Ordinances of the worship of God p. 245. are rightly to be administred only in a Church and Ministers do evidently relate thereunto the denyal of a National Church-state seems to deny that we had either Ministers or Ordinances here in England How will he answer this especially having renounced his own Ministry received in this National Church and all besides in respect of Church Communion except his Baptism as null or naught Thus he saies and that 's all It may seem so to do but it doth not unlesse you will say that unlesse ye be a National Church-state there is no other which is too absurd for any one to imagine The consequence cannot well be denyed in his notion of this Church For if there were no Ministers but ordained by those National Officers and those Officers not of Christs institution as he hath often pleaded it follows necessarily that first there were no Ministers lawful in this Church and so no Ordinances truly administred in it and at last no Church at all This I doubt or rather believe by what he hath said is his judgement but he durst not speak out For I ask Does he in his conscience believe there were any true Ministers in this Church in the time of its being National and if no Ministers no Ordinances rightly administred But why does he not tell us what that other Church-state is of which he speaks he denies all but the Independent state of new gathered Churches which were not found in the Prelates times except some Brownistical Societies we shall not thank him for this jejune and empty vindication but shall plead for our selves Our former Divines of the first reformation and since have pleaded and justifyed their Ordination for the essentialls of it received from Rome which being purged from all those super-induced corruptions they propagated unto us who may therefore the better justifie our own Those Bishops that ordained us had as he told us above a double capacitie One as Lord Bishops received from the state p. 227. Another as Ministers of the Gosspell to preach administer Sacraments to joyne in Ordination of Ministers p. 231. Now in this latter some of themselves professed and so we understood it that they ordained Presbyters as presbyters not as Bishops Hence it followes that though they presumed to themselves a Lordly power not according unto the institution of Christ whereby they called themselves a nationall Church c. Yet the Ordination being according to the Rule of the Gospell as we beleive it is sufficiently proved and never yet sufficiently answered there were Ministers lawfully called and Ordinances by them rightly administred and that is the other Church state which he would not doe us the honour to name least he should there by condemn himself as a Schismatick in departing from this Church-state These true and faithfull Ministers with their people in their severall Congregations administring the true Ordinances of Jesus Christ whereof their baptism was one were and still are the true Church-state of England for which we plead and he hath forsaken Some additions of humane prudence cannot annull the Ordinances of Christ § 6 The way of the prelates he told us p. 235. p. 246. to stablish a nationall Church was descendendo of the Presbyterians ascendendo That is that such a thing should rise from the particular Congregations by sundry Associations and subordinations of Assemblyes in and by the representatives of those Churches But this may prove a mistake For 1. The Presbyterians rather goe descendendo as well as the prelates did at least in part They agree both in this that they acknowledge their rise and originall to be from the Apostles who were the first founders of all Churches and the supreme Officers of the Church For them were other Ministers ordained in subordination to them Bishops say some Archbishops and then Bishops say others and they ordained Presbyters subordinate unto them or as he styles them parochiall Priests p. 235 The Presbyterians say the Apostles first made Presbyters and gave them power to rule their particular Churches and as occasion required to meet together by Delegates in a Classis or Synod as that â—t Jerusalem consisted partly of Elders with the Apostles 2. They lay the rise of Ministerial power to be universall as well as the Prelates supposing a Minister to be a Minister in what part soever of the world his lot happen to be and do not upon his removall give him a new Ordination though he may not for order sake exercise that power but when and where he hath a call 3. That call may be different 1. as he is called to take care of a particular Congregation 2. as a Delegate to a Classis or Synod which himself allowes in the Independent way as above 3. As he is in the absence of a particular Minister desired to Preach or Baptise or do any other Ministeriall dutie to another people as when the Parliament commands Doctor O. to Preach a Sermon to and pray with them Now this Delegation which he meanes by ascendendo doth not give him a new power distinct from what he had before by his Ordination but a particular designation to act this power pro hic nunc As he hath often heard but will take no notice of it § 7 Whether a Church may be called nationall p. 247. when all the particular Congregations of one nation agreeing in doctrine and worship are governed by their greater and lesser Assemblyes as some learned Divines have asserted I will not dispute but leave what they have said to the further consideration of their Adversaries Though this may be said they did not make this the only or the principall way of that denomination That was rather when all the Congregation of a nation agree in the Doctrine and worship and celebrate it accordingly The Disciplinary part or form of Government is not essential to the Church nor absolutely necessary and the Church may exist and be nationall without it much lesse do any of ours say That subjection to one civill Government and agreement on the same doctrine and worship specifically c doth constitute one Church or as he expresses it afterwards p. 251. they do not say that being under one civâ—ll government does constitute a Nationall Church for if so sayes he its forme and unitie as such must be given it by the civill Government For the unitie thereof consists still in the agreement in the same doctrine and worship and not in the modell of civill Government of what kind soever p. 250. And if he allow as he does an Association of the Delegates from severall Churches to meet for matters of common concernment by the same reason whether it be by Institution or prudence he must allow those subordinate Assemblyes For the light of nature teaches the necessitie of Appeales in male-administrations for ending of troubles and decision of differences in particular Congregations as was instanced in the
order of the Gospel whilst I labour to exercise faith towards the Lord Jesus Christ and love towards all the Saints I do keep the unity which is of the appointment of Christ and let men say from principles utterly forreign to the Gospel what they please or can to the contrary I am no Schismatick That is though by raising differences I set all the Churches of England on fire I am no Schismatick if I disturb not the peace of my own particular Church How true and reasonable the particulars of his enumeration are let the impartial Reader judge § 31 3. I still return him his own words with a very little change p. 277. Perhaps the discovery which hath been made how much he and his party are concerned in that charge of Schism upon them which is the greatest ball of strife this day in England with respect to the Church may be a most effectual engine or means to reconcile them that truly fear God though engaged in several waies I can heartily say Amen to this but yet must add what follows I have not any great hope of much success on this account whilst men are fore-stalled with prejudices and have their affections engaged thereunto c. But all our hearts are in the hand of God c. § 32 4. To conclude What vaâ—n janglings men are endlesly engaged in who will lay their own false hypotheses such as the Authors new notion of Schism is as a ground of farther procedure is in part evident by what hath been delivered Hence is that doughtie dispute 1. Which is first the Hen or the Egg the Church or its Officers 2. Whether a man may be a Schismatickâ— that is not a member of a particular Church 3. Whether the member of one Church may partake of the Sacraments in another Church and that of the same constitution 4. Whether the child of a scandalous person may be baptized by the Minister of that Church 5. Whether our Churches be true Churches our members true members because not gathered by an explicite Covenant Which as it was never doubted of by Non-conformists at home nor any Reformed Churches abroad till Brownists arose so it may be concluded from his own words in his conclusion He is a member or a particular Church who having been in a due order p. 279. joyned thereunto hath nâ—â—ther voluntarily desâ—rted it nor been judicially ejected out of it But I assume The members of our particular Churches have been in a due order joyned 〈…〉 and neither voluntarily haâ—e deserted them I noâ— been judicially ejected out of them Therefore they are true members of particular Churches and conâ—equently our Churches are true Churches and by a further consequence They that raise differences in them and draw disciples from them and renounce communion with them say they what they please or can to the contrary are Schismaticks Quod erat demonstrandum AN APPENDIX TO The former Discourse of Schism Shewing the inconstancy of the Dr. and the inconsistency of his former and present Opinions § 1 SInce my finishing of the former Discourse there came happily to my hands a Book of the Learned Doctors entitled The duty of Pastors and people distinguished licensed and highly commended by the Reverend and judicious Mr. Joseph Caryl as Written with much clearnesse of judgment and moderation of Spirit put forth in the year 1644. By comparing whereof with this of his of Schism I perceive that wise and judicious men are still but men subject to mistakes and therefore had need of some of the policy or prudence of the five Apologists Apol. Narr pag. 11. not to be too peremptory in their new opinions or wayes not too presumptuous in despising others proceedings but to reserve to themselves a latitude and to keep some casements open to take in New light This our Reverend Authour hath exemplyfied to be necessary for himself to make use of as well as others of his present Independent way or else he will be concluded to contradict himself and in many things to make good the Apostles Dictate Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet had he changed to the better from errour to Truth the thing had been not only justly excusable but truly commendable and might have been salved by a Tract of Retractations as Austin sometime did without any prejudice to his Reputation But to run from opinion to opinion from way to way from truth to errour as many have done not only to contrariety but to contradiction and and take no notice of the difference of Judgment and inconstancy of opinions and waies is too palpable a discovery of an unsettled Spirit that knows not where to fix All the hope is that if their new Notions waies be really discovered ingenuously by them acknowledged to be erroneous they that can change from truth to errour may in Gods good time which is very rare change back again from errour to truth Which wishing that the Dr. and his party may do I shall only present to him â—ome few of his former thoughts to shew in how dissonant they are to his later modernâ— kings § 2 In this Tract his main design is to discover the distance between the Pastors and their people pag. 2. that the sacred calling may retain its ancient dignity and the people of God not deprived of their Christian liberty For in former times he tells us Some would have all Christians to be almost Ministers others none but Ministers to be Gods Clergy Those would give the people the Keyes these use them to lock them out of the Church The one ascribing to them primarily all Ecclesiastical power for the ruling of the Congregation the other abridging them of spiritual duties for the building up of their own souls as though there were no habitable earth between the valley I had almost said the piâ— of Democraticall confusion and the rock of Hierarchical tyranny Who these parties were needs no comment to declare only it would be observed whether our Author be not since fallen into that very pit of Democratical confusion by flying from the rock of Hierarchical tyranny I leave it to his consideration Evident it is that in a true Church-state he sets out the limits or the people that they may not under a pretence of Christian liberty invade the dignity of the sacred calling of the Ministry And much he grants to the people both under the Law and Gospel Alwaies provided that they abstain from fingring the Arke or medling with those things which were appropriated to the office of the Priests p. 17. or of the Minister p. 46. except they can shew some extraordinary call or case for their so doing p. 28. of which he thus delivers his opinion and states the question In cases extraordinary it may perhaps be affirmed that every Christian is so far a Minister of the Gospel as to teach and declare the faith to others although he have no outward
the verge of one Church as if all their Divisions were confined to the Church whereas there were Schisms and differences abroad and out of the Church which I shall evince first from the Scripture it selfe The differences or Schisms were of severall kinds Some out of the Assembly chap. 1. chap. 3. sidings about their Teachers as he speaks p. 27. one said I am of Paul c these were its likely abroad as they met one with another Some were in the Assembly as those he charges them with chap 11.18 When you come together in the Church I heare that there are divisions among you But the Doctor carryes it so as if all their differences were in the Church meeting when they met to worship God for reasons hereafter to be given The Apostle seemes to charge them thus I hear there are Schisms among you not only in private conferences chap. 1. but also which is worse in your solemne Assemblyes chap. 11. when you meet to worship God And this is the Doctors own Glosse unawares confessed not content to make this difference p. 27. the matter of their debates and disputes from house to house but even when they met for publick worship or that which they all met in and for they were divided on that account also chap. 11. This was their Schism but not the only though the worser Schism which he confounds too much to lead us away in a mist 4. That there was no one Church divided against another or separated from another is assumed but not proved unlesse by a Negative which is invalid There is no mention of such a separation therefore there was none of which in the next § 5 2. Here is no mention of any particular man or number of men's separation from the Assemblyes of the whole Church p. 30. or of subduction of themselves from its power c only they had groundlesse causelesse differences amongst themselves But was this all were there not separations made if not from that Church yet in that Church as well as divisions Let the Scripture determine this 1. The Apostle cap. 1. charges them with sidings about their Teachers v. 11. It hath beene declared to mee that there are Schisms among you One saith I am of Paul and I of Apollo c And againe chap. 3. v. 3. Whereas there is among you envying and strife and divisions are ye not carnall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and walke as men For while one saith I am of Paul and another I am of Apollo are ye not carnall That is I am a discitle of Paul said one and I of Apollo said another In our language I am a member of such a Ministers Congregation sayes one such a man for my mony and I am of such a mans Congregation said another and so a third And hereupon they most probably separated themselves into such and such Congregations with slighting and contempt of other Ministers with respect to their own And is not Separation the ordinary issue of such envying strife and contentions Let experience this day speake As Love is the Mother of Union so Envy and strife of Separation 2. That there was a separation of parties in the Church of Corinth at least as to one Ordinance appeares cap. 11. that of the Lords Supper as some do now v. 18. with 21.22.33 They would See Jeams 2.1 2. c. such a companie the richer sort perhaps meet and receive the Supper together and separating themselves not tarry to take the poore with them This was part of their Schism which the Apostle charges them with and warnes them of They were not yet gone so farre in Schism as to separate from the Church by gathering of Churches in opposition to it but they were next door to it they made separations in the Church first in their differences of judgment and then into parties as to some Ordinances Not long after they separated into other Churches slighting and undervaluing the first Ministers or Churches as nothing or lesse pure than their own which wee see practised sufficiently at this day 3. But suppose it granted there was but one single congregation at Corinth yet the Apostle dehorting the Brethren v. 10. from Schisme and writing to more than the Church of Corinth v. 2. even all that call upon the name of the Lord Jesus in every place § 6 3. Here is no mention of any substraction of obedience from Bishâ—ps Rulers the Pope c p. 31. Nor does the Apostle charge them as Schismaticks from the nationall Church of Achaia c For the first part it is no wonder for such kind of Creatures were not yet hatched till many or some generations after And for the other the Church was yet but small in Achaia See him p. 37. f some scattered saints there might be but few Churches and therefore they are charged only for their Divisions and separations in or from the Church of Corinth according to the severall Ministers which they set up as is most probable As in the like case p. 32. by him instanced in the time of clement Some few unquiet persons at Corinth drew the whole Societie into division and an opposition to their Elders a few men acted by pride and madness yet such power had those persons in the Congregation that they prevailed to depose the Elders and cast them out of Office Is it not reasonable to thinke they set up new Elders and new Congregations and most unreasonable to thinke that the whole Church ranne into this madnesse and so some Congregations remaining sound the rest made Separations from them and this Clement calls their Schism And besides his severall words to describe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to lead away a partie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c those that walk well from their honoured Service though the Doctor wayes to know what it meant and misconstrues it I say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes a separation into other Assemblyes as the manner of seducers is speaking perverse things to draw away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples after them Act. 20.30 The like may be conceived though not so cleerly expressed in this first Schism at Corinth the same Church and place Surely those differences noted by Clement in the same Church were not divisions in the Church met together to worship God but out of the Church and causing separations from the Elders and so from the Church breaking of it into fractions which yet he calls their Schism As for his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clement to signifie then p. 34. not a province as some but a citie Church consisting of many Congregations the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c I am apt to believe his conjecture to be true The Church inhabâ—ting Rome or the Church at Rome which at that time had no such large Territories as a Church provinciall
and never scrupled it to be rebaptized why not Ordination also without a new Ordination They received not baptism from them as if instituted by Antichrist but as an Ordinance of Christ They baptized not as Antichristian not as Bishops or Romish Priests but as Presbyters in whose hands we say Ordination also is Onely since we have taken away those humane Additions which they had sinfully introduced into the Ordinances of Christ The Scriptures are not the Inheritance of Rome but Priviledges for all the people of God where ever they find them and therefore we deny we received them from Rome any more than the Jews received the Golden vessells from Babylon because they were sent by the hands of Cyrus It s false then that Ordination is pleaded from the Authority of the Church of Rome p. 199. as such Nor doth the granting true Ordination as also true baptism to the Church of Rome prove that it is a true Church This he sayes he understands not They who ordained had no power so to do 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 will confesse that action to be null Do but change the scene to baptism and heare what he will say They who baptized had no power so to do but as officers of that Church as such they did it both which must be denyed See Apol. against Brown Sect. 27. or he must deny his baptism They did it as Officers not as Officers of that Church that Papall Antichristian Hierarchy And if others had baptised ordained who were not Officers of that Church or they as Officers but not as Officers of that Church which is as a scab upon the hand no rationall man hitherto hath asserted that action to be null This is no such dark passage that the Doctour cannot see one step before him unlesse his new light hath dazled his eyes that he cannot see Wood for Trees which before he fell into this way he saw so many learned and pious men walk in before him For our parts See p. 199 But they who will not be contented c. we professe that in his way of personall qualifications and acceptation of the people to make a man without Ordination a Minister the passages in Scripture or Church stories are so darke that wee cannot see one step before us But this hath sufficiently by others been discussed CHAP. VII Of the particular Church and its Union § 1 VVE are now come to the last Acception of a Church as it frequently signifies a particular Church p. 202. though all the places produced by the Doctor do not I think prove that sense But I shall not contend about it That the Church of Hierusalem was called one Church is true but that those many thousands could meet in one Congregation in one place is nothing probable it possible But take his definition of a particular instituted Church It is a Societie 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 Ordiances according to the order by Christ prescribed In this definition there are some things to be considered 1. The definition of a particular Church by him given will be applicable and is by himselfe or others of his side applyed to the three severall notions of a Church or the Church in those severall notions 1. To the Catholick invisible Church It is a Societie of men called out of the World D. Ames The Church in generall is a societie of men called out of the world p. 64 s 2. 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 is all of it true of the invisible Church they are called which will be the onely exception to the joynt performance of the worship of God in the same specificall and where its possible individuall Ordinances And all the members thereof ordinarily being of some particular Church it s both possible and necessary to joyne in that performance 2. The same may be said of the Catholick visible Church It is a Societie of men called out of the World by the Word c So himselfe describes it It is a collection of all that are duely called Christians in respect of their profession p. 113. and before that p. 112. All Professors of the Gospell throughout the World called to the knowledge of Christ by the Word do make up and constitute his visible Kingdome by their professed subjection to him which subjection hath reference to the commands of Christ to worship him in the same specificall Ordinances indefinitely and in the same Individualls where they are administred And the members of this Church living ordinarily in some particular Church its possible and necessary for them also to joyne in that performance And this is as much is the members of a particular Church are bound to no man being bound to what is to him impossible and it often happening by absence sicknesse or otherwise that it is not possible for them to joyne in that worship 3. That it is the definition of a particular Church we also grant as understood afore 4. But we shall adde by way of improvement that such societies are all our particular Congregations Societies of men called out of the world by the word c holding parallel in every particular with his definition and why we should not be esteemed and called Churches as well as theirs I am to learne the reason What exception may be made we shall heare an one § 2 2. The Order prescribed by Christ is not that all Christians must be of the same Individuall particular congregation but of this or that as is most convenient for them by their habitations Supposing severall meetings or Congregations in Jerusalem one of Paul another of Apollo c no man was obliged by any order from Christ to be of Pauls Congregation or of anothers so he joyned himselfe to one for the participation of the same Ordinances And when a Christian did joyne himselfe to this or that Congregation he did not explicitely enter into a Covenant Every belie is obliged to joyne himselfe to some one of those Churches that therein he may abide in doctrine and fellowship and breaking of bread and prayer p. 206. to live and dye in this Congregation but thought himselfe bound to be of one by the obligation of his membership in the Catholike Church with a libertie reserved to remove to another if he saw just reason as our Authour will confesse anone Whence it is evident that from the beginning of Christianity there was no such explicite covenanting or as some speake marrying of the Minister and people or of people one to another that they might not depart without leave but as they had
not till then will the businesse be brought to a speedie issue As also we hoped that he would have pleaded the right libertie and dutie of gathering Churches in such a state of presessors as that of late and still amongst us built upon other and better principles than any though he had occasion enough by him as yet mentioned But we must wait his leasure His businesse and policie is like the Romanists he spake of at the beginning rather to prove us and all Churches to be corrupt and not rightly instituted than to defend and justifie his own way of gathering Churches § 11 But we are brought againe to his removall of the charge of Schism which he sayes in the true notion of it relates not to gathering of Churches as simply considered If not as simply considered yet as it is the consequent of those divisions and separations included in the nature of Schism Tho e that make differences first and then separate from a Church use not to stay there but being especially Ringleaders of the separation they must conformably gather another Church of a firmer constitution or else condemne their own separation as being of no Church And the rather does this relate to Schism in gathering of Churches because they do not onely depart themselves which is more tolerable but draw off others also into a formed faction Le ts heare the old D lemma revived against the Presbyterians as afore against the Prelaticall Church Either we have been members by our own voluntary consent according to the mind of Christ of some particular Congregations â—in such a nationall Church as part of such a Church or we have not It were ridiculous for any man to charg them with separating from such a Church as never was existent that by their own opposition of its being we blame them for hindering it to be set up and for raising differences in our Churches and then renouncing communion with them and all other of the like constitution as was said above Sure we are most of them if not all were once members of our particular Churches and some of them prime Ministers thereof who after they had raised differences in those Churches which himselfe sayes constitutes a Schismatick separated themselves and drew discâ—ples after them into new never heard of opposite Congregations seâ—ting up Altar against Altar as the Ancients used to speak But heare another evasion If we have been members by our own voluntary consent As much by their own voluntary consent as they were made members of the Nation that is implicitely as borne and bred up in both May they not as well renounce their interest in the nation as their communion with the Church and deny subjection to both Or is it in their power whether they will be bound to communion with some Church or other in the Nation unlesse they can prove them all hereticall Antichristian Yet further by way of Recrimination Have not we done as much as they in separating from the Church of England pag. 255. of Episcopall constitution rejected their nationall Offcers and the way of worship established c Not to regest to him that this was done by other hands I must tell him this is an excursion when he is speaking of his relinquishment of a Presbyterian Church to turne us back to the Episcopall But this hath been his businesse from his first letting out to make the Presbyterian Churches to walke pari passu with the Episcopall and Romish Churches The Churches of England and all Reformed Churches are much beholden to him Let him say plainly have they not renounced all our Churches since both the other were laid aside what can he plead for this but that we are not reformed according to the mind of Christ as we shall heare by and by § 12 But he sayes We expect not that we shall be accused of Schism p. 256. 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 Surely they were once esteemed and did esteeme themselves to be members of those particular Churches whether with or without their wills I know not where they were borne or dwelt and must either be of such or none And is it not so for the most part in New England are not their Townes and Churches commensurate was not the Church of Jerusalem and Corinth so called from the places True it is which was said by the Assembly-Divines that living in Parishes is not sufficient to make a man a member of a particular Church a Turke or Pagan may do so but all Church-members in a Parish are members of that Church till they remove their habitations Suppose there were but one such parish must not all Christians be of that unlesse they may be of none But they adde All that dwell in a Parish and constantly heare the word are not yet to be admitted to the Sacrament which sayes he excludes them from being fideles or Church-members and makes them at best but as the Catechumeni who were never accounted members of the Church I pray were not baptized infants and youth's members of the Church yet were not they nor are in their Churches admitted to the Lords Supper If those Divines meant it of unbaptâ—sed persons as they may no mervaiâ—e if they were not accounted Church members Yet what shall we say of Infants of Churchmembers not yet baptized are not they Churchmembers none but an Anabaptist will deny it And though the old Catechumeni new come from Gentâ—l sm weâ—e not accounted Church-members yet our Catechumen's Children o Christian parents are to be accounted such But we proceed § 13 He hath further to say If we have been so members by our own consent and do not continue so to bee p. 257. then this congregatâ—on where we were so members was reformed according to the mind of Chr st or it was not We are now allmost at an issue the intimation is the ground of their separation is that none of â—ur Churches are reformed accordâ—ng to the mind of Christ None of them not at home nor abroad that 's a sad condition But what if they be in reforming should they separate from such Well but suppose any be members of a Church refoâ—med according to the mind of Christ what then If it were reformed and a man were a member of it 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 That they have been members and Misters some of them of our Congregations by their own free consent is evident enough That they have not continued so to be is too manifest That our Congregations some at least were reformed or reforming according to the mind of Christ when they separated from us cannot without great injury be denyed
What difficulty then is there to judge them offenders against that and the whole Church of England in leaving those Congregations without yea against their consent if they had such power over them as he grants But no marvel they find no difficulty or scruple in leaving our Congregations without any leave when they can and do leave own Congregations without or against their leave to which they say they have been marryed and may no more justly divorce them than a man may his wife except for fornication and only for a greater portion or preferment But I must professe I know no such power that any Church hath to engage into and enforce such an explicite consent or to deny leave to any member upon just causes to depart without their leave He said before All men must admit it free for a man to choose where he will fix his habitation Which if just reasons call him to either he must leave that Congregation as too distant from his habitation or else tye himself to much inconvenience to enjoy the Ordinances of God there which he may with ease and as much profit enjoy at his own door If this be not an enslaving of Christians to the prudential if not politick institutions of men and manifest prejudice to the liberty wherein Christ hath made them free I know not what is But the best is their people do not believe any such difficulty to remove from their Churches but take the leave without humbly desiring it which he requires without their consent and run readily to the Anabaptists and Quakers Societies § 14 Yea the Dr. is as ready to indulge this Liberty as they to take it it may be he may get the more disciples by it For as he gives any man the liberty to deâ—ert the communion of any society if it be not reformed according to the mind of Christ p. 265 So he allowes him this liberty upon his own light Hear him speak As the not giving a mans self up p. 259. to any way and submitting to any establishment pretended or pleaded to be of Christ which he hath not light for is no Schism So no more can a mans peaceable relinquishment of the ordinary communion in one Church in all its relations to joyn with another be so esteemed Where first he seems to me to be a very Sceptick in his way of Independency or to gratifie all the Sects Quakers and all According to that light which men have received with a Toleration For why should they be denyed the liberty of their own light more than others to judge what is or is not according to the mind of Christ and to follow it accordingly submit to p. 46. and desert what way they suppose to be § 26 but pretended as the way of Christ And why should they be denyed to make use of their liberty without such humble asking leave of the Congregation But I woâ—â—d make bo d to ask one question Whether does he indeed believe his own way to be the only true way of Christ for he hath instituted but one way havâ—ng run from and renounced all other waies of Religion in this Nation If so iâ— not every man bound to come into it and not upon any conceited new light to relinquish it If not then why doth he encourage men to leave the Presbyterian way which for ought he knows may be the way of Christ But what 's this to the purpose We do not say it is a Schism for a single person upon good reasons to remove from one Congregation to another as because he can not edifie so well by one Minister as another provided it be not an itching ear that causes it as oft it is or in some necessary worldly respects if he do it peaceably without contempt of the Congregation and Minister from whom he departs and not setting up a new Church against them In this case we leave all our members free It is not actually not communicating with a true Church but renouncing communion that we think makes the Schismatick § 15 But what if he discovers That some of the principles of the Churches constitution are not according to the mind of Christ p. 261. which renders the communion of it by scruples c. not so useful to him as if it were right and that he hath declared his judgment and dissatisfaction if no Reformation ensue c. The question is whether he sees or conceits he sees some errors in a Church constitution and then whether every want or redunduncy in a Church constitution necessitates a separation But he takes no notice but peremptorily determines the case That person I say is doubtlesse at liberty to dispose of himself as to particular Church communion to his own best advantage This is liberality enough and Dictator-like spoken Does not this open a door to all confusion in Church and State and give every man all as well as any liberty if they judge any thing amiss in Church or State to turn Reformers if Superiours cannot or will not Reform it He asks this question Suppose the Congregation whereof a man is a member p. 262. is not reformed will not or cannot reform it self whether in this case is it Schism for any number of men to reform themselves by reducing the practise of worship to its original institution though the minor part 〈◊〉 Put it home in a State or Nationaâ— Church as that of the Jews was it lawful for a few men when State and Church were all corrupted to go and reform both because they who had the power in their hand either could not or would not reform I will not exemplifie it neare home but I think I may safely say this is an Anabaptistical Munster principle at the bottome and say no more § 16 Yet he hath Scripture for it I will boldly say p. 263. this Schism is commanded by the Holy Ghost What Schism means he that a man or men shall separate from the corruptions of a Church or reform themselves from the sins of the place that is certainly commanded But for that man or a minor number of men in a stated National Church to take upon them to reform the Church was never given them in command But see the proofs The first is 1 Tim. 6.5 From such withdraw or separate thy self But this is a great mistake for as the advice is given to a Minister and not a private member so it is not to withdraw from a Church that hath some corruptions in it but from such false Teachers as its likely were of no Church The second is 2 Tim. 3.5 From such turn away Who must do it Timothy a Minister Again from whom from such loose professors or false Teachers as creep into houses and there make divisions and then lead captive their Proselytes from the communion of the Church Surely those were not of Timothy's Congregation for then he would have bidden him not only turn away
from them but turn them out of the Church by a just censure The last is Hos 4.15 which is only to disswade those that were of the true Church from joyning with Idolaters come not to Gilgal neither go up to Bethaven c. for so the former part of the verse hath it Though thou Israel play the harlot yet let not Judah offend c. § 17 But he speaks with some Indignation Is this yoak laid upon me by Christ p. 263. that to go 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 own blood Is this an unity of Christs institution that 〈◊〉 must for ever associate my self with wicked and prophane men in the worship of God c. This sounds too much of the Pharisee the multitude the wicked and prophaneâ— But suppose fire the Church is no corrupt as Israel of â—â—ch or Româ—â— Diâ—â—e years then 〈◊〉 command 〈◊〉 Come out of her O my people and be not partaker of 〈◊〉 sins But suppose a Church 〈◊〉 in fundamentalls oâ— doctrine and worship suffering some lesse corruptions 〈◊〉 â—tâ—ce in her communion add perhaps in such a condition as it either cannot or will not reform it self and there is no other Church easily to joyn with Will he now leap out of Church and neglect all Ordinances because of some prophane and wicked men Christ himself did not so or will he go and separate into another Church If â—o as it justifies the Brownists in former times in their separation condemned by his own party so it condemns the pious Nonconformists who did not so Though they could not communicate in some Ordinances yet they never withdrew communion from the Church into separate Congregations It is no duty of Christs imposing no priviledge of his purchasing either to deprive a mans seâ—â—â—m's Ordinances for other mens sins 〈…〉 up a nâ—w Church in opposition to a true Church as no Church rightly constituted for want of some Reformation in lesser matters And does not this speech insinuate so much That our Churches are such as hate to be reformed and tolerate prophane and wicked men when it is our grief that we have not power enough to reform or eject them They might have stayed till they had found we had hated to be reformed or till they had given us a better Model of a Church-state which never yet we could by our utmost importunity obtaine from them and then they had had some colour for their separation § 18 And yet see how tender he is of our Churches honour and peace I speak not this as for a principle p. 264. that it is the duty of every man to separate from that Church wherein evil men are tolerated c. It is too much that he said every man is at liberty in such a case to dispose of himself as to Church-communion p. 261. though he plead it not his duty And here again he says When a Church is overborne by a multitude of wicked and prophane so that it cannot or will not reform it self a Believer is so far at liberty that he may desert the communion of that society without the least guilt of Schism He grants him here too litle for though he desert the purest Church on earth yet he hath told him separation from any or all Churches is no Schism But suppose the Officers of a true Church tolerate wicked men in their Communion which is the grand plea of Separatists a mixt Communion this is taken by them as the duty of private members they sin in that Communion if they separate not They will not bear with such a toleration in our Churches though they do in their own but hold it their duty to leap out of our Câ—urches practise accordingly It were happy for us if they had shewed some of that love and forbearance he so oft speaks of and requiâ—es of us for themselves to our Churches and not reserved it all for their own § 19 The Church of Corinth had as many disorders in it p. 265. as some of ours from which the Apostle advises no man to separate He answers 1. The Church of Corinth was a true Church instituted according to the mind of Christ and was not fallen from this priviledge by any miscarriage which wholly differences the case Why so were the Churches of England in some of their own confessions true Churches planted according to the mind of Christ and needed onely a Reformation and reducing to their first constitution But he plainly insinuates they are no true Churches now by reason of some miscarriages under the Papacy He spake more openly p. 243. We are yet far from being cleerly delivered from the Romane Apostacy Rome is much beholden to him for this courtesie but not the Church of England And as for those miscarriages they were long ago the grossest of them much amended by the first Reformation and more by the second and are endeavouring yet a further Reformation if some had not obstructed it However Corinth had we suppose greater disorders in it than are to be found blessed be God in many of our Congregations why then do they fly and separate from us and that before they had used all or any of the remedies of our cure which he requires first to be done in the next page But hear the conclusion Yet this I say p. 266. had the Church of Corinth continued in that condition c. it had been the duty mark that the duty of every Saint of God in that Church to withdraw from it c. It s strange that the Apostle did not inform those Saints of this liberty or duty there or elsewhere It were an hard case for private Christians to be made guilty of the sins of a Church where evil men are tolerated or some of unsound opinions are suffered having I mean done their own duty for amending or ejecting them according to Matth. 18.15 c. § 20 It s true that Austin was mistaken in asserting that Eliah and Elisha p. 267. communicated with the Israelites in their worship which was most Idolatrous unlesse he meant that Elijah sacrificed once among them at his contest with Baals Priests or that both of them were partakers of the Sacrament of Circumcision with them they and theirs if they had any issue But it s as true that our blessed Saviour did communicate with the Jewes in all the true worship of God though the Doctrine was much corrupted and the worship also by will-worship by the Scribes and Pharisees only protesting against those corruptions he communicated in the rest without sin and neither himself separated from that Church nor advised others so to do though shortly to begin the foundation of a new Church way but rather advised to continue in it The Scribes and Pharisees sit in Moses chaire whatsoever they say unto you do it c. §
21 We are now drawing to an issue of this discourse of Schism in the ordinary Acception of the Word to signifie p. 268. A breach of union which he allows to pass such is his condiscension and confidence and yet avoid the charge of Schism Thus he saies We have broken no band of unity no order instituted by Christ we have causlessly deserted no station that ever we were in according to his mind c. which how true it is and whether he do not hereby asperse all our Churches to be no true Churches of Christs institution let the Reader indifferent by what hath been said be Judge That on pure grounds of conscience we have withdrawn or do withhold our selves from partaking in some waies engaged into upon meer grounds of prudence we acknowledge Whether they have in their separation from us gone upon pure and meere grounds of conscience God and th ir own hearts must determine the business The world is too apt to judge otherwise upon some suspicious practises of theirs And suppose they have withdrawn themselves from some waie of prudence in some of our Churches I suppose he means it of Classical subordinations yet they have withdrawn themselves also from some Congregations not so united that have only the pure Institutions of Christ and that may bring the charge of Schism upon them But have not they also gone upon some meere grounds of prudence or policy Is there any Institution of Christ that they must gather members out of true Churches to make a purer Church if so it be Or is there any Institution of Christ that a Minister who is married to a people as they hold should relinquish it for a place of greater eminency or preferment Or that people must be tyed to their Pastour by an explicite Covenant not to depart without their leave humbly desired Or to add no more Is th re any Institution of Christ in express words that Churches particular must send their Delegates to an Assembly to determine matters of common concernment which he granted above These and some more of their known waies the world takes to be but products of humane prudence and he may do well to shew their Institutions § 22 Yet have we more of this confidence From what hath been said it appears in what a fair capacity notwithstanding any principle or practise owned by us we are to live peaceably and to exercise all fruits of love to the otherwise minded if we may be permitted to serve God according to our light And must not the Quakers and the rest be permitted to serve God according to their light also But it matters not in what capacity they are to do those things named let us see the fruits of it Does not their way break the peace of all our Churches Hath it not been the door to let in all the errors heresies blasphemies England groans under Do not all sores of Sects being all Independent and none to controle them exercise all the fruits of hatred toward us look upon us and carry themselves towards us as their greatest enemies as no Ministers no Churches scarce as Christians Hath not he himself in this book unministred our ministers unmembred our members unchurcht our Churches Doth he give us words when we see such deeds § 23 It is commonly and truly objected There is a difference between Reforming of Churches already gathered p. 269. and raising of Churches out of meer materials Surely this is evident enough in raising of a Church out of Infidels and reducing a corrupted Church to its first institution This he first sayes concerns not the business What 's the English of this if he would speak out Why the truth is We have no Churches and they are not in repairing an old house but building a new from the ground But hear him say something 1 I know no other Reformation of any Church or any thing in it but the reducing of it to its primitive institution c. We say so too grant us to be Churches Reformation of a Church or any thing in it presupposes there is a Church existent though perhaps rotten and ruinous But these New builders will gather a Church out of no Churches and begin a new one It had been happy for old England if they had all gone into New England and laid the foundation of their Churches amongst the Indians and not to build upon other mens foundations and then tell us they are building oâ— spick and span new Churches And does not this hold forth that we are no Churches and our members no members of a Church till admitted into theirs But yet more to discover his very heart When any society or combination of men whatever hitherto it hath been esteemed is not capable of such a reduction and renovation p. 270. I suppose I shall never provoke any wise and sober person if I profess I cannot look on such a society â—â— a Church of Christ Is not Reader this at once to unchurch all the Churches of England since the Reformation for it s known during the Reign of the Prelates they were not capable of that Reduction And what capacity our Churches are now in for that Reduction partly by want of power and assistance from the Magistrate without which some dare not set upon a Reformation for fear of a pramunireâ— partly by our Divisions amongst our selves femented by he knows whom he cannot but see as well as we lament But if we must be denyed to be Churches because we are not in such a capacity and cannot do all we would to reform them we are in a sad condition What if a Church want some things she had at her first institution perhaps of no great concernment or be it great but either by the prohibition of the present powers or the opposition of a prevalent party it is not now capable of Reduction to its primitive Institution Will he look upon this society as no Church of Christ and think no wise or sober man in that society or other where will be provoked to anger if not to indignation And so much the more when as upon this ground we are in danger to lose all our best members for so he advises thereupon I shall advise those therein who have a due right to the priviledges purchased for them by Christ as to Gospel Administrations to take some other peaceable course to make themselves partakers of them That is to come out from among them and joyn themselves to some Independent Congregation § 24 To satisfie the former objection is out of his way at present p. 270. for he tells us He must mannage principles which in this Discourse he hath not been occasioned to draw forth or to improve I cannot but make it my earnest request and so I think will many more that he would be pleased to do us the favour to bring forth and mannage those principles to their utmost clearness and strength which this