offence If any man hath nothing to plead for his ministry but meerly that successive Ordination which he hath received through the Church of Rome I cannot see a stable bottome of owning him so to be I do not say if he will plead nothing â—lse but if he hath nothing else to plead He may have that which indeed constitutes him a Minister though he will not ownâ— that so it doth Nor doth it come here into enquiry whether there were not a true Ministry in some all along under the Papacy distinct from it as were the thousands in Israell in the days of Elijah when in the ten Tribes as to the publick worship there was no true Ministry at all Nor is it said that any have their Ministry from Rome aâ— though the Office which is an Ordinance of Christ was instituted by Antichrist But the question is whether this be a sufficient and good basis and foundation of any mans interest in the office of the Ministry that he hath received Ordination in a succession through the administration of not the woman flying into the Wildernesse under the persecution of Antichrist not of the two witnesses prophesying all along under the Roman Apostacy not from them to whom we succeed in doctrine as the Waldenses but the Beast it selfe the persecuting Church of Rome the Pope and his adherents who were certainly Administrators of the Ordination pleaded for So that in doctrine we should succeed the persecuted Woman and in Office the perseâ—uting Beast I shall not plead this at
large professedly disclaiming all thoughts of rejecting those Ministers as Papall and Antichristian who yet adhere to this Ordination being many of them eminently gifted of God to dispense the word and submitted unto by his people in the Administration of the Ordinances and are right worthy Ministers of the Gospell of Christ But I shall only remarke some thing on the plea that is insisted on by them who would if I mistake not keep up in this particular what God would have pull'd downe They aske us why not Ordination from the Church of Rome as well as the Scripture In which enquiry I am sorry that some doe still continue We are so farre from having the Scripture from the Church of Rome by any Authority of it as such that it is one cause of daily praising God that by his providence he kept them from being either corrupted or destroyed by them It iâ— true the Bible was kept among the people that lived in those parts of the World where the Pope prevailed so was the Old Testament by the Jews the whole by the Easterne Christians By none so corrupted as by those of the Papall Territorie God forbid we should say we â—ad the Scriptures from the Church of Rome as such if we had why doe we not keep them as she delivered them to us in the vulgar Translation with the Apochryphall additions The Ordination pleaded for is from the Authority of the Church of Rome as such The Scriptures were by the providence of God preserved under the Papacy for the use of his People and had they been found by chance as it were like the Law of old they had been the same to us that now they are So that of these things there is not the same Reason It is also pleaded that the granting true Ordination to the Church of Rome doth not prove that to be a true Church This I professe I understâ—and not they who ordained had no power so to doe but as they were Officers of that Church as such they did it and if others had ordained who were not Officers of that Church all would confesse that Action to be null But they who will not be contented that Christ hath appointed the Office of the Ministry to be continued in his Churches that he continues to dispense his gifts of the Spirit for the Execution of that Office when men are called thereunto that he prepares the hearts of his people to desire and submit unto them in the Lord that as to the manner of entrance upon the worke they may have it according to the minde of Christ to the utmost in all circumstances so soon as his Churches are shaken out of the dust of Babylon with his Glory shining on them and the Tabernacle of God is thereby once more placed with men shall have leave for me to derive their interest in the ministry through that darke passage wherein I cannot see one step before me if they are otherwise qualified and accepted as above I shall ever pay them that honour which is done to Elders labouring in the word and doctrine CHAP. VII Of a particular Church its nature Frequently mentioned in Scripture Particular Congregations acknowledged the only Churches of the first Institution What ensued on the multiplication of Churches Some things premised to clear the unity of the Church in this sence Every Believer ordinarily obliged to joyne himselfe to some particular Church Many things in instituted worship answering a naturall principle Perpetuity of the Church in this sence True Churches at first planted in England How they ceased so to be How Churches may be again reerected Of the Vnion of a particular Church in its selfe Foundation of that Vnion twofold The Vnion its selfe Of the communion of particular Churchers one with another Our concernment in this Vnion I now descend to the last consideration of a Church in the most usuall Acceptation of that name in the New Testament that is of a particular instituted Church A Church in this sence I take to be a Society of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individuall Ordinances according to the order by Christ prescribed This generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition A more accurate definition would only administer farther occasion of contesting about things not necessary to be determined as to the enquiry in hand Such as this was the Church at Hierusalem that was persecuted Act. 8. 1. The Church whereof Saul made havock v. 3. The Church that was vexed by Herod Act. 12. 1. Such was the Church at Antioch which Assembled together in one place Act. 13. 14. wherein were sundry Prophets Act. 13 1. As that at Hierusalem consisted of Elders and Bretherren Act. 15. 22. The Apostles or some of them being there then present which added no other consideration to that Church then that we are now speaking of Such were those mens Churches wherein Elders were ordained by Pauls appointment Act. 14. 23. As also the Church of Coesarea Act. 18. 22. at Ephesus Act. 20. 14. 28. As was that at Corinth 1 Cor. 1. 2. c. 6. 4. 11. 12. 14. 4 5. 12. 19. 2 Cor. 1 1. And those mentioned Rev. 1. 2 3. All which Paul calls the Churches of the Gentiles Rom. 16. 4. in contradistinction to those of the Jews and calls them indefinitely the Churches of God v. 16. or the Churches of Christ 1 Cor. 7. 17. 2 Cor. 8 18. 19. 23. 2 Thess 1. 4. and in sundry other places Hence we have mention of many Churches in one Country as in Judaea Act. 9. 1. in Asia 1 Cor. 16. 19. in Macedonia 2 Cor. 8. 1. in Galatia Gal. 1. 2. the seven Churches of Asia Rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same Country I suppose that in this description of a particular Church I have not only the consent of them of all sorts with whom I have now to doe as to what remaines of this discourse but aso their acknowledgment that these were the only kinds of Churches of the first Institution The Reverend Authors of the Jus Divinum Ministerii Anglicani p. 2 c. 6. tell us that in the Beginning of Christianity the number of Believers even in the greatest Citys were so few as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And these are called the Church of the City and the Angell of such a City was Congregationall not Diocesan which discourse exhibits that state of a particular Church which is now pleaded for and which shall afterwards be evinced allowing no other no not in the greatest Cityes In a rejoynder to that Treatise so far at the case of Episcopacy is herein concerned by a person well known
of his institutions ceaseth or that he doth not now dispense the gifts and graces of his Spirit to render them usefull is a difficult taske for any man to undertake to evince There is indeed in the institutions of Christ much that answers a naturall principle in men who are on many accounts formed and fitted for society A Confederation and consultation to carrie on any designe wherein the concernment of the individualls doth lye within such bounds and in such order as lyes in a ready way to the end aymed at is exceeding suitable to the principles whereby we are acted and guided as men But he that would hence conclude that there is no more but this and the acting of these principles in this Church constitution whereof we speake and that therefore men may be cast into any prudentiall forme or appoint other wayes and formes of it then those mentioned in the Scripture as appointed and owned takes on himselfe the demonstrating that all things necessarily required to the Constitution of such a Church society are commanded by the Law of nature and therefore allowed of and approved only by Christ so to be wholy morall and to have nothing of instituted worship in them and also he must know that when on that supposition he hath given a probable Reason why never any persons in the world fixed on such societies in all Essentiall things as those seeing they are Naturall that he leaves lesse to the Prudence of men and to the ordering and disposing of things concerning them then those who make them of pure institution all whose circumstances cannot be derived from themselves as those of things purely morall may But this is not of my present consideration 2. Nor shall I consider whether perpetuity be a property of the Church of Christ in this sence that is not whether a Church that was once so may cease to be so which it is known I plead for in the instance of the Church of Rome not to mention others but whether by vertue of any promise of Christ there shall alwayes be somewhere in the world a visible Church visibly celebrating his Ordinances Luc. 1. 33. He shall raigne over the house of Jacob for ever and of his Kingdome there shall be no end is pleaded to this purpose But that any more but the spirituall raigne of Christ in his Catholick Church is there intended is not proved Mat. 16. 18. upon this Rock will I build my Church is also urged but to intend any but true Believers and that as such in that promise is wholly to enervate it and to take away its force and efficacy Mat. 18. 18 20. declares the presence of Christ with his Church where ever it be not that a Church in the regard treated of shall be To the same purpose are other expressions in the Scripture As I will not deny this in Generall so I am unsatisfyed as to any particular instance for the making of it good It is said that true Churches were at first planted in England how then or by what means did they cease so to be How or by what Act did God unchurch them They did it themselves Meritoriously by Apostacy and Idolatry God Legally by his Institution of a Law of rejection of such Churches If any shall aske How then is it possible that any such Churches should be raised a new I say that the Catholick Church mysticall and that visibly professing being preserved entire he that thinketh there needs a miracle for those who are members of them to joyne in such a Society as those now spoken of according to the Institution of Christ is a person delighting in needlesse scruples Christ hath promised that where two or three are gathered together in his name he will be in the midst of them Mat. 18. 20. It is now supposed with some hope to have it granted that the Scripture being the power of God to Salvation hath Rom. 1. 16. a sufficient efficacy and energie in it selfe as to its own kind for the conversion of Soules yea let us till opposition be made to it take it for granted that by that force and efficacy it doth mainly and principally evince its own Divinity or divine Originall Those who are contented for the honour of that word which God delighteth to magnify to grant this Supposition will not I hope think it impossible that though all Church state should cease in any place and yet the Scripture by the providence of God be there in the hand of individualls preserved two or three should be called converted and regenerated by it For my part I think he that questions it must doe it on some corrupt principle of a secondary dependent Authority in the word of God as to us with which sort of men I doe not now deale I aske whether these converted persons may nor possibly come together or assemble themselves in the name of Jesus may they not upon his command and in Expectation of the accomplishment of his promise so come together with Resolution to doe his will and to exhort one another thereto Zech. 3. 10. Mal. 3. 10. Truly I believe they may in what part of the world soever their lot is fallen Here lye all the difficulties whether being come together in the name of Christ they may doe what he hath commanded them or no whether they may exhort and stirre up one another to doe the will of Christ Most certain it is that Christ will give them his presence therewithall his Authority for the performance of any duty that he requireth at their hands Were not men angry troubled and disappointed there would be little difficulty in this businesse But of this elsewhere 3. Upon this supposition that particular Churches are Institutions of Jesus Christ which is granted by all with whom I have to doe I proceed to make enquiry into their Vnion and Communion that so we may know wherein the bonds of them doe consist 1. There is a double foundation fountain or cause of the Vnion of such a Church the one externall procuring commanding the other internall inciting directing assisting The first is the Institution of Jesus Christ before mentioned requiring Peace and Order Vnion Consent and Agreement in and among all the members of such a Church all to be regulated ordered and bounded by the Rules Laws Prescripts which from him they have received for their walking in those Societies The Latter is that Love without dissimulation which alwaies is or which alwaies ought to be between all the members of such a Church exerting it selfe in their respective duties one towards another in that holy combination whereunto they are called and enter'd for the Worship of God whether they are those which lye in the levell of the equality of their common interest of being Church-members or those which are required of them in the severall differences whereby on any account whatever they are distinguished one from another
and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null
administring the holy ordinances of the Gospell in and to their â—wn flock and whatever else of duty and ratione officii belongs to a rightly constituted Bishop and â—et all that have disturbed this course so duly â—â—tled in this Church and in all Churches of Christ â—â—nce the Apostles planting them discerne their â—â—â—rour and returne to that peace and Vnity of the Church from whence they have causelesly and inexcusably departed Though I was not then speaking of the Bishops of England yet I am contented with the application to them there being amongst them men of piety and learning whom I exceedingly honour reverence Amongst all the Bishops He of Oxford is I suppose peculiarly instanced in because it may be thought that living in this place I may belong to his Jurisdiction But in the condition wherein I now am by the providence of God I can plead an exemption on the same foot of account as he can his Jurisdiction So that I am not much concerned in his exercise of it as to my own person If he have a particular flock at Oxon which he will attend according to what before I required he shall have no let or hindrance from me but being he is as I heare he is a Reverend and Learned person I shall be glad of his Neighbourhood acquaintance But to suppose that the Diocesse of Oxon as legally constituted and bounded is his particular flock or Church that such a Church is instituted by Christ or hath been in Being ever since the Apostles times that in his presidency in this Church he is to set up Courts and exercise a Jurisdiction in them and therewith a power over all the inhabitants of this Diocesse or Shire excepting the exempt peculiar jurisdiction although gathered into particular Congregations and united by a participation of the same Ordinances and all this by the will and appointment of Jesus Christ is to suppose what will not be granted I confesse as before there was once such an Order in this place that it is now removed by Lawes on which foundation alone it stood before And this is that where in I am not concerned Whether we have causelesly inexcusably departed froÌ„ the Vnity of the Church is the matter now in enquiry I am sure unles the Vnity can be fixed our departure will not be proved A law Vnity I confesse an Evangelicall I am yet in the disquisition of But I confesse it will be to the prejudice of the cause in hand if it shall be thought that the determination of it depends on the controversy about Episcopacy for if so it might be righteously expected that the Arguments produced in the behalfe and defence thereof should be particularly discussed But the truth is I shall easily acknowledge all my labour to no purpose if have to deale only with men who suppose that if it be granted that Bishops as commonly esteemed in this Nation are of the appointment of Christ it will thence follow that we have a Nationall Church of Christs appointment between which indeed there is no Relation or connexion Should I grant as I said diocesan Bishops with Churches answerable to their supportment particled into severall Congregations with their inferiour Officers yet this would be remote enough from giving subsistence and Vnion to a Nationall Church What then it is which is called the Church of England in respect whereto we are charged with Schisme is nextly to be considered Now there are two wayes whereby we may come to the discoverie of what is intended by the Church of England or there are two ways whereby such a thing doth arise 1. Descendendo which is the way of the Prelates 2. Ascendendo which is the way of the Presbyterians For the first to constitute a Nationall Church by descent it must be supposed that all Church power is vested in Nationall Officers viz. Arch-Bishops and from them derived to severall Diocesians by a distribution of power limited in its exercise to a certaine portion of the Nation and by them communicated by severall engines to Parochiall Priests in their severall places A man with halfe an eye may see that here are many things to be proved Thus their first Church is Nationall which is distributed into severall greater portions termed Provinces those againe into others now called Diocesses and those againe subdivided into Parochiall or particular Congregations Now the Vnion of this Church consisteth in the due observance of the same worship specifically by all the members of it and subjection according to Rules of their own appointment which were called commonly Canons by way of distinction unto the Rulers before mentioned in their severall capacities And this is that which is the peculiar forme of this Church That of the Church Catholick absolutely so called is its Vnity with Christ and in its selfe by the one Spirit whereby it is animated That of the Church Catholick visibly professing the Unity of the Faith which they doe professe as being by them professed That of a particular Church as such its observance and performance of the same Ordinances of worship numerically in the confession of the same faith and subjection to the same Rules of Love for edification of the whole Of this Nationall as it is called in the subjection of one sort of Officers unto another within a precinct limited Originally wholy on an account forraigne to any Church state whatever So that it is not called the Church of England from its participation of the nature of the Catholick Church on the account of its most noble members nor yet from its participation of the nature of the invisible Church in the world on the account of its profession of the Truth in both which respects we professe our Unity with it nor yet from its participation of the nature of a particular Church which it did not in its selfe nor as such but in some of its particular Congregations but from a peculiar forme of its owne as above described which is to be proved to be of the Institution of Jesus Christ In this description given of their Church state with whom we have now to doe I have purposely avoided the mention of things odious exposed to common obloquy which yet were the very â—ies ligaments of their order because the thing as it is in its selfe being nakedly represented we may not be prejudiced in judging of the strength and utmost of the charge that lyes against any of us on the account of a departure from it The communion of this Church they say we have forsaken and broken its Vnity and therefore are Schismaticks I answer in a word laying aside so much of the Iurisdiction of it mentioned before and the severall ways of its administration for which there is no colour or pretence that it should relate to any Gospell institution passe by also the consideration of all those things which the men enjoying Authority in or exercising
been so as it is most certaine we have not then we have not as yet broken any bond or violated any Vnity or disturbed any peace or order of the appointment of Jesus Christ so that whatever of trouble or division hath followed on our way and walking is to be charged on them who have turned every stone to hinder us our Liberty And I humbly begge of them who acting on principles of Reformation according to the commonly called Presbyterian platforme doe accuse us for separation from the Church of England that they would seriously consider what they intend thereby Is it that we are departed from the Faith of the people of God in England they will not sustaine any such crimination Is it that we have forsaken the Church of England as under its Episcopall constitution have they not done the same have they not rejected their Nationall Officers with all the bonds tyes and ligaments of the Union of that pretended Church have they not renounced the way of worship established by the Law of the Land doe they not disavow all obedience to them who were their legall Superiours in that constitution doe they retaine either matter or forme or any thing but that naked name of that Church And will they condemne others in what they practise themselves As for a Church of England in their new sence which yet in some respects is not new but old for what is beyond a voluntary consociation of particular Churches we have not as yet had experience of it That we shall be accused of Schisme for not esteeming our selves made members of a particular Church against our wills by buying or hireing an habitation within such a precinct of ground we expect not especicially considering what is delivered by the chiefe Leaders of them with whom now we are treating whose words are as followeth We grant that living in parishes is not sufficient to make a man a member of a Particular Church A Turk or Pagan or Idâ—later may live within the precincts of a Parish and yet be no member of a Church A man must therefore in order of nature be a member of the Church visible and then living in a Parish and making profession of Christianity may claime admission into the society of Christians within those bounds and enjoy the priviledges and ordinances which are there dispensed Ans of Cammil p. 105. This is also pursued by the Authors of Jus Divinum Ministerii Anglicani p 9 10. whereafter the repetition of the words first mentioned they adde that all that dwell in a Parish and constantly heare the Word are not yet to be admitted to the Sacraments which excludes them from being fideles or Church Members and makes them at best as the Catechumeni of old who were never esteemed members of the Church If we have been so members by our own voluntary consent and doe not continue so to be then this Congregation whereof we were so members was reformed according to the mind of Christ for I speak now to them that own Reformation as to their light or it was not If it were reformed and that a man were a member of it so reformed by his own voluntary consent I confesse it may be difficult how a man can leave such a congregation without their consent in whose power it is to give it to him without giving offence to the Church of God Only I say let all by-respects be layd aside on the one hand and the other all regard to repute and advantage let Love have its perfect worke and no Church knowing the end of its being and constitution to be the Edification of Believers will be difficult and tenacious as to the granting a dismission to any member whatever that shall humbly desire it on the account of applying himselfe to some other Congregation wherein he supposes and is perswaded that he may be more effectually built up in his most holy Faith I confesse this to be a case of the greatest difficulty that presents it selfe to my thoughts in this businesse Suppose a man to be a member of a particular Church and that Church to be a true Church of Christ and granted so by this person and yet upon the account of some defect which is in or at least he is convinced and perswaded to be in that Church whose Reformation he cannot obtaine he cannot abide in that Church to his spirituall advantage and edification suppose the Church on the other side cannot be induced to consent to his secession and relinquishment of its ordinary externall communion and that person is hereby intangled what course is to be taken I professe for my part I never knew this case fall out wherein both parties were not blamable The person seeking to depart in making that to be an indispensable cause of departure from a Church which is farre short of it and the Church in not condescending to the mans desire though proceeding from infirmity or temptation In generall the rule of forbearance and condescension in Love which should salve the difference is to give place to the Rule of obeying God in all things according to our light And the determining in this case depending on circumstances in great variety both with reference to the Church offending and the person offended He that can give one certaine Rule in and upon the whole shall have much praise for his invention However I am sure this cannot be rationally objected by them who esteeming all Parishes as such to be Churches doe yet allow men on such occasions to change their habitations and consequently their Church Relations Men may be relieved by change of dwelling Subcom of Div. p. 52. And when a mans leaving the ordinary externall communion of any particular Church for his own edification to joyne with another whose Administrations he is perswaded in some things more or fewer are carryed on more according to the minde of Christ is as such proved to be Schisme I shall acknowledge it As then the not giving a mans selfe up unto any way and submitting to any establishment pretended or pleaded to be of Christ which he hath not light for and which he was not by any act of his own formerly engaged in cannot with any colour or pretence of reason be reckoned unto him for Schisme though he may if he persist in his refuseall prejudice his own Edification So no more can a mans peaceable relinquishment of the ordinary communion of one Church in all its relations to joyne with another be so esteemed For instance of the first case suppose by the Law of this Nation the severall parâ—chiall Churches of the Land according to arbitrary distributions made of them should be joyned in Classicall Associations and those againe in the like arbitrary disposall into Provinciall and so onward which cannot be done without such interveniences as will exonerate conscience from the weight of pure institution or suppose this not to be done by the Law of the
Land but by the voluntary consent of the Officers of the Parochiall Churches and others joyning with them the Saints of God in this Nation who have not formerly been given up unto or disposed of in this order by their own voluntary consent nor are concerned in it any farther then by their habitation within some of these different Precincts that by publick Authority or consent of some amongst them are combined as above nor do believe such Assâ—ciations to be the institutions of Christ whatever they prove to be in the issue I say they are by their dissent and refusall to subject themselves to this Order not in the least liable to the charge of Schisme whatever they are who neglecting the great duty of Love and forbearance would by any means whatever impose upon them a necessity of so doing For besides what they have to plead as to the Non-institution of any such ordinary Associations investiture of them with power and Authority in and over the Churches they are not guilty of the disturbance of any order wherein they were stated according to the minde of Christ nor of the neglect of any duty of Love that was incumbent on them For the latter suppose a man stated in a particular Church wherewith he hath walked for a season He discovers that some perhaps of the Principles of its constitution are not according to to the minde of Christ something is wanting or redundant and imposed in practice on the members of it which renders the communion of it by reason of his doubts and scruples or it may be cleare convictions not so usefull to him as he might rationally expect it would be were all things done according to the minde of Christ that also he hath declared his judgement as he is able and dissatisfaction if no reformation doe ensue This person I say is doubtlesse at liberty to dispose of himselfe as to particular Church Communion to his own best advantage But now suppose this Congregation whereof a man is supposed to be a member is not reformed will not nor cannot reforme it selfe I desire that it may be minded with whom I have to do viz. those who own a necessity of Reformation as to the Administration of Ordinances in respect to what hath been hitherto observed in most Parochiall Assemblyes Those I have formerly dealt withall are not be imposed on with this Principle of Reformation they acknowledge none to be needfull but they are not concerned in our present enquiry Their charge lyes all in the behalfe of the Church of England not of particular Assemblyes or Parishes which it is not possible that according to their principle they should own for Churches or account any separation from any of them to be balme worthy but only as it respecteth the Constitutions of the Church Nationall in them to be observed If any claime arise on that hand as to Parochiall Assemblyes I should take liberty to examine the foundation of the plea and doubt not but that I may easily frustrate their attempts But this is not my present businesse I deale as I said with them who own Reformation and I now suppose of the Congregation whereof a man is supposed to be a member on any account whatever not to be reformed In this case I aske whether it be Schisme or no for any number of men to reforme themselves by reducing the practice of worship to its originall institution though they be the minor part lying within the Parochiall precinct or for any of them to joyne themselves with others for that end and purpose not living within those precincts I shall boldly say this Schisme is commanded by the Holy Ghost 1 Tim. 6. 5. 2 Tim. 3. 5. Hos 4. 15. Is this yoke laid upon me by Christ that to goe along with the multitude where I live that hate to be reformed I must forsake my duty and despise the priviledges that he hath purchased for me with his owne precious blood Is this an unity of Christs Institution that I must for ever associate my selfe with wicked and prophane men in the worship of God to the unspeakable detriment and disadvantage of my own soule I suppose nothing can be more unreasonable then once to imagine any such thing However not to derive this businesse any farther but to put it to its proper issue When it is proved that this is the will and appointment of Jesus Christ that every Believer who liveth within such a precinct allotted by Civill Constitutions wherein the people or Inhabitants do or may usually meet for the celebration of the worship of God or which they have light for on any account whatever doe make profession of how prophane soever that part of them be from whom the whole is denominated how corrupt soever in their worship how dead soever as to the power of Godlinesse must abide with them and joyne with them in the Administration and worship and that indispensably this businesse may come againe under debate In the meane time I suppose the people of God are not in any such subjection I speake not this as laying down this for a principle that it is the duty of every man to separate from that Church wherein evill and wicked men are tollerated though that opinion must have many other attendances before it can contract the least affinity with that of the same sound which was condmned in the Donatists but this only I say that where any Church is over borne by a multitude of men wicked and prophane so that it cannot reforme it selfe or will not according to the minde of Christ a Believer is so farre at liberty that he may desert the Communion of that society without the least guilt of Schisme But this state of things is now little pleaded for It is usually objected about the Church of Corinth that there was in it many disorders and enormous miscarriages divisions and breaches of Love miscarriages through drink at their meetings grosse sins in the incestuous person tolerated false doctrine broached the Resurrection denyed and yet Paul advises no man to separate from it but all to performe their duty in it But how little our present plea defensative is concerned in this instance supposed to ly against it very few considerations will evince 1. The Church of Corinth was undoubtedly a true Church lately instituted according to the minde of Christ and was not fallen from that priviledge by any miscarriage nor had suffered any thing destructive to its being which wholy differences between the case proposed in respect of many particulars and the instance produced We confesse the abuses and evills mentioned had crept into the Church and doe thence grant that many abuses may doe so into any of the best of the Churches of God Nor did it ever enter into the heart of any man to think that so soon as any disorders fall out or abuses creep into it it is instantly the duty of any to fly
out of it like Pauls Mariners out of the ship when the storme grew hazardous It being the duty of all the members of such a Church untainted with the evills and corruptions of it upon many accounts to attempt and labour the remedie of those disorders and rejection of these abuses to the uttermost which was that which Paul advised the Corinthians all and some unto in obedience whereunto they were recovered But yet this I say had the Church of Corinth continued in the condition before prescribed that notorious scandalous sinnes had went unpublished unreproved drunkennesse continued and practised in the Assemblies men abiding by the denyall of the Resurrection so overturning the whole Gospell and the Church refusing to do her duty and exercise her Authority to cast all those disorderly persons upon their obstinacy out of her communion It had been the duty of every Saint of God in that Church to have withdrawn from it to come out from among them and not to have been partaker of their sinnes unlesse they were willing to partake of their plague also which on such an Apostacy would certainly ensue I confesse Austin in his single booke against the Donatists post collationem cap. 20. affirmes that Elijah and Elisha communicated with the Israelites in their worship when they were so corrupted as in their dayes and separated not from their Sacraments as he calls them but only withdrew sometimes for feare of persecution a mistake unworthy so great and wise a person as he was The publick worship of those 10 Tribes in the dayes of those Prophets was Idolatrous erected by Jeroboam confirmed by a Law by Omri and continued by Ahab That the Prophets joyned with them in it is not to be imagined But earnestnesse of desire for the attaining of any end sometimes leaves no roome for the examination of the Medium's offering their service to that purpose Let us now see the sum of the whole matter and what it is that we plead for our discharge as to this crime of Schisme allowing the Terme to passe in its large and usuall acceptation receding for the sake of the Truths farther ventilation from the precise propriety of the word annexed to it in the Scripture The summe is we have broken no bond of Vnity no order instituted or appointed by Jesus Christ have causelessly deserted no station that ever we were in according to his mind which alone can give countenance to an accusation of this Nature That on pure grounds of conscience we have withdrawn or doe withhold our selves from partaking in some wayes engaged into upon meer grounds of Prudence we acknowledge And thus from what hath been said it appeares in what a faire capacity notwithstanding any principle or practice owned by us we are to live peaceably and to exercise all fruits of Love towards those who are otherwise minded There is not the least necessity on us may we be permitted to serve God according to our light for the acquitting our selves from the charge which hath made such a noise in the world to charge other men with their failings great or small in or about the ways and worship of God This only is incumbent on us that we manifest that we have broken no bond no obligation or tye to communion which lay upon us by the will appointment of Jesus Christ our Lord and Master what is prudentially to be done in such a Nation as this in such a time as this as to the worship of God we will treate with men at farther leisure and when we are lawfully called thereto It may be some will yet say because it hath been often said there is difference between reforming of Churches already gathered and raised and raising of Churches out of meer materialls The first may be allowed but the latter tends to all manner of Confusion I have at present not much to say to this objection because as I conceive it concernes not the businesse we have in hand Nor would I have mentioned it at all but that it s insisted on by some on every turne whether suited for the particular cause for which it is produced or no. In briefe then 1. I know no other reformation of any Church or any thing in a Church but the reducing of it to its primitive Institution and the order allotted to it by Jesus Christ If any plead for any other Reformation of Churches they are in my judgement to blame And when any society or Combination of men whatever hitherto it hath been esteemed is not capable of such a Reduction and Renovation I suppose I shall not provoke any wise and sober person if I professes I cannot look on such a society as a Church of Christ and thereupon advise those therein who have a due right to the priviledges purchased for them by Christ as to Gospell Administrations to take some other peaceable course to make themselves partakers of them 2. Were I fully to handle the things pointed to in this Objection I must mannage Principles which in this Discourse I have not been occasioned to draw forth at all or to improve Many things of great weight and importance must come under debate and consideration before a cleare account can be given of the case stated in this Objection as 1. The true nature of an instituted Church under the Gospell as to the matter forme and all other necessary constitutive causes is to be investigated and found out 2. The nature and forme of such a Church is to be exemplifyed from the Scripture and the stories of the first Churches before sensibly infested with the poyson of that Apostacy which ensued 3. The extent of the Apostacy under Antichrist as to the ruining of instituted Churches making them to be Babylon and their worship Fornication is duely and carefully to be examined Hic labor Hoc opus Here lyes our disorder and division hence is our darknesse and pollution of our garments which is not an easy thing to free our selves of though we may arise yet we shall not speedily shake our selves out of the dust 4. By what way and meanes God begat anew and kept alive his Elect in their severall Generations when Antichristian darknesse covered the Earth and thick darknesse the Nations supposing an intercision of instituted Ordinances so farre as to make a nullity in them as to what was of simple and pure Institution what way might be used for the fixing the Tabernacle of God againe with men and the setting up of Church worship according to his minde and will And here the famous case of the united Brethren of Bohemia would come under consideration who concluding the whole Papacy to be purely Antichristian could not allow of the Ordination of their Ministers by any in communion with it and yet being perswaded of a necessity of continuing of that Ordinance in a way of succession sent some to the Greek and Armenian Churches who observing