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
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
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
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
with the issue and successe of them in severall places namely that of enforcing uniformity by a secular power on the one side as was the case in this Nation not many yeares agoe and is yet liked by the most being a suitable judgemement for the most and that of Toleration on the other which is our present condition Concerning them both I dare say that though men of a good zeale and small Experience or otherwise on any account full of their own Apprehensions may promise to themselves much of peace Union and Love from the one or the other as they may be severally favoured by men of different interests in this world in respect of their conducinges to their ends yet that a little Observation of Events if they are not able to consider the causes of things with the light and posture of the minds of men in this Generation will unburden them of the trouble of their expectations It is something else that must give peace unto Christians then what is a product of the prudentiall considerations of men This I shall only adde as to the former of these of enforcing Vniformity as it hath lost its reputation of giving temporall tranquillity to States Kingdomes and Common-wealths which with some is onely valuable whatever became of the soules of men forced to the profession of that which they did not believe the readiest means in the world to roote out all Religion from the hearts of men the letters of which plea are in most Nations in Europe washed out with rivers of bloud and the residue wait their season for the same issue so it continues in the possession of this advantage against the other that it sees and openly complaines of the evill and dangerous consequences of it when against its own where it prevailes it suffers no complaints to lye As it is ludicrously said of Physitians the Effects of their skill lye in the Sunne but their mistakes are covered in the Church-yard So is it with this perswasion what it doth well whilst it prevailes is evident the anxiety of Conscience in some hypocrisie formality no better then Atheisme in others wherewith it is attended are buried out of sight But as I have some while since ceased to be moved by the clamours of men concerning bloudy persecution on the one hand and cursed intolerable toleration on the other by finding all the world over that Events and Executions follow not the Conscientious imbracing of the one or other of these decryed Principles perswasions but are suited to the Providence of God stating the civill interests of the Nations so I am perswaded that a generall Alteration of the State of the Churches of Christ in this world must determine that controversie which when the light of it appeares we shall easily see the vanity of those Reasonings wherewith men are intangled that are perfectly suited to their present condition of Religion But hereof I have spoken elsewhere Farther let any man consider the proposals and attempts that have been made for Ecclesiasticall peace in the world both of old and in these latter dayes let him consult the rescripts of Princes the Edicts of Nations Advices of Politicians that would have the world in quietnesse on any termes Consultations Conferences Debates Assemblies Councells of the Clergy who are commonly Zelots in their severall ways and are by many thought to be willing rather to hurle the whole world into confusion then to abate any thing of the rigor of their opinions and he will quickly assume the liberty of affirming concerning them all that as wise men might easily see flawes in all of them and an unsuitablenesse to the end proposed and as good men might see so much of carnall interest selfe and Hypocrisie in them as might discourage them from any great Expectations so upon many other accounts a better issue was not to be looked for from them then hath been actually obtained which hath for the most part been this that those that could dissemble most deeply have been thought to have the greatest Advantage In Disputations indeed the truth for the most part hath been a gainer but in attempts for Reconciliation those that have come with the least Candor most Fraud Hypocrisy secular baits for the subverting of others have in appearance for a season seem'd to obteine successe And in this Spirit of craft and contention are things yet carryed on in the world Yet I suppose the Parties at variance are so well acquainted at length with each others Principles Arguments Interests Prejudices and reall distance of their causes that none of them expect any Reconciliation but meerly by one Parties keeping its station and the other coming over wholy thereunto And therefore a Romanist in his Preface to a late Pamphlet about Schisme to the two Vniversitys tells us plainly that If we will have any peace we must without limitation submit to and receive those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Commanding Oracles which God by his holy Spouse propoundeth to our Obedience The sence of which expressions we are full well acquainted with And in pursuite of that principle he tells us againe p. 238. That suppose the Church should in necessary points teach errour yet even in that case every child of the Church must exteriorly carry himselfe quiet and not make commotions that is declare against her for that were to seek a cure worse then the disease Now if it seem reasonable to these Gentlemen that we should renounce our sence and Reason with all that understanding which we have or at least are fully convinced that we have of the mind of God in the Scripture and submit blindly to the commands and guidance of their Church that we may have peace and union with them because of their huge interest and advantage which lyes in our so doing we professe our selves to be invincibly concluded under the power of a contrary perswasion and consequently an impossiblity of Reconciliation As to attempts then for Reconciliation between parties at variance about the things of God and the removeall of Schisme by that meanes they are come to this issue among them by whom they have been usually mannaged namely Politicians and Divines that the former perceiving the tenaciousnesse in all things of the latter their promptnesse readinesse to dispute and to continue in so doing with confidence of successe a frame of Spirit that indeed will never praise God nor be usefull to bring forth truth in the world doe judge them at length not to have that prudence which is requisite to advise in matters diffused into such variety of concernments as these are or not able to breake through their unspeakable prejudices and interests to the due improvement of that wisedome they seem to have and the latter observing the facile condescention of the former in all things that may have a consistency with that peace and secular Advantage they aime at doe conclude that notwithstanding all their
pretences they have indeed in such consultations little or no regard to the Truth whereupon having a mutuall diffidence in each other they grow wearie of all endeavours to be carryed on joyntly in this kind the one betaking themselves wholy to keep things in as good state in the world as they can let what will become of Religion the other to labour for successe against their Adversaries let what will become of the world or the peace thereof And this is like to be the state of things untill another Spirit be powred out on the professors of Christianity then that wherewith at present they seeme mostly to be acted The only course then remaining to be fixed on whilst our divisions continue is to enquire wherein the guilt of them doth consist and who is justly charged therewith in especiall what is and who is guilty of the sinne of Schisme And this shall we doe if God permit It may I confesse seem superfluous to adde any thing more on this subject which hath been so fully already handled by others But as I said the present concernement of some fearing God lying beyond what they have undertaken and their endeavours for the most part having tended rather to convince their Adversaries of the insufficiency of their charge and Accusation then rightly and cleerly to state the thing or matter contended about something may be farther added as to the satisfaction of the Consciences of men injustly accused of this Crime which is my aime and which I shall now fall upon CAP. II. The nature of Schisme to be determined from Scripture only This principle by some opposed Necessity of abiding in it Parity of Reason allowed Of the name of Schisme It s constant use in Scripture In things Civill and Religious The whole Doctrine of Schisme in the Epistles to the Corinthians The case of that Church proposed to consideration Schisme entirely in one Church Not in the separation of any from a Church Nor in substraction of obedience from Governours Of the second Schisme in the Church of Corinth Of Clemens Epistle The state of the Church of Corinth in those dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paracia To whom the Epistle of Clemens was precisely written Corinth not a Metropoliticall Church Allowance of what by parity of Reason may be deduced from what is of Schisme affirmed Things required to make a man guilty of Schisme Arbitrary definitions of Schisme rejected That of Austin considered as that also of Basil The common use and acceptation of it in these days Separation from any Church in its own nature not Schisme Aggravations of the evill of Schisme ungrounded The evill of it from its proper nature and consequences evinced Inferences from the whole of this discourse The Church of Rome if a Church the most Schismaticall Church in the world The Church of Rome no Church of Christ A compleat image of the Empire Finall acquitment of Protestants from Schisme on the Principle evinced Peculiarly of them of the late Reformation in England False notions of Schisme the ground of sinne and disorder THe thing whereof we treate being a disorder in the instituted worship of God and that which is of pure Revelation I suppose it a modest request to desire that we may abide solely to that discovery and description which is made of it in Scripture that that alone shall be esteemed Schisme which is there so called or which hath the entire nature of that which is there so called other things may be other crimes Schisme they are not if in the Scripture they have neither the name nor nature of it attributed to them He that shall consider the irreconcilable differences that are among Christians all the world over about this matter as also what hath passed concerning it in former Ages and shall weigh what prejudices the severall parties at variance are intangled with in reference hereunto will be ready to think that this naked appeale to the only common principle amongst us all is so just necessary reasonable that it will be readily on all hands condescended unto But as this is openly opposed by the Papists as a most destructive way of procedure so I feare that when the tendency of it is discovered it will meet with reluctancy from others But let the Reader know that as I have determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to take the measure of it from the Scripture only Consueâ—udo sine veritate est vetustas erroris Cyp. Ep. ad Pomp. and the sole measure of Evangelicall Truth is this word of whom it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id verius quod prius id prius quod ab initio id ab initio quod ab Apostolis sayes Tertul It is to me a sufficient answer to that fond question where was your Religion before Luther Where was your Religion in the dayes of Christ and his Apostles My thoughts to this particular are the same with Chrysostomes on the generall account of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 3. in Acta But yet least this should seem too streight as being at first view exclusive of the learned debates disputes which we have had about this matter I shall after the consideration of the precise Scripture notion of the name and thing wherein the Conscience of a Believer is alone concerned propose and argue also what by a parity of Reason may thence be deduced as to the Ecclesiasticall common use of them and our concernment in the one and the other The word which is Metaphoricall as to the businesse we have in hand is used in the Scripture both in its primitive native sence in reference to things Naturall as also in the tralatitious use of it about things Politick and Spirituall or Morall In its first sence we have the Noune Mat. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 in the cloth it 〈…〉 Verbe Mat. 27. 51. 〈…〉 veile of the Temple 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈…〉 noting an interruption of 〈…〉 externall power in things me 〈…〉 this is the first sence of 〈…〉 or division of parts befoâ—â—â—ontinued by force or violent dissolâ—◠〈◊〉 The use of the world in a Politicall sence is also frequent Joh. 7. 43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a division among the multitude some being of one mind some of another Joh. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a division amongst them and cap. 10. 19. likewise So Act. 14. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of the City was divided and cap. 23. 7. There arose a dissention between the Pharisees and the Sadduces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude was divided some following one some another of their leaders in that dissention the same thing is expressed by a word answering unto it in Latine Scinditur incertum studia in contraria vulgus And in this sence relating to civill things it is often used
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
Church not only a governing head to give it Rules and Lawes but as it were a Naturall head unto the body which is influenced by him with a new spirituall life which Bellarmine professeth against as any requisite condition to the members of the Catholick Church which he pleadeth for In that same which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church which assertion is exactly paralell to that of 2 Tim. 2. 10. Therefore I endure all things for the Elects sake that they may obtaine Salvation so that the Elect and the Church are the same persons under severall considerations and therefore even a particular Church on the account of its participation of the nature of the Catholick is called Elect 1 Pet. 5. 13. and so the Church Mat. 16. 18. is expounded by our Saviour himselfe Mat. 22. 24. But to prove at large by a multiplication of Arguments and testimonies that the Catholick Church or Mysticall body of Christ consists of the whole number of the Elect as Redeemed Justifyed Sanctifyed Called Believing and yeilding obedience to Christ throughout the world I speake of it as Militant in any one Age and of them only were as needlessly actum agere as a man can well devise It is done already and that to the purpose uncontroulably terque quaterque And the substance of the doctrine is delivered by Aquinas himselfe p. 3. Q. 8. A. 3. In briefe the summe of the inquiry upon this head is concerning the matter of that Church concerning which such glorious things are spoken in Scripture namely that it is the Spouse the Wife the Bride the Sister the only one of Christ his Dâ—ve undefiled his Temple Elect Redeemed his Sione his Body his new Jerusalem concerning which inquiry the Reader knowes where he may abundanly find satisfaction That the asserting the Catholick Church in this sence is no new Apprehension is known to them who have at all looked backward to what was past before us Omnibus consideratis saith Austin puto me non temere dicere alios ita esse in domo dei ut ipsâ— etiam sint eadem domus Dei quae dicitur aedificari supra petram quae unica columba appellatur quae sponsa pulchra sine macula ruga hortus conclusus fons signatus patens aquae vivae paradisus cum fructu pomorum alios autem ita constat esse in domo ut non pertineant ad compagem domus Sed sicut esse palea dicitur in frumentis de Bapt. lib. 1. cap. 51. who is herein followed by not a few of the Papists hence saith Biel. accipitur etiam Ecclesia pro tota multitudine praedestinatorum in Canon Miss Lec 22. In what sence this Church is invisible was before declared Men elected redeemed justifyed as such are not visible for that which makes them so is not But this hinders not but that they may be so upon other Consideration sometimes to more sometimes to fewer yea they are so alwayes to some Those that are may be seen and when we say they are visible we do not intend that they are actually seen by any that we know but that they may be so Bellarmine gives us a description of this Catholick Church as the name hath of late been used at the pleasure of men and wrested to serve every designe that was needfull to be carryed on to the interest which he was to contend for but in it self perfectly ridiculous He tells us out of Austine that the Church is a living Body wherein is a body and a soule thence saith he the soule is the internall graces of the spirit Faith Hope and Love the body is the externall profession of Faith some are of the soul and body perfectly united to Christ by faith and the profession of it some are of the soule that are not of the body as the Catechumeni which are not as yet admitted to be members of the visible Church but yet are true believers Some saith he are of the body that are not of the soul who having no true grace yet out of hope or temporall feare doe make profession of the faith and these are like the haire nailes and ill humours in an humane body Now saith Bellarmine our definition of a Church comprizeth only this last sort whilst they are under the head the Pope which is all one as if he had defined a man to be a dead creature composed of haire nailes and ill humours under an hat but of the Church in this sence so farre It remaineth then that we enquire what is the Vnion which the Church in this sense hath from the wisdome of its head Jesus Christ That it is one that hath an union with its head and in it selfe is not questioned It is one sheepfold one Body one spouse of Christ his only one as unto him and that it might have onenesse in it selfe with all the fruits of it our Saviour praies Joh. 17. 19 20 21 22 23. the whole of it is described Eph. 4. 15 16. may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body to the edifying it selfe in love And of the same importance is that of the same Apostle Col 2. 19. not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now in the union of the Church in every sense there is considerable both the formalis ratio of it whence it is what it is and the way and meanes whereby it exerts it selfe and is usefull and active in communion The first in the Church as now stated consists in its joynt holding the head and growing up into him by vertue of the communication of supplies unto it therefrom for that end purpose That which is the formall Reason and cause of the Union of the members with the Head is the formall Reason and Cause of the Union of the members with themselves The Originall Vnion of the members is in and with the Head and by the same have they union with themselves as one body Now the inhabitation of the same Spirit in him and them is that which makes Christ Personall and his Church to be one Christ mysticall 1 Cor. 12. 12. Peter tells us that we are by the promises made partakers of the Divine Nature 2 Pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have communion with it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent Now it is in the person of the Spirit whereof we are by the promise made partakers he is the Spirit of promise Eph. 1. 13. promised by God to Christ Act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and by him to us Joh. 14. 16. being of old the great promise of the Covenant Is 59. 21. Ezek. 11. 17. cap. 26. 36. Now in the participation of the Divine nature consists the Vnion of the Saints with Christ Ioh. 6. 5. our Saviour tells us that it arises from eating his flesh and drinking his Blood he that eateth my flesh and drinketh my blood dwelleth in me and I in him This he expounds v. 63. it is the spirit that quickneth the flesh profiteth not By the quickning Spirit inhabitation in Christ and Christ in it is intended And the same he manifests in his prayer that his Church may be one in the Father and the Sonne as the Father is in him and he in the Father Ioh. 17. 21. for the Spirit being the Love of the Father and of the Son is vinculum Trinitatis and so here of our Union in some resemblance The unity of members in the body naturall with one head is often chosen to set forth the union of the Church 1 Cor. 12. 12. 1 Cor. 11. 3. Eph 5. 23. Col. 1. 19. now every man can tell that union of the head and members whereby they become all one body that and not another is onenesse of soule whereby the whole is animated which makes the body be it lesse or greater to be one body That which answers hereunto in the mysticall body of Christ is the animation of the whole by his spirit as the Apostle fully 1 Cor. 15. 45. The union between husband and wife is also chosen by the Holy Ghost to illustrate the union between Christ and his Church For this cause shall a man forsake his Father and his Mother and cleave to his Wife and they two shall be one flesh this is a great mystery but I speake concerning Christ and his Church Eph. 5. 31 32. The union between man and wife we have Gen. 2. 24. they be no more twaine but one flesh of Christ and his Church that they are one spirit For he that is joyned to the Lord is one Spirit 1 Cor. 6. 17. See also another similitude of the same importance Ioh. 15. 5. Rom. 11. 16 17. This I say is the fountain radicall union of the Church Catholick in its selfe with its head and formall reason of it Hence flowes a double consequentiall Vnion that it hath also 1. Of Faith All men united to Christ by the inhabitation of the same Spirit in him and them are by it from and according to the word taught of God Is 54. 13. Ioh. 6. 45. so taught every one of them as to come to Christ v. 46. that is by bilieving by faith They are so taught of God as that they shall certainly have that measure of knowledge and faith which is needfull to bring them to Christ and to God by him And this they have by the unction or Spirit which they have received 1 Ioh. 2. 21 27. accompaning the Word by vertue of Gods Covenant with them Is 59. 29. And hereby are all the members of the Church Catholick however divided in their visible profession by any differences among themselves or differenced by the severall measures of gifts and graces they have received brought to the perfection aymed at to the unity of the Faith to the acknowledgement of the Son of God to a perfect man to the measure of the stature of the fulnesse of Christ Eph. 4. 13. Nor was this hidden from some of the Papists themselves Ecclesia sancta corpus est Christi una spiritu vivificata unita fide una sanctificata saith Hugo de Victore de sacram lib. 2. as he had said before in the former Cap. sicut scriptum est qui non habet Spiritum Christi hic non est ejus qui non habet Spiritum Christi non est membrum Christi in corpore uno Spiritus unus nihil in corpore mortuum nihil extra corpus vivum See to the same purpose Enchirid. Concil Colon in Symbol With peculiar reference to the members themselves there is another necessary consequence of the union mentioned and that is the mutuall love of all those united in the head as before towards one another and of every one towards the whole as so united in the head Christ Jesus There is an increase made of the body to the edifying it selfe in love Eph. 4. 16. And so it becomes the bond of perfectnesse to this body of Christ I cannot say that the members or parts of this Church have their union in themselves by Love because they have that with and in Christ whereby they are one in themselves Ioh. 17. 21 23. they are one in God even in Christ where their life is hid Col. 3. 3. but it is the next and immediate principle of that communion which they severally have one with another and the whole body in and with it selfe I say then that the communion which the Catholick Church the mysticall body of Christ hath with and in it selfe springing from the union which it hath in and with Christ and in it selfe thereby consists in love exerting it selfe in inexpressible variety according to the present state of the whole its relation to Christ to Saints and Angells with the conditions and occasions of the members of it respectively 1 Cor. 12. 26 27. What hath been spoken concerning the union and communion of this Church will not I suppose meet with any contradiction Granting that there is such a Church as that we speake of Coetus praedestinatorum credentium the Papists themselves will grant that Christ alone is its head and that its union ariseth from its subjection to him and dependance on him Their modesty makes them contented with constituting the Pope in the roome of Christ as he is as it were a politicall head for government they have not as yet directly put in their claime to his office as a mysticall Head influencing the body with Life and Motion though by their figment of the Sacraments communicating grace ex opere operato and investing the originall power of dispencing them in the Pope only they have contended faire for it But if any one can informe me of any other union or communion of the Church described as above then these laid downe I shall willingly attend unto his instructions In the mean time to carry on the present discourse unto that which is aimed at it is manifest that the breach of this union must consist in these two things 1. First the casting out expelling and looseing that spirit which abiding in us gives us this union 2. The losse of that love which thence flowes into the body of Christ and believers as parts and members thereof This being the state of the Church under the first consideration of it certainly it would be an extravagancy scarcely to be parallel'd for any one to affirme a breach of this union as such to be Schisme under that notion of it which we
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
a new Creed invented new wayes of worship given a whole summe and system of their own altogether alien froÌ„ the Word of God without an open disclaiming of that word which in innumerable places beares testimony of its own perfection and fulnesse 3. Contrary to common Honesty the first principles of Reason with violence to the evident dictates of the Law of nature they will in confidence of these principles have the word sentence of a Pope though a beast a witch a Conjurer as by their own confession many of them have been to be impliciteâ—y submitted to in about things which he neither knoweth nor loveth nor careth for being yet such in themselves as immediately and directly concerne the everlasting condition of the soules of men And this is our second returne to their pretence of being the Catholick Church to which I adde 3. That their plea is so far from truth that they are and they only the Catholick Church that indeed they belong not to it because they keep not the Vnity of the faith which is required to constitute any person whatever a member of that Church but faile in all the conditions of it For 1. To proceed by way of instance they doe not professe nor believe a Justification distinct from Sanctification and acceptance thereof the Doctrine whereof is of absoluâ—e indispensable necessity to the preservation of the Vnity of the Faith and so faile in the first condition of professing all necessary Truths I know what they say of Justification what they have determined concerning it in the Councell of Trent what they dispute about it in their books of Controversies But I deny that which they contend for to be a Justification so that they doe not deny only Justification by Faith but positively over and above the infusion of Grace and the acceptance of the obedience thence arising that there is any Justification at all consisting in the free and full absolution of a sinner on the account of Christ 2. They discover principles corrupt and depraved utterly inconsistent with those truths and the receiving of them which in generall by owning the Scriptures they doe professe Herein to passe by the principles of Atheisme wickednesse and profannesse that effectually worke and manifest themselves in the generality of their Priests People that of self â—ighteousnes that is in the best of their Devotionists is utterly inconsistent with the whole Doctrine of the Gospell and all saving Truths concerning the mediation of Jesus Christ therein conteined 3. That in their Doctrine of the Popes supremacy of merits satisfaction the masse the worshipping of Images they adde such things to their profession as enervate the efficacy of all the saving truths they doe professe and so faile in the third condition This hath so abundantly been manifested by others that I shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration Thus it is unhappily fallen out with these men that what of all men they most pretend unto that of all men they have the least intâ—erest in Aâ—haeneus tells us of one Throsâ—â—aus an Aâ—henian who being phrenetically distempered whatever ships came into the Pyraeum he looked on them and thought them his own and rejoyced as the Master of so great wealth when he was not the owner of so much as a boate such a distemper of pride and folly hath in the like manner ceased on these persons with whom we have to doe that where ever in Scripture they meet with the name Church presently as though they were intended by it they rejoyce in the priviledges of it when their concernment lyes not at all therein To close this whole discourse I shall bring the grand Argument of the Romanists with whom I shall now in this Treatise have little more to doe wherewith they make such a noise in the world to an â—ssue Of the many formes and shapes whereinto by them it is cast this seems to be the most perspicuously expressive of their intention Voluntarily to forsake the communion of the Church of Christ is Schisme and they that doe so are guilty of it You have voluntarily forsaken the communion of the Church of Christ Therefore You are guilty of the sinne of Schisme I have purposely omitted the interposing of the terme Catholick that the reason of the Argument might runne to its length for upon the taking in of that terme we have nothing to doe but only to deny the Minor Proposition seeing the Roman Church be it what it will is not the Church Catholick but as it is without that limitation called the Church of Christ indefinitely it leaves place for a farther and fuller Answer To this by way of inference they adde that Schisme as it is declared by S. Austin and S Thomas of Aquin being so great and damnable a sinne and whereas it is plainâ— that out of the Church which as Peter says is as Noahs Arke 1 Pet. 3. 20 21. there is no salvation it is cleare you will be damned This is the summe of their plea. Now as for the forementioned Argument some of our Divines answer to the Minor Prop. and that both as to the tearmes of voluntary forsaking and that also of the Communion of the Church For the first they say they did not voluntarily forsake the communion of the Church that then was but being necessitated by the command of God to reforme themselves in sundry things they were driven out by bell book and Candle cursed out killed out driven out by all manner of violence Ecclesiasticall and Civill which is a strange way of mens becoming Schismatick 2. That they forsook not the communion of the Church but the Corruptions of it or the communion of it in its corruption not in other things wherein it was Lawfull to continue communion with it To give strength to this Answer they farther adde that though they grant the Church of Rome to have been at the time of the first separation a true Church of Christ yet they deny it to be Catholick Church or only visible Church then in the World the Churches in the East claiming that title by as good a right as shee So they Others principally answer to the Major Prop. and tell you that separation is either causeles or upon just ground and cause that t is a causeles separation only from the Church of Christ that is Schisme that there can be no cause of Schisme for if there be a cause of Schisme materially it ceaseth to be Schisme formally and so to strengthen their answer in Hypothesi they fall upon the Idolatrys Heresies Tyranny and Apostacy of the Church of Rome as just causes of Separation from her nor will their plea be shaken to eternity so that being true and popular understood by the meanest though it contain not the whole Truth I shall not in the least impaire it For them who
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
otherwise formerly paroecia being the care of a private Bishop Provincia of a Metropolitan Diocesis of a Patriarch in the order mentioned and hath pointed out which of his Churches shall be of those severall kinds throughout the world which that it will not be done to the disturbance of my principles whilst I live I have some present good security And Because I take the men of this perswasion to be charitable men that will not think much of taking a little paines for the reducing any person whatever from the errour of his way I would intreat them that they would informe me what Patriarchate according to the institution of Christ I who by the providence of God live here at Oxon doe de jure belong unto that so I may know how to preserve the union of that Church and to behave my selfe therein And this I shall promise them that if I were singly or in conjunction with any others so considerable that those great Officers should contend about whose subjects we should be as was done heretofore about the Bulgarians that it should not at all startle me about the truth and excellency of Christian Religion as it did those poore Creatures who being newly converted to the faith knew nothing of it but what they received from men of such Principles But that this constitution is humane and the distributions of Christians in subjection unto Church Officers into such and such divisions of Nations and Countries prudentiall and aobitrary I suppose will not be denyed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod intends no more nor is any thing of institution nor so much as of Apostolicall tradition pleaded therein The following ages were of the same perswasion Hence in the Councell of Chalcedon the Archiepiscopacy of Constantinople was advanced into a Patriarchat and many provinces cast in subjection thereunto wherein the Primates of Ephesus and Thrace were cut short of what they might plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for And sundry other alterations were likewise made in the same kind Socrat lib. 5. cap. 8. The ground and reason of which procedure the Fathers assembled sufficiently manifest in the reason assigned for the advancement of the Bishops of Constantinople which was for the Cityes sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 3. Con. Constan And what was the judgement of the Councell of Chalcedon upon this matter may be seen in the composition determination of the strife between Maximus Bishop of Antioch and Invenalis of Hierusalem Ac. 7. Con. Cal. with translation of Provinces from the Jurisdiction of one to another And he that shall suppose that such Assemblys as these were instituted by the will and appointment of Christ in the Gospell with Church Authority for such dispositions and determinations so as to make them of concernment to the unity of the Church will if I mistake not be hardly bestead in giving the ground of that his supposall 4. I would know of them who desire to be under this Law whether the power with which Jesus Christ hath furnished the Officers of his Church come forth from the supreame mentioned Patriarchs and Arch-Bishops and is by them communicated to the inferiors or vice-versa or whether all have their power in an equall immediation from Christ if the latter be granted there will be a greater independency established then most men are aware of though the Papalins understood it in the Councell of Trent and a wound given to successive Episcopall Ordination not easily to be healed That power is communicated from the inferiors to the Superiors will not be pleaded And seeing the first must be insisted on I beseech them not to be too hasty with men not so sharp sighted as themselves if finding the names they speak of Barbarous and forraigne as to the Scriptures and the things themselves not at all delineated therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The truth is the whole subordination of this kind which de facto hath been in the world was so cleerly an humane invention or a prudentiall constitution as hath been shewed which being done by men professing authority in the Church gave it as it was called vi◠Ecclesiasticam that nothing else in the issue is pleaded for it And now though I shall if called thereunto manifest both the unreasonablenesse unsuitablenes to the designe of Christ for his worship under the Gospell comparative noveltie and mischievous issue of that constitution yet at the present being no farther concerned but only to evince that the union of the Generall visible Church doth not therein consist I shall not need to adde any thing to what hath been spoken The Nicene Councell which first made towards the confirmation of something like somewhat of what was afterwards introduced in some places pleaded only as I said before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old usage for it which it would not have done could it have given a better Originall thereunto And whatever the Antiquities then pretended might be we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I doe not feare to say what others have done before me concerning the Canons of that first and best generall Councell as it is called they are all hay and stubble Nor yet doth the laying this custome on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my apprehension evince their judgement of any long prescription Peter speaking of a thing that was done a few years before saies that is was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 7. somewhat a greater Antiquity then that by him intended I can freely grant to the custome by the Fathers pretended But a Generall Councell is pleaded with the best colour and pretence for a bond of union to this Generall visible Church In Consideration hereof I shall not divert to the handling of the rise right use Authority necessity of such Councells about all which somewhat in due time towards satisfaction may be offered to those who are not in bondage to Names and Traditions Nor shall I remark what hath been the mannagement of the things of God in all Ages in those Assemblies many of which have been the staines and ulcers of Christian Religion Nor yet shall I say with what little disadvantage to the Religion of Jesus Christ I suppose a losse of all the Canons of all Councells that ever were in the world since the Apostles daies with their acts and contests considering what use is made of them might be undergone Nor yet shall I digresse to the usefulnesse of the Assemblies of severall Churches in their representatives to consider and determine about things of common concernment to them with their tendencie to the preservation of that communion which ought to be amongst them but as to the present instance only offer 1. That such Generall Councells being things purely extraordinary and occasionall as is confessed cannot be an ordinary standing bond of union to the Catholick Church and if any one shall reply that though in themselves and