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
9 10. Rev. 22. 15. I find some persons of late appropriating holinesse and Regeneration to the Romane partie on this account that among them only miracles are wrought which is say they the only proofe of true Holinesse But these men erre as their Predecessors not knowing the Scriptures nor the power of God Amongst all the evidences that are given in Scripture of Regeneration I suppose they will scarcely find this to be one and they who have no other assurance that they are themselves borne of God but that some of their Church worke miracles had need maintaine also that no man can be assured thereof in this life They will find that a broken reed if they leane upon it Will it evince all the members of their Church to be Regenerate or only some if they say all I aske then what becomes of Bellarmin's Church which is made up of them who are not Regenerate If some only I desire to know on what account the miracles of one man may be an evidence to some in his society that they are Regenerate and not to others Or whether the foundation of that distinction must not lye in themselves but the truth is the miracles now pretended are an evidence of a contrary condition to what these men are willing to own 2 Thess 2. 11 12. 2. All Ignorant persons into whose hearts God hath not shined to give them the knowledg of his Glory in the face of Jesus Christ are to be added to the former account There is a measure of knowledg of absolute indispensable necessity to Salvation whereof how short the most of them are is evident Among the open Abominations of the Papall combination for which they ought to be an abhorrencie to mankind their professed designe of keeping the people in ignorance is not the least Hos 4. 6. That it was devotion to themselves and not to God which they aymed to advance thereby is by experience sufficiently evinced But that whose Reverence is to be preserved by its being hid is in it selfe contemptible What other thoughts wise men could have of Christian Religion in their mannagement of it I know not Woe to you Romish Clergie for you have taken away the key of knowledge yee enter'd not in your selves and them that were entering in you hindred The people hath perished under your hands for want of knowledge Zech 11. 15 16 17. The sigment of an implicite faith as mannaged by these men to charme the spirits and Consciences of poor perishing creatures with securitie in this life will be found as pernitious to them in the issue as their Purgatorie invented on the same account will be uselesse 3. Adde to these all Hypocriticall selfe-justiciaries who seek for a Righteousnesse as it were by the workes of the Law which they never attained to Rom. 9. 31 32. though they take paines about it Chap. 10. 15. Eph. 2. 8 9 10 11. by this sword will fall the fattest cattell of their Herd How the hand of the Lord on this account sweeps away their Devoâ—ionists and therein takes down the pride of their glory the day will discover yet besides these there are two other things that will cut them down as the grasse falls before the sith of the Mower 1. The first of these is Idolatry be not deceived no Idolaters shall inherit the Kingdome of God 1 Cor. 6. 9. Without are Idolaters Rev. 22. 15. this added to their lives hath made Christian Religion where known only as by them professed to be an abomination to Jewes and Gentiles Some will one day besides himselfe answer for Averroes determining of the case as to his soule Quoniam Christiani adorant quod comedunt anima mea sit cum Philosophis Whether they are Idolaters or no whether they yeild the worship due to the Creator to the Creature hath been sisted to the utmost and the charge of its evill which the jealous God doth of all things most abhore so fastened on them beyond all possibility of escape that one of the wisest of them hath at length fixed on that most desperate and profligate refuge that some kind of Idolatry is lawfull because Peter mentions abominable Idolatries 1 Pet. 4. 5. who is therein so farre from distinguishing of severall sorts kinds of it to any such purpose as that he aggravates all sort kinds of it with the Epithet of Nefarious or abominable A man may say what is there almost that they have not committed lewdnesse in this kind withall on every hill and under every green tree is the filth of their abomination found Saints Angells in Heaven Images of some that never were of others that had been better they never had been bread and wine Crosse and nailes Altars wood and iron and the Pope on earth are by them adored The truth is if we have any assurance left us of any thing in the world that we either see or heare feel or tast and so consequently that we are alive and not other men the poor Indians who worship a piece of red cloth are not more grosse Idolaters then they are 2. All that worship the Best set up by the Dragon all that receive his marke in their hands or forehead are said not to have their names written in the booke of life of the Lambe Rev. 13 8. which what aspect it bears towards the visible Roman Church time will manifest All these sorts of persons we except against as those that have no interest in the union of the Catholick-Church All prophane ignorant selfe-justiciaries all Idolaters worshippers or adorers of the Papall power if any remaine among them not one way or other visibly separated from them who fall not under some one or more of these Exceptions as we grant they may be members of the Catholick-Church so we deny that they are of that which is called the Roman And I must needs informe others by the way that whilest the course of their conversation ignorance of the mystery of the Gospell hatred of Good men contempt of the spirit of God his gifts and graces do testify to the Consciences of them that feare the Lord that they belong not to the Church Catholick it renders their rebuking of others for separating from any instituted Church Nationall as is pretended or more restrained very weake and contemptible All discourses about meats have a worme at the root whilest there is a beame lies in the Eye Doe men suppose that a man who hath tasted how gratious the Lord is and hath by grace obtained communion with the Father and his Sonne Jesus Christ walking at peace with God and in a sense of his love all his daies filled with the Holy Ghost and by him with joy unspeakable and glorious in believing is not strengthened against the rebukes and disputes of men whom he sees and knows by their fruits to be destitute of the spirit of God uninterested in the fellowship of
in union and Peace in those Societies wherein they were joyned for the Worship of God were his Endeavours and Exhortations Of these things he is utterly silent Let them who aime to recover themselves into the like state and condition consider his commands exhortations and reproofes Things are now generally otherwise stated which furnisheth men with objections against what hath been spoken to whose removall and farther clearing of the whole matter I shall now addresse my selfe CHAP. III. Objections against the former discourse proposed to consideration Separation from any Church in the Scripture not called Schisme Grounds of such separation Apostacy irregular walking sensuality Of separation on the account of Reformation Of commands for separation No Example of Churches departing from the communion of one another Of the common notion of Schisme and the use made of it Schisme a breach of Vnion That Vnion instituted by Christ THat which lyes obvious to every man against what hath been delivered and which is comprehensive of all the particular objections to which it seemes lyable and obnoxious is that according to this description of Schisme separation of any man or men from a true Church or of one Church from others is not Schisme Seeing that is an evill only amongst the members of one Church whilest they continue so to be which is so contrary to the judgement of the generality of Christians in this businesse that it ought to be rejected as fond and absurd Of what hath been the judgement of most men in former Ages what it is in this what strength there is in an Argument deduced from the consent pretended I am not as yet arrived to the consideration of Nor have I yet manifested what I grant of the Generall notion of Schisme as it may be drawn by way of Analogie or proportion of Reason from what is delivered in the Scripture concerning it I am upon the precise signification of the word and description of the thing as used and given by the Holy Ghost In this sence I deny that there is any relinquishment departure or separation from any Church or Churches mentioned or intimated in the Scripture which is or is called Schisme or agreeth with the description by them given us of that terme Let them that are contrary minded attempt the proof of what they affirme As farre as a negative Proposition is capable of evidence from any thing but the weakenesse of the opposition made unto it that layed down will receive it by the ensuing considerations All blameable departure from any Church or Churches or relinquishment of them mentioned in the Gospell may be reduced to one of these three Heads or Causes 1. Apostacy 2. Irregularity of walking 3. Professed sensuality 1. Apostacy or falling away from the faith of the Gospell and thereupon forsaking the Congregations or Assemblyes for the worship of God in Jesus Christ is mentioned Heb. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not wholy deserting the assembling our selves as is the manner of some A separation from and relinquishment of the Communion of that Church or those Churches with whom men have assembled for the worship of God is the guilt here charged on some by the Apostle Upon what account they so separated themselves is declared v. 26. they sinned willfully after they had received the knowledge of the truth thereby shipping out their necks from the yoke of Christ v. 28. and drawing back to perdition v. 29. that is they departed off to Judaisme I much question whether any one would think fit to call these men Schismaticks or whether we should so judge or so speake of any that in these dayes should forsake our Churches and turne Mahumetans Such a departure makes men Apostates not Schismaticks Of this sort many are mentioned in the Scriptures Nor are they accounted Schismaticks because the lesser crime is swallowed up and drowned in the greater but because their sin is wholly of another nature Of some who withdraw themselves from Church communion at least for a season by their disorderly and irregular walking we have also mention The Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5. 14. unruly or disorderly persons not abiding in obedience to the order prescribed by Christ in and unto his Churches and sayes they walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3 6. out of all Church order whom he would have warned and avoided so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Th. 3 2. persons that abide quietly in no place or station but wandred up down whom whatever their profession be he denies to have faith That there were many of this sort in the Primitive times who through a vaine and slight spirit neglected and fell off from Church Assemblyes when yet they would not openly renounce the faith of Christ is known Of such disorderly persons we have many in our dayes wherein we live whom we charge not with Schisme but vanity folly disobedience to the Precepts of Christ in generall Men also separated themselves from the Churches of Christ upon the account of sensuality that they might freely indulge to their lusts and live in all manner of pleasure all their dayes Jude 19. these are they that separate themselves sensuall having not the spirit Who are these they that turne the grace of God into lasciviousnesse and that deny the Lord God and our Saviour Jesus Christ v. 4. that defile the flesh after the manner of Sodom and Gomorrah v. 7 8. that spoke evill of things they knew not and in things they knew naturally as bruit beasts they corrupted themselves v. 10. Sinning openly like beasts against the light of nature so v. 12 13 16. these saith the Apostle are they that separate themselves men given over to worke all uncleannesse with delight and greedinesse in the face of the Son abusing themselves and justifying their Abominations with a pretence of the grace of God That there is any blameable separation from or relinquishment of any Church or Churches of Christ mentioned in the Scripture but what may be referred to one of those heads I am yet to learne Now whether the men of these Abominations are to be accounted Schismaticks or their crime in separating themselves to be esteemed Schisme it is not hard to judge If on any of these accounts any persons have withdrawn themselves from the Communion of any Church of Christ if they have on any motives of feare or love apostatized from the faith of the Gospell if they doe it by walking disorderly and loosely in their conversations if they give themselves up to sensuality and uncleannesse and so be no more able to beare the society of them whom God hath called to holinesse and purity of life and worship they shall assuredly beare their own burthen But none of these instances are comprehensive of the case inquired after so that for a close of them I say for a man to withdraw or withhold himselfe from the communion externall
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