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
thus related In quem alium crediderunt Gentes universae nisi in ipsum qui jam venit Cui enim alii Gentes crediderunt Parthi Medi Elamitae qui habitant Mesopotamiam Armeniam Phrygiam immorantes Aegyptum regionem Africae quae est trans Cyrenem Romani incolae tunt in Hierusalem Iudei Gentes caeterae ut jam Getulonum varietates Maurorum nulli fines Hispanarum omnes termini Galliarum diversae Nationes Britanorum inaccessa loca Romanis Christo vero subdita Sarmatarum Dacorum Germanorum Seytharum abditarum multarum Gentium Provinciarum Insâ—larum multarum nobis ignotarum quae enumerare non possumus in quibus omnibus locis Christi nomen qui jam venit regnaâ— ad Iudaeos Some have sayd and doe yet say that the Church in this sence is a Visible Organicall Politicall body That its visible is confessed both its matter and farme bespeakes visibility as an unseparable Adjunct of its subsisting That it is a body also in the generall sence wherein that word is used or a society of men embodyed by the profession of the same Faith is also granted Organicall in this businesse is an ambiguous terme The use of it is plainly Metaphoricall taken from the members instruments and Organs of a naturall body Because Paul hath said that in one body there are many members as eyes feet hands yet the body is but one so is the Church It hath been usually said that the Church is an Organicall body What Church Paul speakes of in that place is not evident but what he alludes unto is The difference he speaks of in the individuall persons of the Church is not in respect of Office Power and Authority but gifts or graces and usefullnesse on that account such an Organical body we confesse the Church Catholick visible to be in it are persons indued with varietie of gifts and graces for the benefit and ornament of the whole An Organicall Politicall body is a thing of another nature a Politick body or Common-wealth is a Society of a certain portion of mankind united under some forme of Rule or government whose supreame and subordinate administration is committed to severall persons according to the Tenor of such Laws and Customes as that Society hath or doth consent unto This also is said to be Organicall on a Metaphoricall account because the Officers and Members that are in it and over it hold proportion to the more noble parts of the body Kings are said to be Heads Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the constitution of such a Common-wealth distâ—â—ctly as such it is required that the whole hath the same Laws but not that only Two Nations most distinct and different on the account of other ends and interests may yet have the same individuall Laws and customes for the distribution of Justice and preservation of peace among themselves An entire forme of Regiment and government peculiar thereunto is required for the constitution of a distinct Politicall Body In this sence we denie the Church whereof we speake to be an Organicall Politicall Body as not having indeed any of the requisites thereunto Not one Law of Order the same individuall Morall Law or Law for Morall duties it hath but a Law given to the whole as such for Order Polity Rule it hath not All the members of it are obliged to the same Law of Order and Polity in their severall Societies But the whole as such hath no such Law it hath no such head or Governour as such Nor will it suffice to say that Christ is its head for if as a visible Politicall body â—t hath a Politicall Head that Head also must be visible The Commonweal of the Jews was a Politicall body of this God was the Head and King hence their Historian saith their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they would choose a King God said they rejected him who was their politicall Head to whom a sickle was paid yearly as Tribute called the sickle of the Sanctuary Now they rejected him not by asking a King simply but a King after the manner of the Nations yet that it might be a visible Politicall Body it required a visible supreame Magistrate to the wholeâ—… which when there was none all Polity was dissolved amongst them Judg. 21. Christ is the head of every particular Church its Lawgiver and Ruler but yet to make a Church a visible Organicall Politicall Body it 's required that it hath visible Governours Rulers and of the whole Nor can it be said that it is a Politicall body that hath a supreame Government Order in it as it is made up and Constituted of particular Churches and that in the Representatives convened doth the supream visible power of it consist for such a Convention in the judgement of all ought to be Extraordinary only in ours is utterly impossible and de facto was not among the Churches for 300 years yea never besides the visible Catholick Church is not made up of particular Churches as such for if so then no man can be member of it but by vertue of his being a Member of some visible Church which is false profession of the Truth as before stated is the formall Reason and Cause of any Persons Relation to the Church visible which he hath thereby whether he belong to any particular Church or no. Let it be evidenced that the Universall Church whereof we speake hath any Law or Rule of Order and Government as such given unto it or that it is in possibility as such to put any such Law or Rule into execution that it hath any homogeneous Ruler or Rulers that have the care of the Administration of the Rule and Government of the whole as such committed to him or them by Jesus Christ that as it hath the same common spirituall and known Orders and Interests and the same Specificall Ecclesiasticall Rule given to all its Members so it hath the same Politicall interest Order and Conversation as such or that it hath any one cause constitutive of a Politicall Body whereby it is such or hath at all the forme of an Instituted Church or is capable of any such forme and they that doe so shall be farther attended to CHAP. VI. Romanists charge of Schisme on the account of separation from the Church Catholick proposed to consideration The importance of this plea on both sides The summe of their charge The Church of Rome not the Church Catholick Not a Church in any sence Of Antichrist in the Temple The Catholick Church how intrusted with interpretation of Scripture Of intepretation of Scripture by Tradition The interest of the Romane Church herein discharged All necessary truths believed by Protestants No contrary principle by them manifested Profane persons no members of the Church Catholick Of the late Romane Proselyts Of the Donatists Their businesse reported and case stated The Present
This being the next posture of that word from whence it immediately slips into its Ecclesiasticall use expressing a thing morall or spirituall there may some light be given into its importance when so appropriated from its constant use in this state and condition to denote differences of mind and judgement with troubles ensuing thereon amongst men met in some one Assembly about the compassing of a common end and designe In the sence contended about it is used only by Paul in his first Epistle to the Corinthians and therein frequently cap. 1. 10. I exhort you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be no Schismes amongst you cap. 11. 18. when you meet in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there be Schismes amongst you cap. 12. 25. The word is used in reference to the naturall body but with an application to the Ecclesiasticall Other words there are of the same importance which shall also be considered as Rom. 16. 17 18. Of Schisme in any other place or in reference to any other persons but only to this Church of Corinth we heare nothing Here then being the principall foundation if it hath any of that great Fabrick about Schisme which in latter Ages hath been set up it must be duly conâ—â—â—ered that if it be possible we may discover by what secret engines or Artifices the discourses about it which fill the world have been hence deduced being for the most part universally unlike the thing here mentioned or find out that they are built on certaine prejudices and presumptions nothing relating thereto The Church of Corinth was founded by Paul Act. 18. 8 9 10. with him there was Aquila and Priscilla v. 2 18. After his departure Apollos came thither effectually watered what he had planted 1 Ep. cap. 3. 6. It is probable that either Peter had been there also or at least that sundry persons converted by him were come thither for he still mentions Cephas and Apollo with himselfe cap. 1. 12. 3. 22. This Church thus watered and planted came together for the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 20. and for the administration of Discipline in particular cap. 5. 4. After a while through the craft of Sathan various evills in Doctrine Conversation and church-Church-order crept in amongst them For Doctrine besides their mistake about eating things offered to Idols cap. 8. 4. some of them denyed the Resurrection of the Dead cap. 15. 12. In Conversation they had not only the eruption of a scandalous particular sinne amongst them cap. 5. 1. but grievous sinfull miscarriages when they came together about holy Administrations cap. 11. 21. these the Apostle distinctly reproves in them their Church-order as to that Love peace and union of heart and minde wherein they ought to have walked was woefully disturbed with divisions and sidings about their Teachers cap. 1. 12. And not content to make this difference the matter of their debates and disputes from house to house even when they met for publick worship or that which they all met in and for they were divided on that account cap. 11. 18. This was their Schisme the Apostle dehorts them from charges them with and shewes them the evill thereof They had differences amongst themselves about unnecessary things on these they ingaged into disputes and sidings even in their solemne Assemblyes when they came all together for the same worship about which they differed not Probably much vaine jangling alienation of affections exasperation of spirits with a neglect of due offices of love ensued hereupon All this appeares from the entrance the Apostle gives to his Discourse on this subject 1 Epist chap. 1. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you that you all speake the same thing They were of various minds and opinions about their Church affairs which was attended with the confusion of disputings let it not be so saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let there be no schismes among you which consist in such differences and janglings he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that you be perfectly joyned together in the same minde and the same judgment They were joyned together in the same Church order and fellowship but he would have them so also in onenesse of minde and judgement which if they were not though they continued together in their Church-order yet Schismes would be amongst them This was the state of that Church this the frame and carriage of the members of it this the fault and evill whereon the Apostle charges them with Schisme and the guilt thereof The grounds whereon he mannageth his reprose are their common interest in Christ cap. 1. 13 The nothingnesse of the instruments of preaching the Gospell about whom they contended cap. 1. 14. cap. 3. v. 4 5. their Church order instituted by God cap. 12. 13. of which afterward This being as I said the principall seat of all that is taught in the Scripture about Schisme we are herè or hardly at all to learn learne what it is and wherein it doth consist The Arbitrary Definitions of men with their superstructions and inferences upon them we are not concerned in At least I hope I shall have leave from hence to state the true nature of the thing before it be judged necessary to take into consideration what by parity of Reason may be deduced from it In things purely morall and of naturall equity the most generall notion of them is to be the rule whereby all particulars claiming an interest in their nature are to be measured and regulated In things of Institution the particular instituted is first and principally to be regarded How farre the generall reason of it may be excluded is of after consideration And as is the case in respect of duty so it is in respect of the evills that are contrary thereto True and false are indicated tried by the same Rule Here then our foote is to be fixed what compasse may be taken to fetch in things of a like kind will in its proper place follow Observe then 1. That the thing mentioned is entirely in one Church amongst the members of one particular society No mention is there in the least of one Church divided against another or separated from another or others whether all true or some true some false or but pretended Whatever the crime be it lyes wholy within the verge of one Church that â—et together for the worship of God and Administration of the Ordinances of the Gospell And unlesse men will condescend so to state it upon the evidence tendered I shall not hope to prevaile much in the processe of this discourse 2. Here is no mention of any paticular man or any number of mens separation from the Holy Assemblyes of the whole Church or of subduction of themselves from its power nor doth the Apostle lay any such thing to their charge but plainely declares that they continued all in the joynt
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
for the performance of that worship which was then required nor could otherwise be accomplished For as it is not at all possible that any such thing should ever be done considering what is and shall be the estate of Christs visible Kingdome to the end of the World so it is not that I know of pleaded that Christ hath made any such appointment yea it is on all hands confessed at least cannot reasonably be denyed that there is a supersedeas granted to all supposalls of any such duty incumbent on the whole visible Church by the Institution of particular Churches wherein all the Ordinances of Christ are duely to be administred I shall only adde that if there be not an institution for the joyning in the same numericall Ordinances the Vnion of this Church is not really a Church Vnion I mean of an Instituted Church which consists therein but something of another nature Neither can that have the formall Reason of an instituted Church as such which as such can joyne in no one act of the worship of God instituted to be performed in such societies So that he that shall take into his thoughts the condition of all the Christians in the world their present state what it hath been for 1500 years and what it is like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will easily understand what Church state they stand in and relate unto 3. It cannot possibly have its union by a Relation to any one Officer given to the whole such an one as the Papists pretend the Pope to be For though it be possible that one Officer may have Relation to all the Churches in the World as the Apostles severally had when Paul said the care of all the Churches lay on him who by vertue of their Apostolicall commission were to be received and submitted to in all the Churches in the World being antecedent in office to them yet this neither did nor could make all the Churches one Church no more then in one man were an Officer or Magistrate in every Corporation in England this would make all those Corporations to be one Corporation I doe not suppose the Pope to be an Officer to the whole Church visible as such which I deny to have an union or order capable of any such thing but suppose him an Officer to every particular Church no union of the whole would thence ensue That which is one Church must joyne at least in some one Church act numerically one So that though it should be granted that the Pope were a generall Officer unto all and every Church in the World yet this would not prove that they all made one Church and had their Church-union in subjection to him who was so an Officer to them all because to the constitution of such an Vnion as hath been shewed there is that required which in reference to the universall society of Christians is utterly and absolutely impossible But the non-institution of any such Officer ordinarily to beare rule in and over all the Churches of God hath been so abundantly proved by the Divines of the Reformed Churches and he who alone puts in his claime to that prerogative so clearly manifested to be quite another thing that I will not needlessely goe over that work again something however shall afterwards be remarked as to his pretensions from the principles whereon I proceed in the whole businesse There is indeed by some pleaded a subordination of Officers in this Church tending towards an union on that account as that ordinary Ministers should be subject to Diâ—cesan Bishops they to Arch-Bishops or Metropolitans they again to Patriarchs where some would bound the processe though a parity of Reason would call for a Pope Nor will the Arguments pleaded for such a subordination rest untill they come to be centred in some such thing But 1 before this plea be admitted it must be proved that all these Officers are appointed by Jesus Christ or it will not concerne us who are enquiring solely after his will and the setling of conscience therein To doe this with such an evidence that the Consciences of all those who are bound to yeild obedience to Jesus Christ may appeare to be therein concerned will be a difficult task as I suppose And to settle this once for all I am not dealing with the men of that lazy perswasion that Church affairs are to be ordered by the prudence of our Civill Superiors and Governors and so seeking to justify a non submission to any of their constitutions in the things of this nature or to evidence that the so doing is not Schisme nor do I concerne my selfe in the order and appointment of Ancient times by men assembled in Synods and Councells wherein whatever was the force of their determinations in their own Seasons we are not at all concerned knowing of nothing that is obligatory to us not pleading from Soveraigne Authority or our own consent but it is after things of pure Institution that I am enquiring With them who say there is no such thing in these matters we must proceed on other principles then any yet laid downe Also it must be proved that all these Officers are given and do belong to the Catholick Church as such and not to the particular Churches of severall measures and dimensions to which they relate which is not as yet that I know of so much as pretended by them that plead for this order They tell us indeed of various arbitrary distributions of the World or rather of the Roman Empire into Patriarchats with the dependent Jurisdictions mentioned and that all within the precincts of those Patriarchats must fall within the lines of the subordination subjection and communication before described but as there is no subordination between the Officers of one denomination in the inferior parts no more is there any between the Superior themselves but they are independent of each other Now it is easily discernable that these Patriarchats how many or how few soever they are are particular Churches not any one of them the Catholick nor altogether comprising all that are comprehended in the precincts of it which none will say that ever they did and therefore this may speak something as to a combination of those Churches nothing as to the union of the Catholick as such which they are not Supposing this Assertion to the purpose in hand which it is not at all it would prove only a combination of all the Officers of severall Churches consisting in the subordination and dependance mentioned not of the whole Church it selfe though all the members of it should be at once imagined or fancied as what shall hinder men from fancying what they please to be comprised within the limits of those distributions unles it be also proved that Christ hath instituted severall sorts of particular Churches Parochiall Diocesan Metropoliticall Patriarchall I use the words in the present vulgar acceptation their signification having bin somewhat otherwise formerly paroecia being the care of a private Bishop Provincia of a Metropolitan Diocesis of a Patriarch in the order mentioned
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
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
by his labours in that cause this is acknowledged to be so Believers saith he in great Cityes were not at first divided into Parishes whilst the number of Christians was so small that they might well assemble in the same place Ham Vind. p. 16. Of the Believers of one City meeting in one place being one Church we have the like grant p. 18. In this particular Church He sayes there was one Bishop which had the Rule of it and of the Believers in the villages adjacent to that City which as it sometimes was not so Rom. 16. 1 2. so for the most part it seemed to have been the case and distinct Churches upon the growth of the number of Believers were to be erected in severall places of the Voisinage And this is the state of a particular instituted Church which we plead for Whether in processe of time believers multiplying those who had been of one Church met in severall Assemblies by a setled distribution of them to celebrate the same Ordinances specifically and so made many Churches or met in severall places in parties still continuing one body and were governed in common by the Elders whom they increased and multiplied in proportion to the increase of believers or whether that one or more Officers Elders or Bishops of that first single Congregation taking on him or them the care of those inhabiting the City wherein the Church was first planted designed and sent some fitted for that purpose upon their desire choice or otherwise to the severall lesser companies of the Region adjacent which in processe of time became dependent on subject to the Officer and Officers of that first Church from whence they came forth I dispute not I am satisfied that the first plantation of Churches was as hath been pleaded And I know what was done afterwards on the one hand or the other must be examined as to our concernment by what ought to have been done But of those things afterwards Now according to the course of procedure hitherto insisted on a Declaration of the Vnity of the Church in this sense what it is wherein it doth consist with what it is to be guilty of the breach of that Unity must ensue and this shall be done after I have premised some few things previously necessary thereunto I say then 1. A man may be a member of the Catholick Church of Christ be united to him by the inhabitation of his Spirit and participation of his life from him who upon the account of some providentiall hinderance is never joyned to any particular Congregation for the participation of Ordinances all his daies 2. In like manner may he be a member of the Church considered as professing visibly Seeing that he may doe all that is of him required thereunto without any such conjunction to a visible particular Church But yet 3. I willingly grant that every believer is obliged as in a part of his duty to joyne himselfe to some one of those Churches of Christ that therein he may abide in Doctrine and Fellowship and breaking of Bread and Prayer according to the order of the Gospell if he have advantage and opportunity so to doe for 1. There are some duties incumbent on us which cannot possibly be performed but on a supposition of this duty previously required and submitted unto Math. 18. 15 16 17. 2. There are some Ordinances of Christ appointed for the good and benefit of those that believe which they can never be made partakers of if not related to some such society As publick Admonition Excommunication Participation of the Sacraments of the Lords Supper 3 The care that Jesus Christ hath taken that all things be well ordered in these Churches giving no direction for the performance of any duty of worship meerly and purely of soveraigne Institution but only in them and by them who are so joyned sufficiently evidence his mind and our duty herein Rev. 2. 7. 11. 29. Rev. 3. 6. 7. 12. 1 Cor. 11. 4. The gathering planting and setling of such Churches by the Apostles with the care they took in bringing them to perfection leaving none whom they converted out of that Order where it was possible for them to be reduced unto it is of the same importance Act. 14. 23. Tit. 1. 5. 5. Christs institution of Officers for them Eph. 4. 11. 1 Cor. 11. 28. calling such a Church his Body v. 29. exactly assigning to every one his duty in such Societies in respect of the place he held in them with his care for their preservation from confusion and for Order evinces from whom they are and what is our duty in reference unto them 6. The judging and condemning them by the Holy Ghost as disorderly blameable persons who are to be avoided who walk not according to the Rules and Order appointed in these Churches his care that those Churches be not scandalized or offended with innumerable other considerations evince their institution to be from Heaven not of men or any prudentiall considerations of them whatever That there is an instituted worship of God to be continued under the New Testam untill the second coming of Christ I suppose needs not much proofe With those with whom it hath soe I am not now treating and must not make it my businesse to give it evidence by the innumerable Testimonies which might be alleadged to that purpose That for the whole of his worship matter or manner or any part of it God hath changed his way of proceeding and will now allow the will and Prudence of Man to be the measure and rule of his Honour and Glory therein contrary to what he did or would allow under the Law is so prejudiciall to the perfection of the Gospell infinite Wisdome and All-sufficiency of Christ and so destructive to the whole obligation of the second Commandement having no ground in the Scripture but being built meerly on the conceit of men suited to one carnall interest or other I shall unwillingly debate it That as to this particular under consideration there were particular Churches instituted by the Authority of Jesus Christ owned and approved by him that Officers for them were of his appointment and furnished with gifts from him for the Execution of their employment that Rules Cautions and Instructions for the due settlement of those Churches were given by him that these Churches were made the only seat of that worship which in particular he expressed his will to have continued untill he came is of so much light in Scripture that he must wink hard that will not see it That either he did not originally appoint these things or he did not give out the gifts of his Spirit in reference to the right ordering of them and exalting of his Glory in them or that having done so then yet that his institutions have an end being only for a season and that it may be known when the efficacy of any
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
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
out of it like Pauls Mariners out of the ship when the storme grew hazardous It being the duty of all the members of such a Church untainted with the evills and corruptions of it upon many accounts to attempt and labour the remedie of those disorders and rejection of these abuses to the uttermost which was that which Paul advised the Corinthians all and some unto in obedience whereunto they were recovered But yet this I say had the Church of Corinth continued in the condition before prescribed that notorious scandalous sinnes had went unpublished unreproved drunkennesse continued and practised in the Assemblies men abiding by the denyall of the Resurrection so overturning the whole Gospell and the Church refusing to do her duty and exercise her Authority to cast all those disorderly persons upon their obstinacy out of her communion It had been the duty of every Saint of God in that Church to have withdrawn from it to come out from among them and not to have been partaker of their sinnes unlesse they were willing to partake of their plague also which on such an Apostacy would certainly ensue I confesse Austin in his single booke against the Donatists post collationem cap. 20. affirmes that Elijah and Elisha communicated with the Israelites in their worship when they were so corrupted as in their dayes and separated not from their Sacraments as he calls them but only withdrew sometimes for feare of persecution a mistake unworthy so great and wise a person as he was The publick worship of those 10 Tribes in the dayes of those Prophets was Idolatrous erected by Jeroboam confirmed by a Law by Omri and continued by Ahab That the Prophets joyned with them in it is not to be imagined But earnestnesse of desire for the attaining of any end sometimes leaves no roome for the examination of the Medium's offering their service to that purpose Let us now see the sum of the whole matter and what it is that we plead for our discharge as to this crime of Schisme allowing the Terme to passe in its large and usuall acceptation receding for the sake of the Truths farther ventilation from the precise propriety of the word annexed to it in the Scripture The summe is we have broken no bond of Vnity no order instituted or appointed by Jesus Christ have causelessly deserted no station that ever we were in according to his mind which alone can give countenance to an accusation of this Nature That on pure grounds of conscience we have withdrawn or doe withhold our selves from partaking in some wayes engaged into upon meer grounds of Prudence we acknowledge And thus from what hath been said it appeares in what a faire capacity notwithstanding any principle or practice owned by us we are to live peaceably and to exercise all fruits of Love towards those who are otherwise minded There is not the least necessity on us may we be permitted to serve God according to our light for the acquitting our selves from the charge which hath made such a noise in the world to charge other men with their failings great or small in or about the ways and worship of God This only is incumbent on us that we manifest that we have broken no bond no obligation or tye to communion which lay upon us by the will appointment of Jesus Christ our Lord and Master what is prudentially to be done in such a Nation as this in such a time as this as to the worship of God we will treate with men at farther leisure and when we are lawfully called thereto It may be some will yet say because it hath been often said there is difference between reforming of Churches already gathered and raised and raising of Churches out of meer materialls The first may be allowed but the latter tends to all manner of Confusion I have at present not much to say to this objection because as I conceive it concernes not the businesse we have in hand Nor would I have mentioned it at all but that it s insisted on by some on every turne whether suited for the particular cause for which it is produced or no. In briefe then 1. I know no other reformation of any Church or any thing in a Church but the reducing of it to its primitive Institution and the order allotted to it by Jesus Christ If any plead for any other Reformation of Churches they are in my judgement to blame And when any society or Combination of men whatever hitherto it hath been esteemed is not capable of such a Reduction and Renovation I suppose I shall not provoke any wise and sober person if I professes I cannot look on such a society as a Church of Christ and thereupon advise those therein who have a due right to the priviledges purchased for them by Christ as to Gospell Administrations to take some other peaceable course to make themselves partakers of them 2. Were I fully to handle the things pointed to in this Objection I must mannage Principles which in this Discourse I have not been occasioned to draw forth at all or to improve Many things of great weight and importance must come under debate and consideration before a cleare account can be given of the case stated in this Objection as 1. The true nature of an instituted Church under the Gospell as to the matter forme and all other necessary constitutive causes is to be investigated and found out 2. The nature and forme of such a Church is to be exemplifyed from the Scripture and the stories of the first Churches before sensibly infested with the poyson of that Apostacy which ensued 3. The extent of the Apostacy under Antichrist as to the ruining of instituted Churches making them to be Babylon and their worship Fornication is duely and carefully to be examined Hic labor Hoc opus Here lyes our disorder and division hence is our darknesse and pollution of our garments which is not an easy thing to free our selves of though we may arise yet we shall not speedily shake our selves out of the dust 4. By what way and meanes God begat anew and kept alive his Elect in their severall Generations when Antichristian darknesse covered the Earth and thick darknesse the Nations supposing an intercision of instituted Ordinances so farre as to make a nullity in them as to what was of simple and pure Institution what way might be used for the fixing the Tabernacle of God againe with men and the setting up of Church worship according to his minde and will And here the famous case of the united Brethren of Bohemia would come under consideration who concluding the whole Papacy to be purely Antichristian could not allow of the Ordination of their Ministers by any in communion with it and yet being perswaded of a necessity of continuing of that Ordinance in a way of succession sent some to the Greek and Armenian Churches who observing
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
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.
will scarcely as I suppose evince the Assertion we are dealing about there may be a Church of God dweling at Rome or Corinth without any adjacent Region annexed to it I think Besides among those who first used the word in the sence now supposed did not understand a Province by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was with them as originally the charge of him that was a Bishop and no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with them a Province that belonged to a Metropolitan such as the Bishop of Corinth is supposed to be I do not remember where a Metropolitan Province is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being many of these in every one of them But at present I will not herein concerne my selfe But it is said that this Epistle of Clement was written to them to whom Pauls Epistles were written which appears as from the common titleâ— so also from hence that Clement advises them to whom he writes to take and consider that Epistle which Paul had formerly wrote to them Now Paul's Epistle was written to all the Churches of Achaia as it is said expressely in the second To the Church of God which is at Corinth with all the Saints which are in all Achaia Cap. 1. 1 And for the former that also is directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same forme is used at the close of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein all places in Achaia and every where therein not Absolutely are intended for if they should then this Epistle would be a Catholick Epistle and would conclude the things mentioned in it of the letter received by the Apostle c. to relate to the Catholick Church Ans It is confessed that the Epistles of Paul and Clement have one common Title so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Clements expression is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Pauls in both his Epistles which addes little strength to the former Argument from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I suppose confining it thither It is true Pauls second Epistle after its Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He mentions not any where any more Churches in Achaia then that of Corinth and that at Cenchrea nor doth he speake of any Churches here in this salutation but only of the Saints And he plainely makes Achaia and Corinth to be all one 2 Cor. 9. 2. so that to me it appears that there were not as yet any more Churches brought into order in Achaia but that mentioned with that other other at Cenchrea which I suppose comes under the same name with that at Corinth nor am I perswaded that it was a compleated Congregation in those daies Saints in Achaâ—a that lived not at Corinth there were perhaps many but being scattered up and downe they were not formed into Societies but belonged to the Church of Corinth and assembled therewith as they could for the participation of Ordinances So that there is not the least evidence that this Epistle of Paul was directed to any other Church but that of Corinth For the first it can scarce be questioned Paul writing an Epistle for the instruction of the Saints of God and Disciples of Christ in all Ages by the inspiration of the Holy Ghost Salutes in its beginning and ending all them that on that generall account are concerned in it In this sense all his Epistles were Catholick even those he wrote to single Persons The occasion of writing this Epistle was indeed from a particular Church and the chiefe subject matter of it was concerning the Affaires of that Church Hence it is in the first place particularly directed to them and our present enquiry is not after all that by any meanes were or might be concerned in that which was then written as to their present or future direction but after them who administred the occasion to what was so written and whose particular Condition was spoken to This I say was the single Church of Corinth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in every place should be all only in Achaia or that Clement his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be with them that are called in Achaia I can yet see no ground to conjecture Paul writes an Epistle to the Church of Ephesus and concludes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extent of which Prayer is supposed to reach farther then Ephesus and the Region adjacent It doth not then as yet appeare that Paul wrote his Epistles peculiarly to any other but the particular Church at Corinth If concerning the latter because of that expression with all the Saints which are in all Achaia if it be granted there were more Churches then that of Corinth with its Neighbour Cenchrea which whether it were a stated distinct Church or no I know not yet it will not at all follow as was said before that Clement attending the particular occasion only about which he and the Church of Rome were consulted did so direct his Epistle seeing he makes no mention in the least that so he did But yâ—â— by the way there is one thing more that I would be willingly resolved about in this discourse that is this seeing that it is evident that the Apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Clemens by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend an enlargement beyond the first and immediate direction to the Church of Corinth if by the Church of Corinth as it is pleaded he intend to expresse that whole Region of Achaia what either the Apostle or Clemens do obtain by that enlargement if restrained to that same place It is indeed said that at this time there were many other Episcopall Sees in Achaia which untill it is attempted to be put upon some kind of proof may be passed by It is granted that Paul speakes of that which was done at Corinth to be done in Achaia Rom. 15. 28. as what is done in London is without doubt done in England But that which lies in expectation of some light or evidence to be given unto it is that there was a Metropoliticall See at Corinth at this time whereunto many Episcopall Sees in Achaia were in a subordination being all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Corinth all which are called the Church of Corinth by vertue of their subjection thereunto when this is proved I shall confesse some principles I afterwards insist on will be impaired thereby This then is added by the same Author That the Ecclesiasticall estate was then conformed to the Civill where ever there was a Metropolis in a Civill-politicall sence there was seated also a Metropoliticall Church now that Corinth was a Metropolis the Proconsul of Achaia Keeping his residence there in the first sence is confessed And besides what followes from thence by vertue of the principle now laid down Chrysostome calls it a Metropolis relating to the time wherein Paul wrote his Epistle to the Church there in the
latter sence also The plea about Metropoliticall Churches I suppose will be thought very impertinent to what I have now in hand so it shall not at present be insisted on That the state of Churches in after Ages was moulded and framed after the patterne of the civill Goverment of the Roman Empire is granted And that conformity without offence to any be it spoken we take to be a fruit of the working of the mystery of Iniquity But that there was any such order instituted in the Churches of Christ by the Apostles or any instituted by the Authority from the Lord and Ruler is utterly denyed nor is any thing but very uncertaine conjectures from the sayings of men of after Ages produced to attest any such order or constitution When the order spirituality beauty and glory of the Church of Christ shall returne and men obteine a light whereby they are able to discerne a beauty and excellency in the inward more noble spirituall part indeed life and soul of the worship of God these disputes will have an issue Chrysostome sayes indeed that Corinth was the Metropolis of Achaia but in what sence he sayes not the Politicall is granted the Ecclesiasticall not proved nor are we enquiring what was the state of the Churches of Christ in the dayes of Chrysostome but of Paul But to returne If any one now shall say will you conclude because this evill mentioned by the Apostle is Schisme therefore nothing else is so I Answer that having before asserted this to be the chiefe and only seat of the Doctrine of Schisme I am inclinable so to do and this I am resolved of that unlesse any man can prove that something else is termed schisme by some divine writer or blamed on that head of account by the Holy Ghost elsewhere and is expressly reproved aâ— another crime I will be at Liberty from admitting it so to be But yet for what may hence by a parity of Reason be deduced I shall close with and debate at large as I have professed The Schisme then here described by the Apostle and blamed by him consists in causelesse differences and contentions amongst the members of a particular Church contrary to that of love prudence and forbearance which are required of them to be exercised amongst themselves and towards one another which is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 13. And he is a Schismatick that is guilty of this sinne of Schisme that is who raiseth or entertained or persisteth in such differences nor are these termes used by the Divine writers in any other sence That any men may fall under this guilt it is required 1. That they be members of or belong to some one Church which is soe by the institution and appointment of Jesus Christ And we shall see that there is more required hereunto then the bare being a Believer or a Christian 2. That they either raise or entertaine and persist in causelesse differences with others of that Church more or lesse to the interruption of that Exercise of love in all the fruits of it which ought to be amongst them and the disturbance of the due performance of the duties required of the Church in the worship of God As Clement in the forementioned Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That these differences be occasioned by and do belong to some things in a remoter or nearer distance appertaining to the worship of God their differences on a Civill account are elsewhere mentioned and reproved 1 Ep. cap. 6. for therein also there was from the then state of things an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. This is that Crime which the Apostle rebukes blames condemnes under the name of Schisme and tells them that were guilty of it that they shewed themselves to be carnall or to have indulged to the flesh and the corrupt principle of selfe and their own wills which should have been subdued to the obedience of the Gospell Mens definitions of things are for the most part Arbitrary and loose fitted and suited to their severall apprehensions of Principles and conclusions so that nothing cleare or fixed is generally to be expected from them from the Romanists description of Schisme who violently without the least colour or pretence thrust in the Pope and his Head ship into all that they affirme in Church matters least of all I can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that which gives rise to the whole disquisition and is the first thing defin'd But at this I must professe my selfe to be somewhat entangled that I could never yet meet with a definition of Schisme that did comprize that was not exclusive of that which alone in the Scripture is affirmed so to be Austins Definition contains the summe of what hath since been insisted on saith He Schisma ni fallor est eadem opinantem eodem ritu utentem solo Congregationis delectari dissidio Gâ—n Faust lib. 20. cap. 3. by dissidium congregationis he intends separation from the Church into a peculiar Congregation a definition directly suited to the cause he had in hand and was pleading against the Donatists Basil in Epist ad Amphiloch Con. 44. distiguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as he makes Schisme to be a division arising from some Church controversies suitable to what those dayes experienced and in the substance true so he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when either Presbyters or Bishops or Laicks hold unlawfull meetings Assemblyes or Conventicles which was not long since with us the only Schisme Since those days Schisme in generall hath passed for a causelesse separation from the communion and worship of any true Church of Christ the Catholick Church saith the Papist with a relinquishment of its society as to a joynt celebration of the ordinances of the Gospell how farre this may passe for Schisme and what may be granted in this description of it the processe of our discourse will declare In the mean time I am most certain that a Separation from some Churches true or pretended so to be is commanded in the Scriptures so that the withdrawing from or relinquishment of any Church or society whatever upon the plea of its corruption be it true or false with a mind and resolution to serve God in the due observation of Church institutions according to that light which men have received is no where called Schisme or condemned as a thing of that nature but is a matter that must be tryed out whether it be good or evill by vertue of such generall rules and directions as are given us in the Scriptures for our orderly and blamelesse walking with God in all his wayes As for them who suppose all Church power to be invested in some certain Church Officers originally I meane that
forbearance in the latitude of it as prescribed to us by Christ and it will evidently beare no proportion thereunto So that such differences though arising on reall miscarriages and faults of some because they might otherwise be handled and healed and ought to be so cannot be persisted in without the contempt of the immediate Authority of Jesus Christ If it were considered that he standeth in the Congregation of God Ps 82. 1. That he dwells in the Church in glory as in Sinai in the Holy place Ps 68. 17 18. walking in the mid'st of the Candlesticks Rev. 1. 13. with his eyes upon us as a flame of fire v. 14 his presence and Authority would perhaps be more prevalent with some then they seem to be Againe His wisdome whereby he hath ordered all things in his Church on set purpose that Schisme and divisions may be prevented is no lesse despised Christ who is the Wisdome of the Father 1 Cor. 1. 24. The stone on which are seaven eyes Zech 3. 9. upon whose shoulders the government is laid Is 9. 6 7. hath in his infinite wisdome so ordered all the Officers Orders Gifts Administrations of and in his Church as that this evill might take no place To manifest this is the designe of the Holy Ghost Rom. 12 3 4 5 6 7 8 9 1. Cor. 12. Eph. 4. 8 9 10 11 12 13 14. The consideration in particular of this Wisdome of Christ suiting the Officers of his Church in respect of the places they hold of the Authority wherewith from him they are invested the way whereby they are entered into their Function distributing the Gifts of his Spirit in marveilous variety unto severall kinds of usefulnesse and such distance and dissimilitude in the particular members as in a due correspondencie and proportion give comelinesse and beauty to the whole disposing of the order of his worship and sundry ordinances in especiall to be expressive of the highest Love and Vnion pointing all of them against such causelesse divisions might be of use were that my present intendment The Grace and Goodnesse of Christ whence he hath promised to give us one heart and one way to leave us peace such as the World cannot give with innumerable others of the like importance are disregarded thereby So also is his prayer for us with what Affection and Zeale did he powre out his soule to his Father for our union in love That seems to be the thing his heart was chiefely fixed on when he was leaving this World Joh. 17. what weight he layes thereon how thereby we may be known to be his Disciples and the World be convinced that he was sent of God is there also manifested How farre the exercise of Love and Charity is obstructed by it hath been declared The consideration of the Nature Excellency Property Effects Usefulnesse of this Grace in all the Saints in all their ways its especiall designation by our Lord and Master to be the bond of union and perfection in the way and Order instituted for the comely celebration of the Ordinances of the Gospell will adde weight to this aggravation It s constant growing to farther evill in some to Apostacy it selfe its usuall and certaine ending in strife variance debate evill surmisings wrath confusion disturbances publick and private are also to be laid all at its doore What farther of this nature and kind may be added as much may be added to evince the heinousnesseâ— of this sinne of Schisme I shall willingly subscribe unto so that I shall not trouble the Reader in abounding in what on all hands is confessed It is incumbent upon him who would have me to goe farther in the description of this evill then as formerly stated to evince from Scripture another notion of the name or thing then that given which when he hath done he shall not find me refractory In the meane time I shall both consider what may be objected against that which hath been delivered and also discusse the present state of our divisions on the usuall principles and common acception of Schisme if first I may have leave to make some few inferences or deductions from what hath already been spoken and as I hope evinced On supposition that the Church of Rome is a Church of Christ it will appeare to be the most Schismaticall Church in the World I say or supposition that it is a Church and that there is such a thing as a Schismaticall Church as perhaps a Church may from its intestine differences be so not unfitly denominated that is the state and condition thereof The Pope is the head of their Church severall nations of Europe are members of it Have we not seen that head taking his flesh in his teeth tearing his body and his limbs to pieces Have some of them thought on any thing else but arise Peter kill and eate all their dayes Have we not seen this goodly head in disputes about Peters Patrimony and his own Jurisdiction wage warre fight and shed blood the blood of his own members Must we believe Armies raised and battailes fought Townes fired all in pure love and perfect Church order not to mention their old altare contra altare Anti-Popes Anti-Councells look all over their Church on their Potentates Bishops Friars there is no end of their variances What do the Chiefest choisest pillars eldest sonnes and I know not what of their Church at this day doe they not kill destroy and ruine each other as they are able let them not say these are the divisions of the Nations that are in their Church not of the Church for all these Nations on their hypothesis are members of that one Church And that Church which hath no meanes to prevent its members from designed resolved on and continued murthering one of another nor can remove them from its society shall never have me in its communion as being bloudily Schismaticall Noâ— is there any necessity that men should forgoe the respective civill interests by being members of one Church Prejudicate apprehensions of the nature of a Church and its Authority lye at the bottome of that difficulty Christ hath ordained no Church that enwraps such interests as on the account whereof the members of it may murther one another Whatever then they pretend of Vnity and however they make it a note of the true Church as it is a property of it that which is like it amongst them is made up of these two ingredients subjection to the Pope either for feare of their lives or advantage to their livelyhood and a conspiracy for the destruction and suppression of them that oppose their interests wherein they agree like those who maintained Hierusalem in its last Siege by Titus they all consented to oppose the Romans and yet fought out all other things among themselves That they are not so openly clamorous about the differences at present as in former Ages is meerely from the pressure of Protestants round about them
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
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
them the least direction to make their addresse to him that should succeed Peter in his Power and Office for reliefe and redresse Strange that it should be of necessity to Salvation to be subject to him in whom this power of Peter was to be continued that he was to be one in whom the Saints were to be consummated that in Relation to him the Unity of the Catholick Church to be preserved under paine of damnation should consist and yet not a word spoken of him in the whole Word of God But they say Peter had not only an Apostolicall power with the rest of the Apostles but also an ordinary power that was to be continued in the Church But the Scripture being confessedly silent of any such thing let us heare what proof is tendered for the establishment of this uncouth Assertion Herein then thus they proceed It will be confessed that Jesus Christ ordained his Church wisely according to his infinite wisedome which he exercised about his body Now to this wisdome of his for the prevention of innumerable evils it is agreeable that he should appoint some one person with that power of declaring truth and of Jurisdiction to enforce the receiving of it which we plead for For this was in Peter as is proved from the texts of Scripture before mentioned therefore it is continued in them that succeed him And here lyes the great stresse of their cause That to prevent evills and inconveniences it became the wisedome of Jesus Christ to appoint a person with all that Authority power infallibility to continue in his Church to the end of the world And this plea they mannage variously with much Sophistry Rhetorick and Testimonies of Antiquity But suppose all this should be granted yet I am full well assured that they can never bring it home to their concernment by any Argument but only the actuall claime of the Pope wherein he stands singly now in the world which that it is satisfactory to make it good de fide that he is so will not easily be granted The truth is of all the attempts they make against the Lord Jesus Christ this is one of the greatest wherein they will assert that it became his wisedome to doe which by no meanes they can prove that he hath done which is plainly to tell us what in their judgement he ought to have done though he hath not that therefore it is incumbent on them to supply what he hath been defective in Had he taken the care he should of them and their Master that he and they might have ruled and reviled over and in the house of God he would have appointed things as now they are which they affirme to have become his wisedome He was a King that once cryed Si Deo in creatione adfuissem mundum melius ordinassem But every Fryar or Monck can say of Jesus Christ had they been present at his framing the world to come whereof we speake they would have told him what had become his wisedome to do Our Blessed Lord hath left sufficient provision against all future emergencies inconveniences in his word Spirit given promised to his Saints And the one Remedie which these men have found out with the contempt and blaspemy of him and them hath proved worse then all the other evills and diseases for whose prevention he made provision which he hath done also for that remedy of theirs but that some are hardned through the righteous judgement of God and deceitfulnesse of sin The mannagement of this plea by some of late is very considerable say they Quia non de verbis solum Scripturae sed etiaÌ„ de sensu plurima coÌ„troversia est si ecclesiae interpretatio non est certâ—… intelligendi norma ecquis erit istiusmodi Controversiae judex sensuÌ„ enim suuÌ„ pro sua virili quisque defendet quod si in Exploranda verbi Dei intelligentia nullus est certus judex audemus dicere nullam rempublicam fuisse stultius constitutam Sin autem Apostoli tradiderunt Eccclesiis verbum Dei sine intelligentia verbi Dei quomodo praedicarunt Evangelium omni Creaturae quomodo decuerunt omnes Gentes servare quaecunque illis fuerunt a Christo commendata Non est puerorum aut Psittaeorum praedicatio qui sine mente dant accipiuntque sonum Walemburg Con. 4. Num. 26. It is well that at length these men speak out plainly If the Pope be not a visible supreame Judge in over the Church Christ hath in the constitution of his Church dealt more foolishly then ever any did in the constitution of a Commonwealth If he have not an infallible power of determining the sense of the Scriptures the Scripture is but an empty insignificant word like the speech of Parats or Popyniaies Though Christ hath by his Apostles given the Scriptures to make the man of God wise unto Salvation and promised his spirit unto them that believe by whose assistance the Scripture gives out it s own sence to them yet all is folly if the Pope be not Supreame and Infallible The Lord rebuke them who thus boldly blaspheame his word and wisdome But let us proceed This Peter thus invested in power that was to be traduced to others went to Rome and Preached the Gospell there It is most certain nor will themselves deny it that if this be not so and believed their whole fabrick will fall to the ground But can this be necessary for all sorts of Christians and every individuall of men among them to believe when there is not the least insinuation of any such thing in the Scripture certainly though it be only a matter of fact yet being of such huge importance and consequence and such a doctrine of absolute indispensable necessity to be believed as is pretended depending upon it if it were true and true in reference to such an end and purpose as is pleaded it would not have been passed over in silence there where so many things of inconceivable lesse concernment to the Church of God though all in their respective degrees tending to edification are recorded As to what is recorded in story the order and series of things with the discovery afforded us of Peters course place of abode in Scripture doe prevaile with me to think stedfastly that he was never there against the selfe contradicting testimonies of some few who took up vulgar reports then when the mystery of iniquity had so farre â—pâ—rated at least that it was judged meet that the chiefe of the Apostles should have lived in the chiefe City of the World But that we may proceed grant this also that Peter was at Rome which they shall never be able to prove and that he did Preach the Gospell there yet so he did by their own Confession at other places making his residence at Antioch for some years what will this availe towards the setling of the matter under consideration There Christ
of his institutions ceaseth or that he doth not now dispense the gifts and graces of his Spirit to render them usefull is a difficult taske for any man to undertake to evince There is indeed in the institutions of Christ much that answers a naturall principle in men who are on many accounts formed and fitted for society A Confederation and consultation to carrie on any designe wherein the concernment of the individualls doth lye within such bounds and in such order as lyes in a ready way to the end aymed at is exceeding suitable to the principles whereby we are acted and guided as men But he that would hence conclude that there is no more but this and the acting of these principles in this Church constitution whereof we speake and that therefore men may be cast into any prudentiall forme or appoint other wayes and formes of it then those mentioned in the Scripture as appointed and owned takes on himselfe the demonstrating that all things necessarily required to the Constitution of such a Church society are commanded by the Law of nature and therefore allowed of and approved only by Christ so to be wholy morall and to have nothing of instituted worship in them and also he must know that when on that supposition he hath given a probable Reason why never any persons in the world fixed on such societies in all Essentiall things as those seeing they are Naturall that he leaves lesse to the Prudence of men and to the ordering and disposing of things concerning them then those who make them of pure institution all whose circumstances cannot be derived from themselves as those of things purely morall may But this is not of my present consideration 2. Nor shall I consider whether perpetuity be a property of the Church of Christ in this sence that is not whether a Church that was once so may cease to be so which it is known I plead for in the instance of the Church of Rome not to mention others but whether by vertue of any promise of Christ there shall alwayes be somewhere in the world a visible Church visibly celebrating his Ordinances Luc. 1. 33. He shall raigne over the house of Jacob for ever and of his Kingdome there shall be no end is pleaded to this purpose But that any more but the spirituall raigne of Christ in his Catholick Church is there intended is not proved Mat. 16. 18. upon this Rock will I build my Church is also urged but to intend any but true Believers and that as such in that promise is wholly to enervate it and to take away its force and efficacy Mat. 18. 18 20. declares the presence of Christ with his Church where ever it be not that a Church in the regard treated of shall be To the same purpose are other expressions in the Scripture As I will not deny this in Generall so I am unsatisfyed as to any particular instance for the making of it good It is said that true Churches were at first planted in England how then or by what means did they cease so to be How or by what Act did God unchurch them They did it themselves Meritoriously by Apostacy and Idolatry God Legally by his Institution of a Law of rejection of such Churches If any shall aske How then is it possible that any such Churches should be raised a new I say that the Catholick Church mysticall and that visibly professing being preserved entire he that thinketh there needs a miracle for those who are members of them to joyne in such a Society as those now spoken of according to the Institution of Christ is a person delighting in needlesse scruples Christ hath promised that where two or three are gathered together in his name he will be in the midst of them Mat. 18. 20. It is now supposed with some hope to have it granted that the Scripture being the power of God to Salvation hath Rom. 1. 16. a sufficient efficacy and energie in it selfe as to its own kind for the conversion of Soules yea let us till opposition be made to it take it for granted that by that force and efficacy it doth mainly and principally evince its own Divinity or divine Originall Those who are contented for the honour of that word which God delighteth to magnify to grant this Supposition will not I hope think it impossible that though all Church state should cease in any place and yet the Scripture by the providence of God be there in the hand of individualls preserved two or three should be called converted and regenerated by it For my part I think he that questions it must doe it on some corrupt principle of a secondary dependent Authority in the word of God as to us with which sort of men I doe not now deale I aske whether these converted persons may nor possibly come together or assemble themselves in the name of Jesus may they not upon his command and in Expectation of the accomplishment of his promise so come together with Resolution to doe his will and to exhort one another thereto Zech. 3. 10. Mal. 3. 10. Truly I believe they may in what part of the world soever their lot is fallen Here lye all the difficulties whether being come together in the name of Christ they may doe what he hath commanded them or no whether they may exhort and stirre up one another to doe the will of Christ Most certain it is that Christ will give them his presence therewithall his Authority for the performance of any duty that he requireth at their hands Were not men angry troubled and disappointed there would be little difficulty in this businesse But of this elsewhere 3. Upon this supposition that particular Churches are Institutions of Jesus Christ which is granted by all with whom I have to doe I proceed to make enquiry into their Vnion and Communion that so we may know wherein the bonds of them doe consist 1. There is a double foundation fountain or cause of the Vnion of such a Church the one externall procuring commanding the other internall inciting directing assisting The first is the Institution of Jesus Christ before mentioned requiring Peace and Order Vnion Consent and Agreement in and among all the members of such a Church all to be regulated ordered and bounded by the Rules Laws Prescripts which from him they have received for their walking in those Societies The Latter is that Love without dissimulation which alwaies is or which alwaies ought to be between all the members of such a Church exerting it selfe in their respective duties one towards another in that holy combination whereunto they are called and enter'd for the Worship of God whether they are those which lye in the levell of the equality of their common interest of being Church-members or those which are required of them in the severall differences whereby on any account whatever they are distinguished one from another
and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null
administring the holy ordinances of the Gospell in and to their â—wn flock and whatever else of duty and ratione officii belongs to a rightly constituted Bishop and â—et all that have disturbed this course so duly â—â—tled in this Church and in all Churches of Christ â—â—nce the Apostles planting them discerne their â—â—â—rour and returne to that peace and Vnity of the Church from whence they have causelesly and inexcusably departed Though I was not then speaking of the Bishops of England yet I am contented with the application to them there being amongst them men of piety and learning whom I exceedingly honour reverence Amongst all the Bishops He of Oxford is I suppose peculiarly instanced in because it may be thought that living in this place I may belong to his Jurisdiction But in the condition wherein I now am by the providence of God I can plead an exemption on the same foot of account as he can his Jurisdiction So that I am not much concerned in his exercise of it as to my own person If he have a particular flock at Oxon which he will attend according to what before I required he shall have no let or hindrance from me but being he is as I heare he is a Reverend and Learned person I shall be glad of his Neighbourhood acquaintance But to suppose that the Diocesse of Oxon as legally constituted and bounded is his particular flock or Church that such a Church is instituted by Christ or hath been in Being ever since the Apostles times that in his presidency in this Church he is to set up Courts and exercise a Jurisdiction in them and therewith a power over all the inhabitants of this Diocesse or Shire excepting the exempt peculiar jurisdiction although gathered into particular Congregations and united by a participation of the same Ordinances and all this by the will and appointment of Jesus Christ is to suppose what will not be granted I confesse as before there was once such an Order in this place that it is now removed by Lawes on which foundation alone it stood before And this is that where in I am not concerned Whether we have causelesly inexcusably departed froÌ„ the Vnity of the Church is the matter now in enquiry I am sure unles the Vnity can be fixed our departure will not be proved A law Vnity I confesse an Evangelicall I am yet in the disquisition of But I confesse it will be to the prejudice of the cause in hand if it shall be thought that the determination of it depends on the controversy about Episcopacy for if so it might be righteously expected that the Arguments produced in the behalfe and defence thereof should be particularly discussed But the truth is I shall easily acknowledge all my labour to no purpose if have to deale only with men who suppose that if it be granted that Bishops as commonly esteemed in this Nation are of the appointment of Christ it will thence follow that we have a Nationall Church of Christs appointment between which indeed there is no Relation or connexion Should I grant as I said diocesan Bishops with Churches answerable to their supportment particled into severall Congregations with their inferiour Officers yet this would be remote enough from giving subsistence and Vnion to a Nationall Church What then it is which is called the Church of England in respect whereto we are charged with Schisme is nextly to be considered Now there are two wayes whereby we may come to the discoverie of what is intended by the Church of England or there are two ways whereby such a thing doth arise 1. Descendendo which is the way of the Prelates 2. Ascendendo which is the way of the Presbyterians For the first to constitute a Nationall Church by descent it must be supposed that all Church power is vested in Nationall Officers viz. Arch-Bishops and from them derived to severall Diocesians by a distribution of power limited in its exercise to a certaine portion of the Nation and by them communicated by severall engines to Parochiall Priests in their severall places A man with halfe an eye may see that here are many things to be proved Thus their first Church is Nationall which is distributed into severall greater portions termed Provinces those againe into others now called Diocesses and those againe subdivided into Parochiall or particular Congregations Now the Vnion of this Church consisteth in the due observance of the same worship specifically by all the members of it and subjection according to Rules of their own appointment which were called commonly Canons by way of distinction unto the Rulers before mentioned in their severall capacities And this is that which is the peculiar forme of this Church That of the Church Catholick absolutely so called is its Vnity with Christ and in its selfe by the one Spirit whereby it is animated That of the Church Catholick visibly professing the Unity of the Faith which they doe professe as being by them professed That of a particular Church as such its observance and performance of the same Ordinances of worship numerically in the confession of the same faith and subjection to the same Rules of Love for edification of the whole Of this Nationall as it is called in the subjection of one sort of Officers unto another within a precinct limited Originally wholy on an account forraigne to any Church state whatever So that it is not called the Church of England from its participation of the nature of the Catholick Church on the account of its most noble members nor yet from its participation of the nature of the invisible Church in the world on the account of its profession of the Truth in both which respects we professe our Unity with it nor yet from its participation of the nature of a particular Church which it did not in its selfe nor as such but in some of its particular Congregations but from a peculiar forme of its owne as above described which is to be proved to be of the Institution of Jesus Christ In this description given of their Church state with whom we have now to doe I have purposely avoided the mention of things odious exposed to common obloquy which yet were the very â—ies ligaments of their order because the thing as it is in its selfe being nakedly represented we may not be prejudiced in judging of the strength and utmost of the charge that lyes against any of us on the account of a departure from it The communion of this Church they say we have forsaken and broken its Vnity and therefore are Schismaticks I answer in a word laying aside so much of the Iurisdiction of it mentioned before and the severall ways of its administration for which there is no colour or pretence that it should relate to any Gospell institution passe by also the consideration of all those things which the men enjoying Authority in or exercising
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
Land but by the voluntary consent of the Officers of the Parochiall Churches and others joyning with them the Saints of God in this Nation who have not formerly been given up unto or disposed of in this order by their own voluntary consent nor are concerned in it any farther then by their habitation within some of these different Precincts that by publick Authority or consent of some amongst them are combined as above nor do believe such Assâ—ciations to be the institutions of Christ whatever they prove to be in the issue I say they are by their dissent and refusall to subject themselves to this Order not in the least liable to the charge of Schisme whatever they are who neglecting the great duty of Love and forbearance would by any means whatever impose upon them a necessity of so doing For besides what they have to plead as to the Non-institution of any such ordinary Associations investiture of them with power and Authority in and over the Churches they are not guilty of the disturbance of any order wherein they were stated according to the minde of Christ nor of the neglect of any duty of Love that was incumbent on them For the latter suppose a man stated in a particular Church wherewith he hath walked for a season He discovers that some perhaps of the Principles of its constitution are not according to to the minde of Christ something is wanting or redundant and imposed in practice on the members of it which renders the communion of it by reason of his doubts and scruples or it may be cleare convictions not so usefull to him as he might rationally expect it would be were all things done according to the minde of Christ that also he hath declared his judgement as he is able and dissatisfaction if no reformation doe ensue This person I say is doubtlesse at liberty to dispose of himselfe as to particular Church Communion to his own best advantage But now suppose this Congregation whereof a man is supposed to be a member is not reformed will not nor cannot reforme it selfe I desire that it may be minded with whom I have to do viz. those who own a necessity of Reformation as to the Administration of Ordinances in respect to what hath been hitherto observed in most Parochiall Assemblyes Those I have formerly dealt withall are not be imposed on with this Principle of Reformation they acknowledge none to be needfull but they are not concerned in our present enquiry Their charge lyes all in the behalfe of the Church of England not of particular Assemblyes or Parishes which it is not possible that according to their principle they should own for Churches or account any separation from any of them to be balme worthy but only as it respecteth the Constitutions of the Church Nationall in them to be observed If any claime arise on that hand as to Parochiall Assemblyes I should take liberty to examine the foundation of the plea and doubt not but that I may easily frustrate their attempts But this is not my present businesse I deale as I said with them who own Reformation and I now suppose of the Congregation whereof a man is supposed to be a member on any account whatever not to be reformed In this case I aske whether it be Schisme or no for any number of men to reforme themselves by reducing the practice of worship to its originall institution though they be the minor part lying within the Parochiall precinct or for any of them to joyne themselves with others for that end and purpose not living within those precincts I shall boldly say this Schisme is commanded by the Holy Ghost 1 Tim. 6. 5. 2 Tim. 3. 5. Hos 4. 15. Is this yoke laid upon me by Christ that to goe along with the multitude where I live that hate to be reformed I must forsake my duty and despise the priviledges that he hath purchased for me with his owne precious blood Is this an unity of Christs Institution that I must for ever associate my selfe with wicked and prophane men in the worship of God to the unspeakable detriment and disadvantage of my own soule I suppose nothing can be more unreasonable then once to imagine any such thing However not to derive this businesse any farther but to put it to its proper issue When it is proved that this is the will and appointment of Jesus Christ that every Believer who liveth within such a precinct allotted by Civill Constitutions wherein the people or Inhabitants do or may usually meet for the celebration of the worship of God or which they have light for on any account whatever doe make profession of how prophane soever that part of them be from whom the whole is denominated how corrupt soever in their worship how dead soever as to the power of Godlinesse must abide with them and joyne with them in the Administration and worship and that indispensably this businesse may come againe under debate In the meane time I suppose the people of God are not in any such subjection I speake not this as laying down this for a principle that it is the duty of every man to separate from that Church wherein evill and wicked men are tollerated though that opinion must have many other attendances before it can contract the least affinity with that of the same sound which was condmned in the Donatists but this only I say that where any Church is over borne by a multitude of men wicked and prophane so that it cannot reforme it selfe or will not according to the minde of Christ a Believer is so farre at liberty that he may desert the Communion of that society without the least guilt of Schisme But this state of things is now little pleaded for It is usually objected about the Church of Corinth that there was in it many disorders and enormous miscarriages divisions and breaches of Love miscarriages through drink at their meetings grosse sins in the incestuous person tolerated false doctrine broached the Resurrection denyed and yet Paul advises no man to separate from it but all to performe their duty in it But how little our present plea defensative is concerned in this instance supposed to ly against it very few considerations will evince 1. The Church of Corinth was undoubtedly a true Church lately instituted according to the minde of Christ and was not fallen from that priviledge by any miscarriage nor had suffered any thing destructive to its being which wholy differences between the case proposed in respect of many particulars and the instance produced We confesse the abuses and evills mentioned had crept into the Church and doe thence grant that many abuses may doe so into any of the best of the Churches of God Nor did it ever enter into the heart of any man to think that so soon as any disorders fall out or abuses creep into it it is instantly the duty of any to fly