one another hath been the greatest ball of strife and most effectu-all engine of difference and distance between us may be a meanes to reconcile in Love them that truely feare God though engaged in severall wayes as to some particulars I confesse I have not any great hope of much successe on this account for let principles and ways be made as evident as if he that wrote them carryed the Sunne in his hand yet whilst men are forestalled by prejudices and have their affections and spirits engaged suitably thereunto no great alteration in their minde and wayes on the clearest conviction whatever is to be expected All our hearts are in the hand of God and our expectations of what he hath promised are to be proportioned to what he can effect not to what of outward meanes we see to be used 4. To conclude what vaine janglings men are endlesly engaged in who will lay their own false hypotheses and preconceptions as a ground of farther procedure is also in part evident by what hath been delivered Hence for instance is that doubty dispute in the world whether a Schismatick doth belong to the Church or noe which for the most part is determined in the Negative when it is impossible a man should be so but by vertue of his being a Church Member A Church is that alienum solum wherein that evill dwelleth The most of the enquiries that are made and disputed on whether this or that sort of men belongs to the Church or no are of the same value and import He belongs to the Church Catholick who is united to Christ by the spirit and none other And he belongs to the Church Generall visible who makes profession of the faith of the Gospell and destroyes it not by any thing of a just inconsistency with the beliefe of it And he belongs to a Particular Church who having been in a due order joyned thereunto hath neither voluntarily deserted it nor been judicially ejected out of it Thus one may be a member of the Church Catholick who is no member of the generall visible Church nor of a particular Church as an elect infant sanctifyed from the womb dying before baptisme and one may be a member of the Church generall visible who is no member of the Church Catholick nor of a particular Church as a man making profession of the true faith yet not united to Christ by the Spirit nor joyned to any particular visible Church or he may be also of the Catholick Church and not of a particular as also of a particular Church and not of the Catholick And a man may every true believer walking orderly ordinarily is a member of the Church of Christ in every sence insisted on of the Catholick Church by a Union with Christ the head of the visible Generall Church by his profession of the Faith and of a particular Congregation by his voluntary assotiating himselfe therewith according to the will and appointment of our Lord Jesus Christ FINIS Reader In the Authors absence many errors and mistakes obscuring or perverting the sence of the places where they are have escaped the presse which thou art desired to correct according as here directed PAg. 2. l. 20. r. and p. 3. l. 14. man p. 5. l. 22. clamorous p. 7. l. 6. vobis p. 9. l. 19. Lutherans Sacramentarian p. 11. l. 21 establish it p. 13. l. 8. conducingnesse p. 15. l. 2. the present p. 16. l. 12. Yea I p. 22. l. 18. His word p. 24. l. 8. Scissure p. 29. l. 18. extended is of p. 31. l. 17. unity of the p. 36. l. 5. dele among l. 13. Metropolitans p. 39. l. 22. dele if p. 42. l. 1. instructed by Authority from their p. 43. l. 2. is not p. 50. l. 26. that shall be pleased to consider p. 54. l. 18. other promises p. 60. l. 24. in the civil state to p. 64. l. 22. our fore-fathers p. 73. l. 13. dele of l. 25. scriptures p. 75. l. 7. nor are they not at all l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 38. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 1. dele sence v. 24. saith the Apostle I fill up that l. 12. repartees l. 21. Church there is no promise made to the Church p. 90. l. 1. sence v. 24. saith the Apostle I fill up that p. 91 l. 4. Sion p. 93. l. 10. that it hath an p. 101. l. 13. dispute men p. 102. l. 19. is in p. 110. l. 28. moats p. 124. l. 28. Juvenalis p. 126. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 131. l. 20. hath been p. 133. l. 18. summed up p. 134. l. 15. men p. 146. l. 15. ad Judaeos p. 155. l. ult Scripture p. 160. l. 13. Catholick Church p. 166. l. 20. their writing l. 21. a sweet p. 168. l. 28. have not only p. 169. l. 24. begun p. 172. l. 6. sport l. 8. institutions l. 9. language p. 173. l. 18. Gentlemen p. 176. l. 15. do that p. 180. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 185. l. 19. another p. 186. l. 10. to its p. 189. l. 2. Athenaeus l. 3. Thrasilaus p. 192. l. 13. Patriarchs or Metropolitans l. 29. Conscience p. 194. l. 13 14. are there p. 198. l. 15. Scriptures p. 199. l. 24 25. the gifts of his spirit p. 200. l. 14. due to Elders p. 202. l. 7. those many Churches p. 204. l. 1. it seemes 205. l. 17. dele his p. 215. l. 18. is the union enquired after p. 216. l. 17. their sence l. 21. dele the p. 218. l. 2. a Title p. 229. l. 24. your severall p. 234. l. 13. if I have p. 236. l. 16. the unity consists l. 25. visible Church p. 240. l. 21. nor conc p. 242. l. 1. any man may p. 244. l. 24. dele as p. 245. l. 1. Dio Cassius l. 15. there be a p. 247. l. 23. one civile p. 256. l. 20. commit p. 264. l. 2. drive l. 10. or on any l. 17. their administrations §. 1. § 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 1. §. 2. §. 3. §. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chronic. Antioch Joh. Male p. 98. A. MS. Bib. Bod. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32 §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. Ille Coetus Christianorum qui solus in orbe clareâ— regeneratis est ecclesia solus Coetus Christianorum papae subditorum Claret regeneratis ergo prob apud illas solos sunt qui miracula faciunt ergo Val Mag. Deut. 13. 1 2. Mat. 7. 22 23. Exod. 3. 7. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14 §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 3◠§. 38. §. 39. §. 40. §. 41 §. 42. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. § 31. §. 32. §. 33. §. 34. §. 35. §. 36. * Si quis aut privatus aut populus eorum decretâ—â— non stetit sacrificiis interdicunt Haec paena apud eos est gravissima quibus ita est interdictum ii numero impiorum sceleratorum habentur ab iis omnes decedunt aditum eorum sermonemque defugiunt ne quid ex contagione incommodi accipiant neque iis petentibus jus redditur neque honos ullus communicatur His autem omnibus Drâ—dibus praeest unus qui summam inter eos habet Authoritatem hoc mortus si quis ex reliquis excellit dignitate succedit at si sunt plures suffragio Druidum adlegitur Nonnunquam etiam de principatu armis contendunt Caes lib. 6. de Bell. Gal. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 14. §. 15. §. 16. §. 17. §. 18. §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 1. §. 2. §. 3. §. 4. §. 5. §. 6. §. 7. §. 8. §. 9. §. 10. §. 11. §. 12. §. 13. §. 13. §. 14. §. 16. §. 17. §. 18. §. 19. §. 20 §. 21 §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. §. 31. §. 32. §. 33. §. 34. §. 35. §. 36. §. 37. §. 38. §. 39. §. 40. §. 41. §. 42. §. 43. §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. §. 52. §. 53. §. 54. §. 55. §. 56. §. 57. §. 58. §. 59. §. 60. §. 62. §. 63. §. 64. §. 65 §. 66. §. 67. §. 68.
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
of Faith Rom 12. 6. an Vnity of Faith and of knowledge of the Sonne of God Eph 4. 13. a measure of saving Truths the explicite knowledge whereof in man enjoying the use of Reason within and the means of grace without is of indispensible necessary to Salvation without which it is impossible that any soule in an ordinary way should have communion with God in Christ having not light sufficient for converse with him according to the tenour of the Covenant of Grace These are commonly called Fundamentalls or first Principles which are justly argued by many to be clear perspicuous few lying in an evident tendency to obedience Now look what truths are savingly to be believed to render a man a member of the Church Catholick invisible that is whatever is required in any one unto such a receiving of Jesus Christ as that thereby he may have power given to him to become the Son of God the profession of those Truths is required to enstate a man in the unity of the Church visible 2. That no other internall principle of the mind that hath an utter inconsistency with the reall beliefe of the Truths necessary to be professed be manifested by the Professors Paul tells us of some who though they would be called Christians yet they so walked as that they manifested themselves to be Enemies of the crosse of Christ Phil 3. 18. certainly those who on one account are open and manifest enemies of the Crosse of Christ are not on any members of his Church there is one Lord and one Faith required as well as one Baptisme And a protestation contrary to evidence of fact is in all Law Null Let a man professe 10000 times that he believes all the saving truths of the Gospell and by the course of a wicked and prophane conversation evidence to all that he believes no one of them shall his protestation be admitted shall he be accounted a servant in and of my family who will call me Master and come into my house only to doe me and mine a mischiefe not doing any thing I require of him but openly and professedly the contrary Paul saies of such Tit. 5. 15 16. They professe that they know God yet in works they deny him being abominable disobedient and unto every good work reprobate which though peculiarly spoken of the Jewes yet contains a generall Rule that mens profession of the knowledge of God contradicted by a course of wickednesse is not to be admitted as a thing giving any priviledge whatever 3. That no thing opinion error or false doctrine everting or overthrowing any of the necessary saving Truths professed as above be added in with that profession or deliberately be professed also This principle the Apostle layes downe and proves Gal. 5. 3 4. notwithstanding the profession of the Gospell he tells the Galatians that if they were bewitched to professe also the necessity of Circumcision and keeping of the Law for Justification that Christ or the profession of him would not profit them On this account the Ancients excluded many Hereticks from the name of Christians so Justin of the Marcionites and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are at length then arrived to this issue the belief profession of all the necessary saving truths of the Gospell without the manifestation of an internall principle of the mind inconsistent with the beliefe of them or adding of other things in profession that are destructive to the truths so professed is the bond of the unity of the visible professing Church of Christ Where this is found in any man or number of men though otherwise accompanied with many failings sinns and errors the unity of the faith is by him or them so farre preserved as that they are thereby rendred members of the visible Church of Christ and are by him so esteemed Let us suppose a man by bare Reading of the Scriptures brought to him by some providence of God as finding the Bible in the high way and evidenâ—ing their Authority by their own light instructed in the knowledge of the Truths of the Gospell who shall thereupon make profession of them amongst them with whoÌ„ he lives although he be thousands of miles distant from any particular Church wherein the Ordinances of Christ are administred nor perhaps knows there is any such Church in the world much lesse hath ever heard of the Pope of Rome which is utterly impossible he should supposing him instructed only by reading of the Scriptures I aske whether this man making open profession of Christ according to the Gospell shall be esteemed a member of the visible Church in the sence insisted on or no That this may not seem to be such a fiction of a case as may involve in it any impossible supposition which being granted will hold a doore open for other absurdities I shall exemplifie it in its most materiall postulata by a story of unquestionable truth Elmacinus who wrote the story of the Saracens being Secretary to one of the Caliphs at Bagdat informes us that in the yeare 309 of their Hegira about the year 921 of our account Muctadinus the Caliph of Bagdat by the Counsell of his wise men commanded one Huseinus the son of Mansor to be crucified for certaine Poems whereof some verses are recited by the Historian and are thus rendred by Erpenius Laus â—i qui manifestavit humilitatem suam celavit inter nos divinitatem suam permeantem donec coepit in creatura sua apparere sub specie edentis bibentis Jamque aspexit cum Creatura ejus sicuti supercilium obliquum respiciat supercilium From which remnant of his worke it is easily to perceive that the crime whereof he was accused and for which he was condemned and crucifyed was the confession of Jesus Christ the Son of God As he went to the crosse he added says the same Author these that follow Compoâ—ur mens nihil plane habet in se iniquitatis bibendum mihi dediâ— simile ejus quod bibit secit hospitem in hospite And so dyed constantly as it appears in the profession of the Lord Jesus Bagdat was a City built not long before by the Saracens wherein it is probable there were not at that time any Christians abiding Adde now to this story what our Saviour speakes Luck 12. 8. I say unto you whosoever shall confesse me before men him shall the Sonne of man confesse before the Angells of God and considering the unlimitednesse of the expression as to any outward consideration and tell me whether this man or any other in the like condition be not to be reckoned as a subject of Christs visible Kingdome a member of this Church in the world Let us now recall to minde what we have in designe granting for our processe sake that Schisme is the breach of any unity instituted and appointed by Christ in what sence soever it is spoken of our inquiry is whether we are
Scripture may be interpreted according to the universall Tradition of the Catholick Church and be made appeare so to be any farther then that in Generall the Catholick Church hath not believed any such sence to be in any portion of Scripture which to receive were destructive of Salvation And therefore the Romanists tell us that the present Church that is theirs is the keeper and interpreter of these Traditions or rather that its Power Authority and Infability being the same that it hath been in former Ages what it determines is to be received to be the Tradition of the Catholick Church for the triall whereof whether it be so or no there is no rule but its own determination which if they can perswade us to acquiesce in I shall grant that they have acquired such an absolute dominion over Vs and our Faith that it is fit that we should be Soul and Body at their disposall It being then the work of the Scripture to propose the saving Truths of Christ the beliefe and profession whereof are necessary to make a man a member of the Church so as to make them of indispensable necessity to be received if they can from them convince us that we doe not believe and professe all every one of the Truths or Articles of Faith so necessary as expressed we shall fall down under the Authority of such conviction If not we professe our Consciences to be no more concerned in the Authority of their Church then we judge their Church to be in the priviledges of the Church Catholick But 2. It may be we are chargeable with manifesting some principles of Prophanenesse wherewith the beliefe of the Truth we professe hath an absolute inconsistency For those who are liable and obnoxious to this charge I say let them plead for themselves For let them professe what they will and cry out 10000 times that they are Christians I shall never acknowledge them for others then visible enemies of the Crosse Kingdome and Church of Christ Traytors and Rebells are not de facto Subjects of that King or Ruler in reference to whom they are so Of some who said they were Jewes Christ said they lyed and were not but the Synagogue of Satan Rev. 2 9. Though such as these say they are Christians I will be bold to say they lye they are not but slaves of Sathan Though they live within the Pale as they call it of the Church the Catholick Church being an inclosure as to profession not place yet they are not within it nor of it any more then a Jew or Mahumetan within the same precinct suppose they have been Baptized yet if their belly be their God and their lives dedicated to Satan all the Advantage they have thereby is that they are Apostates and Renegadoes That we have added any thing of our owne making profession of any thing in Religion absolutely destructive to the fundamentalls we professe I know not that we are accused seeing our crime is asserted to consist in detracting not adding Now unlesse we are convinced of failing on one of these three accounts we shall not at all question but that we abide in the unity of the visible Catholick Church It is the common cry of the Romanists that we are Schismaticks Why so because we have separated our selves from the communion of the Catholick Church what this Catholick is and how little they are concerned in it hath been declared How much they have prevailed themselves with ignorant soules by this plea we know Nor was any other successe to be expected in respect of many whom they have wonne over to themselves who being persons ignorant of the righteousnesse of God and the power of the Faith they have professed not having had experience of communion with the Lord Jesus under the conduct of them have been upon every provocation and temptation a ready prey to deceivers Take a little view of their late Proselyts and it will quickly appeare what little cause they have to boast in them With some by the craft and folly of some Relations they are admitted to treat when they are drawing to their dissolution These for the most part having been persons of dissolute and profligate lives never having tasted the power of any Religion whatever they have professed in their weakenesse and disturbed dying thoughts may be apt to receive any impression that with confidence and violence is imposed upon them Besides it is a farre easier proposall to be reconciled to the Church of Rome and so by Purgatorie to get to Heaven then to be told of Regeneration Repentance Faith and the Covenant of Grace things of difficulty to such poor Creatures Others that have been cast down from their hopes and Expectations or out from their enjoyments by the late revolution in these Nations have by their discontent or necessity made themselves an easie prey to their zeale What hath been the residue of thir Proselytes What one who hath ever manifested himselfe to share in the power of our Religion or was not prepared by principles of superstition almost as deep as their own have they prevailed on But I shall not farther insist on these things To returne Our communion with the visible Catholick Church is in the unity of the faith only The breach of this union and therein a relinquishment of the communion of the Church lyes in a relinquishment of or some opposition to some or all of the saving necessary truths of the Gospell Now this is not Schisme but Heresie or Apostacy or it is done by an open profligatenesse of life so that indeed this charge is nothing at all to the purpose in hand though through Grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever Unto what hath been spoken I shall only adde the removeall of some common objections with a recharge on them with whom principally we have as yet had to do come to the last thing proposed The case of some of old who were charged with Schisme for separating from the Catholick Church on an account wholy and cleerly distinct from that of a departure from the faith is an instance of the judgement of antiquity lying in an opposition to the notion of departure from the Church now delivered Doth not Augustine Doe not the rest of his Orthodox contemporaries charge the Donatists with Schisme because they departed from the Catholick Church And doth not the charge rise up with equall efficacy against you as them At least doth it not give you the nature of Schisme in another sence then is by you granted The Reader knows sufficiently if he hath at al taken notice of these things whereto find this cloud scattered without the least annoyance or detriment to the Protestant cause or of any concerned in that name however by lesser differences diversified among themselves I shall not repeate what by others hath been
by his labours in that cause this is acknowledged to be so Believers saith he in great Cityes were not at first divided into Parishes whilst the number of Christians was so small that they might well assemble in the same place Ham Vind. p. 16. Of the Believers of one City meeting in one place being one Church we have the like grant p. 18. In this particular Church He sayes there was one Bishop which had the Rule of it and of the Believers in the villages adjacent to that City which as it sometimes was not so Rom. 16. 1 2. so for the most part it seemed to have been the case and distinct Churches upon the growth of the number of Believers were to be erected in severall places of the Voisinage And this is the state of a particular instituted Church which we plead for Whether in processe of time believers multiplying those who had been of one Church met in severall Assemblies by a setled distribution of them to celebrate the same Ordinances specifically and so made many Churches or met in severall places in parties still continuing one body and were governed in common by the Elders whom they increased and multiplied in proportion to the increase of believers or whether that one or more Officers Elders or Bishops of that first single Congregation taking on him or them the care of those inhabiting the City wherein the Church was first planted designed and sent some fitted for that purpose upon their desire choice or otherwise to the severall lesser companies of the Region adjacent which in processe of time became dependent on subject to the Officer and Officers of that first Church from whence they came forth I dispute not I am satisfied that the first plantation of Churches was as hath been pleaded And I know what was done afterwards on the one hand or the other must be examined as to our concernment by what ought to have been done But of those things afterwards Now according to the course of procedure hitherto insisted on a Declaration of the Vnity of the Church in this sense what it is wherein it doth consist with what it is to be guilty of the breach of that Unity must ensue and this shall be done after I have premised some few things previously necessary thereunto I say then 1. A man may be a member of the Catholick Church of Christ be united to him by the inhabitation of his Spirit and participation of his life from him who upon the account of some providentiall hinderance is never joyned to any particular Congregation for the participation of Ordinances all his daies 2. In like manner may he be a member of the Church considered as professing visibly Seeing that he may doe all that is of him required thereunto without any such conjunction to a visible particular Church But yet 3. I willingly grant that every believer is obliged as in a part of his duty to joyne himselfe to some one of those Churches of Christ that therein he may abide in Doctrine and Fellowship and breaking of Bread and Prayer according to the order of the Gospell if he have advantage and opportunity so to doe for 1. There are some duties incumbent on us which cannot possibly be performed but on a supposition of this duty previously required and submitted unto Math. 18. 15 16 17. 2. There are some Ordinances of Christ appointed for the good and benefit of those that believe which they can never be made partakers of if not related to some such society As publick Admonition Excommunication Participation of the Sacraments of the Lords Supper 3 The care that Jesus Christ hath taken that all things be well ordered in these Churches giving no direction for the performance of any duty of worship meerly and purely of soveraigne Institution but only in them and by them who are so joyned sufficiently evidence his mind and our duty herein Rev. 2. 7. 11. 29. Rev. 3. 6. 7. 12. 1 Cor. 11. 4. The gathering planting and setling of such Churches by the Apostles with the care they took in bringing them to perfection leaving none whom they converted out of that Order where it was possible for them to be reduced unto it is of the same importance Act. 14. 23. Tit. 1. 5. 5. Christs institution of Officers for them Eph. 4. 11. 1 Cor. 11. 28. calling such a Church his Body v. 29. exactly assigning to every one his duty in such Societies in respect of the place he held in them with his care for their preservation from confusion and for Order evinces from whom they are and what is our duty in reference unto them 6. The judging and condemning them by the Holy Ghost as disorderly blameable persons who are to be avoided who walk not according to the Rules and Order appointed in these Churches his care that those Churches be not scandalized or offended with innumerable other considerations evince their institution to be from Heaven not of men or any prudentiall considerations of them whatever That there is an instituted worship of God to be continued under the New Testam untill the second coming of Christ I suppose needs not much proofe With those with whom it hath soe I am not now treating and must not make it my businesse to give it evidence by the innumerable Testimonies which might be alleadged to that purpose That for the whole of his worship matter or manner or any part of it God hath changed his way of proceeding and will now allow the will and Prudence of Man to be the measure and rule of his Honour and Glory therein contrary to what he did or would allow under the Law is so prejudiciall to the perfection of the Gospell infinite Wisdome and All-sufficiency of Christ and so destructive to the whole obligation of the second Commandement having no ground in the Scripture but being built meerly on the conceit of men suited to one carnall interest or other I shall unwillingly debate it That as to this particular under consideration there were particular Churches instituted by the Authority of Jesus Christ owned and approved by him that Officers for them were of his appointment and furnished with gifts from him for the Execution of their employment that Rules Cautions and Instructions for the due settlement of those Churches were given by him that these Churches were made the only seat of that worship which in particular he expressed his will to have continued untill he came is of so much light in Scripture that he must wink hard that will not see it That either he did not originally appoint these things or he did not give out the gifts of his Spirit in reference to the right ordering of them and exalting of his Glory in them or that having done so then yet that his institutions have an end being only for a season and that it may be known when the efficacy of any
and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null