Independencie A Great SCHISM PROVED Against Dr. OWEN his APOLOGY in his Tract of SCHISM As also an APPENDIX to the former Discourse shewing the inconstancy of the Dr. and the inconsistency of his former and present OPINIONS By D. Cawdrey Preacher of the Word at Billing Magn in Northamptonshire LONDON Printed by J. S. for John Wright at the Kings-Head in the Old-Baley 1657. Independencie A great SCHISME CHAP. I. By way of Preface § 1 THe Crime of Schism is so heinous in it self as his own and other's aggravations of it hereafter will make good and so dangerous and noxious to the Church of God as the event in all Ages hath declared that no Invectives aginst the evils of it can wel be too great or high No wonder then if all men of any perswasion speaking of this Subject do make their entrance at this door The Ancients and latter Divines agreeing generally in the Notion of Schism and never changed till now for their mistakes there in had indeed the the Happinesse to deal with men evidently guilty of many Miscarriages as in other things so for their Schismatical principles which being taken up and espoused by some in after-ages have justly branded them with the crime and character of Schism I shall instance in the Donatists the first in stories charged with it as I remember whose prime principles for they took up more in after times were these two 1. That they were the onely Church of Christ in a corner of Africa and lest no Churches in the world but their own 2. That none were truly baptized or entered members of the Church of Christ but by some Minister of their partie The Romanists as soon as Antichrist took the throne have impropriated and stoutly managed these very Principles They first assume to themselves the name of the Church excluding all that are not as they speak to contradiction of the Romane Catholicke belief And then that none are truly Ordained Ministers but by their Bishops and consequently none are truely baptized or members but those admitted by men so ordained These very principles are again improved by men of other perswasions whom I yet name not and whether our Reverend Author will acknowledg them to be Schismatical principles or no I do not know But this I know that all protestant reformed Churches at home and abroad besides those of his constitution do hold them so to be And thereupon if he desired not to be singular he might give up the nature of this evil of Schism to the determination and judgement of Ancient and Moderne Divines agreeing as he does in the aggravations of its sinfulnesse § 2 That some of the Antients as Hierom confesses of himself did perhaps load their Adversaries with charges they were not guilty of or the Controversie would allow must be yeelded as a fault The ground whereof was partly this That they saw further into the ill Consequences of those opinions than their Adversaries did foresee and partly a corruption which insinuates it self into the best men in the heat of their Zeal against errours viz. to strive for victory rather than Truth And though they might so miscarry the notion of Schism yet that all Divines Pious Learned in all ages should so much mistake the Nature of it is most improbable as that none but himself should discover that mistake is not very reasonable to imagine § 3. How ever the Age wherein we live hath in good measure freed it self from the bondage of Subjection to the Dictates of men because they they lived before us yet this course of procedure hath not lost its usefulnesse or is becom impertinent The concurring judgement of all men of all perswasions in all Ages carries weight of reason with it especially when it agrees with either expresse Scripture or regular and rationall deduction from it to which he here professes to stand or fall it is cheerfully to be received That which may cause him to lye low as to any expectation of successe is not onely the praejudice of many ages the interest of most Christians and mutuall Consent of parties at variance taken commonly for unquestionable evidence of truth but his own prejudicate notion of Schism limiting it as he does to a difference or division in a particular Assembly parly which if it be not cleerly and sufficiently made out will blast his hopes of any good issue by this Discourse pag. 30 as himself professeth hereafter But he is not Solicitous of the event endeavouring as he sayes to go whither he should not whither most men go § 4. What advatage in this businesse the first chargers of Schism upon others have gotten is not very visible He that is first in his own cause Pro. 18.17 is righteous but his innocent neighbour comes and tryes him Those that are most guilty of it may first clamour against the innocent but at last will be proved most Schismaticall But when men cannot reasonably charge others with that crime as having never separated from their Churches of which they never were as he speaks hereafter the suspicion at least will lye at their own door who have Separated from all Churches of some whereof they once were and they must either prove them all Heretical or corrupt or themselves to be Schâ—smaticall in separating from them The Romanists indeed have made great use of this Advantage to accuse first to hide their own greater Schism But the Donatists of old and thoâ—e that succeed them now in their principles had no colour to charge Schism upon all true Churches for that must lye upon them that made so causelesseâ— a Separaration not upon the Churches which never were of their Associatâ—on But the chief Advantage of Rome lay in this that having once bin a Famous Church in the Apostles times they plead the priviledges of that Church to cover their Apostacy For to use the words of our Author if any partie of men can estate themselves at large in all the priviledges granted and promises made to the Church in generall they need not be solicitous about dealing with them that oppose them having at once rendered them no better than Jewes and Mahumetans Heathens or Publicans by appropriating those priviledges unto themselves Which practice whether it be not imitated by himself and partie let him consider what ever is spoken in Scripture of the Catholâ—cke Church visible or invisible they have too often applied to their own particular Churches and count all without that are not within the pale of their Societies as is else where shewed And I shall adde still his own words Whereas the parties litigant by all rules of law and equity ought to stand under an equall regard unâ—ill the severalls of their differences have been heard and stated one part is hereby utterly condemned before it is heard and it is all one unto them whether they are in the right or wrong How applicable all this is to themselves will appear ere we have
union be an union of the appointment of Jesus Christ which I shall freely grant him provided he do not limit Schism as formerly he did to the worship of God only yet that he does here againe The consideration of what sort of union in reference to the worship of God marke that is instituted by Jesus Christ is the foundation of what I have further to offer c The Designe of this is that he may have a faire retreat when he is charged with breach of union in other respects and so with Schism to escape by this evasion This breach of union is not in reference to the worship of God in one Assembly met to that end And that is onely Schism in the Scripture notion as he hath often said But I shall attend his motion § 8 This union being instituted in the Church according to the various acceptions of that word so it is distinguished For which purpose he undertakes three things to shew 1. The severall considerations of the Church with which union is to be preserved 2. What that union is p. 82. we are to keep with the Church in each consideration 3. How that union is broken and what the sinne whereby it is done Wherein we shall follow him as farre as we are concerned leaving others to plead for themselves CHAP. IV. Of the Church Catholick Mysticall and its Union § 1 THe Church of Christ in this world is taken in Scripture three wayes 1. For the mysticall body of Christ p. 84. his elect redeemed c commonly called the Church Catholick militant 2. For the universalitie of men called by the Word visibly professing the Gospell called 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 mind This distinction of the Church is rather of the word than of the thing intended by it imports not a three-fold Church but one Church under a threefold consideration arising as he sayes from the nature of the things themselves that is the members of that Church who may be considered either as true believers that makes the invisible Church 2 as professors of the same Faith that makes the Catholike visible Church or thirdly as partakers of the same instituted worship and that is called a particular Church For as the definition of a Church agrees to it in all the three considerations It is a societie of men called out of the world by the word c So the same persons are or may be members of all the three Churches or in that threefold consideration of it at once He that is a true believer of the invisible Church is also a professor of the Faith and so a member of the Catholike visible Church and he that is of both those is or ought to be if possible a member of a particular Church Now the Church having its rise and nature from a call as the word imports that call admitting of severall degrees causes this three-fold notion of the Church That call in Scripture is either internall which he calls effectuall or externall and that again admits of degrees men are called either to the profession of Faith onely lacking opportunity of publick Ordinances or to participatâ—on of the instituted worship also In their obedience to the first call they are said to be members of the Church invisible to the second to be members of the Catholike visible to the third to be members of a particular Church And his own way of raising the former distinction is the same for substance p. 84. § 2. Hence the necessitie of Churches in the last acception is not onely because members of a particular Church are bound to externall rules for joynt communion for to those very rules are members of the invisible and visible Church bound also when it is possible but partly because the Catholike Church in either sense cannot all meet in one place and partly because the opportunitie to yeeld obedience to those rules of joynt communion cannot be exercised but in a particular Societie not too great or numerous § 2 1. For his first consideration of the Church which 〈◊〉 calls the Mysticall body of Christ his elect page 84. c the Church Catholike militant I have but a little to say I observe onely first that he restraines the Catholick Church invisible onely to this world as militant whereas commonly our Div nes take it for the whole number of the elect both Militant and Triumphant from Heb. 12.23 The generall assembly and Church of the first borne which are written in heaven 2. That he makes the Church invisible the onely Mysticall body of Christ which is ordinarily applyed to the Catholike visible Church also as contra distinguished to the civill or politicall body of a state 3. See my Vind Vind. p. 9. That he cites Math. 16.28 to prove the Catholike invisible Church which is commonly understood of the Catholike visible Evangelicall Church He sayes They that will apply this text to the Church in any otheâ— sense page 88. 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 sense which will be difficult c But I say that the promise in that text and the rest cited is made good to every one that is a true member of the invisible Church is true They are built upon that Rock and the gates of Hell shall never prevaile against them but yet it may be true with respect if not to a particular Church which may faile yet to the Catholike visible Church which as it is built upon that Rock the confession of Peter that Jesus Christ is the Sonne of God and the Messiah come So it is to continue to the worlds end and the gates of Hell shall not prevaile totally to destroy it And this himselfe confesses 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 p. 86. f. There is then a perpetuall existence of the Church not onely invisible as true beleivers but also of the visible as professors of the Faith of the Gospell and so the promise is made good to it Indeed the promise in that text is made to the whole Church indefinitely and respectively but not to every particular person in it nor to every particular Church There shall be a Church of true beleivers and professors of the Faith in all ages but whether it be made to a particular Church That Christ hath had alwayes a Church in this sense in the world himselfe sayes is a needlesse enquiry p. 85. § 5. Of which more perhaps hereafter § 3 The second thing considerable is the Union of the members of this Catholicke invisible Church among themselves which he makes to be pag. 95. The
of members together for observance of the Ordinances and to exercise mutuall duties of love to one another as hath been said But as I said above these are not three Churches differing specifically but a notionall distinction of that one Church or the members of it as they may be considered 1. As true believers 2. As professors of the same Faith 3. As partakers of the same worship Now its evident that one and the same person may be all these an invisible believer a visible professor and a fellow worshipper As we use to say in Philosophy there is a threefold life vegetative sensitive and rationall which may be all three in one man yet but one man or creature So then the forme of a particular Church if it have any is rather communion in the same numericall worship than joynt consent to communicate in that worship That consent Dr. Ames makes not the forme of a particular Church but the bond to tye the members faster together to their publick and private duties among themselves For as a man may be a believer or a professor and yet not have opportunity to communicate in the same worship as he said above â—o all and eâ—ery member of a Church every Christian is bound to beleive to professe that faith and to joyne in the performance of the same numericall worship when and where onely he hath opportunity Which he granted above p. 205. § 12 But I desire to know what he means by that joynt consent of all the members of a particular Church I suppoâ—e he intends it as his predecessors did of an explâ—cite covenant entered by every partie that joynes in that societie gathered or to be gathered This is their dayly practise But then I desire an instance of any Church in Scripture or story so consenting so coâ—enanting as before And withall I would aske whether none be members of his Congregation but onely such as give this explicate consent If he say Not any but such I aske whether the Children of such Chuch-members born and bred up in that Church be not to be accounted members If he say they are confaedâ—rate in their parents I regest that 's but an Implicite consent but he required an explicite one And then I would tell him that the brethren of New England grant that an Implicite consent or covenant is sufficient to make our Churches true Churches and yet oâ—r brethren here separate from us as no Churches 2. I wouâ—d gladly be informed where the Scripture speaks of any other consent or Covenant to Church-membership than that of Christianitie wherein they engaged at baptism to serve God according to his will and word and to walke up to all duties of all Relations one towards another 3. I would yet be satisfyed whether this explicite consent be exclusive that none may partake of those Ordinances common to all Christians in their societies but such as enter this consent Their practiâ—e here and in New England is or hath been that none can have Communion with them in Church Ordinances but onely such as are confdoecrate 1. They will not baptize the child of the most godly parent nor admit to the Supper the best knowing and pious perâ—on not matriculated into their Church If they have relinquish'd this practise it s well but if they have they destroy their own principles and prove themselves the more injurious to our Churches in separating from them 5. And as for those offices of Love spoken of I aske once more are they also exclusive to be tendered to none but their own combined members It should seeme so because they are here limited to the members of this particular Church in their respective places and stations And their practise hath been answerable As they account none to be within but such so some have said They had no more to do with a Christian not of their own way than with an Heathen How truely is Schism attended with breach of Charitie § 13 But yet behold his liberalitie I shall further grant that over and above the unâ—on p. 216. that is between the members of severall particular Churches by virtue of their interest in the Church Catholick which draws after it a necessitie of the occasionall exercise of love one towards another and that Communion they have as members of the Catholicke visible Church c There is aâ—â—â—mmunion also to be observed between those Churches as such which is or may be exerted in their Assemblyes by their Delegates c What doth he meane That the members of each particular Church among themselves have communion but not with the members of another particular Church That was their practise somewhere Or that the members of severall particular Churches have union and communion in the worship of God in the same Church This was not their practise once though they were Churches of the same constitution with their own A member of one Church might not receive the Supper in another Nor one Minister administer baptism or the Supper in another's Church preach they might as gifted brethren which they allowed them to do to Heathens What union or communion was here of severall Churches And for those Offices of love he speaks of they were onely occasionally which they owe and tender to an Heathen which not onely their interest in the Catholicke Church but even the Law of Humanitie drawes after it an occasionall exercise of duties of Love as the Samaritane once expressed In a word this Communion of members of severall Churches is nothing but what is due to and from the members of the Catholick visible Church that never were joyned in communion with any particular Church Lastly as for that communion between Churches as such in their Assemblyes by Delegates it is not a commâ—n â—n in his esteeme by an institution of Christ but a matter of prudence onely which he so much decryed before p. 210. § 14 And now we are coming to consider how he can wash his hands from the guilt of Schism in making dâ—fferences first and then separating from our Churches To this end he layes down some Postulata which he takes as granted because before debated which are all disproved and need not here to be done againe Yet we shall briefly take notice of them and give them a further answer p. 217. 1. That the departing of any man or men from any particular Church as to that communion peculiar to such a Church is no where called Schism nor is so in the nature of the thing it selfe c. This is not the question as was said above A simple secession of a man or men upon some juâ—t occasion is not called Schism But to make causelesse differences in a Church and then separating from it as no Church denying communion with it hath the nature and name of Schism in all mens judgments but his own Yea according to his own principles to rase differences in a Church is propery Schism to persist in
of no particular Church but only of the Catholick meeting together and having a Minister among them may not joyn together to worship God in prayer preaching and partaking of the Sacrament as well as the members of several particular Churches and himself among them may do the same as they do often at London and Oxford when he preaches unlesse he will count those Ordâ—nances then and there administred no acts of instituted worship And if he grant them to be worship how can he deny that Assembly to be a particular Church though it be not fixed nor gathered and united by any explicite Covenant or consent to live and dye together I shall only note again that herein he deserts his friends in New England Ubi supr who say particular Churches are parts of the universal as a Totum or Integrum And none think otherwise but they to use his words who have profit by the fable § 2 What then is the specificative form of a particular Church p. 114. The formall reason constituting a particular Church is their joyning together in the same numerical Ordinances for Gods worship It is true indeed the Catholick Church as now it is enlarged hath not the same specification form For whether it be considered as a Genus or as a Totum it cannot have the same form with the Species or parts But if it have another specificative form of its own it may from that be called an Universal Church as well as a particular from its form may be called a particular Church Why then is the Catholick called a Church Universal Because all Christians through the world excepting some individuals providentially excluded do upon the enjoyment of the same preaching of the Word the same Sacraments administred in Specie professe one common Faith Hope The sum is the specificative form of the Catholick visible Church if it have any is the profession of the same Faith and Hope of the Gospel whether the members enjoy the same Word and Sacraments administred in Specie or no And he needed not to have excepted any individualls providentially excluded from those Ordinances for himself tells us an instance of a man that never was partaker of those Ordinances and yet a subject of Christs visible Kingdom a member of this Church in the world p. 139. And before that supposes A man may be instructed in the knowledge of the Gospel by the Scripture it self and make profession of it where he lives though he be a thousand miles distant from any particular Church wherein the Ordinances are administred nor perhaps knows there is any such Church in the world p. 137. If then a joyning together in the same numerical Ordinances be the specificative form of a particular Church of which more anone why may not the profession of the same Faith and hope of the Gospel be the specificative form of the Catholick Church The truth is the Church considered in the threefold notion with the threefold differences is not distinguished into Species or hath any such specificative forms but is one and the same Church considered in that threefold Notion as the members may be considered as 1. Believers 2. As Professors 3. As Partakers of the same numericall Ordinances of worship as is said above and shall appear more hereafter § 3 The Union of this Church comes next to be considered which we shall easily grant him pag. 116. is not first the same with that of the Catholick invisible because many are members of this who are not true believers 2. Nor the same with that of a particular Church because many are of the Catholick who never were of a particular Church 3. Nor yet hath it its union by a Relation to any one Officer given to the whole or a subordination of Officers as Papists pretend In all these we consent with him and therefore passe by the large discourse about them as not concerned in it It consists saies he In the profession of one Lord one Faith one Baptism Eph. 4.5 p. 133. That all the members of the Catholick Church are united in this profession is very true but this is not all they are bound to more than this viz. to the exercise of the same specifical Ordinances to subjection to the same Discipline as also to Love to one another and where it is possible to the celebrating together of the same numerical worship And in any of these to make any differences is a breach of that union that ought to be among the members of the Catholick visible Church Whereupon that is a strange assertion or addition of his pag. 117. If there he not an institution for joyning in the same Numerical Ordinances the union of this Church is not really a Church-union For when Christ hath instituted that every Church meeting together and every member of of the Catholick Church should exercise the same specifical Ordinances is not this a Church union or union of Churches And let it then be considered That if every member of the Church Catholick may be a member of any or every particular Church where providence may cast him being rightly qualified thereunto having right first to the same specifical Ordinances as a member of the Catholick and then to the same numerical Ordinances where he comes and finds them as some of his own way do grant and cannot well be denyed then the denyal of such a person to joyn in those numerical Ordinances is a breach of that union and love which ought to be between the members of the Cath. Church which whether it may be called a Schism or no we shall examine hereafter Sure we are this is done continually by some particular Churches and members of the same § 4 The properties of that profession for the preservation of this Union he makes to be three 1. p. 134. That all necessary truths of the Gospel be believed and professed 2. That no other principle of the mind inconsistent with the real belief of those truths professed be manifested by the professors Those that are enemies of the Crosse of Christ are not any members of his Church 3. That no opinion error or false doctrine everting any necessary truth professed be added and deliberately professed also To which I have but this to say 1. The Apostles of Christ were for a time ignorant of many necessary truths of the Gospel and some professors there were that had not heard whether there was an Holy Ghost or no. Acts 19. Yet these were members of thâ— Catholick Church 2. Those whom the Apostle called enemies of the Crosse of Christ were Christians and so members at least of the Catholick Church if not of a particular As the incestuous person was a member of the Church of Corinth till he was ejected And it is a position of his own party A scandalous member tolerated is a member to all Ordinances for himself and his seed wherewith how this Reverend Author agrees may be seen
and never scrupled it to be rebaptized why not Ordination also without a new Ordination They received not baptism from them as if instituted by Antichrist but as an Ordinance of Christ They baptized not as Antichristian not as Bishops or Romish Priests but as Presbyters in whose hands we say Ordination also is Onely since we have taken away those humane Additions which they had sinfully introduced into the Ordinances of Christ The Scriptures are not the Inheritance of Rome but Priviledges for all the people of God where ever they find them and therefore we deny we received them from Rome any more than the Jews received the Golden vessells from Babylon because they were sent by the hands of Cyrus It s false then that Ordination is pleaded from the Authority of the Church of Rome p. 199. as such Nor doth the granting true Ordination as also true baptism to the Church of Rome prove that it is a true Church This he sayes he understands not They who ordained had no power so to do but as they were officers of that Church as such they did it and if others had ordained who were not officers of that Church all will confesse that action to be null Do but change the scene to baptism and heare what he will say They who baptized had no power so to do but as officers of that Church as such they did it both which must be denyed See Apol. against Brown Sect. 27. or he must deny his baptism They did it as Officers not as Officers of that Church that Papall Antichristian Hierarchy And if others had baptised ordained who were not Officers of that Church or they as Officers but not as Officers of that Church which is as a scab upon the hand no rationall man hitherto hath asserted that action to be null This is no such dark passage that the Doctour cannot see one step before him unlesse his new light hath dazled his eyes that he cannot see Wood for Trees which before he fell into this way he saw so many learned and pious men walk in before him For our parts See p. 199 But they who will not be contented c. we professe that in his way of personall qualifications and acceptation of the people to make a man without Ordination a Minister the passages in Scripture or Church stories are so darke that wee cannot see one step before us But this hath sufficiently by others been discussed CHAP. VII Of the particular Church and its Union § 1 VVE are now come to the last Acception of a Church as it frequently signifies a particular Church p. 202. though all the places produced by the Doctor do not I think prove that sense But I shall not contend about it That the Church of Hierusalem was called one Church is true but that those many thousands could meet in one Congregation in one place is nothing probable it possible But take his definition of a particular instituted Church It is a Societie of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same Individuall Ordiances according to the order by Christ prescribed In this definition there are some things to be considered 1. The definition of a particular Church by him given will be applicable and is by himselfe or others of his side applyed to the three severall notions of a Church or the Church in those severall notions 1. To the Catholick invisible Church It is a Societie of men called out of the World D. Ames The Church in generall is a societie of men called out of the world p. 64 s 2. by the Word to the obedience of the faith in Christ and joynt performance of the worship of God in the same Individuall Ordinances according to the order by Christ prescribed This is all of it true of the invisible Church they are called which will be the onely exception to the joynt performance of the worship of God in the same specificall and where its possible individuall Ordinances And all the members thereof ordinarily being of some particular Church it s both possible and necessary to joyne in that performance 2. The same may be said of the Catholick visible Church It is a Societie of men called out of the World by the Word c So himselfe describes it It is a collection of all that are duely called Christians in respect of their profession p. 113. and before that p. 112. All Professors of the Gospell throughout the World called to the knowledge of Christ by the Word do make up and constitute his visible Kingdome by their professed subjection to him which subjection hath reference to the commands of Christ to worship him in the same specificall Ordinances indefinitely and in the same Individualls where they are administred And the members of this Church living ordinarily in some particular Church its possible and necessary for them also to joyne in that performance And this is as much is the members of a particular Church are bound to no man being bound to what is to him impossible and it often happening by absence sicknesse or otherwise that it is not possible for them to joyne in that worship 3. That it is the definition of a particular Church we also grant as understood afore 4. But we shall adde by way of improvement that such societies are all our particular Congregations Societies of men called out of the world by the word c holding parallel in every particular with his definition and why we should not be esteemed and called Churches as well as theirs I am to learne the reason What exception may be made we shall heare an one § 2 2. The Order prescribed by Christ is not that all Christians must be of the same Individuall particular congregation but of this or that as is most convenient for them by their habitations Supposing severall meetings or Congregations in Jerusalem one of Paul another of Apollo c no man was obliged by any order from Christ to be of Pauls Congregation or of anothers so he joyned himselfe to one for the participation of the same Ordinances And when a Christian did joyne himselfe to this or that Congregation he did not explicitely enter into a Covenant Every belie is obliged to joyne himselfe to some one of those Churches that therein he may abide in doctrine and fellowship and breaking of bread and prayer p. 206. to live and dye in this Congregation but thought himselfe bound to be of one by the obligation of his membership in the Catholike Church with a libertie reserved to remove to another if he saw just reason as our Authour will confesse anone Whence it is evident that from the beginning of Christianity there was no such explicite covenanting or as some speake marrying of the Minister and people or of people one to another that they might not depart without leave but as they had
discipline yet God reserved secretly some true believers and some professors together with so much of his Ordinances as to substantialls and necessary ingredients to a Church a Ministry and baptism c. that when he stirred up the heart of Luther and other Ministers like another Zerubbabel and some people to separate themselves from the Romish tyrannie and corruptions in doctrine and worship they needed no miracle to beginne a new Church but some being ministers of the Gospell so made in their Ordination and all being baptized they did not raise a new Church but onely purged the old § 11 We are come now to consider with him What is the Union and Communion of a particular Church pag. 214. that so we may know wherein the bonds thereof do consist And instead of telling us what this union is he tells us what is the foundation of that union which he makes to be double The one externall procuring command ng viz the Institution of Jesus Christ before mentioned requiring peace order union consent and agreement among all the members of it c But I think that all this is the foundation of the union both of the invisible and visible Catholick Church All the members of them as well as of the particular are under those commands requiring peace order c for their walking in such societies when and where they can associate and where is then the difference of this Church from the other 2. The internall foundation of this union is that Love without dissimulation which allwayes is or ought to be betweene all the members of such a Church exerting it selfe in their respective duties c. But this also is the foundation of the union of the other two Churches Love without dâ—ssimulation as was said above p. 98. And so yet we have no difference But we enquire what is the union it selfe or rather what is the forme for that gives union the specificating forme that distinguishes this Church from the rest the other two aforegone This it is p. 215. The joynt consent of all the members of it from a principle of Love to walke together in the universall celebration of all the Ordâ—nances of the worship of God and to performe all offices of Love to one another c But most of this is applicable to the other two Churches or notions of a Church All the members of them are bound by a command of Christ to consent or agree to joyne together when and where they câ—n from a principle of Love in the universall celebration of all the Ordinances or worship and the rest what then is the Specificative forme if it have any of a particular Church And if it have a forme to distinguish it spec fically from the other have not they also fâ—rmes to distance â—hem from this Anâ— if â— are there not three species of a Church which he seem'd to deny aboâ—e We have them all described below p. 236. The forme of the Church Catholick absolutely so called is the unitie with Christ and in it selfe by the one Spirit whereby it is animated This is not very accurately spoken is the unitie of the head and members the forme of a man It is not rather the one Soul that animates it the onenesse of soul whereby the whole is animated p. 95. And will he say the one Spirit of God is the form or soul that animates the Catholike Church p. 95. I was afraid when I read above That which answers hereunto the soul in man in the mysticall body of Christ is the Animation of the whole by his Spirit I was I say afraid to fasten this conceit upon the words Nor did I think he intended any such thing when he said See the Appendix below Sect. 4. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot easily consent p. 49. But upon second thoughts finding him to repeat the phrase of Animation by the Spirit in this place and to talke of the Inhabitation of the Spirit p. 94. 95. the indwelling Spirit I beganne to suâ—pect him to incline at least to this errour for so it hath been reputed by all Orthodox Divines And since I heare that he preached this publickly at Oxford That believers have not onely the speciall graces and operations of the Spirit in them but the person of the holy Ghost indwelling in them which was the errour of one of the chiefe Leaders of Independentâ—sm in New England and by his brethren there condemned which is seriously to be by them considered God seemes to blast their way not onely by suffering their people to fall from them but also by setting themselves fall into strange opinions or strong delusions Not onely some that were once theirs have fallen into some doctrines of Poperie and Arminianism all most all the sects preach those points but some of themselves that fell not so farre have yet vented dangerous and damnable doctrines as I could instance but forbeare Bâ—t to returne 1. The forme of the mysticall Church is say some of his side Faith 2. The forme of the Catholike visibly professing is the unity of that as being by them professed that is say others and he above the profession of the same Faith 3. The forme of the particular Church p. 236. as such is its observance and performance of the same Ordinances of worsh p unmerically in the confession of the same Faith and subjection to the same rules of Love for the edification of the whole I observe first the difference He said above the union of this Church which he makes the specificating forme not very properly is the joynt consent of all the members to performe the same Ordinances of worship but now hee sayes It is the joynt observance of all Ordinances c. And indeed this seemes to be the specificating difference or forme of this Church as distinct from the other the Communion of all the members of it in all the same numericall Ordinance of worship And this is the plaine truth dropped from him unawares contrary to his partners and his own Judgment concerning the forme of a particular Church It is not as they have held out hitherto an explicite consent of all the members but Its observance and performance of the same Ordinances of worship numerically in the confession of the same Faith c Whence I would inferre 1. That if the members of the invisible or visible Church Catholike do occasionally meet together in observation of the same numericall Ordinances of worship then and there is found a particular Church though no explicite consent be passed by them one to another 2. That the explicite consent they so much talke of is not necessary by institution of Christ to the forme or essence of a particular Church the implicite covenant of Christianitie binding them to such performance when and where it is possible but is onely a prudentiall meanes or bond for the better tying
p. 207. to which humane prudence may add nothing is a certain truth denyed by none but fanatical spirits And as for the institution of particular Churches by express words of Scripture it is no where visible but by a fair and necessary consequence That which is of Institution was that Gods people should serve and worship him severally and joyntly in such and such Ordinances of worship and consequently by a necessity of nature there must be a place for people to meet together in or more as their number is God institutes publick prayer preaching Sacraments therefore there must be societies to perform this worship 1. Because of the multitude of Christians which can neither meet all in one place nor exercise those acts of worship in too great a company 2. For the better obligation of all professors as to the exercise of all acts of publick worship which some if left free to joyn with all or any would utterly neglect so of all those private duties required of fellow members which cannot well be performed as was said by persons not conbined But the circumstances of those societies how many how great what persons shall associate is left to humane prudence with an eye to the general Rules of Scripture that all be done decently in order and to edification And that those that are so joyned are so confined that they cannot or may not worship God in the same Ordinances occasionally in other Churches let him that can shew the Institution for I know none yet this is the chief piece of Independency never yet undertaken to be proved by any of that party Our Author grants that a man is at Liberty to settle in what Congregation he pleases and remove at pleasure And the light of common prudence upon supposition that there must be such societies seems to to dictate that when all of a Nation are Christians there should be a distinction o Churches or as we call them Parishes made by the bounds of mens habitations so that the divisions be discreetly made that the Congregations be neither too big nor too litle and that the parties of each Society may dwell so near together that they may be fitter to perform the services of God in publick decently and in order to edification and also those mutual private duties of brotherly inspection Admonition c. required by Christ Matth. 18.15 1 Thessal 5.14 c. § 7 And this he in a manner confesses That there is in the Institutions of Christ p. 209. much that answers a naturall principle in men who are fitted for society A confederation and consultation to carry on any design of common concernment c. I suppose he may intend this of Synods carryed on by Delegates from several Churches which is sutable to that prudence we see in States assembling in Parliament c. But I shall improve this further As the light of nature taught men to unite themselves in Towns and Cities for their better security and mutual assistance and comfort So the same prudence taught the Ancients to distinguish Cities into Parishes for their better Assembling some else would be of no Church as pretending to be of all or any as we see at this day for carrying on the services of God in a better and more profitable Order and for those private duties afore spoken of Nor does any man rationally hence conclude That there is no more but this in this Church constitution that men may be cast into any prudential form c. For the way of worship is peculiarly instituted but the way of constituting particular Churches for persons for number c. needs no institution but is left to the prudence of men or Churches as afore § 8 Whether by any promise of Christ there shall be alwaies somewhere a visible Church visibly celebrating his Ordinances p. 211. he told us above was a needless enquiry p. 85. yet both there and here enclines to the Negative that all such Church state may cease for some time and hereafter talks of an intercision of all Ordinances so far as to make a nullitie in them as to what was of simple and pure institution p. 271 In this pâ—ace he glosses some Scriptures alledged of others as meant of the Catholick visible Church to be understood of the spiritual Reign of Christ in true believers Luke 1.33 Math. 16.18 Of the sense of which place I shall not now contest with him For the thing it self something shall be said in answering those questions which here he propounds 1. It is said true Churches were at first planted in England how then did they cease 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 But first if Idolatry and grievous Apostacy will merit an actual unchurching not only the Israelites but they of Judah had deserved it long before they were unchurched And if Apostacy in a great measure will unchurch a people England hath of late years Apostatiz'd sufficiently from our Ancient truths 2. Where hath God instituted such a Law to reject a Church presently so soon as it proves Idolatrous or Apostatical Rome had not then been standing at this day 3. It is a question whether God ever absolutely unchurches a people till he utterly destroys them as he did the Israelites of old and the whole Jewish Church after Christs death and the seven famous Churches of Asia since 4. As also it would be resolved when God did unchurch England which he insinuates as granted Whether whilst it was Popish Antichristian or since the Reformation 5. Let him resolve us whether our first Reformers did intend or undertake to raise up a new Church or to repair the old corrupted state thereof as they that returned from the Babylonish Captivity did not build a new Temple but repair and purge the old 6. Whether at the Reformation in K. Edw. Q. Eliz. days there were not true Churches planted in England then how they came to cease to be seeing they were rather perfected since than corrupted 7. Lastly Whether our Reverend Author do not in his conscience think There were no true Churches in England till the Brownists their Fathers the Anâ—baptists their elder Brothers and themselves arose and gathered new Churches not out of true Churches but out of Babylon as their Predecessors used to speak which he yet seems to insinuate when he saies The Catholick mystical p. 212. and that visibly professing being preserved entire he that thinketh there needs a miracle for those who are members of them to joyn in such a Society as those spoken of according to the Institution of Christ is a person delighting in needless scruples As if he should say There was no Church of Christs Institution in England till they or their Predecessors arose and gathered such Societies and when all Church State was here lost