Church not only a governing head to give it Rules and Lawes but as it were a Naturall head unto the body which is influenced by him with a new spirituall life which Bellarmine professeth against as any requisite condition to the members of the Catholick Church which he pleadeth for In that same which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church which assertion is exactly paralell to that of 2 Tim. 2. 10. Therefore I endure all things for the Elects sake that they may obtaine Salvation so that the Elect and the Church are the same persons under severall considerations and therefore even a particular Church on the account of its participation of the nature of the Catholick is called Elect 1 Pet. 5. 13. and so the Church Mat. 16. 18. is expounded by our Saviour himselfe Mat. 22. 24. But to prove at large by a multiplication of Arguments and testimonies that the Catholick Church or Mysticall body of Christ consists of the whole number of the Elect as Redeemed Justifyed Sanctifyed Called Believing and yeilding obedience to Christ throughout the world I speake of it as Militant in any one Age and of them only were as needlessly actum agere as a man can well devise It is done already and that to the purpose uncontroulably terque quaterque And the substance of the doctrine is delivered by Aquinas himselfe p. 3. Q. 8. A. 3. In briefe the summe of the inquiry upon this head is concerning the matter of that Church concerning which such glorious things are spoken in Scripture namely that it is the Spouse the Wife the Bride the Sister the only one of Christ his Dâ—ve undefiled his Temple Elect Redeemed his Sione his Body his new Jerusalem concerning which inquiry the Reader knowes where he may abundanly find satisfaction That the asserting the Catholick Church in this sence is no new Apprehension is known to them who have at all looked backward to what was past before us Omnibus consideratis saith Austin puto me non temere dicere alios ita esse in domo dei ut ipsâ— etiam sint eadem domus Dei quae dicitur aedificari supra petram quae unica columba appellatur quae sponsa pulchra sine macula ruga hortus conclusus fons signatus patens aquae vivae paradisus cum fructu pomorum alios autem ita constat esse in domo ut non pertineant ad compagem domus Sed sicut esse palea dicitur in frumentis de Bapt. lib. 1. cap. 51. who is herein followed by not a few of the Papists hence saith Biel. accipitur etiam Ecclesia pro tota multitudine praedestinatorum in Canon Miss Lec 22. In what sence this Church is invisible was before declared Men elected redeemed justifyed as such are not visible for that which makes them so is not But this hinders not but that they may be so upon other Consideration sometimes to more sometimes to fewer yea they are so alwayes to some Those that are may be seen and when we say they are visible we do not intend that they are actually seen by any that we know but that they may be so Bellarmine gives us a description of this Catholick Church as the name hath of late been used at the pleasure of men and wrested to serve every designe that was needfull to be carryed on to the interest which he was to contend for but in it self perfectly ridiculous He tells us out of Austine that the Church is a living Body wherein is a body and a soule thence saith he the soule is the internall graces of the spirit Faith Hope and Love the body is the externall profession of Faith some are of the soul and body perfectly united to Christ by faith and the profession of it some are of the soule that are not of the body as the Catechumeni which are not as yet admitted to be members of the visible Church but yet are true believers Some saith he are of the body that are not of the soul who having no true grace yet out of hope or temporall feare doe make profession of the faith and these are like the haire nailes and ill humours in an humane body Now saith Bellarmine our definition of a Church comprizeth only this last sort whilst they are under the head the Pope which is all one as if he had defined a man to be a dead creature composed of haire nailes and ill humours under an hat but of the Church in this sence so farre It remaineth then that we enquire what is the Vnion which the Church in this sense hath from the wisdome of its head Jesus Christ That it is one that hath an union with its head and in it selfe is not questioned It is one sheepfold one Body one spouse of Christ his only one as unto him and that it might have onenesse in it selfe with all the fruits of it our Saviour praies Joh. 17. 19 20 21 22 23. the whole of it is described Eph. 4. 15 16. may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body to the edifying it selfe in love And of the same importance is that of the same Apostle Col 2. 19. not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now in the union of the Church in every sense there is considerable both the formalis ratio of it whence it is what it is and the way and meanes whereby it exerts it selfe and is usefull and active in communion The first in the Church as now stated consists in its joynt holding the head and growing up into him by vertue of the communication of supplies unto it therefrom for that end purpose That which is the formall Reason and cause of the Union of the members with the Head is the formall Reason and Cause of the Union of the members with themselves The Originall Vnion of the members is in and with the Head and by the same have they union with themselves as one body Now the inhabitation of the same Spirit in him and them is that which makes Christ Personall and his Church to be one Christ mysticall 1 Cor. 12. 12. Peter tells us that we are by the promises made partakers of the Divine Nature 2 Pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have communion with it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent Now it is in the person of the Spirit whereof we are by the promise made partakers he is the Spirit of promise Eph. 1. 13. promised by God to Christ Act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Gospell and communion thereof CHAP. V. Of the Catholick Church visible Of the Nature thereof In what sense the Vniversality of Professors is called a Church Amiraldus his Judgement in this businesse The Vnion of the Church in this sense wherein it consists Not the same with the Vnion of the Church Catholick Nor that of a particular instituted Church Not in relation to any one officer or more in subordination to one another Such a subordination not proveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod Of generall Councells Vnion of the Church visible not in a generall Councell The true Vnity of the Vniversality of professors asserted Things necessary to this union Story of a Martyr at Bagdat The Apostacy of Churches from the unity of the Faith Testimony of Hegesippus Vindicated Papall Apostacy Protestants not guilty of the breach of this Vnity The Catholick Church in the sence insisted on granted by the Ancients Not a Politicall body THe Second generall notion of the Church as it is usually taken signifies the Vniversality of men professing the Doctrine of the Gospell and obedience to God in Christ according to it throughout the World This is that which is commonly called the visible Catholick Church which now together with the union which it hath in its selfe and how that Unity is broken falls under consideration That all Professors of the Gospell throughout the World called to the knowledge of Christ by the Word doe make up and constitute his visible Kingdome by their professed subjection to him and so may be called his Church I grant That they are precisely so called in Scripture is not unquestionable What relation it stands in to all particular Churches whether as a Genus to its Species or as a Totum to its parts hath lately by many been discussed I must crave leave to deny that it is capable of filling up or of being included in any of these denominations and Relations The Vniversall Church we are speaking of is not a thing that hath as such a specificative forme from which it should be called an Vniversall Church as a particular hath for its ground of being so called It s but a collection of all that are duely called Christians in respect of their profession nor are the severall particular Churches of Christ in the world so parts and members of any Catholick Church as that it should be constituted or made up by them and of them for the order and purpose of an instituted Church that is the cellebration of the worship of God and Institutions of Jesus Christ according to the Gospell which to assert were to overthow a remarkable difference between the oeconomy of the Old Testament the New Nor do I think that particular Congregations doe stand unto it in the Relation of Species unto a Genus in which the whole nature of it should be preserved and comprized which would deprive every one of membership in this Vniversall Church which is not joyned actually to some particular Church or Congregation then which nothing can be more devoid of truth To debate the thing in particular is not my present intention nor is needfull to the purpose in hand The summe is the Vniversall Church is not so called upon the same account that a particular Church is so called The formal Reason constituting a particular Church to be a particular Church is that those of whom it doth consist doe joyne together according to the minde of Christ in the excercise of the same numericall Ordinances for his worship And in this sence the Vniversal Church cannot be said to be a Church as though it had such a particular forme of its own which that it hath or should have is not only false but impossible But it is so called because all Christians throughout the world excepting some individuall persons providentially excluded do upon the enjoyment of the same preaching of the word the same Sacraments administred in specie profes one common faith and hope but to the joynt performance of any exercise of Religion that they should heaâ—e one Sermon together or partake of one Sacrament or have one Officer for their Rule and Government is ridiculous to imagine nor doe any professe to think so as to any of the particulars mentioned but those only who have profit by the fable As to the description of this Church I shall acquiesce in that lately given of it by a very learned Man Saith he Ecclesia Vniversalis est communio seu societas omnium coetuum I had rather he had said and he had done it more agreeable to principles by himselfe laid down omnium Fidem Christianam profitentium sive illi ad Ecclesias aliquas particulares pertineant sive non pertineant qui Religionem Christianam profitentur consistens in eo quod tametâ—â— neque exercitia pietatis uno numero frequentent neque Sacramenta eadem numero participent neque uno eodemque omnino ordine regantur gubernentur unum tamen corpus in eo constituunt quôd eundem Christum Servatorem habere se profitentur uno in Evangelio propositum iisdem promissionibus comprehensum quas obsignant confirmant Sacramenta ex eadem institutione pendentia Amyrald Thes de Eccles nom defin The. 29. There being then in the World a great multitude which no man can number of all Nations Kindreds people and languages professing the doctrine of the Gospell not tied to mountaines or hills Joh. 4. but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 2. 1 Tim. 2. 8. Let us consider what union there is amongst them as such wrapping them all in the bond thereof by the will and appointment of Jesus Christ and wherein the breach of that union doth consist and how any man is or may be guilty thereof I suppose this will be granted That only Elect believers belong to the Church in this sense considered is a Chimaera feigned in the braines of the Romanists and fastened on the Reformed Divines I wholly assent to Austins dispute on this head against the Donatists and the whole entanglement that hath been about this matter hath arisen from obstinacy in the Papists in not receiving the Catholick Church in the sense mentioned before which to doe they know would be injurious to their interest This Church being visible and professing and being now considered under that constituting difference that the union of it cannot be the same with that of the Catholick Church before mentioned it is cleare from hence that multitudes of men belong unto it who have not the Relation mentioned before to Christ and his body which is required in all comprehended in that union seeing many are called but few are chosen Nor can it consist in a joynt Assembly either ordinary or extraordinary for the celebration of the Ordinances of the Gospell or any one of them as was the case of the Church of the Jewes which met at set times in one place
one another hath been the greatest ball of strife and most effectu-all engine of difference and distance between us may be a meanes to reconcile in Love them that truely feare God though engaged in severall wayes as to some particulars I confesse I have not any great hope of much successe on this account for let principles and ways be made as evident as if he that wrote them carryed the Sunne in his hand yet whilst men are forestalled by prejudices and have their affections and spirits engaged suitably thereunto no great alteration in their minde and wayes on the clearest conviction whatever is to be expected All our hearts are in the hand of God and our expectations of what he hath promised are to be proportioned to what he can effect not to what of outward meanes we see to be used 4. To conclude what vaine janglings men are endlesly engaged in who will lay their own false hypotheses and preconceptions as a ground of farther procedure is also in part evident by what hath been delivered Hence for instance is that doubty dispute in the world whether a Schismatick doth belong to the Church or noe which for the most part is determined in the Negative when it is impossible a man should be so but by vertue of his being a Church Member A Church is that alienum solum wherein that evill dwelleth The most of the enquiries that are made and disputed on whether this or that sort of men belongs to the Church or no are of the same value and import He belongs to the Church Catholick who is united to Christ by the spirit and none other And he belongs to the Church Generall visible who makes profession of the faith of the Gospell and destroyes it not by any thing of a just inconsistency with the beliefe of it And he belongs to a Particular Church who having been in a due order joyned thereunto hath neither voluntarily deserted it nor been judicially ejected out of it Thus one may be a member of the Church Catholick who is no member of the generall visible Church nor of a particular Church as an elect infant sanctifyed from the womb dying before baptisme and one may be a member of the Church generall visible who is no member of the Church Catholick nor of a particular Church as a man making profession of the true faith yet not united to Christ by the Spirit nor joyned to any particular visible Church or he may be also of the Catholick Church and not of a particular as also of a particular Church and not of the Catholick And a man may every true believer walking orderly ordinarily is a member of the Church of Christ in every sence insisted on of the Catholick Church by a Union with Christ the head of the visible Generall Church by his profession of the Faith and of a particular Congregation by his voluntary assotiating himselfe therewith according to the will and appointment of our Lord Jesus Christ FINIS Reader In the Authors absence many errors and mistakes obscuring or perverting the sence of the places where they are have escaped the presse which thou art desired to correct according as here directed PAg. 2. l. 20. r. and p. 3. l. 14. man p. 5. l. 22. clamorous p. 7. l. 6. vobis p. 9. l. 19. Lutherans Sacramentarian p. 11. l. 21 establish it p. 13. l. 8. conducingnesse p. 15. l. 2. the present p. 16. l. 12. Yea I p. 22. l. 18. His word p. 24. l. 8. Scissure p. 29. l. 18. extended is of p. 31. l. 17. unity of the p. 36. l. 5. dele among l. 13. Metropolitans p. 39. l. 22. dele if p. 42. l. 1. instructed by Authority from their p. 43. l. 2. is not p. 50. l. 26. that shall be pleased to consider p. 54. l. 18. other promises p. 60. l. 24. in the civil state to p. 64. l. 22. our fore-fathers p. 73. l. 13. dele of l. 25. scriptures p. 75. l. 7. nor are they not at all l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 38. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 1. dele sence v. 24. saith the Apostle I fill up that l. 12. repartees l. 21. Church there is no promise made to the Church p. 90. l. 1. sence v. 24. saith the Apostle I fill up that p. 91 l. 4. Sion p. 93. l. 10. that it hath an p. 101. l. 13. dispute men p. 102. l. 19. is in p. 110. l. 28. moats p. 124. l. 28. Juvenalis p. 126. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 131. l. 20. hath been p. 133. l. 18. summed up p. 134. l. 15. men p. 146. l. 15. ad Judaeos p. 155. l. ult Scripture p. 160. l. 13. Catholick Church p. 166. l. 20. their writing l. 21. a sweet p. 168. l. 28. have not only p. 169. l. 24. begun p. 172. l. 6. sport l. 8. institutions l. 9. language p. 173. l. 18. Gentlemen p. 176. l. 15. do that p. 180. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 185. l. 19. another p. 186. l. 10. to its p. 189. l. 2. Athenaeus l. 3. Thrasilaus p. 192. l. 13. Patriarchs or Metropolitans l. 29. Conscience p. 194. l. 13 14. are there p. 198. l. 15. Scriptures p. 199. l. 24 25. the gifts of his spirit p. 200. l. 14. due to Elders p. 202. l. 7. those many Churches p. 204. l. 1. it seemes 205. l. 17. dele his p. 215. l. 18. is the union enquired after p. 216. l. 17. their sence l. 21. dele the p. 218. l. 2. a Title p. 229. l. 24. your severall p. 234. l. 13. if I have p. 236. l. 16. the unity consists l. 25. visible Church p. 240. l. 21. nor conc p. 242. l. 1. any man may p. 244. l. 24. dele as p. 245. l. 1. Dio Cassius l. 15. there be a p. 247. l. 23. one civile p. 256. l. 20. commit p. 264. l. 2. drive l. 10. or on any l. 17. their administrations §. 1. § 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 1. §. 2. §. 3. §. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chronic. Antioch Joh. Male p. 98. A. MS. Bib. Bod. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32 §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. Ille Coetus Christianorum qui solus in orbe clareâ— regeneratis est ecclesia solus Coetus Christianorum papae subditorum Claret regeneratis ergo prob apud illas solos sunt qui miracula faciunt ergo Val Mag. Deut. 13. 1 2. Mat. 7. 22 23. Exod. 3. 7. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14 §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 3◠§. 38. §. 39. §. 40. §. 41 §. 42. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. § 31. §. 32. §. 33. §. 34. §. 35. §. 36. * Si quis aut privatus aut populus eorum decretâ—â— non stetit sacrificiis interdicunt Haec paena apud eos est gravissima quibus ita est interdictum ii numero impiorum sceleratorum habentur ab iis omnes decedunt aditum eorum sermonemque defugiunt ne quid ex contagione incommodi accipiant neque iis petentibus jus redditur neque honos ullus communicatur His autem omnibus Drâ—dibus praeest unus qui summam inter eos habet Authoritatem hoc mortus si quis ex reliquis excellit dignitate succedit at si sunt plures suffragio Druidum adlegitur Nonnunquam etiam de principatu armis contendunt Caes lib. 6. de Bell. Gal. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 13. §. 14. §. 16. §. 17. §. 18. §. 19. §. 20 §. 21 §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 58. §. 59. §. 60. §. 62. §. 63. §. 64. §. 65 §. 66. §. 67. §. 68.
are enquiring after But because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are or suppose they may be concerned that they may know before hand what is farther incumbent on them if in reference to us they would prevaile themselves of any such notion I here informe them that our perswasion is that this union was never utterly broken by any man taken into it or ever shall be to the end of the World and I suppose they esteeme it vaine to dispute about the Adâ—uncts of that which is denyed to be But yet this perswasion being not common to us with them with whom we have to doe in this matter I shall not farther make use of it as to our present defence That any other union of the Catholick Church as such can possibly be fancyed or imagined by any as to the substance of what hath been pleaded leaving him a plea for the ordinary soâ—ndnes of his Intellectualls is denyed Let us see now then what is our concernment in this discourse unlesse men can prove that we have not the spirit of God that we do not savingly believe in Jesus Christ that we doe not sincerely love all the Saints his whole body and every member of it they cannot disprove our interest in the Catholick Church It is true indeed men that have so great a confidence of their own Abilities and such a contempt of the World as to undertake to dispute them out of conclusions from their naturall sences about their proper Objects in what they see feele and handle and will not be satisfied that they have not proved there is no motion whilst a man walks for a conviction under their eye may probably venture to disprove us in our spirituall sense and experience also and to give us Arguments to perswade us that we have not that communion with Christ which we know we have every day Although I have a very meane perswasion of my own Abilities yet I must needs say I cannot think that any man in the world can convince me that I doe not love Jesus Christ in sincerity because I doe not love the Pope as he is so Spirituall Experience is a security against a more cunning Sophister then any Jesuâ—â—te in the world with whom the Saintâ— of God have to deale all their lives Eph. 6. 12. And doubtlesse through the rich grace of our God helpe will arise to us that we shall never make a Covenant with these men for peace upon conditions for worse then those that Nahash would have exacted on the men of Jabesh Gileadâ— which were but the losse of one eye with an abiding reproach they requiring of us the deprivation of whatsoever we have to see by whether as men or Christians and that with a reproach never to be blotted out But as we daily put our Consciences upon triall as to this thing 1 Cor. 13. 5. and are put unto it by Sathan so are we readie at all times to give an account to our Adversaries of the hope that us in us Let them sift us to the utmost it will be to our advantage Only let them not bring frivolous objections and such as they know are of no weight with us speaking as is their constant manner about the Pope and their Church things utterly forraigne to what we are presently about miserably begging the thing in Question Let them weigh if they are able the true nature of Vnion with Christ of faith in him of Love to the Saints consider them in their proper Causes Adjuncts and Effects with a sprituall eye laying aside their prejudices and intolerable impositions if we are found wanting as to the truth and sincerity of these things if we cannot give some account of our translation from death to life of our implantation into Christ and our participation of the Spirit we must beare our own burthen if otherwise we stand fast on the most noble and best account of Church Vnion what ever and whilest this shield is safe we are lesse â—mxious about the issue of the ensuing contest Whatever may be the apprehensions of other men I am not in this thing sollicitous I speake not of my selfe but assuming for the present the person of one concerning whom these things may be spoken whilest the efficacy of the Gospell accomplisheth in my heart all those divine and mighty effects which are ascribed unto it as peculiarly it workes towards them that believe whilest I know this one thing that whereas I was blind now I see whereas I was a servant of sinne I am now free to righteousnesse at liberty from bondage unto death instead of the fruits of the flesh I find all the fruits of the Spirit brought forth in me to the praise of Gods glorious grace whilest I have an experience of that powerfull work of conversion and being borne againe which I am able to mannage against all the accusations of Satan having peace with God upon justification by faith with the love of God shed abroad in my heart by the Holy Ghost investing me in the priviledges of Adoption I shall not certainly be moved with the disputes of men that would perswade me I doe not belong to the Catholick Church because I doe not follow this or that or any part of men in the world But you will say this you will allow to them also with whom you have to doe that they may be members of the Catholick Church I leave other men to stand or fall to their own Master only as to the Papall multitude on the account of severall inconsistencies between them and the members of this Church I shall place some swords in the way which will reduce their number to an invisible scantling I might content my selfe by affirming at once that upon what hath been spoken I must exclude from the Catholick Church all and every one whom Bellarmine intends to include in it as such namely those who belong to the Church as hairs and ill humours to the body of a man But I adde in particular 1. All wicked and prophane persons of whom the Scripture speakes expressly that they shall not enter into the Kingdome of God are indisputably cut off Whatever they pretend in shew at any time in the outward duties of Devotion they have neither faith in Christ nor love to the Saints and so have part and fellowship neither in the union nor communion of the Catholick Church How great a proportion of that Synogogue whereof we are speaking will be taken off by this sword of their Popes Princes Prelates Clergie Votaries and people and that not by a rule of private surmises but upon the visible issue of their being servants to sin â—aters of God and good men is obvious to all Persons of really so much as reformed lives amongst them are like the berries after the shaking of an Olive tree 1 Cor 6. 7 8
of Faith Rom 12. 6. an Vnity of Faith and of knowledge of the Sonne of God Eph 4. 13. a measure of saving Truths the explicite knowledge whereof in man enjoying the use of Reason within and the means of grace without is of indispensible necessary to Salvation without which it is impossible that any soule in an ordinary way should have communion with God in Christ having not light sufficient for converse with him according to the tenour of the Covenant of Grace These are commonly called Fundamentalls or first Principles which are justly argued by many to be clear perspicuous few lying in an evident tendency to obedience Now look what truths are savingly to be believed to render a man a member of the Church Catholick invisible that is whatever is required in any one unto such a receiving of Jesus Christ as that thereby he may have power given to him to become the Son of God the profession of those Truths is required to enstate a man in the unity of the Church visible 2. That no other internall principle of the mind that hath an utter inconsistency with the reall beliefe of the Truths necessary to be professed be manifested by the Professors Paul tells us of some who though they would be called Christians yet they so walked as that they manifested themselves to be Enemies of the crosse of Christ Phil 3. 18. certainly those who on one account are open and manifest enemies of the Crosse of Christ are not on any members of his Church there is one Lord and one Faith required as well as one Baptisme And a protestation contrary to evidence of fact is in all Law Null Let a man professe 10000 times that he believes all the saving truths of the Gospell and by the course of a wicked and prophane conversation evidence to all that he believes no one of them shall his protestation be admitted shall he be accounted a servant in and of my family who will call me Master and come into my house only to doe me and mine a mischiefe not doing any thing I require of him but openly and professedly the contrary Paul saies of such Tit. 5. 15 16. They professe that they know God yet in works they deny him being abominable disobedient and unto every good work reprobate which though peculiarly spoken of the Jewes yet contains a generall Rule that mens profession of the knowledge of God contradicted by a course of wickednesse is not to be admitted as a thing giving any priviledge whatever 3. That no thing opinion error or false doctrine everting or overthrowing any of the necessary saving Truths professed as above be added in with that profession or deliberately be professed also This principle the Apostle layes downe and proves Gal. 5. 3 4. notwithstanding the profession of the Gospell he tells the Galatians that if they were bewitched to professe also the necessity of Circumcision and keeping of the Law for Justification that Christ or the profession of him would not profit them On this account the Ancients excluded many Hereticks from the name of Christians so Justin of the Marcionites and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are at length then arrived to this issue the belief profession of all the necessary saving truths of the Gospell without the manifestation of an internall principle of the mind inconsistent with the beliefe of them or adding of other things in profession that are destructive to the truths so professed is the bond of the unity of the visible professing Church of Christ Where this is found in any man or number of men though otherwise accompanied with many failings sinns and errors the unity of the faith is by him or them so farre preserved as that they are thereby rendred members of the visible Church of Christ and are by him so esteemed Let us suppose a man by bare Reading of the Scriptures brought to him by some providence of God as finding the Bible in the high way and evidenâ—ing their Authority by their own light instructed in the knowledge of the Truths of the Gospell who shall thereupon make profession of them amongst them with whoÌ„ he lives although he be thousands of miles distant from any particular Church wherein the Ordinances of Christ are administred nor perhaps knows there is any such Church in the world much lesse hath ever heard of the Pope of Rome which is utterly impossible he should supposing him instructed only by reading of the Scriptures I aske whether this man making open profession of Christ according to the Gospell shall be esteemed a member of the visible Church in the sence insisted on or no That this may not seem to be such a fiction of a case as may involve in it any impossible supposition which being granted will hold a doore open for other absurdities I shall exemplifie it in its most materiall postulata by a story of unquestionable truth Elmacinus who wrote the story of the Saracens being Secretary to one of the Caliphs at Bagdat informes us that in the yeare 309 of their Hegira about the year 921 of our account Muctadinus the Caliph of Bagdat by the Counsell of his wise men commanded one Huseinus the son of Mansor to be crucified for certaine Poems whereof some verses are recited by the Historian and are thus rendred by Erpenius Laus â—i qui manifestavit humilitatem suam celavit inter nos divinitatem suam permeantem donec coepit in creatura sua apparere sub specie edentis bibentis Jamque aspexit cum Creatura ejus sicuti supercilium obliquum respiciat supercilium From which remnant of his worke it is easily to perceive that the crime whereof he was accused and for which he was condemned and crucifyed was the confession of Jesus Christ the Son of God As he went to the crosse he added says the same Author these that follow Compoâ—ur mens nihil plane habet in se iniquitatis bibendum mihi dediâ— simile ejus quod bibit secit hospitem in hospite And so dyed constantly as it appears in the profession of the Lord Jesus Bagdat was a City built not long before by the Saracens wherein it is probable there were not at that time any Christians abiding Adde now to this story what our Saviour speakes Luck 12. 8. I say unto you whosoever shall confesse me before men him shall the Sonne of man confesse before the Angells of God and considering the unlimitednesse of the expression as to any outward consideration and tell me whether this man or any other in the like condition be not to be reckoned as a subject of Christs visible Kingdome a member of this Church in the world Let us now recall to minde what we have in designe granting for our processe sake that Schisme is the breach of any unity instituted and appointed by Christ in what sence soever it is spoken of our inquiry is whether we are
Guilty in any kind of such a breach or the breach of such an Vnity This then now insisted on being the union of the Church of Christ as visibly professing the word according to his own minde when I have laid down some generall foundations of what is to ensue I shall consider whether we are guilty of the breach of this Vnion and argue the severall pretensions of men against us especially of the Romanists on this account 1. I confesse that this union of the generall visible Church was once comprehensive of all the Churches in the world the Faith once delivered to the Saints being received amongst them From this unity it is taken also for granted that a separation is made and it continnes not as it was at the first institution of the Churches of Christ though some small breaches were made upon it immediately after their first planting The Papists say as to the Europaean Churches wherein their and our concernment principally lyes this breach was made in the dayes of our forefathers by their departure from the common faith in those Ages though begunne by a few some Ages before We are otherwise minded and affirme that this secession was made by them and their Predecessors in Apostacy in severall generations by severall degrees which we manifest by comparing the present profession and worship with that in each kind which we know was at first embraced because we find it Instituted At once then we say this Schisme lyes at their doors who not only have deviated from the common faith themselves but do also actually cause and attempt to destroy temporally and eternally all that will not joyne with them therein For as the mystery of iniquity began to worke in the Apostles dayes so we have a testimony beyond exception in the complaint of those that lived in them that not long after the operation of it became more effectuall and the infection of it to be more diffused in the Church This is that of Hegesyppus in Eusebius Eccles Hist lib. 3. cap. 26. who affirmes that the Church remained a Virgin whilst the Apostles lived pure and uncorrupted but when that sacred Society had ended it's pilgrimage and the generation that heard and received the word from them were fallen asleep many false doctrines were preached and divulged therein I know who hath endeavoured to elude the sence of this complaint as though it concerned not any thing in the Church but the despisers and persecutors of it the Gnosticks But yet I know also that no man would so doe but such a one as hath a just confidence of his own ability to make passable at least any thing that he shall venture to say or utter For why should that be referred by Hegesyppus to the Ages after the Apostles and their hearers were dead with an exception against its being so in their days when if the person thus expounding this testimony may be credited the Gnosticks were never more busie nor prevalent then in that time which alone is excepted from the evill here spoken of Nor can I understand how the opposition and persecution of the Church should be insinuated to be the deflowring and violating of its chastity which is commonly a great purifying of it so that speaking of that broaching and preaching of errors which was not in the Apostles times nor in the time of their Hearers the chiefest time of the rage madnes of the Gnosticks such as spotted the pure incorupted Virginity of the church which nothing can attaine unto that is forraigne unto it that which gave originall unto sedition in the Church I am of the mind so I conceive was Eusebius that recited those words that the good man intended corruptions in the Church not out of it nor oppositions to it The processe made in after Ages in a deviation from the unity of the faith till it arrived to that height wherein it is now stated in the Papall Apostacy hath been the work of others to declare therein then I statet the rise and progresse of the present Schisme if it may be so called of the visible Church 2. As to our concernment in this businesse they that will make good a charge against us that we are departed from the Vnity of the Church Catholick it is incumbent on them to evidence that we either doe not believe and make profession of all the Truths of the Gospell indispensably necessary to be known that a man may have a communion with God in Christ and be saved Or 2. That doing so in the course of our lives we manifest and declare a principle that is utterly inconsistent with the belief of those Truths which outwardly we professe or 3. That we adde unto them in opinion or worship that or those things which are in very deed destructive of them or doe any way render them insufficient to be saving unto us If neither of these three can be proved against a man he may justly claime the priviledge of being a member of the visible Church of Christ in the World though he never in all his life be a member of a particular Church which yet if he have fitting opportunity and Advantage for it is his duty to be And thus much be spoken as to the state and condition of the visible Catholick Church and in this sence we grant it to be and the unity thereof In the late practice of men that expression of the Catholick Church hath been an Individuum Vagum few knowing what to make of it A Cothurnus that every one accommodated at pleasure to his own principles and pretensions I have no otherwise described it then did Irenaeus of old said he judicabit omnes eos qui sunt extra veritatem id est extra Ecclesiam Lib 4. cap. 62. and on the same account is a particular Church sometimes called by some the Catholick Quandoque ego Remigius Episcopus de hâc luce transiero tu mihi Haeres esto Sancta venerabilis Ecclesia Catholica urbis Remorum Flodoardus lib. 1. In the sence insisted on was it so frequently described by the Ancients So again Irenaeus Etsi in mundo loquelae dissimiles sunt sed tamen virtus traditionis una eadem est neque hae quae in Germania sunt â—undatae Ecclesiae aliter credunt aut aliter tradunt neque hae quae in Hibernis sunt neque hae quae in Celtis neque hae quae in Oriente neque hae quae in Aegypto neque hae quae in Lybia neque hae quae in medio mundi constitutae Sed sicut sol Creatura Dei in universo mundo unus idem est siâ— lumen praedicatio veritatis ubique lucet lib. 1. cap. 3. to the same purpose Jusâ—in Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog cum Tryphone The generality of all sorts of men worshipping God in Jesus Christ is the Church we speak of whose extent in his daies Tertullian
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
which they call of Jurisdiction who on that account are Eminenter the Church the union of the whole consisting in a subjection to those Officers according to Rules Orders and Canons of their appointment whereby they are necessitated to state the businesse of Schisme on the rejection of their Power and Authority I shall speak to them afterwards at large For the present I must take leave to say that I look upon the whole of such a fabrick as a product of prudence and necessity I cannot but feare least some mens surmisings may prompt them to say that the evill of Schisme is thus stated in a compliance with that and them which before we blamed and seemes to serve to raise sleight and contemptible thoughts of it so that men need not be shaken though justly charged with it But besides that sufficient testimony which I have to the contrary that will abundantly shelter me from this Accusation by an assurance that I have not the lea◠aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall farther add my apprehension of the greatnesse of the evill of this sinne if I may first be borne with a little in declaring what usuall aggravations of it I do either not understand or else cannot assent unto Those who say it is a renting of the seamelesse coat of Christ in which Metaphoricall expression men have wonderfully pleased themselves seem to have mistaken their ayme and instead of an Aggravation of its evill by that Figure of Speech to have extenuated it A rent of the Body well compacted is not heightned to any ones apprehension in its being called the renting of a seamelesse coat But men may be indulged the use of the most improper and groundlesse expressions so they place no power of Argument in them whilest they find them moving their own and suppose them to have an alike efficacy upon the affections of others I can scarce think that any ever supposed that the coate of Christ was a Type of his Church his Church being cloathed with Him not He with it And therefore with commendation of his Successe who first invented that Allusion I leave it in the possession of them who want better arguments to evince the evill of this sinne It is most usually said to be a sinne against Charity as Heresie is against Faith Heresie is a sinne against Faith if I may so speake both as it is taken for the doctrine of Faith which is to be believed and the assent of the mind whereby we doe believe He that is a Heretick I speake of him in the usuall acception of the word and the sence of them who make this comparison in neither of which I am satisfied rejects the doctrine of faith and denyes all assen◠unto it Indeed he doth the former by doing the latter But is Schisme so a sinne against Charity doth it supplant and root out Love out of the heart is it an affection of the minde attended with an inconsistency therewith I much question it The Apostle tells us that love is the bond of perfection Col. 3. 14. because in the severall and various waies whereby it exerts it self it maintaines and preserves notwithstanding all hinderances and opposition◠that perfect and beautifull order which Christ hath appointed amongst his Saints wherein men by Schisme are kept off and withheld from the performance of any of those offices and duties of love which are usefull or necessary for the preservation of the bond of perfection then is it or may in some sence be said to be a sinne against Love Those who have seemed to aime nearest the apprehension of the true nature of it in these days have described it to be an open breach of Love or Charity That that expression is warily to be understood is evident in the light of this single consideration It is possible for a man to be all and doe all that those were and did whom the Apostle judges for Schismaticks under the power of some violent temptation and yet have his heart full of love to the Saints of the Communion disturbed by him It is thus far then in its own nature a breach of Love in that in such men Love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by Christ in his Church However I shall freely say that the Schoolmens notion of it who insist on this as its nature that it is a sinne against Charity as Heresie is against Faith is fond and becomming them and so will others also shall be pleased to that consider what they intend by Charity Some say It is a Rebellion against the Church that is the Rulers and Officers of the Church I doubt not but that there must be either a neglect in the Church in the performance of its duty or of the Authority of it in so doing wherever there is any Schisme though the discovery of this also have innumerable intanglements attending it But that to refuse the Authority of the Church is to rebell against the Rulers or Guides of it will receive farther light then what it hath done when once a pregnant instance is produced not where the Church signifies the Officers of it but where it doth not signifie the body of the Congregation in contradistinction from them or comprising them therein Adde unto these those who dispute whether Schismaticks doe belong to the Church or no conclude in the Negative seeing according to the discovery already made it is impossible a man should be a Schismatick unlesse he be a Church member Other crimes a man may be guilty of on other accounts of Schisme only in a Church What is the formal reason of any mans Relation to a Church in what sence soever that word is used must be afterwards at large discussed But now this foundation being laid that Schisme is a causelesse difference or division amongst the members of any particular Church that meet together or ought so to do for the worship of God and celebration of the same numericall Ordinances to the disturbance of the order appointed by Jesus Christ contrary to that exercise of love in wisedome and mutuall forbearance which is required of them it will be easy to see wherein the iniquity of it doth consist and upon what consederations its Aggravations doe arise It is evidently a despising of the Authority of Jesus Christ the great soveraigne Lord and head of the Church How often hath he commanded us to forbeare one another to forgive one another to have peace among our selves that we may be known to be his Disciples to beare with them that are in any thing contrary minded to our selves To give light to this consideration let that which at any time is the cause of such hatefull divisions rendred as considerable as the prejudices and most importune Affections of men can represent it to be be brought to the Rule of Love and
the nature of such things will beare though you are not at all concerned in it yet we will give you leave to â—riumph over us And if our own Congregations be not Churches whatsoever we are we are not Schismaticks for Schisme is an evill amongst the members of a Church if S. Paul may be believed But we have forsaken the Church of Rome But Gentlemen shew first how we were ever of it No man hath lost that which he never had nor hath left the place or station wherein he never was Tell me when or how we were members of your Church We know not your language you are Barbarians to us It is impossible we should assemble with you But your Forefathers left that Church and you persist in their evill Prove that your Forefathers were ever of your Church in any communion instituted by Christ and you say somewhat To desert a mans station and relation which he had on any other account good or bad is not Schisme as shall farther be manifested Upon the same principle a plea for freedome from the charge of any Church reall or pretended as Nationall may be founded and confirmed either we are of the Nationall Church of England to give that instance or we are not if we are not and are exempted by our Protestation as before whatever we are we are not Schismaticks if we are fatally bound unto it and must be members of it whether we will or no being made so we know not how and continuing so we know not why shew us then what duty or office of Love is incumbent on us that we doe not performe Doe we not joyne in externall acts of worship in Peace with the whole Church Call the whole Church together and try what we will doe Doe we not joyne in every Congregation in the Nation This is not charged on us nor will any say that we have right so to doe without a Relation to some particular Church in the Nation I know where the sore lyes A Nationall Officer or Officers with others acting under them in severall subordinations with various distributions of power are the Church intended A non-submission to their rules and constitutions is the Schisme we are guilty of Quem das finem Rex magne laborum But this pretence shall afterwards be sifted to the utmost In the meane time let any one informe me what duty I ought to performe towards a Nationall Church on supposition there is any such thing by vertue of an Institution of Jesus Christ that is possible for me to performe and I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse my selfe unto it To close these considerations with things of more immediate concernment Of the divisions that have fallen out amongst us in things of Religion since the last Revolutions of this Nation there is no one thing hath been so effectuall a promotion such is the power of Tradition and prejudice which even beare all before them in humane affaires as the mutuall charging one another with the guilt of Schisme That the notion of Schisme whereon this charge is built by the most if not all was invented by some of the Ancients to promote their plea and advantage them with them with whom they had to doe without due regard to the simplicity of the Gospell at least in a suitablenesse to the present state of the Church in those daies is too evident For on very small foundations have mighty fabricks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Religion been raised As an Ability to judge of the present posture and Condition of affaires with counsell to give direction for their order and mannagement towards any end proposed not an Ability to contriâ—e for events and to knit on one thing upon another according to a probability of successe for continuance which is almost constantly disturbed by unexpected providentiall interveniences leaving the Contrivers at a perplexing losse will be found to be the summe of humane wisdome so it will be our wisdome in the things of God not to judge according to what by any meanes is made present to us and its principles on that account rendred ready to exert themselves but ever to recoile to the originall and first institution When a man first falls into some current he finds it strong and almost impassable trace it to its fountaine and it is but a dribling gutter Paul tells the members of the Church of Corinth that there were divisions amongst them breaches of that Love Order that ought to be observed in Religious Assemblies Hence there is a sinne of Schisme raised which when considered as now stated doth no more relate to that treated on by the Apostle then Simon Sonne of Jonas lovest thou me doth to the Popes Supremacy or Christs saying to Peter of John If I will that he tarry till I come what is that to thee did to the report that went afterwards abroad that that Disciple should not die When God shall have reduced his Churches to their Primitive Purity and institution when they are risen and have shaken themselves out of the dust and things of Religion returne to their native simplicity it is scarce possible to imagine what Vizards will fall off and what a contrary appearance many things will have to what they now walke up and downe in I wish that those who are indeed really concerned in this businesse namely the members of particular Churches who have voluntarily given up themselves to walke in them according to the appointment of Christ would seriously consider what evill lyes at the door if they give place to causelesse differences and divisions amongst themselves Had this sinne of Schisme been rightly stated as it ought and the guilt of it charged in its proper place perhaps some would have been more carefull in their deportment in their Relations At present the dispute in the World relating hereunto is about Subjection to the Pope and the Church of Rome as it is called And this mannaged on the Principles of Edicts of Councells with the practices of Princes and Nations in the dayes long agoe past with the like considerations wherein the concernment of Christians is doubtlesse very small Or of Obedience and conformity to Metropolitan and Diocesan Bishops in their constitutions and wayes of worship joyntly or severally prescribed by them In more Ancient times that which was agitated under the same name was about persons or Churches renouncing the Communion and Society of Saints with all other Churches in the World consenting with them in the same Confession of Faith for the substance of it And these differences respectively are handled in reference to what the state of things was and is grown unto in the dayes wherein they are mannaged When Paul wrote his Epistle there was no occasion given to any such Controversies nor foundation laid making them possible That the Disciples of Christ ought every where to abound in love and forbearance towards one another especially to carry all things
in union and Peace in those Societies wherein they were joyned for the Worship of God were his Endeavours and Exhortations Of these things he is utterly silent Let them who aime to recover themselves into the like state and condition consider his commands exhortations and reproofes Things are now generally otherwise stated which furnisheth men with objections against what hath been spoken to whose removall and farther clearing of the whole matter I shall now addresse my selfe CHAP. III. Objections against the former discourse proposed to consideration Separation from any Church in the Scripture not called Schisme Grounds of such separation Apostacy irregular walking sensuality Of separation on the account of Reformation Of commands for separation No Example of Churches departing from the communion of one another Of the common notion of Schisme and the use made of it Schisme a breach of Vnion That Vnion instituted by Christ THat which lyes obvious to every man against what hath been delivered and which is comprehensive of all the particular objections to which it seemes lyable and obnoxious is that according to this description of Schisme separation of any man or men from a true Church or of one Church from others is not Schisme Seeing that is an evill only amongst the members of one Church whilest they continue so to be which is so contrary to the judgement of the generality of Christians in this businesse that it ought to be rejected as fond and absurd Of what hath been the judgement of most men in former Ages what it is in this what strength there is in an Argument deduced from the consent pretended I am not as yet arrived to the consideration of Nor have I yet manifested what I grant of the Generall notion of Schisme as it may be drawn by way of Analogie or proportion of Reason from what is delivered in the Scripture concerning it I am upon the precise signification of the word and description of the thing as used and given by the Holy Ghost In this sence I deny that there is any relinquishment departure or separation from any Church or Churches mentioned or intimated in the Scripture which is or is called Schisme or agreeth with the description by them given us of that terme Let them that are contrary minded attempt the proof of what they affirme As farre as a negative Proposition is capable of evidence from any thing but the weakenesse of the opposition made unto it that layed down will receive it by the ensuing considerations All blameable departure from any Church or Churches or relinquishment of them mentioned in the Gospell may be reduced to one of these three Heads or Causes 1. Apostacy 2. Irregularity of walking 3. Professed sensuality 1. Apostacy or falling away from the faith of the Gospell and thereupon forsaking the Congregations or Assemblyes for the worship of God in Jesus Christ is mentioned Heb. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not wholy deserting the assembling our selves as is the manner of some A separation from and relinquishment of the Communion of that Church or those Churches with whom men have assembled for the worship of God is the guilt here charged on some by the Apostle Upon what account they so separated themselves is declared v. 26. they sinned willfully after they had received the knowledge of the truth thereby shipping out their necks from the yoke of Christ v. 28. and drawing back to perdition v. 29. that is they departed off to Judaisme I much question whether any one would think fit to call these men Schismaticks or whether we should so judge or so speake of any that in these dayes should forsake our Churches and turne Mahumetans Such a departure makes men Apostates not Schismaticks Of this sort many are mentioned in the Scriptures Nor are they accounted Schismaticks because the lesser crime is swallowed up and drowned in the greater but because their sin is wholly of another nature Of some who withdraw themselves from Church communion at least for a season by their disorderly and irregular walking we have also mention The Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5. 14. unruly or disorderly persons not abiding in obedience to the order prescribed by Christ in and unto his Churches and sayes they walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3 6. out of all Church order whom he would have warned and avoided so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Th. 3 2. persons that abide quietly in no place or station but wandred up down whom whatever their profession be he denies to have faith That there were many of this sort in the Primitive times who through a vaine and slight spirit neglected and fell off from Church Assemblyes when yet they would not openly renounce the faith of Christ is known Of such disorderly persons we have many in our dayes wherein we live whom we charge not with Schisme but vanity folly disobedience to the Precepts of Christ in generall Men also separated themselves from the Churches of Christ upon the account of sensuality that they might freely indulge to their lusts and live in all manner of pleasure all their dayes Jude 19. these are they that separate themselves sensuall having not the spirit Who are these they that turne the grace of God into lasciviousnesse and that deny the Lord God and our Saviour Jesus Christ v. 4. that defile the flesh after the manner of Sodom and Gomorrah v. 7 8. that spoke evill of things they knew not and in things they knew naturally as bruit beasts they corrupted themselves v. 10. Sinning openly like beasts against the light of nature so v. 12 13 16. these saith the Apostle are they that separate themselves men given over to worke all uncleannesse with delight and greedinesse in the face of the Son abusing themselves and justifying their Abominations with a pretence of the grace of God That there is any blameable separation from or relinquishment of any Church or Churches of Christ mentioned in the Scripture but what may be referred to one of those heads I am yet to learne Now whether the men of these Abominations are to be accounted Schismaticks or their crime in separating themselves to be esteemed Schisme it is not hard to judge If on any of these accounts any persons have withdrawn themselves from the Communion of any Church of Christ if they have on any motives of feare or love apostatized from the faith of the Gospell if they doe it by walking disorderly and loosely in their conversations if they give themselves up to sensuality and uncleannesse and so be no more able to beare the society of them whom God hath called to holinesse and purity of life and worship they shall assuredly beare their own burthen But none of these instances are comprehensive of the case inquired after so that for a close of them I say for a man to withdraw or withhold himselfe from the communion externall
and visible of any Church or Churches on the pretension and plea be it true or otherwise that the worship Doctrine discipline instituted by Christ is corrupted among them with which corruption he dares not defile himselfe it is no where in the Scripture called Schisme noâ— is that case particularly exemplified or expressely supposed whereby a judgement may be made of the fact at large but we are left upon the whole matter to the guidance of such generall principles and Rules as are given us for that end and purpose What may regularly on the other hand be deduced from the commands given to turne away from them who have only a forme of Godlinesse 2 Tim. 3. 5. to withdraw from them that walk disorderly 2 Thes 3. 6. not to beare nor endure in communion men of corrupt principles and wicked lives Rev. 2. 14. but positively to separate from an Apostate Church Rev. 18. 4 that in all things we may worship Christ according to his mind and appointment what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like is without the compasse of what I am now treating about Of one particular Church departing from that communion with another or others be it what it will which it ought to hold unlesse in the departing of some of them in some things from the common Faith which is supposed not to relate to Schisme in the Scripture we have no example Diotrephes assuming an Authority over that Church wherein he was placed 3 Joh. 9 10. and for a season hindering the brethren from the performance of the duty incumbent upon them toward the great Apostle and others makes the nearest approach to such a division but yet in such a distance that it is not at all to our purpose in hand When I come to consider that communion that Churches have or ought to have among themselves this will be more fully discussed Neither is this my sence alone that there is no instance of any such separation as that which is the matter of our debate to be found in the Scripture It is confessed by others differing from me in and about Church affaires To leave all ordinary communion in any Church with dislike where opposition or offence offers it selfe is to separate from such a Church in the Scripture sence such separation was not in being in the Apostles time say they Papâ—â—accom p. 55. But how they came to know exactly the sence of the Scripture in about things not mentioned in them I know not As I said before were I unwilling I doe not as yet understand how I may be compelled to carry on the notion of Schisme any farther Nor is there need of adding any thing to demonstrate how little the conscience of a godly man walking peaceably in any particular Church society is concerned in all the clamarous disputes of this Age about it being built on false Hypotheses presumptions and notions no other way considerable but as received by tradition from our Fathers But I shall for the sake of some carry on this Discourse to a fuller issue There is another common notion of Schisme which pleads to an originall from that spoken expressly of it by a parity of reason which tolerable in it selfe hath been and is injuriously applyed and used according as it hath fallen into the hands of men who needed it as an engine to fixe or improve them in the station wherein they are or were wherewith they are pleased Indeed being invented for severall purposes there is nothing more frequent then for men who are scarce able to keep off the force of it from their own heads whilest mannaged against them by them above at the same time vigorously to apply it for the oppression of all under them What is on all hands consented unto as its generall nature I shall freely grant that I might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men prevailing themselves thereon Let then the generall demand be granted that Schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach of Vnion which I shall attend with one reasonable postulatum namely that this union be an union of the appointment of Jesus Christ The consideration then of what or what sort of union in reference to the worship of God according to the Gospell is instituted appointed by Jesus Christ is the proper foundation of what I have farther to offer in this businesse Let the breach of this if you please be accounted Schisme for being an evill I shall not contend by what name or title it be distinguished It is not pleaded that any kind of relinquishment or desertion of any Church or Churches is presently Schisme but only such a separation as breakes the bond of Vnion instituted by Christ Now this union being instituted in the Church according to the various acceptions of that word so is it distinguished Therefore for a discovery of the nature of that which is particularly to be spoken to and also its contrary I must shew 1. The severall considerations of the Church wherein and with which union is to be preserved 2. What that union is and wherein it doth consist which according to the minde of Christ we are to keep and observe with the Church under the severall notions of it respectively 3 And how that union is broken and what is that sinne whereby it is done In handling this triple proposall I desire that it may not be expected that I should much insist on any thing that falls in my way though never so usefull to my end and purpose which hath been already proved and confirmed by others beyond all possibility of controule and such will many if not most of the principles that I proceed upon appeare to be CAP. IV. Severall Acceptations in the Scripture of the name Church Of the Church Catholick properly so called Of the Church visible Perpetuity of particular Churches A mistake rectifyed The nature of the Church Catholick evinced Bellarmine his description of the Church Catholick Vnion of the Church Catholick wherein it consists Vnion by way of consequence Vnity of Faith Of Love The Communion of the Catholick Church in and with itsselfe The breach of the Vnion of the Church Catholick wherein it consisteth Not morally possible Protestants not guilty of it The Papall world out of interest in the Church Catholick As partly profane Miracles no evidence of Holinesse Partly ignorant Selfe Justitiaries Idolatrous Worshippers of the Beast TO begin with the first thing proposed The Church of Christ living in this world as to our present concernment is taken in Scripture three wayes 1. For the Mysticall body of Christ his Elect Redeemed Justifyed and Sanctifyed ones throughout the world commonly called the Church-Catholick-Militant 2. For the Vniversality of men throughout the world called by the preaching of the word visibly professing and yeilding obedience to the Gospell called by some
and by him to us Joh. 14. 16. being of old the great promise of the Covenant Is 59. 21. Ezek. 11. 17. cap. 26. 36. Now in the participation of the Divine nature consists the Vnion of the Saints with Christ Ioh. 6. 5. our Saviour tells us that it arises from eating his flesh and drinking his Blood he that eateth my flesh and drinketh my blood dwelleth in me and I in him This he expounds v. 63. it is the spirit that quickneth the flesh profiteth not By the quickning Spirit inhabitation in Christ and Christ in it is intended And the same he manifests in his prayer that his Church may be one in the Father and the Sonne as the Father is in him and he in the Father Ioh. 17. 21. for the Spirit being the Love of the Father and of the Son is vinculum Trinitatis and so here of our Union in some resemblance The unity of members in the body naturall with one head is often chosen to set forth the union of the Church 1 Cor. 12. 12. 1 Cor. 11. 3. Eph 5. 23. Col. 1. 19. now every man can tell that union of the head and members whereby they become all one body that and not another is onenesse of soule whereby the whole is animated which makes the body be it lesse or greater to be one body That which answers hereunto in the mysticall body of Christ is the animation of the whole by his spirit as the Apostle fully 1 Cor. 15. 45. The union between husband and wife is also chosen by the Holy Ghost to illustrate the union between Christ and his Church For this cause shall a man forsake his Father and his Mother and cleave to his Wife and they two shall be one flesh this is a great mystery but I speake concerning Christ and his Church Eph. 5. 31 32. The union between man and wife we have Gen. 2. 24. they be no more twaine but one flesh of Christ and his Church that they are one spirit For he that is joyned to the Lord is one Spirit 1 Cor. 6. 17. See also another similitude of the same importance Ioh. 15. 5. Rom. 11. 16 17. This I say is the fountain radicall union of the Church Catholick in its selfe with its head and formall reason of it Hence flowes a double consequentiall Vnion that it hath also 1. Of Faith All men united to Christ by the inhabitation of the same Spirit in him and them are by it from and according to the word taught of God Is 54. 13. Ioh. 6. 45. so taught every one of them as to come to Christ v. 46. that is by bilieving by faith They are so taught of God as that they shall certainly have that measure of knowledge and faith which is needfull to bring them to Christ and to God by him And this they have by the unction or Spirit which they have received 1 Ioh. 2. 21 27. accompaning the Word by vertue of Gods Covenant with them Is 59. 29. And hereby are all the members of the Church Catholick however divided in their visible profession by any differences among themselves or differenced by the severall measures of gifts and graces they have received brought to the perfection aymed at to the unity of the Faith to the acknowledgement of the Son of God to a perfect man to the measure of the stature of the fulnesse of Christ Eph. 4. 13. Nor was this hidden from some of the Papists themselves Ecclesia sancta corpus est Christi una spiritu vivificata unita fide una sanctificata saith Hugo de Victore de sacram lib. 2. as he had said before in the former Cap. sicut scriptum est qui non habet Spiritum Christi hic non est ejus qui non habet Spiritum Christi non est membrum Christi in corpore uno Spiritus unus nihil in corpore mortuum nihil extra corpus vivum See to the same purpose Enchirid. Concil Colon in Symbol With peculiar reference to the members themselves there is another necessary consequence of the union mentioned and that is the mutuall love of all those united in the head as before towards one another and of every one towards the whole as so united in the head Christ Jesus There is an increase made of the body to the edifying it selfe in love Eph. 4. 16. And so it becomes the bond of perfectnesse to this body of Christ I cannot say that the members or parts of this Church have their union in themselves by Love because they have that with and in Christ whereby they are one in themselves Ioh. 17. 21 23. they are one in God even in Christ where their life is hid Col. 3. 3. but it is the next and immediate principle of that communion which they severally have one with another and the whole body in and with it selfe I say then that the communion which the Catholick Church the mysticall body of Christ hath with and in it selfe springing from the union which it hath in and with Christ and in it selfe thereby consists in love exerting it selfe in inexpressible variety according to the present state of the whole its relation to Christ to Saints and Angells with the conditions and occasions of the members of it respectively 1 Cor. 12. 26 27. What hath been spoken concerning the union and communion of this Church will not I suppose meet with any contradiction Granting that there is such a Church as that we speake of Coetus praedestinatorum credentium the Papists themselves will grant that Christ alone is its head and that its union ariseth from its subjection to him and dependance on him Their modesty makes them contented with constituting the Pope in the roome of Christ as he is as it were a politicall head for government they have not as yet directly put in their claime to his office as a mysticall Head influencing the body with Life and Motion though by their figment of the Sacraments communicating grace ex opere operato and investing the originall power of dispencing them in the Pope only they have contended faire for it But if any one can informe me of any other union or communion of the Church described as above then these laid downe I shall willingly attend unto his instructions In the mean time to carry on the present discourse unto that which is aimed at it is manifest that the breach of this union must consist in these two things 1. First the casting out expelling and looseing that spirit which abiding in us gives us this union 2. The losse of that love which thence flowes into the body of Christ and believers as parts and members thereof This being the state of the Church under the first consideration of it certainly it would be an extravagancy scarcely to be parallel'd for any one to affirme a breach of this union as such to be Schisme under that notion of it which we
in their own continuance they cannot be so yet in their Authority Lawes and Canons they may I must say that besides the very many Reasons I have to call into question the Power of Lawmaking for the whole Society of Christians in the World in all the Generall Councells that have been or possibly can be on the Earth the dispute about the Title of those Assemblies which pretend to this honour which are to be admitted which excluded are so endlesse the Rules of judging them so darke lubricous and uncertaine framed to the interest of contenders on all hands the Lawes of them which de facto have gone under that Title and Name so innumerable burthensome uncertain and frivolus in a great part so grossely contradictory to one another that I cannot suppose that any man upon second thoughts can abide in such an assertion If any shall I must be bold to declare my affection to the doctrine of the Gospell maintained in some of those Assemblies for some hundreds of years and then to desire him to prove that any Generall Councell since the Apostles fell asleep hath been so convened and mannaged as to be enabled to claime that Authority to it selfe which is or would be due to such an Assembly instituted according to the mind of Christ That it hath been of Advantage to the Truth of the Gospell that Godly Learned men Bishops of Churches have convened and witnessed a good Confession in reference to the Doctrine thereof and declared their abhorrencie of the Errors that are contrary thereunto is confessed That any man or men is are or ever were entrusted by Christ with Authority so to convene them as that thereupon and by vertue thereof they should be invested with a new Authority Power and Jurisdiction at such a convention and thence should take upon them to make Laws and Canons that should be Ecclesiastically binding to any Persons or Churches as theirs is not as yet to meattended with any convincing evidence of Truth And seeing at length it must be spoken I shall doe it with submission to the thoughts of good men that are any way acquainted with these things and in sincerity therein commend my Conscience to God that I doe not know any thing that is extant bearing clearer witnesse to the sad degeneracy of Christian Religion in the profession thereof nor more evidently discovering the efficacy of another Spirit than what was powred out by Christ at his Ascension nor containing more hay and stubble that is to be burned and consumed then the stories of the Acts and Laws of the Councells and Synods that have been in the World 2. But to take them as they are as to that alone wherein the first Councells had any evidence of the presence of the Holy Ghost with them namely in the declaring the doctrine of the Gospell it falls in with that which I shall give in for the bond of union unto the Church in the sense pleaded about 3. Such an Assembly arising cumulative out of particular Churches as it is evident that it doth it cannot first and properly belong to the Church Generall as such but it is only a means of communion between those particular Churches as such of whose representatives I mean vertually for formally the persons convening for many years ceased to be so it doth consist 4. There is nothing more ridiculous then to imagine a Generall Councell that should represent the whole Catholick Church or so much as all the particular Churches that are in the World and let him that iâ— otherwise minded that there hath been such an one or that it is possible there should be such a one prove by instance that such there have been since the Apostles times or by Reason that such may be in the present Age or be justly expected in those that are for to succeed and we will as we are able crowne him for his discovery 5. Indeed I know not how any Councell that hath been in the World these 1300 years and somewhat upwards could be said to represent the Church in any sence or any Churches whatever Their convention as is known hath been alwaies by Imperiall or Papall Authority the persons convened such and only they who as was pretended and pleaded had right of suffrage with all necessary Authority in such conventions from the Order Degree and Office which personally they hold in their severall Churches Indeed a Pope or Bishop sent his Legate or Proxie to Represent or rather personate him his Authority But that any of them were sent or delegated by the Church wherein they did preside is not so evident I desire then that some man more skilled in Laws and Common usages then my selfe would informe me on what account such a convention could come to be a Church Representative or the persons of it to be representatives of any Churches Generall grounds of Reason and Equity I am perswaded cannot be pleaded for it The Lords in Parliament in this Nation who being summoned by Regall Authority sate there in their own personall right were never esteemed to represent the body of the people supposing indeed all Church power â—â—n any particular Church of whatever extract or composition to be solely vested in one single person a collection of those persons if instituted would bring together the Authority of the whole But yet this would not make that Assembly to be a Church Representative if you will allow the name of the Church to any but that single person But for men who have but a partiall power Authority in the Church and perhaps separated from it none at all without any delegation from the Churches to convene and in their own Authority to take upon them to represent those Churches is absolute presumption These severall pretensions being excluded let us see wherein the Vnity of this Church namely of the great society of men professing the Gospell and obedience to Christ according to it throughout the World doth consist this is summoned up by the Apostle Eph. 4. 5. one Lord one Faith one Baptisme It is the Vnity of the doctrine of Faith which men professe in subjection to one Lord Jesus Christ being initiated into that profession by Baptisme I say the saving doctrine of the Gospell of Salvation by Jesus Christ and obedience through him to God as professed by them is the bond of that union whereby they are made one body are distinguished from all other societies have one head Christ Jesus which as to profession they hold and whilest they doe so are of this body in one professed hope of their calling Now that this Vnion be preserved it is required that all those grand and necessary Truths of the Gospell without the knowledge whereof no man can be saved by Jesus Christ be so farre believed as to be outwardly and visibly professed in that variety of waies wherein they are or may be called out thereunto There is a proportion
state of things unsuited to those of old Apostacy from the Vnity of the Church Catholick charged on the Romanists Their claime to be that Church sanguinary false Their plea to this purpose considered The blasphemous mannagement of their plea by some of late The whole dissolved Their inferences on their plea practically prodigious Their Apostacy proved by instances Their grand Argument in this cause proposed Answered Consequences of denying the Roman Church to be a Church of Christ weighed LEt us see now what as to conscience can be charged on us Protestants I meane who are all concerned herein as to the breach of this union The Papists are the persons that undertake to mannage this Charge against us To lay aside the old Plea subesse Romano Pontifici and all those â—eats wherewith they jugled when the whole world saâ—e in darknesse which they doe not now use at the entrance of their charge The summe of what they insist upon firstly is The Catholick Church is intrusted with the interpretation of the Scriptures and declaration of the Truths therein contained which being by it so declared the not receiving of them implicitely or explicitely that is the disbelieving of them as so proposed and declared cuts off any man from being a member of the Church Christ himselfe having said that he that heares not the Church is to be as an Heathen man or Publican which Church they are that is certaine It is all one then what we believe or doe not believe seeing that we believe not all that the Catholick Church proposeth to be believed and what we doe believe we believe not on haâ— account Ans Their insisting on this plea so much as they doe is sufficient to evince their despair of making good by instance our faylure in respect of the way and principles by which the unity of the visible Church may be lost or broken Faile they in this they are gone and if they carrie this plea we are all at their disposall The summe of it is the Catholick Church is intrusted with sole power of delivering what is truth and what is necessary to be believed This Catholick Church is the Church of Rome that is the Pope or what else may in any juncture of time serve their interest But as it is known 1. We deny their Church as it is stiled to be the Catholick Church or as such any part of it as particular Churches are called or esteemed So that of all men in the World they are least concerned in this Assertion Nay I shall goe farther Suppose all the members of the Roman Church to be found in the Faith as to all necessary Truths and no way to prejudice the Advantages and priviledges which accâ—â—e to them by the profession thereof whereby the severall individualls of it would be true members of the Catholick Church yet I should not only deny it to be the Catholick Church but also abideing in its present Order and Constitution being that which by themselves it is supposed to be to be any particular Church of Christ at all as wanting many things necessary to constitute them so and having many things destructive utterly to the very Essence and being of that Order that Christ hath appointed in his Churches The best plea that I know for their Church state is that Antichrist sits in the Temple of God Now although we might justly omit the Examination of this pretence untill those who are concerned in it will professedly owne it as their plea yet as it lyes in our way in the thoughts of some I say to it that I am not so certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit in the Temple of God seeing a Learned man long agoe thought it rather to be a setting up against the Temple of God Aug. de Civitate Dei lib. 10. cap. 59. But grant the sence of the expression to be as it 's usually received it imports no more but that the man of sinne shall set up his power against God in the midst of them who by their outward visible profession have right to be called his Temple which intitles him and his Copartners in Apostacy to the name of the Church as much as changing of mony and selling of Cattle were Ordinances of God under the old Temple when by some mens practising of them in it it was made a den of Theeves 2. Though as to the plea of them and their interest with whom we have to do we have nothing requiring our Judgements in the case yet ex abundanti we adde that we deny that by the will and appointment of Jesus Christ the Catholick Church visible is in any sence intrusted with such an interpretation of Scripture as that her declaration of Truth should be the measure of what should be believed or that as such it is intrusted with any power of that nature at all or is inabled to propose a Rule of Faith to be received as so proposed to the most contemptible individuall in the world or that it is possible that any voice of it should be heard or understood but only this I believe the necessary saving Truths contained in the Scripture or that it can be consulted with all or is as such intrusted with any Power Authority or Jurisdiction nor shall we ever consent that the Office and Authority of the Scriptures be actually taken from it on any pretence As to that of our Saviour of telling the Church it is so evidently spoken of a particular Church that may immediately be consulted in case of difference between Brethren and does so no way relate to the businesse in hand that I shall not trouble the Reader with a debate of it But doe we not receive the Scripture it selfe upon the Authority of the Church I say if we did so yet this concernes not Rome which we account no Church at all That we have received the Scripture from the Church of Rome at first that is so much as the Book its selfe is an intollerable figment But it is worse to say that we receive and own their Authority from the Authority of any Church or all the Churches in the World It is the expression of our Learned Whitaker Qui Scripturâ—â—â— non credit esse divinam nisi propter Ecclesiae vocem Christianus non est To deny that the Scripture hath immediate force and efficacy to evince its own Authority is plainly to deny them on that account being brought unto us by the providence of God wherein I comprize all subservient helps of humane Testimony we receive them and on no other But is not the Scripture to be interpreted according to the Tradition of the Catholick Church and are not those interpretations so made to be received I say among all the figments that these latter Ages have invented I shall adde amongst the true stories of Lucian there is not one more remote from Truth then this Assertion That all that any one Text of
Scripture may be interpreted according to the universall Tradition of the Catholick Church and be made appeare so to be any farther then that in Generall the Catholick Church hath not believed any such sence to be in any portion of Scripture which to receive were destructive of Salvation And therefore the Romanists tell us that the present Church that is theirs is the keeper and interpreter of these Traditions or rather that its Power Authority and Infability being the same that it hath been in former Ages what it determines is to be received to be the Tradition of the Catholick Church for the triall whereof whether it be so or no there is no rule but its own determination which if they can perswade us to acquiesce in I shall grant that they have acquired such an absolute dominion over Vs and our Faith that it is fit that we should be Soul and Body at their disposall It being then the work of the Scripture to propose the saving Truths of Christ the beliefe and profession whereof are necessary to make a man a member of the Church so as to make them of indispensable necessity to be received if they can from them convince us that we doe not believe and professe all every one of the Truths or Articles of Faith so necessary as expressed we shall fall down under the Authority of such conviction If not we professe our Consciences to be no more concerned in the Authority of their Church then we judge their Church to be in the priviledges of the Church Catholick But 2. It may be we are chargeable with manifesting some principles of Prophanenesse wherewith the beliefe of the Truth we professe hath an absolute inconsistency For those who are liable and obnoxious to this charge I say let them plead for themselves For let them professe what they will and cry out 10000 times that they are Christians I shall never acknowledge them for others then visible enemies of the Crosse Kingdome and Church of Christ Traytors and Rebells are not de facto Subjects of that King or Ruler in reference to whom they are so Of some who said they were Jewes Christ said they lyed and were not but the Synagogue of Satan Rev. 2 9. Though such as these say they are Christians I will be bold to say they lye they are not but slaves of Sathan Though they live within the Pale as they call it of the Church the Catholick Church being an inclosure as to profession not place yet they are not within it nor of it any more then a Jew or Mahumetan within the same precinct suppose they have been Baptized yet if their belly be their God and their lives dedicated to Satan all the Advantage they have thereby is that they are Apostates and Renegadoes That we have added any thing of our owne making profession of any thing in Religion absolutely destructive to the fundamentalls we professe I know not that we are accused seeing our crime is asserted to consist in detracting not adding Now unlesse we are convinced of failing on one of these three accounts we shall not at all question but that we abide in the unity of the visible Catholick Church It is the common cry of the Romanists that we are Schismaticks Why so because we have separated our selves from the communion of the Catholick Church what this Catholick is and how little they are concerned in it hath been declared How much they have prevailed themselves with ignorant soules by this plea we know Nor was any other successe to be expected in respect of many whom they have wonne over to themselves who being persons ignorant of the righteousnesse of God and the power of the Faith they have professed not having had experience of communion with the Lord Jesus under the conduct of them have been upon every provocation and temptation a ready prey to deceivers Take a little view of their late Proselyts and it will quickly appeare what little cause they have to boast in them With some by the craft and folly of some Relations they are admitted to treat when they are drawing to their dissolution These for the most part having been persons of dissolute and profligate lives never having tasted the power of any Religion whatever they have professed in their weakenesse and disturbed dying thoughts may be apt to receive any impression that with confidence and violence is imposed upon them Besides it is a farre easier proposall to be reconciled to the Church of Rome and so by Purgatorie to get to Heaven then to be told of Regeneration Repentance Faith and the Covenant of Grace things of difficulty to such poor Creatures Others that have been cast down from their hopes and Expectations or out from their enjoyments by the late revolution in these Nations have by their discontent or necessity made themselves an easie prey to their zeale What hath been the residue of thir Proselytes What one who hath ever manifested himselfe to share in the power of our Religion or was not prepared by principles of superstition almost as deep as their own have they prevailed on But I shall not farther insist on these things To returne Our communion with the visible Catholick Church is in the unity of the faith only The breach of this union and therein a relinquishment of the communion of the Church lyes in a relinquishment of or some opposition to some or all of the saving necessary truths of the Gospell Now this is not Schisme but Heresie or Apostacy or it is done by an open profligatenesse of life so that indeed this charge is nothing at all to the purpose in hand though through Grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever Unto what hath been spoken I shall only adde the removeall of some common objections with a recharge on them with whom principally we have as yet had to do come to the last thing proposed The case of some of old who were charged with Schisme for separating from the Catholick Church on an account wholy and cleerly distinct from that of a departure from the faith is an instance of the judgement of antiquity lying in an opposition to the notion of departure from the Church now delivered Doth not Augustine Doe not the rest of his Orthodox contemporaries charge the Donatists with Schisme because they departed from the Catholick Church And doth not the charge rise up with equall efficacy against you as them At least doth it not give you the nature of Schisme in another sence then is by you granted The Reader knows sufficiently if he hath at al taken notice of these things whereto find this cloud scattered without the least annoyance or detriment to the Protestant cause or of any concerned in that name however by lesser differences diversified among themselves I shall not repeate what by others hath been
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
a new Creed invented new wayes of worship given a whole summe and system of their own altogether alien froÌ„ the Word of God without an open disclaiming of that word which in innumerable places beares testimony of its own perfection and fulnesse 3. Contrary to common Honesty the first principles of Reason with violence to the evident dictates of the Law of nature they will in confidence of these principles have the word sentence of a Pope though a beast a witch a Conjurer as by their own confession many of them have been to be impliciteâ—y submitted to in about things which he neither knoweth nor loveth nor careth for being yet such in themselves as immediately and directly concerne the everlasting condition of the soules of men And this is our second returne to their pretence of being the Catholick Church to which I adde 3. That their plea is so far from truth that they are and they only the Catholick Church that indeed they belong not to it because they keep not the Vnity of the faith which is required to constitute any person whatever a member of that Church but faile in all the conditions of it For 1. To proceed by way of instance they doe not professe nor believe a Justification distinct from Sanctification and acceptance thereof the Doctrine whereof is of absoluâ—e indispensable necessity to the preservation of the Vnity of the Faith and so faile in the first condition of professing all necessary Truths I know what they say of Justification what they have determined concerning it in the Councell of Trent what they dispute about it in their books of Controversies But I deny that which they contend for to be a Justification so that they doe not deny only Justification by Faith but positively over and above the infusion of Grace and the acceptance of the obedience thence arising that there is any Justification at all consisting in the free and full absolution of a sinner on the account of Christ 2. They discover principles corrupt and depraved utterly inconsistent with those truths and the receiving of them which in generall by owning the Scriptures they doe professe Herein to passe by the principles of Atheisme wickednesse and profannesse that effectually worke and manifest themselves in the generality of their Priests People that of self â—ighteousnes that is in the best of their Devotionists is utterly inconsistent with the whole Doctrine of the Gospell and all saving Truths concerning the mediation of Jesus Christ therein conteined 3. That in their Doctrine of the Popes supremacy of merits satisfaction the masse the worshipping of Images they adde such things to their profession as enervate the efficacy of all the saving truths they doe professe and so faile in the third condition This hath so abundantly been manifested by others that I shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration Thus it is unhappily fallen out with these men that what of all men they most pretend unto that of all men they have the least intâ—erest in Aâ—haeneus tells us of one Throsâ—â—aus an Aâ—henian who being phrenetically distempered whatever ships came into the Pyraeum he looked on them and thought them his own and rejoyced as the Master of so great wealth when he was not the owner of so much as a boate such a distemper of pride and folly hath in the like manner ceased on these persons with whom we have to doe that where ever in Scripture they meet with the name Church presently as though they were intended by it they rejoyce in the priviledges of it when their concernment lyes not at all therein To close this whole discourse I shall bring the grand Argument of the Romanists with whom I shall now in this Treatise have little more to doe wherewith they make such a noise in the world to an â—ssue Of the many formes and shapes whereinto by them it is cast this seems to be the most perspicuously expressive of their intention Voluntarily to forsake the communion of the Church of Christ is Schisme and they that doe so are guilty of it You have voluntarily forsaken the communion of the Church of Christ Therefore You are guilty of the sinne of Schisme I have purposely omitted the interposing of the terme Catholick that the reason of the Argument might runne to its length for upon the taking in of that terme we have nothing to doe but only to deny the Minor Proposition seeing the Roman Church be it what it will is not the Church Catholick but as it is without that limitation called the Church of Christ indefinitely it leaves place for a farther and fuller Answer To this by way of inference they adde that Schisme as it is declared by S. Austin and S Thomas of Aquin being so great and damnable a sinne and whereas it is plainâ— that out of the Church which as Peter says is as Noahs Arke 1 Pet. 3. 20 21. there is no salvation it is cleare you will be damned This is the summe of their plea. Now as for the forementioned Argument some of our Divines answer to the Minor Prop. and that both as to the tearmes of voluntary forsaking and that also of the Communion of the Church For the first they say they did not voluntarily forsake the communion of the Church that then was but being necessitated by the command of God to reforme themselves in sundry things they were driven out by bell book and Candle cursed out killed out driven out by all manner of violence Ecclesiasticall and Civill which is a strange way of mens becoming Schismatick 2. That they forsook not the communion of the Church but the Corruptions of it or the communion of it in its corruption not in other things wherein it was Lawfull to continue communion with it To give strength to this Answer they farther adde that though they grant the Church of Rome to have been at the time of the first separation a true Church of Christ yet they deny it to be Catholick Church or only visible Church then in the World the Churches in the East claiming that title by as good a right as shee So they Others principally answer to the Major Prop. and tell you that separation is either causeles or upon just ground and cause that t is a causeles separation only from the Church of Christ that is Schisme that there can be no cause of Schisme for if there be a cause of Schisme materially it ceaseth to be Schisme formally and so to strengthen their answer in Hypothesi they fall upon the Idolatrys Heresies Tyranny and Apostacy of the Church of Rome as just causes of Separation from her nor will their plea be shaken to eternity so that being true and popular understood by the meanest though it contain not the whole Truth I shall not in the least impaire it For them who
have found out new ways of justifying our separation from Rome on principles of limiting the Jurisdiction of the Bishop of Rome to a peculiar Patriarchat and granting a power to Kings or Nations to erect a Patriarchate or Metropolitan within their own Territories and the like the Protestant cause is not concerned in their Plea the whole of it on both hands being forraigne to the Scripture relating mostly to humane constitutions wherein they may have liberty to exercise their Witts and Abilities Not receding from what hath by others solidly been pleaded on the Answers above mentioned in answer to the principles I have hitherto evinced I shall proceed to give my account of the Argument proposed That we mistake not I only premise that I take Schisme in this Argument in the notion and sense of the Scripture precisely wherein alone it will reach the Consciences and bear the weight of inferring damnation from it 1. Then I wholly deny the Major Prop. as utterly false in what sense soever that expression True Church of Christ is taken Take it for the Catholick Church of Christ I deny that any one who is once a true member of it can utterly forsake its communion no living member of that body of Christ can perish and on supposition it could doe so it would be madnesse to call that crime Schisme nor is this a meer deniall of the Assertion but such as is attended with an invincible Truth for its maintenance Take it for the generall visible Church of Christ the voluntary forsaking of its communion which consists in the profession of the same faith is not Schisme but Apostacy and the thing it selfe is to be removed from the question in hand And as for Apostates from the faith of the Gospell we question not their damnation it sleepeth not who ever call'd a Christian that turned Jew or Mahumetan a Schismatick Take it for a particular Church of Christ I deny 1. That Separation from a particular Church as such as meerly separation is Schisme or ought to be so esteemed though perhaps such separation may proceed from Schisme and be also attended with other evills 2. That however separation upon jusâ— cause and ground from any Church is no Schisme This is granted by all Persons living Schisme is causelesse say all men however concerned And herein is a truth uncontroulable Separation upon just cause is a duty and therefore cannot be Schisme which is alwayes a sinne Now there are 500 things in the Church of Rome whereof every one grafted as they are there into the stock principle of imposition on the practice and confession of men is a sufficient cause of separation from any particular Church in the world yea from all of them one after another should they all consent unto the same thing impose it in the same manner if therebe any Truth in that Maxime It is better to obey God then man 2 I wholy deny the Minor Proposition also if spoken in reference to the Church of Rome Though I willingly acknowledge our separation to be voluntary from them no more being done then I would doe over againe this day God assisting me were I called unto it But separation in the sense contended about must be from some sâ—ate and condition of Christs Institution from communion with a Church which we held by his appointment otherwise it will not be pleaded that it is a Schisme at least not in a Gospell sense Now though our Forefathers in the faith we professe lived in sub ection to the Pope of Rome or his subordinate engines yet they were not so subject to them in any way or state instituted by Christ so that the relinquishment of that State can possibly be no such separation as to be termed Schisme For I wholy deny that the Papacy exercising its power in its supreame and subordinate Officers which with them is their Church is a Church at all of Christs appointment or any such thing And when they prove it is so I will be of it So that when our Forefathers withdrew their neck from his Tyrannicall yoke and forsook the practice of his abominations in the worship of God they forsook no Church of Christs institution they relinquished no communion of Christs appointment A man may possibly forsake Babylon and yet not forsake Sion For the Aggravations of the sinne of Schisme from some Ancient Writerâ— Austin and Optatus men interested in the contests about it Leo and Innocent gaining by the notion of it then growing in the World Thomas Aquinas and such vassalls of the Papacy we are not concerned in them what the Lord speaks of it that we judge concerning it It is true of the Catholicâ— Church alwaies that out of it no salvation it being the Society of them that shall be saved and of the visible Church in generall in some sense and cases Seeing with the heart man believeth to Righteousnesse and with the mouth confession is made unto Salvation But of a particular Church in no sense unlesse that of contempt of a known duty and to imagine Peter to speak of any such thing is a fancy The consequence of this devesting the Roman Synogogue of the priviledges of a true Church in any sense arising in the thoughts of some to a denyall of that ministry which we have at this day in England must by the way a little be considered For my part be it spoken without offence If any man hath nothing to plead for his ministry but meerly that successive Ordination which he hath received through the Church of Rome I cannot see a stable bottome of owning him so to be I do not say if he will plead nothing â—lse but if he hath nothing else to plead He may have that which indeed constitutes him a Minister though he will not ownâ— that so it doth Nor doth it come here into enquiry whether there were not a true Ministry in some all along under the Papacy distinct from it as were the thousands in Israell in the days of Elijah when in the ten Tribes as to the publick worship there was no true Ministry at all Nor is it said that any have their Ministry from Rome aâ— though the Office which is an Ordinance of Christ was instituted by Antichrist But the question is whether this be a sufficient and good basis and foundation of any mans interest in the office of the Ministry that he hath received Ordination in a succession through the administration of not the woman flying into the Wildernesse under the persecution of Antichrist not of the two witnesses prophesying all along under the Roman Apostacy not from them to whom we succeed in doctrine as the Waldenses but the Beast it selfe the persecuting Church of Rome the Pope and his adherents who were certainly Administrators of the Ordination pleaded for So that in doctrine we should succeed the persecuted Woman and in Office the perseâ—uting Beast I shall not plead this at
large professedly disclaiming all thoughts of rejecting those Ministers as Papall and Antichristian who yet adhere to this Ordination being many of them eminently gifted of God to dispense the word and submitted unto by his people in the Administration of the Ordinances and are right worthy Ministers of the Gospell of Christ But I shall only remarke some thing on the plea that is insisted on by them who would if I mistake not keep up in this particular what God would have pull'd downe They aske us why not Ordination from the Church of Rome as well as the Scripture In which enquiry I am sorry that some doe still continue We are so farre from having the Scripture from the Church of Rome by any Authority of it as such that it is one cause of daily praising God that by his providence he kept them from being either corrupted or destroyed by them It iâ— true the Bible was kept among the people that lived in those parts of the World where the Pope prevailed so was the Old Testament by the Jews the whole by the Easterne Christians By none so corrupted as by those of the Papall Territorie God forbid we should say we â—ad the Scriptures from the Church of Rome as such if we had why doe we not keep them as she delivered them to us in the vulgar Translation with the Apochryphall additions The Ordination pleaded for is from the Authority of the Church of Rome as such The Scriptures were by the providence of God preserved under the Papacy for the use of his People and had they been found by chance as it were like the Law of old they had been the same to us that now they are So that of these things there is not the same Reason It is also pleaded that the granting true Ordination to the Church of Rome doth not prove that to be a true Church This I professe I understâ—and not they who ordained had no power so to doe but as they were Officers of that Church as such they did it and if others had ordained who were not Officers of that Church all would confesse that Action to be null But they who will not be contented that Christ hath appointed the Office of the Ministry to be continued in his Churches that he continues to dispense his gifts of the Spirit for the Execution of that Office when men are called thereunto that he prepares the hearts of his people to desire and submit unto them in the Lord that as to the manner of entrance upon the worke they may have it according to the minde of Christ to the utmost in all circumstances so soon as his Churches are shaken out of the dust of Babylon with his Glory shining on them and the Tabernacle of God is thereby once more placed with men shall have leave for me to derive their interest in the ministry through that darke passage wherein I cannot see one step before me if they are otherwise qualified and accepted as above I shall ever pay them that honour which is done to Elders labouring in the word and doctrine CHAP. VII Of a particular Church its nature Frequently mentioned in Scripture Particular Congregations acknowledged the only Churches of the first Institution What ensued on the multiplication of Churches Some things premised to clear the unity of the Church in this sence Every Believer ordinarily obliged to joyne himselfe to some particular Church Many things in instituted worship answering a naturall principle Perpetuity of the Church in this sence True Churches at first planted in England How they ceased so to be How Churches may be again reerected Of the Vnion of a particular Church in its selfe Foundation of that Vnion twofold The Vnion its selfe Of the communion of particular Churchers one with another Our concernment in this Vnion I now descend to the last consideration of a Church in the most usuall Acceptation of that name in the New Testament that is of a particular instituted Church A Church in this sence I take to be a Society of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individuall Ordinances according to the order by Christ prescribed This generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition A more accurate definition would only administer farther occasion of contesting about things not necessary to be determined as to the enquiry in hand Such as this was the Church at Hierusalem that was persecuted Act. 8. 1. The Church whereof Saul made havock v. 3. The Church that was vexed by Herod Act. 12. 1. Such was the Church at Antioch which Assembled together in one place Act. 13. 14. wherein were sundry Prophets Act. 13 1. As that at Hierusalem consisted of Elders and Bretherren Act. 15. 22. The Apostles or some of them being there then present which added no other consideration to that Church then that we are now speaking of Such were those mens Churches wherein Elders were ordained by Pauls appointment Act. 14. 23. As also the Church of Coesarea Act. 18. 22. at Ephesus Act. 20. 14. 28. As was that at Corinth 1 Cor. 1. 2. c. 6. 4. 11. 12. 14. 4 5. 12. 19. 2 Cor. 1 1. And those mentioned Rev. 1. 2 3. All which Paul calls the Churches of the Gentiles Rom. 16. 4. in contradistinction to those of the Jews and calls them indefinitely the Churches of God v. 16. or the Churches of Christ 1 Cor. 7. 17. 2 Cor. 8 18. 19. 23. 2 Thess 1. 4. and in sundry other places Hence we have mention of many Churches in one Country as in Judaea Act. 9. 1. in Asia 1 Cor. 16. 19. in Macedonia 2 Cor. 8. 1. in Galatia Gal. 1. 2. the seven Churches of Asia Rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same Country I suppose that in this description of a particular Church I have not only the consent of them of all sorts with whom I have now to doe as to what remaines of this discourse but aso their acknowledgment that these were the only kinds of Churches of the first Institution The Reverend Authors of the Jus Divinum Ministerii Anglicani p. 2 c. 6. tell us that in the Beginning of Christianity the number of Believers even in the greatest Citys were so few as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And these are called the Church of the City and the Angell of such a City was Congregationall not Diocesan which discourse exhibits that state of a particular Church which is now pleaded for and which shall afterwards be evinced allowing no other no not in the greatest Cityes In a rejoynder to that Treatise so far at the case of Episcopacy is herein concerned by a person well known
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
and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null
administring the holy ordinances of the Gospell in and to their â—wn flock and whatever else of duty and ratione officii belongs to a rightly constituted Bishop and â—et all that have disturbed this course so duly â—â—tled in this Church and in all Churches of Christ â—â—nce the Apostles planting them discerne their â—â—â—rour and returne to that peace and Vnity of the Church from whence they have causelesly and inexcusably departed Though I was not then speaking of the Bishops of England yet I am contented with the application to them there being amongst them men of piety and learning whom I exceedingly honour reverence Amongst all the Bishops He of Oxford is I suppose peculiarly instanced in because it may be thought that living in this place I may belong to his Jurisdiction But in the condition wherein I now am by the providence of God I can plead an exemption on the same foot of account as he can his Jurisdiction So that I am not much concerned in his exercise of it as to my own person If he have a particular flock at Oxon which he will attend according to what before I required he shall have no let or hindrance from me but being he is as I heare he is a Reverend and Learned person I shall be glad of his Neighbourhood acquaintance But to suppose that the Diocesse of Oxon as legally constituted and bounded is his particular flock or Church that such a Church is instituted by Christ or hath been in Being ever since the Apostles times that in his presidency in this Church he is to set up Courts and exercise a Jurisdiction in them and therewith a power over all the inhabitants of this Diocesse or Shire excepting the exempt peculiar jurisdiction although gathered into particular Congregations and united by a participation of the same Ordinances and all this by the will and appointment of Jesus Christ is to suppose what will not be granted I confesse as before there was once such an Order in this place that it is now removed by Lawes on which foundation alone it stood before And this is that where in I am not concerned Whether we have causelesly inexcusably departed froÌ„ the Vnity of the Church is the matter now in enquiry I am sure unles the Vnity can be fixed our departure will not be proved A law Vnity I confesse an Evangelicall I am yet in the disquisition of But I confesse it will be to the prejudice of the cause in hand if it shall be thought that the determination of it depends on the controversy about Episcopacy for if so it might be righteously expected that the Arguments produced in the behalfe and defence thereof should be particularly discussed But the truth is I shall easily acknowledge all my labour to no purpose if have to deale only with men who suppose that if it be granted that Bishops as commonly esteemed in this Nation are of the appointment of Christ it will thence follow that we have a Nationall Church of Christs appointment between which indeed there is no Relation or connexion Should I grant as I said diocesan Bishops with Churches answerable to their supportment particled into severall Congregations with their inferiour Officers yet this would be remote enough from giving subsistence and Vnion to a Nationall Church What then it is which is called the Church of England in respect whereto we are charged with Schisme is nextly to be considered Now there are two wayes whereby we may come to the discoverie of what is intended by the Church of England or there are two ways whereby such a thing doth arise 1. Descendendo which is the way of the Prelates 2. Ascendendo which is the way of the Presbyterians For the first to constitute a Nationall Church by descent it must be supposed that all Church power is vested in Nationall Officers viz. Arch-Bishops and from them derived to severall Diocesians by a distribution of power limited in its exercise to a certaine portion of the Nation and by them communicated by severall engines to Parochiall Priests in their severall places A man with halfe an eye may see that here are many things to be proved Thus their first Church is Nationall which is distributed into severall greater portions termed Provinces those againe into others now called Diocesses and those againe subdivided into Parochiall or particular Congregations Now the Vnion of this Church consisteth in the due observance of the same worship specifically by all the members of it and subjection according to Rules of their own appointment which were called commonly Canons by way of distinction unto the Rulers before mentioned in their severall capacities And this is that which is the peculiar forme of this Church That of the Church Catholick absolutely so called is its Vnity with Christ and in its selfe by the one Spirit whereby it is animated That of the Church Catholick visibly professing the Unity of the Faith which they doe professe as being by them professed That of a particular Church as such its observance and performance of the same Ordinances of worship numerically in the confession of the same faith and subjection to the same Rules of Love for edification of the whole Of this Nationall as it is called in the subjection of one sort of Officers unto another within a precinct limited Originally wholy on an account forraigne to any Church state whatever So that it is not called the Church of England from its participation of the nature of the Catholick Church on the account of its most noble members nor yet from its participation of the nature of the invisible Church in the world on the account of its profession of the Truth in both which respects we professe our Unity with it nor yet from its participation of the nature of a particular Church which it did not in its selfe nor as such but in some of its particular Congregations but from a peculiar forme of its owne as above described which is to be proved to be of the Institution of Jesus Christ In this description given of their Church state with whom we have now to doe I have purposely avoided the mention of things odious exposed to common obloquy which yet were the very â—ies ligaments of their order because the thing as it is in its selfe being nakedly represented we may not be prejudiced in judging of the strength and utmost of the charge that lyes against any of us on the account of a departure from it The communion of this Church they say we have forsaken and broken its Vnity and therefore are Schismaticks I answer in a word laying aside so much of the Iurisdiction of it mentioned before and the severall ways of its administration for which there is no colour or pretence that it should relate to any Gospell institution passe by also the consideration of all those things which the men enjoying Authority in or exercising
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
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
their wayes returned with little satisfaction so that at the last committing themselves and their cause to God they chose them Elders from among themselves and set them apart by fasting and prayer which was the foundation of all those Churches which for piety zeale and suffering for Christ have given place to none in Europe What was the way of the first Reformation in this Nation and what principles the Godly Learned men of those daies proceeded on how farre what they did may be satisfactory to our Consciences at the present as to our concurrence in them who from thence have the Truth of the Gospell derived downe to us Whether ordinary officers be before or after the Church and so whether a Church state is preserved in the preservation of Officers by a power forraigne to that Church whereof they are so or the Office be preserved and consequently the Officers inclusively in the preservation and constitution of a Church These I say with sundry other things of the like importance with inferences from them are to be considered to the bottome before a full Resolution can be given to the enquiry coucht in this objection which as I said to do is not my present businesse This taske then is at its issue and close some Considerations of the manifold miscarriages that have insued for want of a due and right apprehension of the thing we have now been exercised in the Consideration of shall shut it up It is not impossible that some may from what hath been spoken begin to apprehend that they have been too hasty in judging other men Indeed none are more ready to charge highly then those who when they have so done are most unable to make good their charge si accusasse sufficiat quis erit innocens what reall Schismes in a morall sense have ensued among brethren by their causelesse mutuall imputation of Schisme in things of institution is knowne And when men are in one fault and are charged with another wherein they are not it is a ready way to confirme them in that wherein they are There is more darknesse and difficulty in the whole matter of instituted worship then some men are aware of not that it was so from the beginning whilst Christianity continued in its naked simplicity but it is come occasionally upon us by the customes darknesse and invincible prejudices that have taken hold on the minds of men by a secret diffusion of the poyson of that grand Apostacy It were well then that men would not be so confident nor easily perswaded that they presently know how all things ought to be because they know how they would have some things to be which suite their temper and interest Men may easily perhaps see or think they see what they doe not like and crie out Schisme and Separation but if they would a little consider what ought to be in this whole matter according to the mind of God and what evidences they have of the grounds and principles whereon they condemne others it might make them yet swift to heare but slow to speake and take off from the number of Teachers among us some are readie to think that all that joyne not with them are Schismaticks and they are so because they goe not with them and other reason they have none being unable to give any solid foundation of what they professe what the cause of Unity among the people of God hath suffered from this sort of men is not easily to be expressed 2. In all differences about Religion to drive them to their rise and spring and to consider them as stated originally will ease us of much trouble and labour Perhaps many of them will not appeare so formidable as they are represented He that sees a great River is not instantly to conclude that all the water in it comes from its first rise spring the addition of many brookes showers and landfloods have perhaps swelled it to the condition wherein it is every difference in Religion is not to be thought to be as big at its rise as it appeares to be when it hath passed through many Generations and hath received additions and aggravations from the disputings and contendings of men on the one hand and the other ingaged What a flood of Abominations doth this businesse of Schisme seem to be as rolling down tous through the writings of Cyprian Austin and Optatus of old the Schoolemen decrees of Popish Councells with the contrivances of some among our selves concerned to keep up the swelled notion of it Goe to its rise and you will find it to be though bad enough yet quite another thing then what by the preâ—udices accrewing by the addition of so many generations it is now generally represented to be The great maxime To the Law and to the Testimonie truly improved would quickly cure all our distempers in the meane time let us blesse God that though our outward man may possibly be disposed of according to the apprehension that others have of what we doe or are our Consciences are concerned only in what he hath appointed How some men may prevaile against us before whom we must stand or fall according to their corrupt notion of Schisme we know not the Rule of our Consciences in this as in all other things is eternall and unchangable Whilst I have an uncontrolable faithfull witnesse that I transgresse no limits prescribed to me in the Word that I doe not willingly break or dissolve any Vnity of the Institution of Jesus Christ my minde as to this thing is filled with perfect peace Blessed be God that hath reserved the sole soveraingty of our Consciences in his hand and not in the least parcelled it out to any of the sons of men whose tender mercies being oftentimes cruelty it selfe they would perhaps destroy the soule also when they doe so to the body seeing they stay there as our Saviour witnesseth because they can proceed no farther Here then I professe to rest in this doth my Conscience acquiesce whilst I have any comfortable perswasion on grounds infallible that I hold the Head and that I am by faith a member of the mysticall body of Christ whilst I make profession of all the necessary saving Truths of the Gospell whilst I disturbe not the peace of that particular Church whereof by my own consent I am a member nor doe raise up nor continue in any causeles differences with them or any of them with whom I walke in the fellowship and order of the Gospell whilst I labour to exercise faith towards the Lord Jesus Christ and love towards all the Saints I doe keep the Unity which is of the appointment of Christ and let men say from principles utterly forraigne to the Gospell what they please or can to the contrary I am no Schismatick 3. Perhaps the discoverie which hath been made how little we are many of us concerned in that which having mutually charged it on