Church not only a governing head to give it Rules and Lawes but as it were a Naturall head unto the body which is influenced by him with a new spirituall life which Bellarmine professeth against as any requisite condition to the members of the Catholick Church which he pleadeth for In that same which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church which assertion is exactly paralell to that of 2 Tim. 2. 10. Therefore I endure all things for the Elects sake that they may obtaine Salvation so that the Elect and the Church are the same persons under severall considerations and therefore even a particular Church on the account of its participation of the nature of the Catholick is called Elect 1 Pet. 5. 13. and so the Church Mat. 16. 18. is expounded by our Saviour himselfe Mat. 22. 24. But to prove at large by a multiplication of Arguments and testimonies that the Catholick Church or Mysticall body of Christ consists of the whole number of the Elect as Redeemed Justifyed Sanctifyed Called Believing and yeilding obedience to Christ throughout the world I speake of it as Militant in any one Age and of them only were as needlessly actum agere as a man can well devise It is done already and that to the purpose uncontroulably terque quaterque And the substance of the doctrine is delivered by Aquinas himselfe p. 3. Q. 8. A. 3. In briefe the summe of the inquiry upon this head is concerning the matter of that Church concerning which such glorious things are spoken in Scripture namely that it is the Spouse the Wife the Bride the Sister the only one of Christ his Dâ—ve undefiled his Temple Elect Redeemed his Sione his Body his new Jerusalem concerning which inquiry the Reader knowes where he may abundanly find satisfaction That the asserting the Catholick Church in this sence is no new Apprehension is known to them who have at all looked backward to what was past before us Omnibus consideratis saith Austin puto me non temere dicere alios ita esse in domo dei ut ipsâ— etiam sint eadem domus Dei quae dicitur aedificari supra petram quae unica columba appellatur quae sponsa pulchra sine macula ruga hortus conclusus fons signatus patens aquae vivae paradisus cum fructu pomorum alios autem ita constat esse in domo ut non pertineant ad compagem domus Sed sicut esse palea dicitur in frumentis de Bapt. lib. 1. cap. 51. who is herein followed by not a few of the Papists hence saith Biel. accipitur etiam Ecclesia pro tota multitudine praedestinatorum in Canon Miss Lec 22. In what sence this Church is invisible was before declared Men elected redeemed justifyed as such are not visible for that which makes them so is not But this hinders not but that they may be so upon other Consideration sometimes to more sometimes to fewer yea they are so alwayes to some Those that are may be seen and when we say they are visible we do not intend that they are actually seen by any that we know but that they may be so Bellarmine gives us a description of this Catholick Church as the name hath of late been used at the pleasure of men and wrested to serve every designe that was needfull to be carryed on to the interest which he was to contend for but in it self perfectly ridiculous He tells us out of Austine that the Church is a living Body wherein is a body and a soule thence saith he the soule is the internall graces of the spirit Faith Hope and Love the body is the externall profession of Faith some are of the soul and body perfectly united to Christ by faith and the profession of it some are of the soule that are not of the body as the Catechumeni which are not as yet admitted to be members of the visible Church but yet are true believers Some saith he are of the body that are not of the soul who having no true grace yet out of hope or temporall feare doe make profession of the faith and these are like the haire nailes and ill humours in an humane body Now saith Bellarmine our definition of a Church comprizeth only this last sort whilst they are under the head the Pope which is all one as if he had defined a man to be a dead creature composed of haire nailes and ill humours under an hat but of the Church in this sence so farre It remaineth then that we enquire what is the Vnion which the Church in this sense hath from the wisdome of its head Jesus Christ That it is one that hath an union with its head and in it selfe is not questioned It is one sheepfold one Body one spouse of Christ his only one as unto him and that it might have onenesse in it selfe with all the fruits of it our Saviour praies Joh. 17. 19 20 21 22 23. the whole of it is described Eph. 4. 15 16. may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body to the edifying it selfe in love And of the same importance is that of the same Apostle Col 2. 19. not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now in the union of the Church in every sense there is considerable both the formalis ratio of it whence it is what it is and the way and meanes whereby it exerts it selfe and is usefull and active in communion The first in the Church as now stated consists in its joynt holding the head and growing up into him by vertue of the communication of supplies unto it therefrom for that end purpose That which is the formall Reason and cause of the Union of the members with the Head is the formall Reason and Cause of the Union of the members with themselves The Originall Vnion of the members is in and with the Head and by the same have they union with themselves as one body Now the inhabitation of the same Spirit in him and them is that which makes Christ Personall and his Church to be one Christ mysticall 1 Cor. 12. 12. Peter tells us that we are by the promises made partakers of the Divine Nature 2 Pet. 1. 4. we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have communion with it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent Now it is in the person of the Spirit whereof we are by the promise made partakers he is the Spirit of promise Eph. 1. 13. promised by God to Christ Act. 2. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Church-Catholick visible 3. For a particular Church of some place wherein the instituted worship of God in Christ is celebrated according to his minde From the Rise nature of the things themselves doth this distinction of the signification of the word Church arise for whereas the Church is a society of men called out of the world It is evident there is mention of a twofold call in Scripture one effectuall according to the purpose of God Rom. 8. 28. the other only externall The Church must be distinguished according to its answer and obedience to these calls which gives us the two first states and considerations of it And this is confessed by the ordinary glosse ad Rom. 8. Vocatio exterior fit per Praedicatores est communis bonorum malorum interior vero tantum est Electorum And whereas there are Lawes and externall rules for joynt communion given to them that are called which is confessed the necessity of Churches in the last acceptation wherein obedience can alone be yeilded to those Laws is thereby established In the first sence the Church hath as such the properties of perpetuity invisibility infallibility as to all necessary meanes of Salvation attending of it not as notes whereby it may be known either in the whole or any considerable part of it but as certaine Adjuncts of its nature and existence Neither are there any signes of lesse or more certainty whereby the whole may be discerned or known as such though there are of the Individualls whereof it doth consist In the second the Church hath perpetuity visibility infallibility as qualifyed above in a secondary sence namely not as such not as visible and confessing but as comprizing the individualls whereof the Catholick Church doth consist For all that truely believe professe though all that professe doe not truely believe Whether Christ hath had alwayes a Church in the last sence and Acceptation of the word in the world is a most needlesse enquiry nor are we concerned in it any farther then in other matters of fact that are recorded in story though I am apt to believe that although very many in all Ages kept up their station in Relation to the Church in the two former acceptations yet there was in some of them scarce any visible Society of worshippers so far answering the institution of Christ as to render them fit to be owned and joyned withall as a visible particular Church of Christ but yet though the notions of men were generally corrupt the practice of all professours throughout the world whereof so little is recorded at least of them that did best is not rashly to be determined of Nor can our Judgement be censured in this by them who think that when Christ lay in the Grave there was no Believer left but his Mother and that the Church was preserved in that one person So was Bernard minded Tractat. de pass Dom. ego sum vitis sâ—la per illud triste sabbathum stetit in fide salvata fuit Ecclesia in ipsa sola Of the same minde is Marsilius in Sent. Quaest 20. Art 3. as are also others of that sort of men see Bannes in 2. 2. Thom. Quaest. 1. Art 10. I no way doubt of the perpetuall existence of innumerable Believers in every age and such as made the profession that is absolutely necessary to salvation one way or other though I question a regular association of men for the celebration of instituted worship according to the mind of Christ The 7000 in Israel in the dayes of Elijah were members of the Church of God and yet did not constitute a Church state among the ten Tribes But these things must be farther spoken to I cannot but by the way reminde a learned Person with whom I have formerly occasionally had some debate in print about Episcopacy and the state of the first Churches of a mistake of his which he might have prevented with a little enquiry into the judgement of them whom he undertook to confute at a venture I having said that there was not any ordinary Church Officer instituted in the first times relating to more Churches in his Office or to any other Church then a single particular Congregation He replyes that this is the very same which his memory suggested to him out of the Saints Beliefe printed 12 or 14 yeares since where instead of that Article of the Apostolick Symbole the holy Catholick Church this very Hypothesis was substituted If he really believed that in professing I owned no instituted Church with Officers of one denomination in Scripture beyond a single sence v. 24. saith the Apostle I fill up that Congregation I renounced the Catholick Church or was any way necessitated so to doe I suppose he may by what hath now been expressed be rectifyed in his Apprehension If he was willing only to make use of the advantage wherewith he supposed himselfe accommodated by that expression to presse the perswasion owned in the minds of ignorant men who could not but startle at the noyse of denying the Catholick Church it may passe at the same rate that most of the reports in such discourses are to be allowed at But to proceed In the first sence the word is used Mat. 16. 28. upon this rock will I build my Church and the gates of Hell shall not prevaile against it this is the Church of the Elect redeemed justifyed sanctifyed ones that are so built on Christ and these only and all these are interested in the promise made to the Church as such in any sence but is peculiarly made therein to every one that is truely properly a part member of that Church Who and who only are interested in that promise Christ himselfe declares Joh. 6. 40. Joh. 10 28 29. Joh. 17. 20 24. they that will apply this to the Church in any other sence must know that it is incumbent on them to establish the promise made to it unto every one that is a true member of the Church in that sence which whatever be the sence of the promise I suppose they will find difficult worke of Eph. 5. 25 26 27. Christ loved the Church and gave himselfe for it that he might sanctify and cleanse it with the washing of water by the word that he might present it to himselfe a Glorious Church not having spot or wrinkle or any such thing He speakes only of those whom Christ loved antecedently to his dying for them whereof his love to them was the cause who they are is manifest Joh. 10. 15. Joh. 17. 17. And those on whom by his death he accomplished the effects mentioned of washing cleansing and sanctifying bringing them into the Condition promised to the bride the Lambs wife Rev. 19. 8. which is the new Jerusalem Rev. 21. 2. of elected saved ones v. 27. Col. 1. 18. containes an expression of the same light and evidence Christ is the head of the body the
the Gospell and communion thereof CHAP. V. Of the Catholick Church visible Of the Nature thereof In what sense the Vniversality of Professors is called a Church Amiraldus his Judgement in this businesse The Vnion of the Church in this sense wherein it consists Not the same with the Vnion of the Church Catholick Nor that of a particular instituted Church Not in relation to any one officer or more in subordination to one another Such a subordination not proveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Nicene Synod Of generall Councells Vnion of the Church visible not in a generall Councell The true Vnity of the Vniversality of professors asserted Things necessary to this union Story of a Martyr at Bagdat The Apostacy of Churches from the unity of the Faith Testimony of Hegesippus Vindicated Papall Apostacy Protestants not guilty of the breach of this Vnity The Catholick Church in the sence insisted on granted by the Ancients Not a Politicall body THe Second generall notion of the Church as it is usually taken signifies the Vniversality of men professing the Doctrine of the Gospell and obedience to God in Christ according to it throughout the World This is that which is commonly called the visible Catholick Church which now together with the union which it hath in its selfe and how that Unity is broken falls under consideration That all Professors of the Gospell throughout the World called to the knowledge of Christ by the Word doe make up and constitute his visible Kingdome by their professed subjection to him and so may be called his Church I grant That they are precisely so called in Scripture is not unquestionable What relation it stands in to all particular Churches whether as a Genus to its Species or as a Totum to its parts hath lately by many been discussed I must crave leave to deny that it is capable of filling up or of being included in any of these denominations and Relations The Vniversall Church we are speaking of is not a thing that hath as such a specificative forme from which it should be called an Vniversall Church as a particular hath for its ground of being so called It s but a collection of all that are duely called Christians in respect of their profession nor are the severall particular Churches of Christ in the world so parts and members of any Catholick Church as that it should be constituted or made up by them and of them for the order and purpose of an instituted Church that is the cellebration of the worship of God and Institutions of Jesus Christ according to the Gospell which to assert were to overthow a remarkable difference between the oeconomy of the Old Testament the New Nor do I think that particular Congregations doe stand unto it in the Relation of Species unto a Genus in which the whole nature of it should be preserved and comprized which would deprive every one of membership in this Vniversall Church which is not joyned actually to some particular Church or Congregation then which nothing can be more devoid of truth To debate the thing in particular is not my present intention nor is needfull to the purpose in hand The summe is the Vniversall Church is not so called upon the same account that a particular Church is so called The formal Reason constituting a particular Church to be a particular Church is that those of whom it doth consist doe joyne together according to the minde of Christ in the excercise of the same numericall Ordinances for his worship And in this sence the Vniversal Church cannot be said to be a Church as though it had such a particular forme of its own which that it hath or should have is not only false but impossible But it is so called because all Christians throughout the world excepting some individuall persons providentially excluded do upon the enjoyment of the same preaching of the word the same Sacraments administred in specie profes one common faith and hope but to the joynt performance of any exercise of Religion that they should heaâ—e one Sermon together or partake of one Sacrament or have one Officer for their Rule and Government is ridiculous to imagine nor doe any professe to think so as to any of the particulars mentioned but those only who have profit by the fable As to the description of this Church I shall acquiesce in that lately given of it by a very learned Man Saith he Ecclesia Vniversalis est communio seu societas omnium coetuum I had rather he had said and he had done it more agreeable to principles by himselfe laid down omnium Fidem Christianam profitentium sive illi ad Ecclesias aliquas particulares pertineant sive non pertineant qui Religionem Christianam profitentur consistens in eo quod tametâ—â— neque exercitia pietatis uno numero frequentent neque Sacramenta eadem numero participent neque uno eodemque omnino ordine regantur gubernentur unum tamen corpus in eo constituunt quôd eundem Christum Servatorem habere se profitentur uno in Evangelio propositum iisdem promissionibus comprehensum quas obsignant confirmant Sacramenta ex eadem institutione pendentia Amyrald Thes de Eccles nom defin The. 29. There being then in the World a great multitude which no man can number of all Nations Kindreds people and languages professing the doctrine of the Gospell not tied to mountaines or hills Joh. 4. but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 2. 1 Tim. 2. 8. Let us consider what union there is amongst them as such wrapping them all in the bond thereof by the will and appointment of Jesus Christ and wherein the breach of that union doth consist and how any man is or may be guilty thereof I suppose this will be granted That only Elect believers belong to the Church in this sense considered is a Chimaera feigned in the braines of the Romanists and fastened on the Reformed Divines I wholly assent to Austins dispute on this head against the Donatists and the whole entanglement that hath been about this matter hath arisen from obstinacy in the Papists in not receiving the Catholick Church in the sense mentioned before which to doe they know would be injurious to their interest This Church being visible and professing and being now considered under that constituting difference that the union of it cannot be the same with that of the Catholick Church before mentioned it is cleare from hence that multitudes of men belong unto it who have not the Relation mentioned before to Christ and his body which is required in all comprehended in that union seeing many are called but few are chosen Nor can it consist in a joynt Assembly either ordinary or extraordinary for the celebration of the Ordinances of the Gospell or any one of them as was the case of the Church of the Jewes which met at set times in one place
thus related In quem alium crediderunt Gentes universae nisi in ipsum qui jam venit Cui enim alii Gentes crediderunt Parthi Medi Elamitae qui habitant Mesopotamiam Armeniam Phrygiam immorantes Aegyptum regionem Africae quae est trans Cyrenem Romani incolae tunt in Hierusalem Iudei Gentes caeterae ut jam Getulonum varietates Maurorum nulli fines Hispanarum omnes termini Galliarum diversae Nationes Britanorum inaccessa loca Romanis Christo vero subdita Sarmatarum Dacorum Germanorum Seytharum abditarum multarum Gentium Provinciarum Insâ—larum multarum nobis ignotarum quae enumerare non possumus in quibus omnibus locis Christi nomen qui jam venit regnaâ— ad Iudaeos Some have sayd and doe yet say that the Church in this sence is a Visible Organicall Politicall body That its visible is confessed both its matter and farme bespeakes visibility as an unseparable Adjunct of its subsisting That it is a body also in the generall sence wherein that word is used or a society of men embodyed by the profession of the same Faith is also granted Organicall in this businesse is an ambiguous terme The use of it is plainly Metaphoricall taken from the members instruments and Organs of a naturall body Because Paul hath said that in one body there are many members as eyes feet hands yet the body is but one so is the Church It hath been usually said that the Church is an Organicall body What Church Paul speakes of in that place is not evident but what he alludes unto is The difference he speaks of in the individuall persons of the Church is not in respect of Office Power and Authority but gifts or graces and usefullnesse on that account such an Organical body we confesse the Church Catholick visible to be in it are persons indued with varietie of gifts and graces for the benefit and ornament of the whole An Organicall Politicall body is a thing of another nature a Politick body or Common-wealth is a Society of a certain portion of mankind united under some forme of Rule or government whose supreame and subordinate administration is committed to severall persons according to the Tenor of such Laws and Customes as that Society hath or doth consent unto This also is said to be Organicall on a Metaphoricall account because the Officers and Members that are in it and over it hold proportion to the more noble parts of the body Kings are said to be Heads Councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the constitution of such a Common-wealth distâ—â—ctly as such it is required that the whole hath the same Laws but not that only Two Nations most distinct and different on the account of other ends and interests may yet have the same individuall Laws and customes for the distribution of Justice and preservation of peace among themselves An entire forme of Regiment and government peculiar thereunto is required for the constitution of a distinct Politicall Body In this sence we denie the Church whereof we speake to be an Organicall Politicall Body as not having indeed any of the requisites thereunto Not one Law of Order the same individuall Morall Law or Law for Morall duties it hath but a Law given to the whole as such for Order Polity Rule it hath not All the members of it are obliged to the same Law of Order and Polity in their severall Societies But the whole as such hath no such Law it hath no such head or Governour as such Nor will it suffice to say that Christ is its head for if as a visible Politicall body â—t hath a Politicall Head that Head also must be visible The Commonweal of the Jews was a Politicall body of this God was the Head and King hence their Historian saith their Government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they would choose a King God said they rejected him who was their politicall Head to whom a sickle was paid yearly as Tribute called the sickle of the Sanctuary Now they rejected him not by asking a King simply but a King after the manner of the Nations yet that it might be a visible Politicall Body it required a visible supreame Magistrate to the wholeâ—… which when there was none all Polity was dissolved amongst them Judg. 21. Christ is the head of every particular Church its Lawgiver and Ruler but yet to make a Church a visible Organicall Politicall Body it 's required that it hath visible Governours Rulers and of the whole Nor can it be said that it is a Politicall body that hath a supreame Government Order in it as it is made up and Constituted of particular Churches and that in the Representatives convened doth the supream visible power of it consist for such a Convention in the judgement of all ought to be Extraordinary only in ours is utterly impossible and de facto was not among the Churches for 300 years yea never besides the visible Catholick Church is not made up of particular Churches as such for if so then no man can be member of it but by vertue of his being a Member of some visible Church which is false profession of the Truth as before stated is the formall Reason and Cause of any Persons Relation to the Church visible which he hath thereby whether he belong to any particular Church or no. Let it be evidenced that the Universall Church whereof we speake hath any Law or Rule of Order and Government as such given unto it or that it is in possibility as such to put any such Law or Rule into execution that it hath any homogeneous Ruler or Rulers that have the care of the Administration of the Rule and Government of the whole as such committed to him or them by Jesus Christ that as it hath the same common spirituall and known Orders and Interests and the same Specificall Ecclesiasticall Rule given to all its Members so it hath the same Politicall interest Order and Conversation as such or that it hath any one cause constitutive of a Politicall Body whereby it is such or hath at all the forme of an Instituted Church or is capable of any such forme and they that doe so shall be farther attended to CHAP. VI. Romanists charge of Schisme on the account of separation from the Church Catholick proposed to consideration The importance of this plea on both sides The summe of their charge The Church of Rome not the Church Catholick Not a Church in any sence Of Antichrist in the Temple The Catholick Church how intrusted with interpretation of Scripture Of intepretation of Scripture by Tradition The interest of the Romane Church herein discharged All necessary truths believed by Protestants No contrary principle by them manifested Profane persons no members of the Church Catholick Of the late Romane Proselyts Of the Donatists Their businesse reported and case stated The Present
state of things unsuited to those of old Apostacy from the Vnity of the Church Catholick charged on the Romanists Their claime to be that Church sanguinary false Their plea to this purpose considered The blasphemous mannagement of their plea by some of late The whole dissolved Their inferences on their plea practically prodigious Their Apostacy proved by instances Their grand Argument in this cause proposed Answered Consequences of denying the Roman Church to be a Church of Christ weighed LEt us see now what as to conscience can be charged on us Protestants I meane who are all concerned herein as to the breach of this union The Papists are the persons that undertake to mannage this Charge against us To lay aside the old Plea subesse Romano Pontifici and all those â—eats wherewith they jugled when the whole world saâ—e in darknesse which they doe not now use at the entrance of their charge The summe of what they insist upon firstly is The Catholick Church is intrusted with the interpretation of the Scriptures and declaration of the Truths therein contained which being by it so declared the not receiving of them implicitely or explicitely that is the disbelieving of them as so proposed and declared cuts off any man from being a member of the Church Christ himselfe having said that he that heares not the Church is to be as an Heathen man or Publican which Church they are that is certaine It is all one then what we believe or doe not believe seeing that we believe not all that the Catholick Church proposeth to be believed and what we doe believe we believe not on haâ— account Ans Their insisting on this plea so much as they doe is sufficient to evince their despair of making good by instance our faylure in respect of the way and principles by which the unity of the visible Church may be lost or broken Faile they in this they are gone and if they carrie this plea we are all at their disposall The summe of it is the Catholick Church is intrusted with sole power of delivering what is truth and what is necessary to be believed This Catholick Church is the Church of Rome that is the Pope or what else may in any juncture of time serve their interest But as it is known 1. We deny their Church as it is stiled to be the Catholick Church or as such any part of it as particular Churches are called or esteemed So that of all men in the World they are least concerned in this Assertion Nay I shall goe farther Suppose all the members of the Roman Church to be found in the Faith as to all necessary Truths and no way to prejudice the Advantages and priviledges which accâ—â—e to them by the profession thereof whereby the severall individualls of it would be true members of the Catholick Church yet I should not only deny it to be the Catholick Church but also abideing in its present Order and Constitution being that which by themselves it is supposed to be to be any particular Church of Christ at all as wanting many things necessary to constitute them so and having many things destructive utterly to the very Essence and being of that Order that Christ hath appointed in his Churches The best plea that I know for their Church state is that Antichrist sits in the Temple of God Now although we might justly omit the Examination of this pretence untill those who are concerned in it will professedly owne it as their plea yet as it lyes in our way in the thoughts of some I say to it that I am not so certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit in the Temple of God seeing a Learned man long agoe thought it rather to be a setting up against the Temple of God Aug. de Civitate Dei lib. 10. cap. 59. But grant the sence of the expression to be as it 's usually received it imports no more but that the man of sinne shall set up his power against God in the midst of them who by their outward visible profession have right to be called his Temple which intitles him and his Copartners in Apostacy to the name of the Church as much as changing of mony and selling of Cattle were Ordinances of God under the old Temple when by some mens practising of them in it it was made a den of Theeves 2. Though as to the plea of them and their interest with whom we have to do we have nothing requiring our Judgements in the case yet ex abundanti we adde that we deny that by the will and appointment of Jesus Christ the Catholick Church visible is in any sence intrusted with such an interpretation of Scripture as that her declaration of Truth should be the measure of what should be believed or that as such it is intrusted with any power of that nature at all or is inabled to propose a Rule of Faith to be received as so proposed to the most contemptible individuall in the world or that it is possible that any voice of it should be heard or understood but only this I believe the necessary saving Truths contained in the Scripture or that it can be consulted with all or is as such intrusted with any Power Authority or Jurisdiction nor shall we ever consent that the Office and Authority of the Scriptures be actually taken from it on any pretence As to that of our Saviour of telling the Church it is so evidently spoken of a particular Church that may immediately be consulted in case of difference between Brethren and does so no way relate to the businesse in hand that I shall not trouble the Reader with a debate of it But doe we not receive the Scripture it selfe upon the Authority of the Church I say if we did so yet this concernes not Rome which we account no Church at all That we have received the Scripture from the Church of Rome at first that is so much as the Book its selfe is an intollerable figment But it is worse to say that we receive and own their Authority from the Authority of any Church or all the Churches in the World It is the expression of our Learned Whitaker Qui Scripturâ—â—â— non credit esse divinam nisi propter Ecclesiae vocem Christianus non est To deny that the Scripture hath immediate force and efficacy to evince its own Authority is plainly to deny them on that account being brought unto us by the providence of God wherein I comprize all subservient helps of humane Testimony we receive them and on no other But is not the Scripture to be interpreted according to the Tradition of the Catholick Church and are not those interpretations so made to be received I say among all the figments that these latter Ages have invented I shall adde amongst the true stories of Lucian there is not one more remote from Truth then this Assertion That all that any one Text of
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.
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
celebration of that worship and performance together of those duties which were required of them in their Assemblyes only they had groundlesse causelesse differences amongst themselves as I shall shew afterwards All the divisions of one Church from another or others the separation of any one or more persons from any Church or Churches are things of another nature made good or evill by their circumstances and not that at all which the Scripture knowes and calls by the name of Schisme And therefore was there no such thing or name as Schisme in such a sence known in the Judaicall Church though in the former it abounded All the different sects to the last still communicated in the same carnall Ordinances and those who utterly deserted them were Apostates not Schismaticks so were the body of the Samaritans they worshiped they knew not what nor was Salvation among them Joh. 4. 3. Here is no mention of any substraction of obedience from Bishops or Rulers in what degree soever no exhortation to regular submission unto them much lesse from the Pope or Church of Rome nor doth the Apostle thunder out against them you are departed from the Amity of the Catholick Church have rent Christs seamelesse Coat set up Altare contra altare have forsaken the visible head of the Church the fountaine of all unitie you refuse due subjection to the Prince of the Apostles Nor you are Schismaticks from the Nationall Church of Achaja or have cast off the Rule of your Governors with the like language of after dayes but when you come together you have divisions amongst you Behold how great a matter a little fire kindleth A condition not unlike to this befalling this very Church of Corinth sundry years after the strifes now mentioned were allayed by the Epistle of the Apostle doth againe exhibite us the case and evill treated on Some few unquiet persons among them drew the whole society upon the matter into division and an opposition to their Elders They who were the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Clement tells them in the name of the Church at Rome were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few men acted by pride and madnesse yet such power had those persons in the Congregation that they prevailed with the multitude to depose the Elders and cast them out of office So the same Clement tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What he intends by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he declares in the words foregoing where he calls the Elders that were departed this life happy and blessed as not being subject or liable to expulsion out of their offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether these men who caused the differences and sedition against those Elders that were deposed were themselves by the Church substituted into their roome and place I know not This difference in that Church the Church of Rome in that Ep. of Clement calls every where Schisme as it also expresses the same things or the evill frame of their minds and their actings by many other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are laid to their charge That there was any separation from the Church that the deposed Elders or any for their sakes withdrew themselves from the communion of it or ceased to assemble with it for the celebration of the Ordinances of the Gospell there is not any mention only the difference in the Church is the Schisme whereof they are accused Nor are they accused of Schisme for the deposition of the Elders but for their differences amongst themselves which was the ground of their so doing It is alleadged indeed that it is not the single Church of Corinth that is here intended but all the Churches of Achaia whereof that was the Metropolis which though as to the nature of Schisme it be not at all prejudiciall to what hath been asserted supposing such a Church to be yet because it sets up in oposition to some Principles of Truth that must afterwards be improved I shall briefely review the arguments whereby it is attempted to be made good The title of the Epistle in the first place is pretended to this purpose It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein as t is said on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole Province as of Rome so of Corinth the Region and Territorie that belonged to those Metropoli's is intended But as I have formerly elsewhere said we are beholding to the frame and fabrick of Church affaires in after Ages for such interpretations as these the simplicity of the first knew them not They who talked of the Church of God that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Rome little then thought of Province or Region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man that dwells at such a place properly one that dwells in anothers house or soyle or that hath removed from one place and setled in another whence it is often used in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is such an inhabitant as hath yet some such consideration attending him as makes him a kind of a forreigner to the place where he is so Eph. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Budaeusâ— saies differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that it denotes a temporary habitation this a stable and abiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to inhabite to dwell in a place where yet something makes a man a kind of a stranger So it is said of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 9. 1 Pet. 2. 11. joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence this word by the learned publisher of this Epistle is rendered peregrinatur diversatur and more cleerly Luk. 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendred are you only a stranger in Hierusalem whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paroecia is from hence or no by some is doubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is convivator and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praebitio Gloss vetus So that parochiâ—… may be called so from them who met together to breake bread and to eat Allow parochia to be barbarous our only word to be paroecia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is as much as the Voisinage men living neare together for any end whatever So sayes Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence Churches were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting of a number of them who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints of God expressing the place which they inhabited and the manner as Strangers said of the Churches whereof they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is now made to denote a Region a Territorie the adjacent Region to a Metropolis and such like things as the poor primitive pilgrimes little thought of This
will scarcely as I suppose evince the Assertion we are dealing about there may be a Church of God dweling at Rome or Corinth without any adjacent Region annexed to it I think Besides among those who first used the word in the sence now supposed did not understand a Province by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was with them as originally the charge of him that was a Bishop and no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with them a Province that belonged to a Metropolitan such as the Bishop of Corinth is supposed to be I do not remember where a Metropolitan Province is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being many of these in every one of them But at present I will not herein concerne my selfe But it is said that this Epistle of Clement was written to them to whom Pauls Epistles were written which appears as from the common titleâ— so also from hence that Clement advises them to whom he writes to take and consider that Epistle which Paul had formerly wrote to them Now Paul's Epistle was written to all the Churches of Achaia as it is said expressely in the second To the Church of God which is at Corinth with all the Saints which are in all Achaia Cap. 1. 1 And for the former that also is directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same forme is used at the close of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein all places in Achaia and every where therein not Absolutely are intended for if they should then this Epistle would be a Catholick Epistle and would conclude the things mentioned in it of the letter received by the Apostle c. to relate to the Catholick Church Ans It is confessed that the Epistles of Paul and Clement have one common Title so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Clements expression is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Pauls in both his Epistles which addes little strength to the former Argument from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I suppose confining it thither It is true Pauls second Epistle after its Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He mentions not any where any more Churches in Achaia then that of Corinth and that at Cenchrea nor doth he speake of any Churches here in this salutation but only of the Saints And he plainely makes Achaia and Corinth to be all one 2 Cor. 9. 2. so that to me it appears that there were not as yet any more Churches brought into order in Achaia but that mentioned with that other other at Cenchrea which I suppose comes under the same name with that at Corinth nor am I perswaded that it was a compleated Congregation in those daies Saints in Achaâ—a that lived not at Corinth there were perhaps many but being scattered up and downe they were not formed into Societies but belonged to the Church of Corinth and assembled therewith as they could for the participation of Ordinances So that there is not the least evidence that this Epistle of Paul was directed to any other Church but that of Corinth For the first it can scarce be questioned Paul writing an Epistle for the instruction of the Saints of God and Disciples of Christ in all Ages by the inspiration of the Holy Ghost Salutes in its beginning and ending all them that on that generall account are concerned in it In this sense all his Epistles were Catholick even those he wrote to single Persons The occasion of writing this Epistle was indeed from a particular Church and the chiefe subject matter of it was concerning the Affaires of that Church Hence it is in the first place particularly directed to them and our present enquiry is not after all that by any meanes were or might be concerned in that which was then written as to their present or future direction but after them who administred the occasion to what was so written and whose particular Condition was spoken to This I say was the single Church of Corinth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in every place should be all only in Achaia or that Clement his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be with them that are called in Achaia I can yet see no ground to conjecture Paul writes an Epistle to the Church of Ephesus and concludes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the extent of which Prayer is supposed to reach farther then Ephesus and the Region adjacent It doth not then as yet appeare that Paul wrote his Epistles peculiarly to any other but the particular Church at Corinth If concerning the latter because of that expression with all the Saints which are in all Achaia if it be granted there were more Churches then that of Corinth with its Neighbour Cenchrea which whether it were a stated distinct Church or no I know not yet it will not at all follow as was said before that Clement attending the particular occasion only about which he and the Church of Rome were consulted did so direct his Epistle seeing he makes no mention in the least that so he did But yâ—â— by the way there is one thing more that I would be willingly resolved about in this discourse that is this seeing that it is evident that the Apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Clemens by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend an enlargement beyond the first and immediate direction to the Church of Corinth if by the Church of Corinth as it is pleaded he intend to expresse that whole Region of Achaia what either the Apostle or Clemens do obtain by that enlargement if restrained to that same place It is indeed said that at this time there were many other Episcopall Sees in Achaia which untill it is attempted to be put upon some kind of proof may be passed by It is granted that Paul speakes of that which was done at Corinth to be done in Achaia Rom. 15. 28. as what is done in London is without doubt done in England But that which lies in expectation of some light or evidence to be given unto it is that there was a Metropoliticall See at Corinth at this time whereunto many Episcopall Sees in Achaia were in a subordination being all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Corinth all which are called the Church of Corinth by vertue of their subjection thereunto when this is proved I shall confesse some principles I afterwards insist on will be impaired thereby This then is added by the same Author That the Ecclesiasticall estate was then conformed to the Civill where ever there was a Metropolis in a Civill-politicall sence there was seated also a Metropoliticall Church now that Corinth was a Metropolis the Proconsul of Achaia Keeping his residence there in the first sence is confessed And besides what followes from thence by vertue of the principle now laid down Chrysostome calls it a Metropolis relating to the time wherein Paul wrote his Epistle to the Church there in the
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
and visible of any Church or Churches on the pretension and plea be it true or otherwise that the worship Doctrine discipline instituted by Christ is corrupted among them with which corruption he dares not defile himselfe it is no where in the Scripture called Schisme noâ— is that case particularly exemplified or expressely supposed whereby a judgement may be made of the fact at large but we are left upon the whole matter to the guidance of such generall principles and Rules as are given us for that end and purpose What may regularly on the other hand be deduced from the commands given to turne away from them who have only a forme of Godlinesse 2 Tim. 3. 5. to withdraw from them that walk disorderly 2 Thes 3. 6. not to beare nor endure in communion men of corrupt principles and wicked lives Rev. 2. 14. but positively to separate from an Apostate Church Rev. 18. 4 that in all things we may worship Christ according to his mind and appointment what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like is without the compasse of what I am now treating about Of one particular Church departing from that communion with another or others be it what it will which it ought to hold unlesse in the departing of some of them in some things from the common Faith which is supposed not to relate to Schisme in the Scripture we have no example Diotrephes assuming an Authority over that Church wherein he was placed 3 Joh. 9 10. and for a season hindering the brethren from the performance of the duty incumbent upon them toward the great Apostle and others makes the nearest approach to such a division but yet in such a distance that it is not at all to our purpose in hand When I come to consider that communion that Churches have or ought to have among themselves this will be more fully discussed Neither is this my sence alone that there is no instance of any such separation as that which is the matter of our debate to be found in the Scripture It is confessed by others differing from me in and about Church affaires To leave all ordinary communion in any Church with dislike where opposition or offence offers it selfe is to separate from such a Church in the Scripture sence such separation was not in being in the Apostles time say they Papâ—â—accom p. 55. But how they came to know exactly the sence of the Scripture in about things not mentioned in them I know not As I said before were I unwilling I doe not as yet understand how I may be compelled to carry on the notion of Schisme any farther Nor is there need of adding any thing to demonstrate how little the conscience of a godly man walking peaceably in any particular Church society is concerned in all the clamarous disputes of this Age about it being built on false Hypotheses presumptions and notions no other way considerable but as received by tradition from our Fathers But I shall for the sake of some carry on this Discourse to a fuller issue There is another common notion of Schisme which pleads to an originall from that spoken expressly of it by a parity of reason which tolerable in it selfe hath been and is injuriously applyed and used according as it hath fallen into the hands of men who needed it as an engine to fixe or improve them in the station wherein they are or were wherewith they are pleased Indeed being invented for severall purposes there is nothing more frequent then for men who are scarce able to keep off the force of it from their own heads whilest mannaged against them by them above at the same time vigorously to apply it for the oppression of all under them What is on all hands consented unto as its generall nature I shall freely grant that I might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men prevailing themselves thereon Let then the generall demand be granted that Schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach of Vnion which I shall attend with one reasonable postulatum namely that this union be an union of the appointment of Jesus Christ The consideration then of what or what sort of union in reference to the worship of God according to the Gospell is instituted appointed by Jesus Christ is the proper foundation of what I have farther to offer in this businesse Let the breach of this if you please be accounted Schisme for being an evill I shall not contend by what name or title it be distinguished It is not pleaded that any kind of relinquishment or desertion of any Church or Churches is presently Schisme but only such a separation as breakes the bond of Vnion instituted by Christ Now this union being instituted in the Church according to the various acceptions of that word so is it distinguished Therefore for a discovery of the nature of that which is particularly to be spoken to and also its contrary I must shew 1. The severall considerations of the Church wherein and with which union is to be preserved 2. What that union is and wherein it doth consist which according to the minde of Christ we are to keep and observe with the Church under the severall notions of it respectively 3 And how that union is broken and what is that sinne whereby it is done In handling this triple proposall I desire that it may not be expected that I should much insist on any thing that falls in my way though never so usefull to my end and purpose which hath been already proved and confirmed by others beyond all possibility of controule and such will many if not most of the principles that I proceed upon appeare to be CAP. IV. Severall Acceptations in the Scripture of the name Church Of the Church Catholick properly so called Of the Church visible Perpetuity of particular Churches A mistake rectifyed The nature of the Church Catholick evinced Bellarmine his description of the Church Catholick Vnion of the Church Catholick wherein it consists Vnion by way of consequence Vnity of Faith Of Love The Communion of the Catholick Church in and with itsselfe The breach of the Vnion of the Church Catholick wherein it consisteth Not morally possible Protestants not guilty of it The Papall world out of interest in the Church Catholick As partly profane Miracles no evidence of Holinesse Partly ignorant Selfe Justitiaries Idolatrous Worshippers of the Beast TO begin with the first thing proposed The Church of Christ living in this world as to our present concernment is taken in Scripture three wayes 1. For the Mysticall body of Christ his Elect Redeemed Justifyed and Sanctifyed ones throughout the world commonly called the Church-Catholick-Militant 2. For the Vniversality of men throughout the world called by the preaching of the word visibly professing and yeilding obedience to the Gospell called by some
are enquiring after But because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are or suppose they may be concerned that they may know before hand what is farther incumbent on them if in reference to us they would prevaile themselves of any such notion I here informe them that our perswasion is that this union was never utterly broken by any man taken into it or ever shall be to the end of the World and I suppose they esteeme it vaine to dispute about the Adâ—uncts of that which is denyed to be But yet this perswasion being not common to us with them with whom we have to doe in this matter I shall not farther make use of it as to our present defence That any other union of the Catholick Church as such can possibly be fancyed or imagined by any as to the substance of what hath been pleaded leaving him a plea for the ordinary soâ—ndnes of his Intellectualls is denyed Let us see now then what is our concernment in this discourse unlesse men can prove that we have not the spirit of God that we do not savingly believe in Jesus Christ that we doe not sincerely love all the Saints his whole body and every member of it they cannot disprove our interest in the Catholick Church It is true indeed men that have so great a confidence of their own Abilities and such a contempt of the World as to undertake to dispute them out of conclusions from their naturall sences about their proper Objects in what they see feele and handle and will not be satisfied that they have not proved there is no motion whilst a man walks for a conviction under their eye may probably venture to disprove us in our spirituall sense and experience also and to give us Arguments to perswade us that we have not that communion with Christ which we know we have every day Although I have a very meane perswasion of my own Abilities yet I must needs say I cannot think that any man in the world can convince me that I doe not love Jesus Christ in sincerity because I doe not love the Pope as he is so Spirituall Experience is a security against a more cunning Sophister then any Jesuâ—â—te in the world with whom the Saintâ— of God have to deale all their lives Eph. 6. 12. And doubtlesse through the rich grace of our God helpe will arise to us that we shall never make a Covenant with these men for peace upon conditions for worse then those that Nahash would have exacted on the men of Jabesh Gileadâ— which were but the losse of one eye with an abiding reproach they requiring of us the deprivation of whatsoever we have to see by whether as men or Christians and that with a reproach never to be blotted out But as we daily put our Consciences upon triall as to this thing 1 Cor. 13. 5. and are put unto it by Sathan so are we readie at all times to give an account to our Adversaries of the hope that us in us Let them sift us to the utmost it will be to our advantage Only let them not bring frivolous objections and such as they know are of no weight with us speaking as is their constant manner about the Pope and their Church things utterly forraigne to what we are presently about miserably begging the thing in Question Let them weigh if they are able the true nature of Vnion with Christ of faith in him of Love to the Saints consider them in their proper Causes Adjuncts and Effects with a sprituall eye laying aside their prejudices and intolerable impositions if we are found wanting as to the truth and sincerity of these things if we cannot give some account of our translation from death to life of our implantation into Christ and our participation of the Spirit we must beare our own burthen if otherwise we stand fast on the most noble and best account of Church Vnion what ever and whilest this shield is safe we are lesse â—mxious about the issue of the ensuing contest Whatever may be the apprehensions of other men I am not in this thing sollicitous I speake not of my selfe but assuming for the present the person of one concerning whom these things may be spoken whilest the efficacy of the Gospell accomplisheth in my heart all those divine and mighty effects which are ascribed unto it as peculiarly it workes towards them that believe whilest I know this one thing that whereas I was blind now I see whereas I was a servant of sinne I am now free to righteousnesse at liberty from bondage unto death instead of the fruits of the flesh I find all the fruits of the Spirit brought forth in me to the praise of Gods glorious grace whilest I have an experience of that powerfull work of conversion and being borne againe which I am able to mannage against all the accusations of Satan having peace with God upon justification by faith with the love of God shed abroad in my heart by the Holy Ghost investing me in the priviledges of Adoption I shall not certainly be moved with the disputes of men that would perswade me I doe not belong to the Catholick Church because I doe not follow this or that or any part of men in the world But you will say this you will allow to them also with whom you have to doe that they may be members of the Catholick Church I leave other men to stand or fall to their own Master only as to the Papall multitude on the account of severall inconsistencies between them and the members of this Church I shall place some swords in the way which will reduce their number to an invisible scantling I might content my selfe by affirming at once that upon what hath been spoken I must exclude from the Catholick Church all and every one whom Bellarmine intends to include in it as such namely those who belong to the Church as hairs and ill humours to the body of a man But I adde in particular 1. All wicked and prophane persons of whom the Scripture speakes expressly that they shall not enter into the Kingdome of God are indisputably cut off Whatever they pretend in shew at any time in the outward duties of Devotion they have neither faith in Christ nor love to the Saints and so have part and fellowship neither in the union nor communion of the Catholick Church How great a proportion of that Synogogue whereof we are speaking will be taken off by this sword of their Popes Princes Prelates Clergie Votaries and people and that not by a rule of private surmises but upon the visible issue of their being servants to sin â—aters of God and good men is obvious to all Persons of really so much as reformed lives amongst them are like the berries after the shaking of an Olive tree 1 Cor 6. 7 8
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
of Faith Rom 12. 6. an Vnity of Faith and of knowledge of the Sonne of God Eph 4. 13. a measure of saving Truths the explicite knowledge whereof in man enjoying the use of Reason within and the means of grace without is of indispensible necessary to Salvation without which it is impossible that any soule in an ordinary way should have communion with God in Christ having not light sufficient for converse with him according to the tenour of the Covenant of Grace These are commonly called Fundamentalls or first Principles which are justly argued by many to be clear perspicuous few lying in an evident tendency to obedience Now look what truths are savingly to be believed to render a man a member of the Church Catholick invisible that is whatever is required in any one unto such a receiving of Jesus Christ as that thereby he may have power given to him to become the Son of God the profession of those Truths is required to enstate a man in the unity of the Church visible 2. That no other internall principle of the mind that hath an utter inconsistency with the reall beliefe of the Truths necessary to be professed be manifested by the Professors Paul tells us of some who though they would be called Christians yet they so walked as that they manifested themselves to be Enemies of the crosse of Christ Phil 3. 18. certainly those who on one account are open and manifest enemies of the Crosse of Christ are not on any members of his Church there is one Lord and one Faith required as well as one Baptisme And a protestation contrary to evidence of fact is in all Law Null Let a man professe 10000 times that he believes all the saving truths of the Gospell and by the course of a wicked and prophane conversation evidence to all that he believes no one of them shall his protestation be admitted shall he be accounted a servant in and of my family who will call me Master and come into my house only to doe me and mine a mischiefe not doing any thing I require of him but openly and professedly the contrary Paul saies of such Tit. 5. 15 16. They professe that they know God yet in works they deny him being abominable disobedient and unto every good work reprobate which though peculiarly spoken of the Jewes yet contains a generall Rule that mens profession of the knowledge of God contradicted by a course of wickednesse is not to be admitted as a thing giving any priviledge whatever 3. That no thing opinion error or false doctrine everting or overthrowing any of the necessary saving Truths professed as above be added in with that profession or deliberately be professed also This principle the Apostle layes downe and proves Gal. 5. 3 4. notwithstanding the profession of the Gospell he tells the Galatians that if they were bewitched to professe also the necessity of Circumcision and keeping of the Law for Justification that Christ or the profession of him would not profit them On this account the Ancients excluded many Hereticks from the name of Christians so Justin of the Marcionites and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are at length then arrived to this issue the belief profession of all the necessary saving truths of the Gospell without the manifestation of an internall principle of the mind inconsistent with the beliefe of them or adding of other things in profession that are destructive to the truths so professed is the bond of the unity of the visible professing Church of Christ Where this is found in any man or number of men though otherwise accompanied with many failings sinns and errors the unity of the faith is by him or them so farre preserved as that they are thereby rendred members of the visible Church of Christ and are by him so esteemed Let us suppose a man by bare Reading of the Scriptures brought to him by some providence of God as finding the Bible in the high way and evidenâ—ing their Authority by their own light instructed in the knowledge of the Truths of the Gospell who shall thereupon make profession of them amongst them with whoÌ„ he lives although he be thousands of miles distant from any particular Church wherein the Ordinances of Christ are administred nor perhaps knows there is any such Church in the world much lesse hath ever heard of the Pope of Rome which is utterly impossible he should supposing him instructed only by reading of the Scriptures I aske whether this man making open profession of Christ according to the Gospell shall be esteemed a member of the visible Church in the sence insisted on or no That this may not seem to be such a fiction of a case as may involve in it any impossible supposition which being granted will hold a doore open for other absurdities I shall exemplifie it in its most materiall postulata by a story of unquestionable truth Elmacinus who wrote the story of the Saracens being Secretary to one of the Caliphs at Bagdat informes us that in the yeare 309 of their Hegira about the year 921 of our account Muctadinus the Caliph of Bagdat by the Counsell of his wise men commanded one Huseinus the son of Mansor to be crucified for certaine Poems whereof some verses are recited by the Historian and are thus rendred by Erpenius Laus â—i qui manifestavit humilitatem suam celavit inter nos divinitatem suam permeantem donec coepit in creatura sua apparere sub specie edentis bibentis Jamque aspexit cum Creatura ejus sicuti supercilium obliquum respiciat supercilium From which remnant of his worke it is easily to perceive that the crime whereof he was accused and for which he was condemned and crucifyed was the confession of Jesus Christ the Son of God As he went to the crosse he added says the same Author these that follow Compoâ—ur mens nihil plane habet in se iniquitatis bibendum mihi dediâ— simile ejus quod bibit secit hospitem in hospite And so dyed constantly as it appears in the profession of the Lord Jesus Bagdat was a City built not long before by the Saracens wherein it is probable there were not at that time any Christians abiding Adde now to this story what our Saviour speakes Luck 12. 8. I say unto you whosoever shall confesse me before men him shall the Sonne of man confesse before the Angells of God and considering the unlimitednesse of the expression as to any outward consideration and tell me whether this man or any other in the like condition be not to be reckoned as a subject of Christs visible Kingdome a member of this Church in the world Let us now recall to minde what we have in designe granting for our processe sake that Schisme is the breach of any unity instituted and appointed by Christ in what sence soever it is spoken of our inquiry is whether we are
Guilty in any kind of such a breach or the breach of such an Vnity This then now insisted on being the union of the Church of Christ as visibly professing the word according to his own minde when I have laid down some generall foundations of what is to ensue I shall consider whether we are guilty of the breach of this Vnion and argue the severall pretensions of men against us especially of the Romanists on this account 1. I confesse that this union of the generall visible Church was once comprehensive of all the Churches in the world the Faith once delivered to the Saints being received amongst them From this unity it is taken also for granted that a separation is made and it continnes not as it was at the first institution of the Churches of Christ though some small breaches were made upon it immediately after their first planting The Papists say as to the Europaean Churches wherein their and our concernment principally lyes this breach was made in the dayes of our forefathers by their departure from the common faith in those Ages though begunne by a few some Ages before We are otherwise minded and affirme that this secession was made by them and their Predecessors in Apostacy in severall generations by severall degrees which we manifest by comparing the present profession and worship with that in each kind which we know was at first embraced because we find it Instituted At once then we say this Schisme lyes at their doors who not only have deviated from the common faith themselves but do also actually cause and attempt to destroy temporally and eternally all that will not joyne with them therein For as the mystery of iniquity began to worke in the Apostles dayes so we have a testimony beyond exception in the complaint of those that lived in them that not long after the operation of it became more effectuall and the infection of it to be more diffused in the Church This is that of Hegesyppus in Eusebius Eccles Hist lib. 3. cap. 26. who affirmes that the Church remained a Virgin whilst the Apostles lived pure and uncorrupted but when that sacred Society had ended it's pilgrimage and the generation that heard and received the word from them were fallen asleep many false doctrines were preached and divulged therein I know who hath endeavoured to elude the sence of this complaint as though it concerned not any thing in the Church but the despisers and persecutors of it the Gnosticks But yet I know also that no man would so doe but such a one as hath a just confidence of his own ability to make passable at least any thing that he shall venture to say or utter For why should that be referred by Hegesyppus to the Ages after the Apostles and their hearers were dead with an exception against its being so in their days when if the person thus expounding this testimony may be credited the Gnosticks were never more busie nor prevalent then in that time which alone is excepted from the evill here spoken of Nor can I understand how the opposition and persecution of the Church should be insinuated to be the deflowring and violating of its chastity which is commonly a great purifying of it so that speaking of that broaching and preaching of errors which was not in the Apostles times nor in the time of their Hearers the chiefest time of the rage madnes of the Gnosticks such as spotted the pure incorupted Virginity of the church which nothing can attaine unto that is forraigne unto it that which gave originall unto sedition in the Church I am of the mind so I conceive was Eusebius that recited those words that the good man intended corruptions in the Church not out of it nor oppositions to it The processe made in after Ages in a deviation from the unity of the faith till it arrived to that height wherein it is now stated in the Papall Apostacy hath been the work of others to declare therein then I statet the rise and progresse of the present Schisme if it may be so called of the visible Church 2. As to our concernment in this businesse they that will make good a charge against us that we are departed from the Vnity of the Church Catholick it is incumbent on them to evidence that we either doe not believe and make profession of all the Truths of the Gospell indispensably necessary to be known that a man may have a communion with God in Christ and be saved Or 2. That doing so in the course of our lives we manifest and declare a principle that is utterly inconsistent with the belief of those Truths which outwardly we professe or 3. That we adde unto them in opinion or worship that or those things which are in very deed destructive of them or doe any way render them insufficient to be saving unto us If neither of these three can be proved against a man he may justly claime the priviledge of being a member of the visible Church of Christ in the World though he never in all his life be a member of a particular Church which yet if he have fitting opportunity and Advantage for it is his duty to be And thus much be spoken as to the state and condition of the visible Catholick Church and in this sence we grant it to be and the unity thereof In the late practice of men that expression of the Catholick Church hath been an Individuum Vagum few knowing what to make of it A Cothurnus that every one accommodated at pleasure to his own principles and pretensions I have no otherwise described it then did Irenaeus of old said he judicabit omnes eos qui sunt extra veritatem id est extra Ecclesiam Lib 4. cap. 62. and on the same account is a particular Church sometimes called by some the Catholick Quandoque ego Remigius Episcopus de hâc luce transiero tu mihi Haeres esto Sancta venerabilis Ecclesia Catholica urbis Remorum Flodoardus lib. 1. In the sence insisted on was it so frequently described by the Ancients So again Irenaeus Etsi in mundo loquelae dissimiles sunt sed tamen virtus traditionis una eadem est neque hae quae in Germania sunt â—undatae Ecclesiae aliter credunt aut aliter tradunt neque hae quae in Hibernis sunt neque hae quae in Celtis neque hae quae in Oriente neque hae quae in Aegypto neque hae quae in Lybia neque hae quae in medio mundi constitutae Sed sicut sol Creatura Dei in universo mundo unus idem est siâ— lumen praedicatio veritatis ubique lucet lib. 1. cap. 3. to the same purpose Jusâ—in Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog cum Tryphone The generality of all sorts of men worshipping God in Jesus Christ is the Church we speak of whose extent in his daies Tertullian
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
them the least direction to make their addresse to him that should succeed Peter in his Power and Office for reliefe and redresse Strange that it should be of necessity to Salvation to be subject to him in whom this power of Peter was to be continued that he was to be one in whom the Saints were to be consummated that in Relation to him the Unity of the Catholick Church to be preserved under paine of damnation should consist and yet not a word spoken of him in the whole Word of God But they say Peter had not only an Apostolicall power with the rest of the Apostles but also an ordinary power that was to be continued in the Church But the Scripture being confessedly silent of any such thing let us heare what proof is tendered for the establishment of this uncouth Assertion Herein then thus they proceed It will be confessed that Jesus Christ ordained his Church wisely according to his infinite wisedome which he exercised about his body Now to this wisdome of his for the prevention of innumerable evils it is agreeable that he should appoint some one person with that power of declaring truth and of Jurisdiction to enforce the receiving of it which we plead for For this was in Peter as is proved from the texts of Scripture before mentioned therefore it is continued in them that succeed him And here lyes the great stresse of their cause That to prevent evills and inconveniences it became the wisedome of Jesus Christ to appoint a person with all that Authority power infallibility to continue in his Church to the end of the world And this plea they mannage variously with much Sophistry Rhetorick and Testimonies of Antiquity But suppose all this should be granted yet I am full well assured that they can never bring it home to their concernment by any Argument but only the actuall claime of the Pope wherein he stands singly now in the world which that it is satisfactory to make it good de fide that he is so will not easily be granted The truth is of all the attempts they make against the Lord Jesus Christ this is one of the greatest wherein they will assert that it became his wisedome to doe which by no meanes they can prove that he hath done which is plainly to tell us what in their judgement he ought to have done though he hath not that therefore it is incumbent on them to supply what he hath been defective in Had he taken the care he should of them and their Master that he and they might have ruled and reviled over and in the house of God he would have appointed things as now they are which they affirme to have become his wisedome He was a King that once cryed Si Deo in creatione adfuissem mundum melius ordinassem But every Fryar or Monck can say of Jesus Christ had they been present at his framing the world to come whereof we speake they would have told him what had become his wisedome to do Our Blessed Lord hath left sufficient provision against all future emergencies inconveniences in his word Spirit given promised to his Saints And the one Remedie which these men have found out with the contempt and blaspemy of him and them hath proved worse then all the other evills and diseases for whose prevention he made provision which he hath done also for that remedy of theirs but that some are hardned through the righteous judgement of God and deceitfulnesse of sin The mannagement of this plea by some of late is very considerable say they Quia non de verbis solum Scripturae sed etiaÌ„ de sensu plurima coÌ„troversia est si ecclesiae interpretatio non est certâ—… intelligendi norma ecquis erit istiusmodi Controversiae judex sensuÌ„ enim suuÌ„ pro sua virili quisque defendet quod si in Exploranda verbi Dei intelligentia nullus est certus judex audemus dicere nullam rempublicam fuisse stultius constitutam Sin autem Apostoli tradiderunt Eccclesiis verbum Dei sine intelligentia verbi Dei quomodo praedicarunt Evangelium omni Creaturae quomodo decuerunt omnes Gentes servare quaecunque illis fuerunt a Christo commendata Non est puerorum aut Psittaeorum praedicatio qui sine mente dant accipiuntque sonum Walemburg Con. 4. Num. 26. It is well that at length these men speak out plainly If the Pope be not a visible supreame Judge in over the Church Christ hath in the constitution of his Church dealt more foolishly then ever any did in the constitution of a Commonwealth If he have not an infallible power of determining the sense of the Scriptures the Scripture is but an empty insignificant word like the speech of Parats or Popyniaies Though Christ hath by his Apostles given the Scriptures to make the man of God wise unto Salvation and promised his spirit unto them that believe by whose assistance the Scripture gives out it s own sence to them yet all is folly if the Pope be not Supreame and Infallible The Lord rebuke them who thus boldly blaspheame his word and wisdome But let us proceed This Peter thus invested in power that was to be traduced to others went to Rome and Preached the Gospell there It is most certain nor will themselves deny it that if this be not so and believed their whole fabrick will fall to the ground But can this be necessary for all sorts of Christians and every individuall of men among them to believe when there is not the least insinuation of any such thing in the Scripture certainly though it be only a matter of fact yet being of such huge importance and consequence and such a doctrine of absolute indispensable necessity to be believed as is pretended depending upon it if it were true and true in reference to such an end and purpose as is pleaded it would not have been passed over in silence there where so many things of inconceivable lesse concernment to the Church of God though all in their respective degrees tending to edification are recorded As to what is recorded in story the order and series of things with the discovery afforded us of Peters course place of abode in Scripture doe prevaile with me to think stedfastly that he was never there against the selfe contradicting testimonies of some few who took up vulgar reports then when the mystery of iniquity had so farre â—pâ—rated at least that it was judged meet that the chiefe of the Apostles should have lived in the chiefe City of the World But that we may proceed grant this also that Peter was at Rome which they shall never be able to prove and that he did Preach the Gospell there yet so he did by their own Confession at other places making his residence at Antioch for some years what will this availe towards the setling of the matter under consideration There Christ
have found out new ways of justifying our separation from Rome on principles of limiting the Jurisdiction of the Bishop of Rome to a peculiar Patriarchat and granting a power to Kings or Nations to erect a Patriarchate or Metropolitan within their own Territories and the like the Protestant cause is not concerned in their Plea the whole of it on both hands being forraigne to the Scripture relating mostly to humane constitutions wherein they may have liberty to exercise their Witts and Abilities Not receding from what hath by others solidly been pleaded on the Answers above mentioned in answer to the principles I have hitherto evinced I shall proceed to give my account of the Argument proposed That we mistake not I only premise that I take Schisme in this Argument in the notion and sense of the Scripture precisely wherein alone it will reach the Consciences and bear the weight of inferring damnation from it 1. Then I wholly deny the Major Prop. as utterly false in what sense soever that expression True Church of Christ is taken Take it for the Catholick Church of Christ I deny that any one who is once a true member of it can utterly forsake its communion no living member of that body of Christ can perish and on supposition it could doe so it would be madnesse to call that crime Schisme nor is this a meer deniall of the Assertion but such as is attended with an invincible Truth for its maintenance Take it for the generall visible Church of Christ the voluntary forsaking of its communion which consists in the profession of the same faith is not Schisme but Apostacy and the thing it selfe is to be removed from the question in hand And as for Apostates from the faith of the Gospell we question not their damnation it sleepeth not who ever call'd a Christian that turned Jew or Mahumetan a Schismatick Take it for a particular Church of Christ I deny 1. That Separation from a particular Church as such as meerly separation is Schisme or ought to be so esteemed though perhaps such separation may proceed from Schisme and be also attended with other evills 2. That however separation upon jusâ— cause and ground from any Church is no Schisme This is granted by all Persons living Schisme is causelesse say all men however concerned And herein is a truth uncontroulable Separation upon just cause is a duty and therefore cannot be Schisme which is alwayes a sinne Now there are 500 things in the Church of Rome whereof every one grafted as they are there into the stock principle of imposition on the practice and confession of men is a sufficient cause of separation from any particular Church in the world yea from all of them one after another should they all consent unto the same thing impose it in the same manner if therebe any Truth in that Maxime It is better to obey God then man 2 I wholy deny the Minor Proposition also if spoken in reference to the Church of Rome Though I willingly acknowledge our separation to be voluntary from them no more being done then I would doe over againe this day God assisting me were I called unto it But separation in the sense contended about must be from some sâ—ate and condition of Christs Institution from communion with a Church which we held by his appointment otherwise it will not be pleaded that it is a Schisme at least not in a Gospell sense Now though our Forefathers in the faith we professe lived in sub ection to the Pope of Rome or his subordinate engines yet they were not so subject to them in any way or state instituted by Christ so that the relinquishment of that State can possibly be no such separation as to be termed Schisme For I wholy deny that the Papacy exercising its power in its supreame and subordinate Officers which with them is their Church is a Church at all of Christs appointment or any such thing And when they prove it is so I will be of it So that when our Forefathers withdrew their neck from his Tyrannicall yoke and forsook the practice of his abominations in the worship of God they forsook no Church of Christs institution they relinquished no communion of Christs appointment A man may possibly forsake Babylon and yet not forsake Sion For the Aggravations of the sinne of Schisme from some Ancient Writerâ— Austin and Optatus men interested in the contests about it Leo and Innocent gaining by the notion of it then growing in the World Thomas Aquinas and such vassalls of the Papacy we are not concerned in them what the Lord speaks of it that we judge concerning it It is true of the Catholicâ— Church alwaies that out of it no salvation it being the Society of them that shall be saved and of the visible Church in generall in some sense and cases Seeing with the heart man believeth to Righteousnesse and with the mouth confession is made unto Salvation But of a particular Church in no sense unlesse that of contempt of a known duty and to imagine Peter to speak of any such thing is a fancy The consequence of this devesting the Roman Synogogue of the priviledges of a true Church in any sense arising in the thoughts of some to a denyall of that ministry which we have at this day in England must by the way a little be considered For my part be it spoken without offence If any man hath nothing to plead for his ministry but meerly that successive Ordination which he hath received through the Church of Rome I cannot see a stable bottome of owning him so to be I do not say if he will plead nothing â—lse but if he hath nothing else to plead He may have that which indeed constitutes him a Minister though he will not ownâ— that so it doth Nor doth it come here into enquiry whether there were not a true Ministry in some all along under the Papacy distinct from it as were the thousands in Israell in the days of Elijah when in the ten Tribes as to the publick worship there was no true Ministry at all Nor is it said that any have their Ministry from Rome aâ— though the Office which is an Ordinance of Christ was instituted by Antichrist But the question is whether this be a sufficient and good basis and foundation of any mans interest in the office of the Ministry that he hath received Ordination in a succession through the administration of not the woman flying into the Wildernesse under the persecution of Antichrist not of the two witnesses prophesying all along under the Roman Apostacy not from them to whom we succeed in doctrine as the Waldenses but the Beast it selfe the persecuting Church of Rome the Pope and his adherents who were certainly Administrators of the Ordination pleaded for So that in doctrine we should succeed the persecuted Woman and in Office the perseâ—uting Beast I shall not plead this at
large professedly disclaiming all thoughts of rejecting those Ministers as Papall and Antichristian who yet adhere to this Ordination being many of them eminently gifted of God to dispense the word and submitted unto by his people in the Administration of the Ordinances and are right worthy Ministers of the Gospell of Christ But I shall only remarke some thing on the plea that is insisted on by them who would if I mistake not keep up in this particular what God would have pull'd downe They aske us why not Ordination from the Church of Rome as well as the Scripture In which enquiry I am sorry that some doe still continue We are so farre from having the Scripture from the Church of Rome by any Authority of it as such that it is one cause of daily praising God that by his providence he kept them from being either corrupted or destroyed by them It iâ— true the Bible was kept among the people that lived in those parts of the World where the Pope prevailed so was the Old Testament by the Jews the whole by the Easterne Christians By none so corrupted as by those of the Papall Territorie God forbid we should say we â—ad the Scriptures from the Church of Rome as such if we had why doe we not keep them as she delivered them to us in the vulgar Translation with the Apochryphall additions The Ordination pleaded for is from the Authority of the Church of Rome as such The Scriptures were by the providence of God preserved under the Papacy for the use of his People and had they been found by chance as it were like the Law of old they had been the same to us that now they are So that of these things there is not the same Reason It is also pleaded that the granting true Ordination to the Church of Rome doth not prove that to be a true Church This I professe I understâ—and not they who ordained had no power so to doe but as they were Officers of that Church as such they did it and if others had ordained who were not Officers of that Church all would confesse that Action to be null But they who will not be contented that Christ hath appointed the Office of the Ministry to be continued in his Churches that he continues to dispense his gifts of the Spirit for the Execution of that Office when men are called thereunto that he prepares the hearts of his people to desire and submit unto them in the Lord that as to the manner of entrance upon the worke they may have it according to the minde of Christ to the utmost in all circumstances so soon as his Churches are shaken out of the dust of Babylon with his Glory shining on them and the Tabernacle of God is thereby once more placed with men shall have leave for me to derive their interest in the ministry through that darke passage wherein I cannot see one step before me if they are otherwise qualified and accepted as above I shall ever pay them that honour which is done to Elders labouring in the word and doctrine CHAP. VII Of a particular Church its nature Frequently mentioned in Scripture Particular Congregations acknowledged the only Churches of the first Institution What ensued on the multiplication of Churches Some things premised to clear the unity of the Church in this sence Every Believer ordinarily obliged to joyne himselfe to some particular Church Many things in instituted worship answering a naturall principle Perpetuity of the Church in this sence True Churches at first planted in England How they ceased so to be How Churches may be again reerected Of the Vnion of a particular Church in its selfe Foundation of that Vnion twofold The Vnion its selfe Of the communion of particular Churchers one with another Our concernment in this Vnion I now descend to the last consideration of a Church in the most usuall Acceptation of that name in the New Testament that is of a particular instituted Church A Church in this sence I take to be a Society of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individuall Ordinances according to the order by Christ prescribed This generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition A more accurate definition would only administer farther occasion of contesting about things not necessary to be determined as to the enquiry in hand Such as this was the Church at Hierusalem that was persecuted Act. 8. 1. The Church whereof Saul made havock v. 3. The Church that was vexed by Herod Act. 12. 1. Such was the Church at Antioch which Assembled together in one place Act. 13. 14. wherein were sundry Prophets Act. 13 1. As that at Hierusalem consisted of Elders and Bretherren Act. 15. 22. The Apostles or some of them being there then present which added no other consideration to that Church then that we are now speaking of Such were those mens Churches wherein Elders were ordained by Pauls appointment Act. 14. 23. As also the Church of Coesarea Act. 18. 22. at Ephesus Act. 20. 14. 28. As was that at Corinth 1 Cor. 1. 2. c. 6. 4. 11. 12. 14. 4 5. 12. 19. 2 Cor. 1 1. And those mentioned Rev. 1. 2 3. All which Paul calls the Churches of the Gentiles Rom. 16. 4. in contradistinction to those of the Jews and calls them indefinitely the Churches of God v. 16. or the Churches of Christ 1 Cor. 7. 17. 2 Cor. 8 18. 19. 23. 2 Thess 1. 4. and in sundry other places Hence we have mention of many Churches in one Country as in Judaea Act. 9. 1. in Asia 1 Cor. 16. 19. in Macedonia 2 Cor. 8. 1. in Galatia Gal. 1. 2. the seven Churches of Asia Rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same Country I suppose that in this description of a particular Church I have not only the consent of them of all sorts with whom I have now to doe as to what remaines of this discourse but aso their acknowledgment that these were the only kinds of Churches of the first Institution The Reverend Authors of the Jus Divinum Ministerii Anglicani p. 2 c. 6. tell us that in the Beginning of Christianity the number of Believers even in the greatest Citys were so few as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And these are called the Church of the City and the Angell of such a City was Congregationall not Diocesan which discourse exhibits that state of a particular Church which is now pleaded for and which shall afterwards be evinced allowing no other no not in the greatest Cityes In a rejoynder to that Treatise so far at the case of Episcopacy is herein concerned by a person well known
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
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
amongst themselves for love is the bond of perfectnesse Col. 3. 14. Hence then it appears what is the Vnion of such a Church and what is the communion to be observed therein by the appointment of Jesus Christ The joynt consent of all the members of it in obedience to the command of Christ from a principle of Love to walk together in the universall celebration of all the Ordinances of the worship of God instituted and appointed to be celebrated in such a Church and to performe all the duties and offices of Love which in reference to one another in their respective stations and places are by God required of them and doing so accordingly See Phil. 2. 1 2 3. cap. 4. 1 2 3. 1 Cor 1. 10. 2 Cor. 13. 11. Rom. 15. 5. Whereas there are in these Churches some Rulers some Ruled some eyes some hands in this Body some parts visibly comely some uncomely upon the account of that variety of gifts and graces which is distributed to them in the performance of duties regard is to be had to all the particular Rules that are given with respect to men in their severall places and distributions Herein doth the Vnion of a particular Church consist herein have the members of it communion among themselves and with the whole 4. I shall farther grant and adde hereunto Over and above the Vnion that is between thâ— members of severall particular Churches by vertue of their interest in the Church Catholick which draws after it a necessity of the occasionall exercise of duties of Love one towards another and that Communion they have as members of the generall Church visible in the profession of the Faith once delivered unto the Saints There is a Communion also to be observed between these Churches as such which is sometimes or may be exerted in their Assemblies by their Delegates for declaring the sense and determining things of joynt concernment unto them Whether there ought to be an ordinary combination of the Officers of these Churches invested with the Power for the disposall of things Persons that concerne one or more of them in severall subordinations by the institution of Christ as it is not my judgement that so there is so it belongs not unto my present undertaking at all to debate That which alone remaines to be done is to consider what is our concernment as to the breach of this Vnion which we professe to be appointed by Jesus Christ and that both as we are Protestants as also farther differenced according to the intimations given at the entrance of this Discourse What hath already been delivered about the nature of Schisme and the Scripture Notion of it might well suffice as to our Vindication in this businesse from any charge that we are or seem obnoxious unto But because I have noâ— reason to suppose that some men will be so favourable unto us as to take paines for the improvement of principles though in themselves clearely evinced on our behalfe The application of them to some present cases with the removall of objections that lye against my intendment must be farther added Some things there are which upon what hath been spoken I shall assume and suppose as granted in Thesi untill I see them otherwise disproved then as yet I have done Of these the first is That the departing or secession of any man or men from any particular Church as to that communion which is peculiar to such a Church which he or they have had therewith is no where called Schisme nor is so in the nature of the thing it selfe as the generall signification of the word is restrained by its Scripture use but is a thing to be judged receive a little according to the causes and circumstances of it 2. One Churches refusing to hold that communion with another which ought to be between them is not Schisme properly so called 3. The departure of any man or men from the Society or Communion of any Church whatever so it be done without strife variance judging and condemning of others because according to the light of their Consciences they cannot in all things in them worship God according to his minde cannot be rendred evill but from circumstances taken from the persons so doing or the way and manner whereby and wherein they doe it Unto these I adde that if any one can shew and evince that we have departed from and left the communion of any particular Church of Christ with which we ought to walke according to the order above mentioned or have disturbed and broken the Order and Vnion of Christs Institution wherein we are or were inwrapped we put our selves on the mercy of our judges The Consideration of what is the charge on any of us on this account was the first thing aymed at in this Discourse and as it was necessary from the Rules of the method wherein I have proceeded comes now in the last place to be put to the issue and triall which it shall in the Next Chapter CHAP. VIII Of the Church of England The charge of Schisme in the name thereof Proposed and considered Severall considerations of the Church of England In what sence we were members of it Of Anabaptisme The subjection due to Bishops Their power examined It s orginall in this Nation Of the Ministeriall power of Bishops It s present continuance Of the Church of England what it is It s description Forme peculiar and constitutive Answer to the charge of Schisme on separation from it in its Episcopall constitution How and by what means it was taken away Things necessary to the constitution of such a Church proposed and offered to proofe The second way of constituting a nationall Church Considered Principles agreed on and consented unto between the parties at variance on this account Judgement of Amiraldus in this case Inferences from the common principles before consented unto The case of Schisme in reference to a Nationall Church in the last sense debated Of particular Churches and separation from them On what accounts Justifiable No necessity of joyning to this or that Separation from some so called required Of the Church of Corinth The duty of its members Austins Judgement of the practice of Elijah The last objection waved Inferences upon the whole THat which first presents it selfe is a plea against us in the name of the Church of England and those intrusted with the Reiglment thereof as it was setled and established some yeares since the summe whereof if I mistake not amounts to thus much You were sometimes members and Children of the Church of England lived in the communion thereof professing obedience thereunto according to its Rules and Canons you were in an orderly subjection to the Arcsh-Bishops Bishops and those acting under them in the Hierarchie who were officers of that Church in that Church you were baptized and joyned in the outward worship celebrated therein but you have now voluntarily
and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null
the pretended power of this Church did use all their Authority and power to injoyne and establish which we judge evill let them prove that such a Nationall Church as would remaine with these things pared off that is in its best estate imaginable was ever instituted by Christ or the Apostles in his name in all the things of absolute necessity to its being existence and I will confesse my self to be what they please to say of me That there was such an Order in things relating to the worship of God established by the Law of the Land in and over the people thereof that the worship pleaded for was confirmed by the same Law that the Rulers mentioned had power being by the Magistrate assembled to make Rules and Canons to become binding to the good people of the Common wealth when confirmed by the supreame Aâ—thority of the Nation and not else that penaltys were appointed to the disturbers of this Order by the same Law I grant But that any thing of all this as such that is as a part of this whole or the whole it selfe was instituted by the will and appointment of Jesus Christ that is denyed Let not any one think that because we deny the constitution pleaded about to have had the stamp of the Authority of Iesus Christ that therefore we pulled it down and destroyed it by violence It was set up before we were borne by them who had power to make Laws to bind the People of this Nation and we found men in an orderly legall possession of that power which exerting its selfe severall wayes maintained and preserved that constitution which we had no call to eradicate Only whereas they tooke upon them to act in the name of Christ also and to interpose their orders and Authority in the things of the worship of God we entreated them that we might passe our pilgrimage quietly in our native Country as Israel would have gone through the Land of Edonie without the disturbance of its inhabitants and worship God acording to the light which he had gratiously imparted to us but they would not hearken But herein also was it our duty to keep the word of Christs patience Their removall and the Dissolution of this Nationall Church arose and was carryed on as hath been declared by other hands on other acounts Now it is not to any purpose to plead the Authority of the Church for many of the institutions mentioned for neither hath any Church Power or can have to institute and appoint the things whereby it is made to be so as these things are the very forme of the Church that we plead about nor hath any Church any Authority but what is answerable to its Nature if it selfe be of a civill prudentiall constitution its Authority also is Civill and no more Denying their Church in that forme of it which makes it such to be of the institution of Christ it cannot be expected that we should grant that it is as such invested with any Authority from Christ so that the dissolution of the Vnity of this Church as it had its rise on such an account proceeded from an alteration of the humane Constitution whereon it was built and how that was done was before declared Then let them prove 1. That Ordinary Officers are before the Church and that in Ecclesia instituta as well as instituendâ which must be the foundation of their work we confesse Extraordinary Officers were before the Church not considering the way of mens coming to be joyned in such Societies was it possible it should be otherwise but as for ordinary Officers they were an exurgency from a Church and serve to the completion of it Act. 14. 23 24. Tit. 1. 5. 2. That Christ hath appointed any Nationall Officers with a plenitude of Ordinary power to be imparted communicated and distributed to other recipient Subjects in severall degrees within one Nation and not elsewhere I mean such an Officer or Officers who in the first instance of their power should on their own single account relate unto a whole Nation 3. That he hath instituted any Nationall Church as the proper correlatum of such an Officer concerning which also I desire to be informed whether a Catalogue of those he hath so instituted be to be obtained or their number be left indefinite Whether they have limits and bounds prescribed to them by him or are left to be commensurate to the civill dominion of any Potentate and so to enjoy or suffer the providentiall enlargements or straights that such dominions are continually subject unto Whether we had seven Churches here in England during the Heptarchy of the Saxons and one in Wales or but one in the whole If seven how they came to be one If but one why those of England Scotland and Ireland were not one also especially since they have been under one Civill Magistrate or whether the difference of the Civill Laws of these Nations be not the only cause that these are three Churches and if so whether from thence any may not discerne whereon the Vnity of the Church of England doth depend Briefely when they have proved Metropolitan Diocesan Bishops in a firstnesse of power by the Institution of Christ a nationall Church by the same institution in the sence pleaded for a firstnesse of power in the Nationall Officers of that Nationall Church to impose a forme of worship upon all being within that Nation by the same institution which should containe the bond of the Vnion of that Church also that every man who is borne and in his infancy babtized in that Nation is a member of that Nationall Church by the same institution and shall have distinguished clearly in and about their Administrations and have told us that they counted to be of Ecclesiasticall power and what they grant to be a meere emanation of the civill Government of the Nation we will then treat with them about the businesse of Schisme Untill then if they tell us that we have forsaken the Church of England in the sence pleaded for by them I must answer that which is wanting cannot be numbred It is no crime to depart from nothing we have not left to be that which we never were which may suffice both us and them as to our severall respective concernments of conscience and Power It hath been from the darknesse of men and ignorance of the Scriptures that some have taken advantage to set up a product of the prudence of Nations in the name of Jesus Christ and on that account to require the Acceptance of it When the Tabernacle of God is againe well fixed amongst men these shaddows will fly away in the mean time we owe all these disputes with innumerable other evills to the Apostacy of the Roman Combination from which we are farre as yet from being cleerly delivered I have one thing more to adde upon the whole matter and I shall proceed to what is lastly to
be considered The Church of England as it is called that is the people thereof separated herselfe from the Church of Rome To free herselfe from the imputation of Schisme in so doing as shee that is the learned men of the Nation pleaded the errours and corruptions of that Church under this especiall consideration of their being imposed by Tyranny so also by professing her designe to be nothing but to reduce Religion and the worship of God to its originall purity from which it was fallen And we all joyntly justify both her and all other reformed Churches in this plea. In her designe to reduce Religion to its primitive purity shee alwayes professed that shee did not take her direction from the Scripture only but also from the Councells and examples of the four or five first Centuries to which she laboured to conforme her Reformation Let the question now be whether there be not corruptions in this Church of England supposing such a nationall state to be instituted What I beseech you shall bind my Conscience to acquiesce in what is pleaded from the 4 or 5 first Centuries consisting of men that could and did erre more then that did hers which was pleaded from the 9. or 10. Centuries following Have not I liberty to call for Reformation according to the Scripture only or at least to professe that my Conscience cannot be bound to any other The summe is the businesse of Schisme from the Church of England is as a thing built purely and simply on Politicall considerations so interwoven with them so influenced from them as not to be separated The famous advice of Moecenas to Augustus mentioned in Diocassias is the best Authority I know against it Before we part with this Consideration I must needs prevent one mistake which perhaps in the mind of some may arise upon the preceding discourse for whereas sundry Ordinances of the worship of God are rightly to be administred only in a Church and Ministers doe evidently relate thereunto the denying of a Nationall Church state seemes to deny that we had either Ministers or Ordinances here in England The truth is it seemes so to doe but it doth not unlesse you will say that unlesse shee be a Nationall Church state there is no other which is too absurd for any one to imagine It followes indeed that there were no Nationall Church Officers that there were no Ordinances numerically the same to be administred in and to the Nation at once but that there was not another Church state in England and on the account thereof Ordinances truly administred by lawfull Ministers it doth not follow And now if by this discourse I only call this businesse to a review by them who are concerned to assert this Nationall Church I am satifyed That the Church of England is a true Church of Christ they have hitherto maintained against the Romanists on the account of the Doctrine taught in it the successive ordination of its officers through the Church of Rome its selfe from the primitive times About the constitution and nature of a nationall Church they have had with them no contention Therein the parties at variance were agreed The same grounds and principles improved with a defence of the externall worship and Geremonies established on the Authority of the Church they mannaged against the non-conformists and separatists at home But their chiefe strength against them lay in Arguments more forcible which need not be repeated The constitution of the Church now impleaded deserves as I said the review Hitherto it hath been unfurnished of any considerable defensative 2. There is another way of Constituting a nationall Church which is insisted on by some of our bretheren of the Presbyterian way This is that such a thing should arise from the particular Congregations that are in the Nation united by sundry Associations and subordinations of Assemblies in and by the representatives of those Churches So that though there cannot be an Assembly of all the members of those Churches in one place for the performance of any worship of God nor is there any Ordinance appointed by Christ to be so celebrated in any Assembly of them which we suppose necessary to the constitution of a particular Church yet there may be an Assembly of the representatives of them all by severall elevations for some end and purpose In this sence a Church may be called Nationall when all the particular Congregations of one Nation living under one Civill Government agreeing in doctrine and worship are governed by their greater and lesser Assemblies Jus Divinum Minist Anglic. p. 12 but I would be loath to exclude every man from being a member of the Church in England that is from a share in the profession of the faith which is owned and professed by the people of God in England who is not a member of a particular Congregation Nor does subjection to our civill Government and agreement on the same doctrine and worship specifically either joyntly or severally constitute one church as is known even in the judgement of these brethren It is the last expression of lesser and greater Assemblies that must doe it but as to any such institution of Christ as a standing Ordinance sufficient to give Vnity yea or denomination to a Church this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet this alone is to be insisted on For as was shewed before the other things mentioned contribute nothing to the forme nor Vnion of such a Church It is pleaded that there are prophesies and promises of a Nationall Church that should be under the New Testament as Ps 32. 10 11 12. Is 2. 2. Is 10. 18 19 24 25. That it is foretold and promised that many whole Nations shall be converted to the faith of the Gospell and thereby become the people of God who before were no people is granted but that their way of worship shall be by Nationall Churches governed by lesser and greater Assemblys doth not appeare And when the Jewes shall be converted they shall be a Nationall Church as England is but their way of worship shall be regulated according to the institution of Christ in the Gospell And therefore the publishers of the life of Dr Gouge have expressed his judgement found in a paper in his study that the Jewes on their calling shall be gathered together into Churches and not be scattered as now they are A Nation may be said to be converted from the professed subjection to the Gospell of so many in it as may give demonstration to the whole But the way of worship for those so converted is peculiarly instituted It is said moreover that the severall congregations in one City are called a Church as in Hierusalem Act. 6. 1. Act. 12 1 3. Act. 15. 14 22. so also may all the Churches in a Nation be called a Nationall Church But this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is that allowed to be made a medium in another case
which at the same time is sub Iudice in its own The like also may be said of the Church of Ephesus Act. 20. 17. Rev. 2. 1. Nor is it about a meer denomination that we contend but the Vnion forme of such a church and if more Churches then one were together called a Church it is from their participation of the nature of the generall visible Church not of that which is particular and the seate of Ordinances So where Paul is said to persecute the Church of God Gal. 1. 13. it is spoken of the Professors of the Faith of Christ in generall and not to be restrained to the Churches of Iudaea of whom he speakes v. 22 23. seeing his rage actually reached to Damascus a City of another Nation Act. 22. 5 6. and his desigue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by the Church mentioned 1 Cor. 12. 28. 1 Cor. 10. 32. Eph. 3. 21. is intended the whole visible Church of Christ as made up into one body or Church by a collection of all particular Churches in the world by lesser and greater Assemblies a thing that never was in the world nor ever will be is denyed and not yet by any that I know proved not that I am offended at the name of the Church of England though I think all professors as such are rather to be called so then all the Congregations That all professors of the truth of the Gospell throughout the world are the visible Church of Christ in the sence before explained is granted So may on the same account all the professors of that truth in England be called the Church of England But it is the institution of lesser and greater Assemblies comprising the representatives of all the Churches in the world that must give Being and Union to the visible Church in the sence pleaded for throughout the world or in this Nation that bounded to this relation by vertue of the same institution that is to be proved But of what there is or seemes to be of Divine Institution in this order and fabrick what of humane Prudent Creation what in the matter or manner of it I cannot assent unto I shall not at present enter into the consideration but shall only as to my purpose in hand take up some principles which lye in common between the men of this perswasion and my selfe with some others otherwise minded Now of these are the ensuing Assertions 1. No man can possibly be a member of a Nationall Church in this sense but by vertue of his being a member of some particular Church in the Nation which concurrs to the making up of the Nationall Church As a man doth not legally belong to any County in the Nation unlesse he belong to some Hundred or Parish in that County this is evident from the nature of the thing it self Nor is it pleaded that we are one Nationall Church because the people of the Nation are generally baptized and doe professe the true faith but because the particular Congregations in it are ruled and so consequently the whole by lesser and greater Assemblies I suppose it will not be on second thoughts insisted on that particular congregations agreeing solemnely in Doctrine and worship under one civill Government doe constitute a nationall Church for if so its forme and unity as such must be given it meerly by the civill Government 2. No man can recede from this Church or depart from it but by departing from some particular Church therein At the same door that a man comes in he must goe out If I cease to be a member of a Nationall Church it is by the ceasing or abolishing of that which gave me originall right thereunto which was my relation to the particular Church whereof I am 3. To make men members of any particular Church or Churches their owne consent is required All men must admit of this who allow it free for a man to choose where he will fix his habitation 4. That as yet at least since possibly we could be personally concerned who are now alive no such Church in this Nation hath been formed It is impossible that a man should be guilty of offending against that which is not We have not separated from a Nationall Church in the Presbyterian sence as never having seen any such thing unlesse they will say we have separated from what should be 5. As to the state of such a Church as this I shall only adde to what hath been spoken before the judgement of a very Learned and famous man in this case whom I the rather name because professedly engaged on the Presbyterians side It is Moses Amyraldus the present professor of Divinity aâ— Saumur whose words are these that follow Scio nonnunquam appellari particulareÌ„ Ecclesiam communionem ac veluti confoederationem plurium ejusmodi societatum quas vel ejufdem linguae usus vel eadem Rei-pub forma the true spring of a Nationall Church unà cum ejusdem disciplinae regimine consociavit Sic appellatur Ecclesia Gallicana Anglicana Germanica particularis ut distinguatur ab Vniversali illa Christianorum societate quae omnes Christiani nominis nationes complectitur At uti supra diximus Ecclesiae nomen non proprie convenire societati omnium Christianorum eo modo quo convenit particularibus Christianorum coetibus sic consequens est ut dicamus Ecclesiae nomen non competere in eam multarum Ecclesiarum particularium consociationeÌ„ eodem plane modo Vocetur ergo certe Ecclesiaâ—uÌ„ quae sunt in Gallia Communio inter ipsas Ecclesia si Ecclesia est multarum Ecclesiarum confoederatio non si nomen Ecclesiae ex usu Scripturae sacrae accipiatur Paulus enim varias Ecclesias particulares quae erant in Achaia Ecclesia Achaiae nuncupat non Ecclesiam Achajae vel Ecclesiam Achaicam Amyral Disput de Ecclesiae Nom. Defin. Thes 28. These being if I mistake not things of mutuall acknowledgenent for I have not laid down any principles peculiar to my selfe and those with whom I consent in the way of the worship of God which yet we can justly plead in our own defence this whole businesse will be brought to a speedy issue Only I desire the Reader to observe that I am not pleading the right liberty and duty of gathering Churches in such a state of professors as that of late and still amongst us which is built on other principles and Hypotheses then any as yet I have had occasion to mention but am only in generall considering the true notion of Schisme and the charge mannaged against us on that single account which relates not to gathering of Churches as simply considered I say then 1. Either we have been members by our own voluntary consent according to the mind of Christ of some particular congregations in such a Nationall church that as de facto part of such a church or we have not If we have not
been so as it is most certaine we have not then we have not as yet broken any bond or violated any Vnity or disturbed any peace or order of the appointment of Jesus Christ so that whatever of trouble or division hath followed on our way and walking is to be charged on them who have turned every stone to hinder us our Liberty And I humbly begge of them who acting on principles of Reformation according to the commonly called Presbyterian platforme doe accuse us for separation from the Church of England that they would seriously consider what they intend thereby Is it that we are departed from the Faith of the people of God in England they will not sustaine any such crimination Is it that we have forsaken the Church of England as under its Episcopall constitution have they not done the same have they not rejected their Nationall Officers with all the bonds tyes and ligaments of the Union of that pretended Church have they not renounced the way of worship established by the Law of the Land doe they not disavow all obedience to them who were their legall Superiours in that constitution doe they retaine either matter or forme or any thing but that naked name of that Church And will they condemne others in what they practise themselves As for a Church of England in their new sence which yet in some respects is not new but old for what is beyond a voluntary consociation of particular Churches we have not as yet had experience of it That we shall be accused of Schisme for not esteeming our selves made members of a particular Church against our wills by buying or hireing an habitation within such a precinct of ground we expect not especicially considering what is delivered by the chiefe Leaders of them with whom now we are treating whose words are as followeth We grant that living in parishes is not sufficient to make a man a member of a Particular Church A Turk or Pagan or Idâ—later may live within the precincts of a Parish and yet be no member of a Church A man must therefore in order of nature be a member of the Church visible and then living in a Parish and making profession of Christianity may claime admission into the society of Christians within those bounds and enjoy the priviledges and ordinances which are there dispensed Ans of Cammil p. 105. This is also pursued by the Authors of Jus Divinum Ministerii Anglicani p 9 10. whereafter the repetition of the words first mentioned they adde that all that dwell in a Parish and constantly heare the Word are not yet to be admitted to the Sacraments which excludes them from being fideles or Church Members and makes them at best as the Catechumeni of old who were never esteemed members of the Church If we have been so members by our own voluntary consent and doe not continue so to be then this Congregation whereof we were so members was reformed according to the mind of Christ for I speak now to them that own Reformation as to their light or it was not If it were reformed and that a man were a member of it so reformed by his own voluntary consent I confesse it may be difficult how a man can leave such a congregation without their consent in whose power it is to give it to him without giving offence to the Church of God Only I say let all by-respects be layd aside on the one hand and the other all regard to repute and advantage let Love have its perfect worke and no Church knowing the end of its being and constitution to be the Edification of Believers will be difficult and tenacious as to the granting a dismission to any member whatever that shall humbly desire it on the account of applying himselfe to some other Congregation wherein he supposes and is perswaded that he may be more effectually built up in his most holy Faith I confesse this to be a case of the greatest difficulty that presents it selfe to my thoughts in this businesse Suppose a man to be a member of a particular Church and that Church to be a true Church of Christ and granted so by this person and yet upon the account of some defect which is in or at least he is convinced and perswaded to be in that Church whose Reformation he cannot obtaine he cannot abide in that Church to his spirituall advantage and edification suppose the Church on the other side cannot be induced to consent to his secession and relinquishment of its ordinary externall communion and that person is hereby intangled what course is to be taken I professe for my part I never knew this case fall out wherein both parties were not blamable The person seeking to depart in making that to be an indispensable cause of departure from a Church which is farre short of it and the Church in not condescending to the mans desire though proceeding from infirmity or temptation In generall the rule of forbearance and condescension in Love which should salve the difference is to give place to the Rule of obeying God in all things according to our light And the determining in this case depending on circumstances in great variety both with reference to the Church offending and the person offended He that can give one certaine Rule in and upon the whole shall have much praise for his invention However I am sure this cannot be rationally objected by them who esteeming all Parishes as such to be Churches doe yet allow men on such occasions to change their habitations and consequently their Church Relations Men may be relieved by change of dwelling Subcom of Div. p. 52. And when a mans leaving the ordinary externall communion of any particular Church for his own edification to joyne with another whose Administrations he is perswaded in some things more or fewer are carryed on more according to the minde of Christ is as such proved to be Schisme I shall acknowledge it As then the not giving a mans selfe up unto any way and submitting to any establishment pretended or pleaded to be of Christ which he hath not light for and which he was not by any act of his own formerly engaged in cannot with any colour or pretence of reason be reckoned unto him for Schisme though he may if he persist in his refuseall prejudice his own Edification So no more can a mans peaceable relinquishment of the ordinary communion of one Church in all its relations to joyne with another be so esteemed For instance of the first case suppose by the Law of this Nation the severall parâ—chiall Churches of the Land according to arbitrary distributions made of them should be joyned in Classicall Associations and those againe in the like arbitrary disposall into Provinciall and so onward which cannot be done without such interveniences as will exonerate conscience from the weight of pure institution or suppose this not to be done by the Law of the
latter sence also The plea about Metropoliticall Churches I suppose will be thought very impertinent to what I have now in hand so it shall not at present be insisted on That the state of Churches in after Ages was moulded and framed after the patterne of the civill Goverment of the Roman Empire is granted And that conformity without offence to any be it spoken we take to be a fruit of the working of the mystery of Iniquity But that there was any such order instituted in the Churches of Christ by the Apostles or any instituted by the Authority from the Lord and Ruler is utterly denyed nor is any thing but very uncertaine conjectures from the sayings of men of after Ages produced to attest any such order or constitution When the order spirituality beauty and glory of the Church of Christ shall returne and men obteine a light whereby they are able to discerne a beauty and excellency in the inward more noble spirituall part indeed life and soul of the worship of God these disputes will have an issue Chrysostome sayes indeed that Corinth was the Metropolis of Achaia but in what sence he sayes not the Politicall is granted the Ecclesiasticall not proved nor are we enquiring what was the state of the Churches of Christ in the dayes of Chrysostome but of Paul But to returne If any one now shall say will you conclude because this evill mentioned by the Apostle is Schisme therefore nothing else is so I Answer that having before asserted this to be the chiefe and only seat of the Doctrine of Schisme I am inclinable so to do and this I am resolved of that unlesse any man can prove that something else is termed schisme by some divine writer or blamed on that head of account by the Holy Ghost elsewhere and is expressly reproved aâ— another crime I will be at Liberty from admitting it so to be But yet for what may hence by a parity of Reason be deduced I shall close with and debate at large as I have professed The Schisme then here described by the Apostle and blamed by him consists in causelesse differences and contentions amongst the members of a particular Church contrary to that of love prudence and forbearance which are required of them to be exercised amongst themselves and towards one another which is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 13. And he is a Schismatick that is guilty of this sinne of Schisme that is who raiseth or entertained or persisteth in such differences nor are these termes used by the Divine writers in any other sence That any men may fall under this guilt it is required 1. That they be members of or belong to some one Church which is soe by the institution and appointment of Jesus Christ And we shall see that there is more required hereunto then the bare being a Believer or a Christian 2. That they either raise or entertaine and persist in causelesse differences with others of that Church more or lesse to the interruption of that Exercise of love in all the fruits of it which ought to be amongst them and the disturbance of the due performance of the duties required of the Church in the worship of God As Clement in the forementioned Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That these differences be occasioned by and do belong to some things in a remoter or nearer distance appertaining to the worship of God their differences on a Civill account are elsewhere mentioned and reproved 1 Ep. cap. 6. for therein also there was from the then state of things an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. This is that Crime which the Apostle rebukes blames condemnes under the name of Schisme and tells them that were guilty of it that they shewed themselves to be carnall or to have indulged to the flesh and the corrupt principle of selfe and their own wills which should have been subdued to the obedience of the Gospell Mens definitions of things are for the most part Arbitrary and loose fitted and suited to their severall apprehensions of Principles and conclusions so that nothing cleare or fixed is generally to be expected from them from the Romanists description of Schisme who violently without the least colour or pretence thrust in the Pope and his Head ship into all that they affirme in Church matters least of all I can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that which gives rise to the whole disquisition and is the first thing defin'd But at this I must professe my selfe to be somewhat entangled that I could never yet meet with a definition of Schisme that did comprize that was not exclusive of that which alone in the Scripture is affirmed so to be Austins Definition contains the summe of what hath since been insisted on saith He Schisma ni fallor est eadem opinantem eodem ritu utentem solo Congregationis delectari dissidio Gâ—n Faust lib. 20. cap. 3. by dissidium congregationis he intends separation from the Church into a peculiar Congregation a definition directly suited to the cause he had in hand and was pleading against the Donatists Basil in Epist ad Amphiloch Con. 44. distiguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as he makes Schisme to be a division arising from some Church controversies suitable to what those dayes experienced and in the substance true so he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when either Presbyters or Bishops or Laicks hold unlawfull meetings Assemblyes or Conventicles which was not long since with us the only Schisme Since those days Schisme in generall hath passed for a causelesse separation from the communion and worship of any true Church of Christ the Catholick Church saith the Papist with a relinquishment of its society as to a joynt celebration of the ordinances of the Gospell how farre this may passe for Schisme and what may be granted in this description of it the processe of our discourse will declare In the mean time I am most certain that a Separation from some Churches true or pretended so to be is commanded in the Scriptures so that the withdrawing from or relinquishment of any Church or society whatever upon the plea of its corruption be it true or false with a mind and resolution to serve God in the due observation of Church institutions according to that light which men have received is no where called Schisme or condemned as a thing of that nature but is a matter that must be tryed out whether it be good or evill by vertue of such generall rules and directions as are given us in the Scriptures for our orderly and blamelesse walking with God in all his wayes As for them who suppose all Church power to be invested in some certain Church Officers originally I meane that