of Religion for that is no more in our power than it is to be all of one stature or complexion but that we should all unanimously consent in all those fundamental Articles of which that one Faith consists which is the common Creed of Christians So that it is not the differing of one Church from another in Doctrines that are either remote from or near the foundations of Christianity that dissolves their Communion in the Christian Faith but so long as the essential Doctrines of the Gospel are secured on both sides no corrupt Doctrines on either side can warrant a breach of Communion between them It is true if the erring Church imposes the belief of its errors as a Condition of its Communion no Church or Christian that believes them to be errors can lawfully Communicate with it be those errors never so small or inconsiderable not that in themselves they are a sufficient cause of separation but because they who do not believe them cannot profess they do without telling a lie which is a condition that is simply unlawful And so also when the errors are such as do corrupt the vital and essential parts of her Worship so that there is no communicating with her in her Worship without communicating in her corruptions all Churches and Christians are obliged to abstain from its Communion not because of the errors simply considered in themselves but because they profane and desecrate her Worship with those sinful intermixtures they infuse into it so that we cannot joyn with her in her Worship without joyning with her in her sin so that there is no error can separate any Church or Christian from the Catholick Communion of Faith but only Heresie which is a perverse renunciation of some essential part or fundamental Article of that Faith. Secondly The Communion which the particular Churches of which the Catholick Church consists hold with each other is in all the Essentials also of Christian Worship By the Essentials of Christian Worship I mean the Invocation of the one Eternal God through the one Mediator Jesus Christ and the participation of the two Sacraments of Baptism and the Lord's Supper Hence the Apostle tells us that as there is but one common Faith wherein all true Christians communicate with each other so there is but one Lord Eph. 4.4 and but one God for us to address to and one Mediator between God and man for us to address by 1 Tim. 2.5 and therefore to address to this one God by this one Mediator is an essential part of Christian Worship And the same Apostle tells us that there is but one Baptism Eph. 4.4 and but one bread of which we are all partakers 1 Cor. 10 17. and therefore to participate of these Sacraments must also be essential to Christian Worship so that all those particular Churches that admit each others Members upon lawful terms to communicate with them in worshipping this one God through this one Mediator and in this one Baptism and one Eucharistical Bread and Cup are so far in Communion with the Church Catholick For in these acts of Christian Worship consists the principal part of Christian Communion and therefore that Church which refuses either to admit other Churches to communicate with her in these acts of Worship or to communicate with them in them upon lawful terms doth so far separate it self from the Christian Communion I say upon lawful terms because if it either require unlawful or refuse lawful ones it utterly excludes all other Churches from its Communion If on the one hand it hath sophisticated its Worship with any unlawful intermixtures so that there is no participating with her in the one without partaking with her in the other If we cannot pray with her to the one God by the one Mediator without praying to Creatures too or praying by other Mediators also If we cannot partake with her in her Baptism without partaking with her in some sinful and impure Rites of Baptism In a word if we cannot be admitted to receive the Lord's Supper with her without receiving it by halves or being obliged to pay divine homage to its Elements in this case I say all Christians and Christian Churches are utterly excluded by her from communicating with her in the Essentials of Christian Worship And so on the other hand if a Church forbid its Members to Communicate upon occasion with any other Church in these acts of Christian Worship upon lawful terms in so doing it divides it self from the Communion of the Church Catholick and though that Church it refuses to communicate with should through the neglect of its Discipline have a great many bad men as well as good in it though it should require the observation of a great many indifferent Rites Customs and Ceremonies yea and of contrary Rites and Customs to its own yet so long as the Essentials of its Worship are kept pure and entire and are not so blended with unlawful intermixtures but that we may safely partake of them without being at all obliged to partake of any sin in this case I say to refuse to Communicate with it is to separate from the Communion of the Catholick Church For for the same reason that any Church refuses to Communicate with this Church it must refuse to Communicate with all other Churches in the World because we cannot to this day nor ever could Communicate with any Church in the World in which there was not some defect of Discipline some intermixture of bad men with good and some indifferent Modes and Ceremonies of Worship Thirdly and lastly Another thing wherein those particular Churches into which the Catholick Church is distributed do communicate with each other is in the Essentials of Christian Regiment and Discipline for though the particular Modes and Circumstances of Christian Government and Discipline are not determined by divine Institution but left for the most part free to the prudent ordering and disposal of the Governours of particular Churches yet there is a standing form of Government and Discipline in the Church instituted by our Saviour himself which as I shall shew hereafter is this that there should be an Episcopacy or Order of men authorized in a continued Succession from the Apostles who were Authorized by himself to oversee and govern all those particular Churches into which the Church Catholick should be hereafter distributed to Ordain inferiour Ministers to teach and instruct and administer the holy Offices to particular Congregations and having Ordained them to guide and direct them in the discharge of their Functions to prescribe the particular Rules of outward Order and Decency to the People of the respective Churches committed to their Charge to confirm the weak and admonish the disorderly and correct the obstinate by excluding them from the Communion of the Church of Christ. These things therefore being all of divine Institution are the Essentials of Christian Government and Discipline in which all Christian Churches are obliged to Communicate
are all equally obliged not to Communicate with any Church upon sinful terms of Communion and that Church which excludes all parts of the Catholick Church from its Communion must in so doing separate it self from the Communion of the Catholick Church And so on the other hand that Church which refuses the Communion of any other Church upon lawful and Catholick terms doth thereby separate it self from Communion of all parts of the Church Catholick because it separates from a part that is in Communion with all the parts of it for that Church which may be lawfully Communicated with is in Communion with all other Churches that are in Communion with the Catholick Church and therefore that Church which separates from its Communion cannot be in the number of those Churches that are in Communion with the Catholick Church and how then can this separating Church be in the Communion of the Catholick Church when it is out of the Communion of any one of those Churches of which the Catholick Church consists All those particular Churches therefore into which the Catholick Church is distributed must be in Communion with each other otherwise they are so far from being distributions of the Catholick Church that they are only so many Schisms and divisions from it For if every Christian is obliged by his Baptism to Communicate with the Catholick Church and if he can no otherwise Communicate with it than by Communicating with some particular Church which is in Communion with the Church Catholick and lastly if no particular Church can be in Communion with the Church Catholick which is not in Communion with all the Churches of which the Church Catholick consists then it is absolutely necessary that all those Churches into which the Church Catholick is distributed should maintain a Catholick Communion with one another Eighthly and lastly The Communion which these particular Churches into which the Catholick Society of Christians is distributed hold with each other is threefold 1. In all the Essentials of Christian Faith 2. In all the Essentials of Christiâ—n Worship 3. In all the Essâ—ntials of Christian Discipline I. In all the Essentials of Christian Faith By the Essentials of Christian Faith I mean those Doctrines the belief of which is necessary to the very being of Christianity for as in all Arts and Sciences there are some first Principles upon which the whole Scheme of their Doctrines depends and the denial of which like the removing the foundations of a building dissolves and ruines the whole structure so in Christianity there are some Principles so fundamental to it as that the removal of them shakes the whole Scheme of it in pieces Now the great Fundamental as the Apostle tells us is Jesus Christ for other foundation can no man lay than that is laid which is Iesus Christ 1 Cor. 3.11 so that by removing the belief of Iesus Christ from the Christian Religion we necessarily sink and dissolve the whole structure and accordingly the Apostle pronounces those men Apostates from Christianity who hold not the head which is Jesus Christ Col. 2.19 but yet the bare belief of Iesus Christ or of this Proposition that Christ came from God and was his Messias and Anointed is not all that is essential to the Christian Faith which includes not only his Mission from God but also the end of his Mission viz. to be a Mediator between God and Man. For Christianity as it is distinguished from Natural Religion is nothing but the Religion of the Mediator as consisting wholly of the Doctrine of the Mediator together with the duties thence arising so that whatsoever Proposition the Mediatorship of Christ necessarily and immediately implies it is a fundamental Article of the Christian Faith which no man can deny without innovating the whole Religion and turning it into a quite different Doctrine from true and real Christianity For this Proposition that Christ came from God to Mediate between God and Man includes the whole Doctrine of the Gospel and therefore whatsoever Proposition is either so necessarily included in it or so inseparably conjoyned with it as that the denial of it doth by necessary and immediate consequence overthrow the Mediation of our Saviour it must be essential to the Christian Faith and the more necessary Connection there is between any particular Doctrine and this all-comprehending Doctrine of the Mediation the more necessary and essential it is to the Christian Faith. Now whosoever believes not or at least denies any Essential part of the Christian Faith is not a Christian and that not only because he wants a part of that Faith which denominates men Christians but also because by disbelieving that part he doth by necessary consequence overthrow the whole of Christianity for so Tertul. de Praescr c. 37. expresly asserts Si Haeretici sunt Christiani esse non possunt i. e. they who are Hereticks cannot be Christians and hence it is that Hereticks who are such as obstinately deny any fundamental Article of Christianity are in Scripture ranked in the same Câ—ass with Heathens and Infidels for all true Christians are required to shun and avoid them as unclean persons the very touch of whose conversation was enough to defile them Rom. 16.17 and the Governours of the Church are required to anathematize or exclude them from all Christian Communion Gal. 1.8 to reject them Tit. 3.10 and withdraw themselves from them 1 Tim. 6.5 that is to treat them as Heathens and Infidels who have no right or title to Christian Communion and if Heretical persons are to be thus treated then much more are Heretical Churches and if every single Heretick be condemned of himself as the Apostle affirms Tit. 3.11 i. e. excommunicated by his own Sentence or Doctrine whereby he voluntarily departs from the Church and so cuts off himself from its Communion then certainly so is every Heretical Community and therefore as such must be utterly unqualified for Christian Communion And if Heresie excommunicates not only Heretical Persons but Heretical Societies then a common Agreement in all the Essentials of Christian Faith which is the opposite of Heresie is necessarily included in Catholick Communion and accordingly the Scripture frequently presses all Christian People to this common agreement as to a most essential part of their Communion with each other For so they are required to mind or think one and the same thing Phil. 2.2 to stand fast in one spirit with one mind 2 Cor. 13.11 to walk by the same rule and think the same thing Phil. 1.27 to be joyned together in the same mind and in the same judgment 1 Cor. 1.10 To hold fast the form of sound words 2 Tim. 1.13 to strive together for the faith of the Gospel Phil. 1.27 and to keep that which is committed to us 1 Tim. 6.20 which is that one form of Doctrine which was delivered to us Rom· 6.17 The meaning of all which is not to oblige us to be of one mind and judgment in all points
than this it had been a Religion fit only for the Schools of Philosophers and the Vulgar who are not capable of close and strict discourse and have neither time nor skill enough to trace the footsteps of truth through all the intricacies of reasoning and discourse must have been damned to eternal infidelity and this without doubt was one main reason why the Moral Philosophy of the Heathen had so little influence upon the People because the Arguments by which its Principles were proved and demonstrated were too fine and subtile for vulgar apprehensions insomuch that there were but few in comparison that could comprehend the strength and force of them and in all probability as little effect would Christianity have found in the World had it not been proved and demonstrated by such evidence as is adapted to all capacities As for instance the immortality of the Soul is one great Principle of the Christian Religion but now had we no other way of proving this Principle than by Philosophical Arguments how impossible would it have been to convince the Vulgar of the truth of it For first we must have proved that the Soul is immaterial by shewing that its operations such as Free-will and Reflection are incompetent with Matter from hence we must have inferred that it is immortal by shewing that what is immaterial hath no quantitative extension and consequently is incapable of division and corruption Now I beseech you what Iargon what unintelligible Gibberish would this appear to vulgar understandings What an insignificant noise would such fine Speculations make in the ears of an honest Plowman But now the miraculous Resurrection of our Saviour is so plain and intelligible a proof of it that every man may apprehend the force of it that hath the free use of his own faculties for it is but arguing thus and the thing is clearly proved Christ told the World whilst he was alive that the Soul is immortal and that there are everlasting habitations of weal or woe prepared for her in another World and in token that what he said was true he promised that the third day after his death he would rise again which he could never have verified had not God given him power to do it and to be sure God would never have given him this power had not his saying been true wherefore since God did impower him to rise again it is plain that he thereby approved the truth of his saying and justified his Doctrine to the World. This is such a plain and intelligible way of arguing that the shallowest minds may easily apprehend the force of it wherefore since God designed Christianity to be a Religion as well for the Vulgar as for the more refined and elevated understandings it was highly reasonable that the way of proving its Principles should be plain and intelligible to all capacities of men IV. And lastly This evidence of Miracles is the most short and compendious way of proving the truth of Revelation One reason why the moral Philosophy of the Heathen had so little influence on the Vulgar was because their way of proving the Principles of it was so long and tedious for they were fain to prove them by parcels and when they had convinced their Auditors of the truth of one Proposition they proceeded to another and so they were fain to prove them all singly and apart by distinct and different arguments which was so tedious a way that the vulgar had not leisure enough to attend to so great a variety of reasonings nor yet capacity enough to retain them but he that works a real Miracle in token that such a Doctrine is true proves it all at once and needs not trouble himself to demonstrate one Proposition after another for by giving a miraculous sign of the truth of such a Doctrine God doth openly approve every Proposition contained in it because it cannot be supposed that the God of truth would approve any Doctrine in the gross if any part or Proposition of it had been false since in so doing he must necessarily have abused our understandings and wittingly betrayed us into a false belief which to affirm of God is equally absurd and blasphemous When therefore God raised our Saviour from the dead he did by that one Act openly avow the truth of his whole Doctrine and proclaim to all the World that every Article in it is as true as truth it self So that now we need not trouble our selves to hunt out for several Arguments to prove the several Articles of our Faith for this one Argument serves instead of all that God by sundry Miracles and particularly by raising Jesus from the dead hath given Testimony that the Doctrine which he taught is a true revelation of his Mind and Will to the World. And thus you see what a clear and excellent evidence Christs Miracles and especially his Resurrection is of the truth of his Doctrine No wonder therefore that the Apostle doth so much prefer it above all other evidence as we find he doth 1 Cor. 2.4 For saith he my speech and my teaching was not with the enticing words of mans wisdom but in demonstration of spirit and of power that is I did not go about to convince ye with Rhetorical Harangues or fine Philosophical Reasonings but I clearly demonstrated the truth of what I preached by the Miracles which through the power of the Divine Spirit I wrought amongst you So that whether we consider the certainty of Christs Miracles but especially of his Resurrection or the powerful evidence which they give to his Doctrine I doubt not but upon an impartial view of the whole it will appear that we have all the reason in the world firmly to assent to the truth of Christianity and consequently to this Article which comprehends it all that Iesus Christ is the Mediator between God and Man. FINIS NOTES Page 35. Line 18. a FOr thus Tertullian hunc i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno determinat factitorem qui cuncta in dispositione formaverit eundemque fatum vocari Deum animum Iovis Apologet. 36 Pam. i. e. this Word Zeno declares to be the Maker of the World who formed all things in a due temper and is called Fate and God and the Soul of Iupiter And the Ancient Orpheus calls him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the divine Word and immortal King Câ—em Strom. l. 5. p. 60 So also Numenius the Pythagorean as he is quoted by S. Cyril cont Iul. lib. 8. calls the Father the First and the Word the Second God. So also Plotinus Enn. 5. l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of this divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and this nature is God a second God and as for the Jews it is evident from the Septuagint and Philo and the Chaldee Paraphrase that by the Word they meant a divine