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
pretences they have indeed in such consultations little or no regard to the Truth whereupon having a mutuall diffidence in each other they grow wearie of all endeavours to be carryed on joyntly in this kind the one betaking themselves wholy to keep things in as good state in the world as they can let what will become of Religion the other to labour for successe against their Adversaries let what will become of the world or the peace thereof And this is like to be the state of things untill another Spirit be powred out on the professors of Christianity then that wherewith at present they seeme mostly to be acted The only course then remaining to be fixed on whilst our divisions continue is to enquire wherein the guilt of them doth consist and who is justly charged therewith in especiall what is and who is guilty of the sinne of Schisme And this shall we doe if God permit It may I confesse seem superfluous to adde any thing more on this subject which hath been so fully already handled by others But as I said the present concernement of some fearing God lying beyond what they have undertaken and their endeavours for the most part having tended rather to convince their Adversaries of the insufficiency of their charge and Accusation then rightly and cleerly to state the thing or matter contended about something may be farther added as to the satisfaction of the Consciences of men injustly accused of this Crime which is my aime and which I shall now fall upon CAP. II. The nature of Schisme to be determined from Scripture only This principle by some opposed Necessity of abiding in it Parity of Reason allowed Of the name of Schisme It s constant use in Scripture In things Civill and Religious The whole Doctrine of Schisme in the Epistles to the Corinthians The case of that Church proposed to consideration Schisme entirely in one Church Not in the separation of any from a Church Nor in substraction of obedience from Governours Of the second Schisme in the Church of Corinth Of Clemens Epistle The state of the Church of Corinth in those dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paracia To whom the Epistle of Clemens was precisely written Corinth not a Metropoliticall Church Allowance of what by parity of Reason may be deduced from what is of Schisme affirmed Things required to make a man guilty of Schisme Arbitrary definitions of Schisme rejected That of Austin considered as that also of Basil The common use and acceptation of it in these days Separation from any Church in its own nature not Schisme Aggravations of the evill of Schisme ungrounded The evill of it from its proper nature and consequences evinced Inferences from the whole of this discourse The Church of Rome if a Church the most Schismaticall Church in the world The Church of Rome no Church of Christ A compleat image of the Empire Finall acquitment of Protestants from Schisme on the Principle evinced Peculiarly of them of the late Reformation in England False notions of Schisme the ground of sinne and disorder THe thing whereof we treate being a disorder in the instituted worship of God and that which is of pure Revelation I suppose it a modest request to desire that we may abide solely to that discovery and description which is made of it in Scripture that that alone shall be esteemed Schisme which is there so called or which hath the entire nature of that which is there so called other things may be other crimes Schisme they are not if in the Scripture they have neither the name nor nature of it attributed to them He that shall consider the irreconcilable differences that are among Christians all the world over about this matter as also what hath passed concerning it in former Ages and shall weigh what prejudices the severall parties at variance are intangled with in reference hereunto will be ready to think that this naked appeale to the only common principle amongst us all is so just necessary reasonable that it will be readily on all hands condescended unto But as this is openly opposed by the Papists as a most destructive way of procedure so I feare that when the tendency of it is discovered it will meet with reluctancy from others But let the Reader know that as I have determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to take the measure of it from the Scripture only Consueâ—udo sine veritate est vetustas erroris Cyp. Ep. ad Pomp. and the sole measure of Evangelicall Truth is this word of whom it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id verius quod prius id prius quod ab initio id ab initio quod ab Apostolis sayes Tertul It is to me a sufficient answer to that fond question where was your Religion before Luther Where was your Religion in the dayes of Christ and his Apostles My thoughts to this particular are the same with Chrysostomes on the generall account of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 3. in Acta But yet least this should seem too streight as being at first view exclusive of the learned debates disputes which we have had about this matter I shall after the consideration of the precise Scripture notion of the name and thing wherein the Conscience of a Believer is alone concerned propose and argue also what by a parity of Reason may thence be deduced as to the Ecclesiasticall common use of them and our concernment in the one and the other The word which is Metaphoricall as to the businesse we have in hand is used in the Scripture both in its primitive native sence in reference to things Naturall as also in the tralatitious use of it about things Politick and Spirituall or Morall In its first sence we have the Noune Mat. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 in the cloth it 〈…〉 Verbe Mat. 27. 51. 〈…〉 veile of the Temple 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈…〉 noting an interruption of 〈…〉 externall power in things me 〈…〉 this is the first sence of 〈…〉 or division of parts befoâ—â—â—ontinued by force or violent dissolâ—◠〈◊〉 The use of the world in a Politicall sence is also frequent Joh. 7. 43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a division among the multitude some being of one mind some of another Joh. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a division amongst them and cap. 10. 19. likewise So Act. 14. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of the City was divided and cap. 23. 7. There arose a dissention between the Pharisees and the Sadduces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude was divided some following one some another of their leaders in that dissention the same thing is expressed by a word answering unto it in Latine Scinditur incertum studia in contraria vulgus And in this sence relating to civill things it is often used
However let them at this day silence the Jesuits and Dominicans especially the Baijans and the Jansenians on the one part and the Molinists on the other Take off the Gallican Church from its Schismaticall refusall of the Councell of Trent Cause the King of Spaine to quit his claime to Sicilie that they need not Excommunicate him every yeare compell the Commonwealth of Venice to receive the Jesuits stop the mouths of the Sorbonists about the Authority of a generall Councell above the Pope and of all those whom opposing the Papall omnipotency they call Politicians quiet the contest of the Franciscans and Dominicans about the Blessed Virgin burne Bellarmines books who almost on every Controversy of Ch. Religion gives an account of their intestine divisions branding some of their opinions as haereticall as that of Medina about Bishops and Presbyters some as Idolatricall as that of Thomas about the worship of the Crosse with latria c. and they may give a better colour to their pretences then any as yet it wears But what need I insist upon this supposition when I am not more certaine that there is any instituted Church in the World owned by Christ as such then I am that the Church of Rome is none properly so called Nor shall I be thought singular in this perswasion if it be duely conâ—idered what this amounts unto Some Learned men of latter daies in this Nation pleading in the justification of the Church of England as to her departure from Rome did grant that the Church of Rome doth not erre in Fundamentalls or maintained no errors remedilesly pernitious and destructive of Salvation How farre they entangled themselves by this concession I argue not The foundation of it lyes in this cleer truth that no Church what ever universall or particular can possibly erre in Fundamentalls for by so doing it would cease to be a Church My denying then the Synogogue of Rome to be a Church according to their principles amounts to no more then this The Papistâ— maintaine in their publique Confessions fundamentall errors in which Assertion it s known I am not alone But this is not the principle at least not the sole nor maine principle whereon I ground my judgement in this case but this that there was never any such thing in any tolerable likenesse or similitude as that which is called the Church of Rome allowing the most skillfull of its Rabbies to give in the Characters and delineations of it instituted in reference to the worship of God by Jesus Christ The truth is the whole of it is but an imitation exemplar of the old Imperiall Goverment one is set up in chiefe and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Spiritualls as the Emperors were in civill things from him all power flowes to others and as there was a communication of power by the Emperors to the Civill state Praefects Proconsulls Vicars Presidents Governours of the lesser and greater Nations with those under them in various civill subordinations according to the dignity of the places where they did beare rule and preside and ni the military to Generalls Legates Tribun's and the inferior Officers so is there by the Pope to Patriarchs Arch-bishops Bishops in their severall subordinations which are as his civil state and to Generalls of Religious orders Provincialls and their dependants which are as his military And it is by some not in all things agreeing with them confessed that the Goverment pleaded for by them in the Church was brought in and established in correspondency and accommodation to the civill Goverment of the Empire which is undeniably evident and certaine now this being not throughly done till the Empire had received an incurable wound it seemes to me to be the making of an image to the beast giving life to it and causing iâ—to speake So that the present Roman Church is nothing else but an image or similitude of the Roman Empire set up in its declining among and over the same persons in succession by the craft of Sathan through principles of deceit subtilty and Spirituall wickednesse as the other was by force and violence for the same ends of power dominion fleshlinesse and persecution with the former The exactnesse of this correspondency in all things both in respect of those who claime to be the stated body of his Ecclesiasticall Commonwealth and those who are meerly dependent on his will bound unto him professedly by a military Sacrament exempted from the ordinary Rules and Goverment of his fixed Rulers in their severall subordinationâ— under Officers of their own immediately commissionated by him with his mannagement of both those parties to ballance and keep them mutually in quiet and in order for his service especially confiding in his men of warre like the Emperors of old may elsewhere be farther manifested I suppose it will not be needfull to adde any thing to evince the vanity of the pretensions of the Romanists or others against all or any of us on the account of Schisme upon a grant of the principles layd down it lyes so cleare in them without need of farther deduction and I speake with some confidence that I am not in expectation of any hasty confutation of them I meane that which is so indeed The earnestnesse of their clamours importuning us to take notice of them by the way before I enter upon a direct debate of the cause as it stands stated in reference to them I shall only tell them that seeking to repose our consciences in the minde of God revealed in the Scriptures we are not at all concerned in the noise they make in the world For what have we done wherein doth our guilt consist wherein lyes the peculiar concernment of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them goe to the Churches with whom we walke of whom we are and aske of them concerning our wayes our Love and the duties of it Doe we live in strife and variance Do we not beare with each other doe we not worship God without disputes and divisions have we differences and contentions in our Assemblies doe we break any bond of Union wherein we are bound by the expresse institutions of Jesus Christ if we have let the righteous reprove us we will own our guilt confesse we have been carnall and endeavour Reformation If not what have the Romanists Italians to doe to judge us knew we not your designe your interest your lives your Doctrines your Worship we might possibly think that you might intermeddle out of Love and mistaken zeale but ad populum Phaleras you would be making shrines and thence is this stirre and uproare But we are Schismaticks in that we have departed from the Catholick Church and for our own Conventicles they are no Churches but styes of beasts But this is most false We abide in the Catholick Church under all the bonds wherein by the will of Christ we stand related unto it Which if we prove not with as much evidence as
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
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
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
for the performance of that worship which was then required nor could otherwise be accomplished For as it is not at all possible that any such thing should ever be done considering what is and shall be the estate of Christs visible Kingdome to the end of the World so it is not that I know of pleaded that Christ hath made any such appointment yea it is on all hands confessed at least cannot reasonably be denyed that there is a supersedeas granted to all supposalls of any such duty incumbent on the whole visible Church by the Institution of particular Churches wherein all the Ordinances of Christ are duely to be administred I shall only adde that if there be not an institution for the joyning in the same numericall Ordinances the Vnion of this Church is not really a Church Vnion I mean of an Instituted Church which consists therein but something of another nature Neither can that have the formall Reason of an instituted Church as such which as such can joyne in no one act of the worship of God instituted to be performed in such societies So that he that shall take into his thoughts the condition of all the Christians in the world their present state what it hath been for 1500 years and what it is like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will easily understand what Church state they stand in and relate unto 3. It cannot possibly have its union by a Relation to any one Officer given to the whole such an one as the Papists pretend the Pope to be For though it be possible that one Officer may have Relation to all the Churches in the World as the Apostles severally had when Paul said the care of all the Churches lay on him who by vertue of their Apostolicall commission were to be received and submitted to in all the Churches in the World being antecedent in office to them yet this neither did nor could make all the Churches one Church no more then in one man were an Officer or Magistrate in every Corporation in England this would make all those Corporations to be one Corporation I doe not suppose the Pope to be an Officer to the whole Church visible as such which I deny to have an union or order capable of any such thing but suppose him an Officer to every particular Church no union of the whole would thence ensue That which is one Church must joyne at least in some one Church act numerically one So that though it should be granted that the Pope were a generall Officer unto all and every Church in the World yet this would not prove that they all made one Church and had their Church-union in subjection to him who was so an Officer to them all because to the constitution of such an Vnion as hath been shewed there is that required which in reference to the universall society of Christians is utterly and absolutely impossible But the non-institution of any such Officer ordinarily to beare rule in and over all the Churches of God hath been so abundantly proved by the Divines of the Reformed Churches and he who alone puts in his claime to that prerogative so clearly manifested to be quite another thing that I will not needlessely goe over that work again something however shall afterwards be remarked as to his pretensions from the principles whereon I proceed in the whole businesse There is indeed by some pleaded a subordination of Officers in this Church tending towards an union on that account as that ordinary Ministers should be subject to Diâ—cesan Bishops they to Arch-Bishops or Metropolitans they again to Patriarchs where some would bound the processe though a parity of Reason would call for a Pope Nor will the Arguments pleaded for such a subordination rest untill they come to be centred in some such thing But 1 before this plea be admitted it must be proved that all these Officers are appointed by Jesus Christ or it will not concerne us who are enquiring solely after his will and the setling of conscience therein To doe this with such an evidence that the Consciences of all those who are bound to yeild obedience to Jesus Christ may appeare to be therein concerned will be a difficult task as I suppose And to settle this once for all I am not dealing with the men of that lazy perswasion that Church affairs are to be ordered by the prudence of our Civill Superiors and Governors and so seeking to justify a non submission to any of their constitutions in the things of this nature or to evidence that the so doing is not Schisme nor do I concerne my selfe in the order and appointment of Ancient times by men assembled in Synods and Councells wherein whatever was the force of their determinations in their own Seasons we are not at all concerned knowing of nothing that is obligatory to us not pleading from Soveraigne Authority or our own consent but it is after things of pure Institution that I am enquiring With them who say there is no such thing in these matters we must proceed on other principles then any yet laid downe Also it must be proved that all these Officers are given and do belong to the Catholick Church as such and not to the particular Churches of severall measures and dimensions to which they relate which is not as yet that I know of so much as pretended by them that plead for this order They tell us indeed of various arbitrary distributions of the World or rather of the Roman Empire into Patriarchats with the dependent Jurisdictions mentioned and that all within the precincts of those Patriarchats must fall within the lines of the subordination subjection and communication before described but as there is no subordination between the Officers of one denomination in the inferior parts no more is there any between the Superior themselves but they are independent of each other Now it is easily discernable that these Patriarchats how many or how few soever they are are particular Churches not any one of them the Catholick nor altogether comprising all that are comprehended in the precincts of it which none will say that ever they did and therefore this may speak something as to a combination of those Churches nothing as to the union of the Catholick as such which they are not Supposing this Assertion to the purpose in hand which it is not at all it would prove only a combination of all the Officers of severall Churches consisting in the subordination and dependance mentioned not of the whole Church it selfe though all the members of it should be at once imagined or fancied as what shall hinder men from fancying what they please to be comprised within the limits of those distributions unles it be also proved that Christ hath instituted severall sorts of particular Churches Parochiall Diocesan Metropoliticall Patriarchall I use the words in the present vulgar acceptation their signification having bin somewhat
burning of all that they are able who are in the condition before mentioned This upon the matter is the great Principle of their Religion All persons that will not be subject at least in spirituall things to the Pope are to be hanged or burned in this World or by other means destroyed and damned for ever hereafter This is the substance of the Gospell they Preach the centre wherein all the lines of their writings doe meet and to this must the holy pure word of God be wrested to give countenance Blessed be the God of our Salvation who as he never gave mercilesse men power over the Souls and eternall condition of his Saints so he hath began to work a deliverance of the outward condition of his people from their Rage and cruelty which in his good time he will perfect in their irrecoverable ruine In the mean time I say the guilt of the blood of millions of innocent persons yea Saints of God lyes at their doors And although thingâ— are so stated in this Age that in some Nations they have left none to kill in others are restrained that they can kill no more yet reteining the same principles with their Forefathers and justifying them in their paths of blood I look upon them all as guilty of Murther and so not to have eternall life abiding in them being as Cain of that wicked one who slew his Brother I speak not of individualls but of those in generall that constitute their governing Church 2. Most false and such as nothing but either judiciary hardnesse from God sending men strong delusions that they might believe a lye or the dominion of cursed lusts pride ambition covetousnesse desire of Rule can lye at the bottome of For 1. It is false that the union of the Catholick Church in the notion now under consideration consists in subjection to any Officer or Officers or that it hath any peculiar forme constituting one Church in Relation to them or in joynt participation of the same individuall Ordinances whatever by all the members of it or that any such onenesse is at all possible or any unity whatever but that of the Faith which by it is believed and of the Truth professed 2. It is most ridiculous that they are this Catholick Church or that their communion is comprehensive of it in its latitude He must be blind uncharitable a judge of what he cannot see or know who can once entertaine a thought of any such thing Let us run a little over the foundations of this Assertion First Peter was the Prince of the Apostles It is denied Arguments lye clear against it The Gospell the Acts of the Apostles all confute it The expresse testimony of Paul lyes against it our Saviour denies it that it was so gives Order that it should not be so The name and thing is forreigne to the times of the Apostles It was a Ministry not a Principality they had committed to them therein they were all equall It is from that Spirit whence they enquired after a Kingdome and Dominion before they had received the Spirit of the Gospell as it was dispensed after Christs Ascension that such assertions are now insisted on But let that be supposed what is next He had an Vniversall Monarchicall Jurisdiction committed to him over all Christians For Christ said Tues Petrus tibi dabo claves pasce oves meas But these termes are barbarous to the Scripture Monarchy is not the English of vos autem non sic Jurisdiction is a name of a right for the exercise of civill power Christ hath left no such thing as Jurisdiction in the sence wherein it is now used to Peter or his Church Men do but make sports and expose themselves to the contempt of considering persons who talke of the institution of our Lord in the languages of the last Ages or expressions suitable to what was in practice in them He that shall compare the fraternall Church admonition and censures of the primitive institution with the Courts Powers and Jurisdictions set up in pretence and colour of them in after Ages will admire at the likenesse and correspondency of the one with the other The administration of Ecclesiasticall Juâ—isdiction in the Papacy and under the Prelacy here in England had no more relation to any institution of Christ unlesse it be that it effectually excluded the exercise of his institutions then other civill Courts of Justice among Christians have Peter had the Power and Authority of an Apostle in and over the Churches of Christ to â—each to instruct them to ordaine Elders in them by their consent wherever he came so had the rest of the Apostles But as to this Monarchie of Peters over the rest of the Apostles let them shew what Authority he ever exercised over them while he and they lived together We read that he was once reproved by one of them not that he ever reproved the meanest of them If Christ made the grant of preheminencie to him when he said Tu es Petrus why did the Apostles enquire afterwards who among them should be greatest And why did not our Saviour on that dispute plainly satisfy them that Peter was to be chiefe But chose rather to so determine the Question as to evince them of the vanity of any such enquiry And yet the determination of it is that that lyes at the bottome of the Papall Monarchy And why doth Paul say that he was in nothing inferiour to any of the Apostles when if these Gent say true he was in many things inferiour to Peter What speciall place hath the name of Peter in the foundation of the new Jerusalem Rev. 21. 14. What exaltation hath his Throne among the Twelve whereon the Apostles judge the World and house of Israel Mat. 19. 28. What Eminencie of commission for teaching all Nations or for giving sinnes What had his keys more then those of the rest of the Apostles Joh. 20. 3. What was peculiar in that triple command of feeding the sheep of Christ but his triple deniall that preceded Is an injunction for the performance of duty a grant of new Authority But that we may make some progresse suppose this also Why this Power Priviledge and Jurisdiction of Peter was to be transferred to his successors when the power of all the other Apostles as such dyed with them But what pretence or colour of it is there for this Assertion What one title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there in the whole book of God giving the least countenance to this imagination what distinction between Peter and the rest of the Apostles on this account is once made or in any kind insinuated Certainly this was a thing of great importance to the Churches to have been acquainted with it When Paul so sadly tells the Church that after his departure grievous Wolves would spoyle the flock and many among themselves would arise speaking perverse things to draw Disciples after them why did he not give
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 that they were to be looked on as no such thing Our Anabaptists doe the same thing but on this plea that though baptisme be yet infant baptisme is not an Institution of Christ and so is null from the nature of the thing it selfe not the way of its Administration but this fals not within the verge of my defence In these severall considerations we were and doe continue members in the Church of God in England And as to our failing herein who is it that convinces us of sinne The second thing inquired after is what subjection we stood or were supposed to have stood in to the Bishops Our subjection being regulated by their power the consideration of this discovers the true state of that They had and exercised in this Nation a twofold Power and consequently the subjection required of us was twofold 1. A power delegated from the supream Magistrate of the Nation conferred on them and invested in them by the Laws Customes and Vsages of this Commonwealth and exercised by them on that account This not only made them Barons of the Realme and members of Parliament and gave them many Dignities and Priviledges but also was the sole fountain and spring of that Jurisdiction which they exercised by wayes and meanes such as themselves will not plead to have been purely Ecclesiasticall and of the Institution of Jesus Christ In this respect we did not cast off our subjection to them it being our duty to submit our selves to every Ordinance of man for the Lords sake Only when ever they commanded things unlawfull in themselves or unto us we alwaies retreated to the old safe Rule whether it be meet to obey you or God judge yee On this foundation I say was all the Jurisdiction which they exercised among and over the People of this Nation built They had not leave to exercise that which they were invested in on another account but received formally their Authority thereby The tenour whereby their Predecessors held this Power before the Reformation the change of the tenour by the Laws of this Land the investituâ—e of the whole originall right thereof in another person then formerly by the same means the Legall Concession and Delegation to them made the enlarging or contracting of their Jurisdiction by the same Laws the civill processe of their Courts in the exercise of their Authority sufficiently evince from whence they had it Nor was any thing herein any more of the Institution of Jesus Christ then the Courts are in Westminster-Hall Sir Edward Cook who knew the Laws of his Country and was skilled in them to a miracle will satisfy any in the rise and tenour of Episcopall Jurisdiction De Jure Regis Eccles What there is of Primitive institution giving colour and occasion to this kind of Jurisdiction and the exercise of it shall farther God assisting be declared when I treat of the state of the first Churches and the waies of their degeneracy Let them or any for them in the mean time evince the Jurisdiction they exercised in respect whereunto our subjection in the first kind was required to derive its originall from the pure Institution of Christ in the Gospell or to be any such thing as it was in an imagined separation from the humane Laws whereby it was animated and more will be asserted then I have had the happinesse as yet to see Now I say that the subjection to them due on this account we did not cast off but their whole Authority Power and Jurisdiction was removed taken away and anull'd by the people of the Land assembled in Parliament But this they reply is the state of the businesse in hand the Parliament as much as in them lay did so indeed as is confessed and by so doing made the Schisme which you by adhering to them and joyning with them in their severall places have made your selves also guilty of But do these men know what they say or will it ever trouble the Conscience of a man in his right wits to be charged with Schisme on this account the Parliament made Alteration of nothing but what they found established by the Laws of this Nation pleading that they had power committed to them to alter abrogate and anull Laws for the good of the people of the Land If their making Alterations in the Civill Laws and Constitutions in the Politicall Administrations of the Nation be Schisme we have very little security but that we may be made new Schismaticks every third year whilest the constitution of a Trienniall Parliament doth continue In the removall then of all Episcopall Jurisdiction founded in the Laws and usages of this Nation we are not at all concerned For the Laws enforcing it doe not presse it as a thing necessary on any other account but as that which themselves gave rise and life unto But should this be granted that the Office was appointed by Christ and the Jurisdiction impleaded annexed by him thereunto yet this whilest we abide at diocesans with the severall divisions apportioned to them in the Nation will not suffice to constitute a Nationall Church unlesse some Vnion of those Diocesans or of the Churches whereunto they related into one society and Church by the same appointment be proved which to my present Apprehension will be no easy work for any one to undertake 2. Bishops had here a power as Ministers of the Gospell to Preach administer the Sacraments to joyne in the Ordination of Ministers and the like duties of Church Officers To this we say let the individualls of them acquit themselves by the qualifications mentioned in the Epistles to Timothy and Titus with a sedulous exercise of their duty in a due manner according to the mind of Christ to be such indeed and we will still pay them all the respects reverence duty and obedience which as such by vertue of any Law or Institution of Christ they can claime Let them come forth with weapons that are not carnall evidencing their Ministry to the Consciences of Believers acting in a Spirit and Power received from Christ and who are they that will harme them I had once formerly said thus much Let the Bishops attend the particular flocks over which they are appointed preaching the word administring the holy Ordinances of the Gospell in and to their own flock there will not be contending about them It was thought meet to returne by one concerned I shall willingly grant herein my suffrage let them discharge them and I beseech all who have any way hindered them at length to let and quietly permit them on condition he will doe this as carefully as I I shall not contend with him concerning the nature of their taske be it as he saith the attending to the particular Churches over which they are appointed the Bishop of Oxford over that flock or portion to which he was and is appointed and so all others in like manner be it their preaching and their
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
the pretended power of this Church did use all their Authority and power to injoyne and establish which we judge evill let them prove that such a Nationall Church as would remaine with these things pared off that is in its best estate imaginable was ever instituted by Christ or the Apostles in his name in all the things of absolute necessity to its being existence and I will confesse my self to be what they please to say of me That there was such an Order in things relating to the worship of God established by the Law of the Land in and over the people thereof that the worship pleaded for was confirmed by the same Law that the Rulers mentioned had power being by the Magistrate assembled to make Rules and Canons to become binding to the good people of the Common wealth when confirmed by the supreame Aâ—thority of the Nation and not else that penaltys were appointed to the disturbers of this Order by the same Law I grant But that any thing of all this as such that is as a part of this whole or the whole it selfe was instituted by the will and appointment of Jesus Christ that is denyed Let not any one think that because we deny the constitution pleaded about to have had the stamp of the Authority of Iesus Christ that therefore we pulled it down and destroyed it by violence It was set up before we were borne by them who had power to make Laws to bind the People of this Nation and we found men in an orderly legall possession of that power which exerting its selfe severall wayes maintained and preserved that constitution which we had no call to eradicate Only whereas they tooke upon them to act in the name of Christ also and to interpose their orders and Authority in the things of the worship of God we entreated them that we might passe our pilgrimage quietly in our native Country as Israel would have gone through the Land of Edonie without the disturbance of its inhabitants and worship God acording to the light which he had gratiously imparted to us but they would not hearken But herein also was it our duty to keep the word of Christs patience Their removall and the Dissolution of this Nationall Church arose and was carryed on as hath been declared by other hands on other acounts Now it is not to any purpose to plead the Authority of the Church for many of the institutions mentioned for neither hath any Church Power or can have to institute and appoint the things whereby it is made to be so as these things are the very forme of the Church that we plead about nor hath any Church any Authority but what is answerable to its Nature if it selfe be of a civill prudentiall constitution its Authority also is Civill and no more Denying their Church in that forme of it which makes it such to be of the institution of Christ it cannot be expected that we should grant that it is as such invested with any Authority from Christ so that the dissolution of the Vnity of this Church as it had its rise on such an account proceeded from an alteration of the humane Constitution whereon it was built and how that was done was before declared Then let them prove 1. That Ordinary Officers are before the Church and that in Ecclesia instituta as well as instituendâ which must be the foundation of their work we confesse Extraordinary Officers were before the Church not considering the way of mens coming to be joyned in such Societies was it possible it should be otherwise but as for ordinary Officers they were an exurgency from a Church and serve to the completion of it Act. 14. 23 24. Tit. 1. 5. 2. That Christ hath appointed any Nationall Officers with a plenitude of Ordinary power to be imparted communicated and distributed to other recipient Subjects in severall degrees within one Nation and not elsewhere I mean such an Officer or Officers who in the first instance of their power should on their own single account relate unto a whole Nation 3. That he hath instituted any Nationall Church as the proper correlatum of such an Officer concerning which also I desire to be informed whether a Catalogue of those he hath so instituted be to be obtained or their number be left indefinite Whether they have limits and bounds prescribed to them by him or are left to be commensurate to the civill dominion of any Potentate and so to enjoy or suffer the providentiall enlargements or straights that such dominions are continually subject unto Whether we had seven Churches here in England during the Heptarchy of the Saxons and one in Wales or but one in the whole If seven how they came to be one If but one why those of England Scotland and Ireland were not one also especially since they have been under one Civill Magistrate or whether the difference of the Civill Laws of these Nations be not the only cause that these are three Churches and if so whether from thence any may not discerne whereon the Vnity of the Church of England doth depend Briefely when they have proved Metropolitan Diocesan Bishops in a firstnesse of power by the Institution of Christ a nationall Church by the same institution in the sence pleaded for a firstnesse of power in the Nationall Officers of that Nationall Church to impose a forme of worship upon all being within that Nation by the same institution which should containe the bond of the Vnion of that Church also that every man who is borne and in his infancy babtized in that Nation is a member of that Nationall Church by the same institution and shall have distinguished clearly in and about their Administrations and have told us that they counted to be of Ecclesiasticall power and what they grant to be a meere emanation of the civill Government of the Nation we will then treat with them about the businesse of Schisme Untill then if they tell us that we have forsaken the Church of England in the sence pleaded for by them I must answer that which is wanting cannot be numbred It is no crime to depart from nothing we have not left to be that which we never were which may suffice both us and them as to our severall respective concernments of conscience and Power It hath been from the darknesse of men and ignorance of the Scriptures that some have taken advantage to set up a product of the prudence of Nations in the name of Jesus Christ and on that account to require the Acceptance of it When the Tabernacle of God is againe well fixed amongst men these shaddows will fly away in the mean time we owe all these disputes with innumerable other evills to the Apostacy of the Roman Combination from which we are farre as yet from being cleerly delivered I have one thing more to adde upon the whole matter and I shall proceed to what is lastly to
be considered The Church of England as it is called that is the people thereof separated herselfe from the Church of Rome To free herselfe from the imputation of Schisme in so doing as shee that is the learned men of the Nation pleaded the errours and corruptions of that Church under this especiall consideration of their being imposed by Tyranny so also by professing her designe to be nothing but to reduce Religion and the worship of God to its originall purity from which it was fallen And we all joyntly justify both her and all other reformed Churches in this plea. In her designe to reduce Religion to its primitive purity shee alwayes professed that shee did not take her direction from the Scripture only but also from the Councells and examples of the four or five first Centuries to which she laboured to conforme her Reformation Let the question now be whether there be not corruptions in this Church of England supposing such a nationall state to be instituted What I beseech you shall bind my Conscience to acquiesce in what is pleaded from the 4 or 5 first Centuries consisting of men that could and did erre more then that did hers which was pleaded from the 9. or 10. Centuries following Have not I liberty to call for Reformation according to the Scripture only or at least to professe that my Conscience cannot be bound to any other The summe is the businesse of Schisme from the Church of England is as a thing built purely and simply on Politicall considerations so interwoven with them so influenced from them as not to be separated The famous advice of Moecenas to Augustus mentioned in Diocassias is the best Authority I know against it Before we part with this Consideration I must needs prevent one mistake which perhaps in the mind of some may arise upon the preceding discourse for whereas sundry Ordinances of the worship of God are rightly to be administred only in a Church and Ministers doe evidently relate thereunto the denying of a Nationall Church state seemes to deny that we had either Ministers or Ordinances here in England The truth is it seemes so to doe but it doth not unlesse you will say that unlesse shee be a Nationall Church state there is no other which is too absurd for any one to imagine It followes indeed that there were no Nationall Church Officers that there were no Ordinances numerically the same to be administred in and to the Nation at once but that there was not another Church state in England and on the account thereof Ordinances truly administred by lawfull Ministers it doth not follow And now if by this discourse I only call this businesse to a review by them who are concerned to assert this Nationall Church I am satifyed That the Church of England is a true Church of Christ they have hitherto maintained against the Romanists on the account of the Doctrine taught in it the successive ordination of its officers through the Church of Rome its selfe from the primitive times About the constitution and nature of a nationall Church they have had with them no contention Therein the parties at variance were agreed The same grounds and principles improved with a defence of the externall worship and Geremonies established on the Authority of the Church they mannaged against the non-conformists and separatists at home But their chiefe strength against them lay in Arguments more forcible which need not be repeated The constitution of the Church now impleaded deserves as I said the review Hitherto it hath been unfurnished of any considerable defensative 2. There is another way of Constituting a nationall Church which is insisted on by some of our bretheren of the Presbyterian way This is that such a thing should arise from the particular Congregations that are in the Nation united by sundry Associations and subordinations of Assemblies in and by the representatives of those Churches So that though there cannot be an Assembly of all the members of those Churches in one place for the performance of any worship of God nor is there any Ordinance appointed by Christ to be so celebrated in any Assembly of them which we suppose necessary to the constitution of a particular Church yet there may be an Assembly of the representatives of them all by severall elevations for some end and purpose In this sence a Church may be called Nationall when all the particular Congregations of one Nation living under one Civill Government agreeing in doctrine and worship are governed by their greater and lesser Assemblies Jus Divinum Minist Anglic. p. 12 but I would be loath to exclude every man from being a member of the Church in England that is from a share in the profession of the faith which is owned and professed by the people of God in England who is not a member of a particular Congregation Nor does subjection to our civill Government and agreement on the same doctrine and worship specifically either joyntly or severally constitute one church as is known even in the judgement of these brethren It is the last expression of lesser and greater Assemblies that must doe it but as to any such institution of Christ as a standing Ordinance sufficient to give Vnity yea or denomination to a Church this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet this alone is to be insisted on For as was shewed before the other things mentioned contribute nothing to the forme nor Vnion of such a Church It is pleaded that there are prophesies and promises of a Nationall Church that should be under the New Testament as Ps 32. 10 11 12. Is 2. 2. Is 10. 18 19 24 25. That it is foretold and promised that many whole Nations shall be converted to the faith of the Gospell and thereby become the people of God who before were no people is granted but that their way of worship shall be by Nationall Churches governed by lesser and greater Assemblys doth not appeare And when the Jewes shall be converted they shall be a Nationall Church as England is but their way of worship shall be regulated according to the institution of Christ in the Gospell And therefore the publishers of the life of Dr Gouge have expressed his judgement found in a paper in his study that the Jewes on their calling shall be gathered together into Churches and not be scattered as now they are A Nation may be said to be converted from the professed subjection to the Gospell of so many in it as may give demonstration to the whole But the way of worship for those so converted is peculiarly instituted It is said moreover that the severall congregations in one City are called a Church as in Hierusalem Act. 6. 1. Act. 12 1 3. Act. 15. 14 22. so also may all the Churches in a Nation be called a Nationall Church But this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is that allowed to be made a medium in another case
which at the same time is sub Iudice in its own The like also may be said of the Church of Ephesus Act. 20. 17. Rev. 2. 1. Nor is it about a meer denomination that we contend but the Vnion forme of such a church and if more Churches then one were together called a Church it is from their participation of the nature of the generall visible Church not of that which is particular and the seate of Ordinances So where Paul is said to persecute the Church of God Gal. 1. 13. it is spoken of the Professors of the Faith of Christ in generall and not to be restrained to the Churches of Iudaea of whom he speakes v. 22 23. seeing his rage actually reached to Damascus a City of another Nation Act. 22. 5 6. and his desigue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by the Church mentioned 1 Cor. 12. 28. 1 Cor. 10. 32. Eph. 3. 21. is intended the whole visible Church of Christ as made up into one body or Church by a collection of all particular Churches in the world by lesser and greater Assemblies a thing that never was in the world nor ever will be is denyed and not yet by any that I know proved not that I am offended at the name of the Church of England though I think all professors as such are rather to be called so then all the Congregations That all professors of the truth of the Gospell throughout the world are the visible Church of Christ in the sence before explained is granted So may on the same account all the professors of that truth in England be called the Church of England But it is the institution of lesser and greater Assemblies comprising the representatives of all the Churches in the world that must give Being and Union to the visible Church in the sence pleaded for throughout the world or in this Nation that bounded to this relation by vertue of the same institution that is to be proved But of what there is or seemes to be of Divine Institution in this order and fabrick what of humane Prudent Creation what in the matter or manner of it I cannot assent unto I shall not at present enter into the consideration but shall only as to my purpose in hand take up some principles which lye in common between the men of this perswasion and my selfe with some others otherwise minded Now of these are the ensuing Assertions 1. No man can possibly be a member of a Nationall Church in this sense but by vertue of his being a member of some particular Church in the Nation which concurrs to the making up of the Nationall Church As a man doth not legally belong to any County in the Nation unlesse he belong to some Hundred or Parish in that County this is evident from the nature of the thing it self Nor is it pleaded that we are one Nationall Church because the people of the Nation are generally baptized and doe professe the true faith but because the particular Congregations in it are ruled and so consequently the whole by lesser and greater Assemblies I suppose it will not be on second thoughts insisted on that particular congregations agreeing solemnely in Doctrine and worship under one civill Government doe constitute a nationall Church for if so its forme and unity as such must be given it meerly by the civill Government 2. No man can recede from this Church or depart from it but by departing from some particular Church therein At the same door that a man comes in he must goe out If I cease to be a member of a Nationall Church it is by the ceasing or abolishing of that which gave me originall right thereunto which was my relation to the particular Church whereof I am 3. To make men members of any particular Church or Churches their owne consent is required All men must admit of this who allow it free for a man to choose where he will fix his habitation 4. That as yet at least since possibly we could be personally concerned who are now alive no such Church in this Nation hath been formed It is impossible that a man should be guilty of offending against that which is not We have not separated from a Nationall Church in the Presbyterian sence as never having seen any such thing unlesse they will say we have separated from what should be 5. As to the state of such a Church as this I shall only adde to what hath been spoken before the judgement of a very Learned and famous man in this case whom I the rather name because professedly engaged on the Presbyterians side It is Moses Amyraldus the present professor of Divinity aâ— Saumur whose words are these that follow Scio nonnunquam appellari particulareÌ„ Ecclesiam communionem ac veluti confoederationem plurium ejusmodi societatum quas vel ejufdem linguae usus vel eadem Rei-pub forma the true spring of a Nationall Church unà cum ejusdem disciplinae regimine consociavit Sic appellatur Ecclesia Gallicana Anglicana Germanica particularis ut distinguatur ab Vniversali illa Christianorum societate quae omnes Christiani nominis nationes complectitur At uti supra diximus Ecclesiae nomen non proprie convenire societati omnium Christianorum eo modo quo convenit particularibus Christianorum coetibus sic consequens est ut dicamus Ecclesiae nomen non competere in eam multarum Ecclesiarum particularium consociationeÌ„ eodem plane modo Vocetur ergo certe Ecclesiaâ—uÌ„ quae sunt in Gallia Communio inter ipsas Ecclesia si Ecclesia est multarum Ecclesiarum confoederatio non si nomen Ecclesiae ex usu Scripturae sacrae accipiatur Paulus enim varias Ecclesias particulares quae erant in Achaia Ecclesia Achaiae nuncupat non Ecclesiam Achajae vel Ecclesiam Achaicam Amyral Disput de Ecclesiae Nom. Defin. Thes 28. These being if I mistake not things of mutuall acknowledgenent for I have not laid down any principles peculiar to my selfe and those with whom I consent in the way of the worship of God which yet we can justly plead in our own defence this whole businesse will be brought to a speedy issue Only I desire the Reader to observe that I am not pleading the right liberty and duty of gathering Churches in such a state of professors as that of late and still amongst us which is built on other principles and Hypotheses then any as yet I have had occasion to mention but am only in generall considering the true notion of Schisme and the charge mannaged against us on that single account which relates not to gathering of Churches as simply considered I say then 1. Either we have been members by our own voluntary consent according to the mind of Christ of some particular congregations in such a Nationall church that as de facto part of such a church or we have not If we have not
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