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
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
Inhabitation of the same Spirit or the animation of the whole by the Spirit this is the fountaine radicall union of this Church in it selfe and with its head with the formall reason of it But he cannot but know that some of his own way make Faith it selfe in all the single believers D. Ames Mcedull l. 1. c. 31. §. 21. to be the forme of this invisible Church which they call the state essentiall of this Church they meane the essence of the Church is preserved by Faith in single believers but I contend not Be it Faith or the Spirit of Faith in its graces and operations the matter is not great But besides this radicall union pag. 96. he makes a double consequentiall union flowing from that 1. of Faith 2. of Love of all those united in the head towards one another and of every one towards the whole But these are improperly called unions they are rather consequents of that union by one Spirit than consequentiall unions and rather are the meanes of communion Faith with the Head Love with the members pag. 98. So he sayes I â—annot say they have their union in themselves by Love but it is the next immediate principle of that communion which they have one with another c. but I list not to strive about this neither The third thing is to enquire wherein the breach of this union must consist pag. 99. In these two things 1. The casting out that Spirâ—t which gives this union 2. The losse of Love flowing from thenee into the body of Christ c concerning which he tells his Adversaries That our perswasion is that this union was never utterly broken by any man pag. 100. taken into it or ever shall be to the end of the world I shall not differ with him in this Assertion Onely I take no ice of the warinesse of his expression utterly broken which in that debate signifies totally and finally But if I may gradually and for a tâ—me be interrupted as our Divines allow may there not be said to be a breach in that union though not of that union And consequentially a bleach in this union by some sin may be called Schism which he too slightingly disavows That Faith may be weakened and Love remitted there is no question and that the Spirit may be quenched and grieved the Scripture insinuates upon whicâ— offence there may be a kind of Schism even in the Invisible Church if not to a separation of the Spirit utterly yet to a suspension of its influence by hiding it selfe and leaving the Believer to a sad desertion as experience tells us Besides this the members of this Church being also visible in another sense and so of the Catholike visible Church may there not be a breach of union even among them which may extend not onely to divisions in judgment but also to separation into parties and what is that but Schism I gave an instance in Paul and Barnabas both members of this Church Act. 15. lâ—st and members of no particular Church But strictly to speak This Church it selfe and its union being both invisible quà elect there can be no vâ—sible breach of union in it or among the members of it and so we must look for Schism in the other Notions of the Church CHAP. V. Of the Church Catholick visible and its Union § 1 THe next whereof is the Catholick visible Church which he describes to be p. 112. The universality of men professing the doctrine of the Gospel and obedience to God in Christ throughout the World These he grants do constitute the visible Kingdom of Christ and so may be called his Church but whether precisely so called in Scripture he saies is not unquestionable But to me and others whom he may do well to satisfie this is out of question He makes the question to be p. 113. what relation it stands in to all particular Churches whether as a Genus to its Species or as a Totum to its parts And he seems to be Negative in both His general reason is because The universal visible Church we speak of is not a thing that hath as such a specificative form from which it should be so called as a particular hath for its ground of being so called That shall be tryed when we hear what is the specificative form of a particular Church In the mean time let us consider why he denies this Catholick Church to stand in relation to the particular Churches as a Genus to its Species because this would deprive every one of membership in this universal Church which is not joyned actually to some particular Church which is devoid of truth What force there is in this consequence against them of New England who make particular Churches to be Species of the universal Church Mr. Hookers Survey as say they several drops of water are Species of water and also make a man first a member of a particular Church before he can be a member of the Catholick I say what force there is in this consequence against them I do not see I only note his disagreement with them though I agree with him in the thing For the other That particular Churches are parts of the Catholick he also denies because this were to overthrow a remarkable difference p. 113. between the Oeconomy of the old Testament and the New to parts members of any Catholick Church as that it should be constituted or made up of them or by them for the order and purpose of an instituted Church for worship of God he means as the worship of God was National among the Jewes Mr. Hudson Vind. But besides what others have said to prove the Catholick Church to be a Political Church in a candid sense I would say the Ceremonial worship only or chiefly was National the moral worship was performed in several Congregations or Synagogues wherein there were Rulers and ruled and yet those might be called parts of the Jewish Church as a Totum or whole And why particular Churches may not be called parts of the Catholick which is but the National Church enlarged I yet see no reason That all the members of the Catholick Church should meet together to hear one Sermon to partake of one Sacrament c. as it was possible once when their number was but an 120. Acts 1. so they are bound still but that the multitude makes it impossible That the particular Congregations should joyn together in the same specifical Ordinances and have Officers over them alike is certainly an institution of Jesus Christ as well as to make the same profession of Faith and hope Indeed that being so numerous they should have one Officer over them all and joyn to hear one Sermon or receive the same Sacrament numerical as he speaks is a ridiculous fancy and not only false but impossible But I would gladly know a reason See John 4.22 23. why 40 or more members
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
Antiochians appeale to the Church of Jerusalem in such a case which I say whether it were by an institution of Christ or an act of Christian prudence will serve our turne to justifie such Associations though we do not account them to be the forme or cause of the union of a Presbyterian Church but rather prudentiall meanes to preserve that union § 8 Upon that mistake of the forme of a nationall Church to be the institution of greater or lesser Assemblyes he proceeds to premise some things which may take off the charge of Schism for their separating from our Churches as true as their own 1. No man can possibly be a member of a nationall Church in this sense pag. 251. but by being first member of some particular Church in the nation which concurres to make up the nationall Church But that not being our opinion the consequence sailes He granted as much as we plead p. 250. On the same account that all the professors of the truth throughout the world are the Catholick visible Church of Christ may all the professors of the truth in England be called the Church of England And it was his own assertion above to the contrary That a man may be a member of the Catholick visible Church and yet no member of a particular Church And why then may not a man be a member of a Nationall Church and yet be no member of a particular Church I could exemplifie cases but I forbear Indeed as the state of the nation is at this day all generally being baptised except Anabaptists Children no man is a member of the nationall Church but he is also a member of some particular Church That Church being as he oft hath said the seat of Ordinances Hence 2. its evident that a man may recede from this nationall Church and not depatt from some particular Church because he may be a member of the nationall as well as of the Catholick Church and yet be no member of a particular Church c. on the other side a man may be a member of some particular Church and yet be no member of the nationall in the sense of it by him given as himselfe and others do too much evidence 3. He sayes To make men members of any particular Churches their own consent is required If he meane this of an explicite consent as I suppose he does or he sayes nothing it is fully disproved above and implicite confessed sufficient A man that removes his habitation as both he and we grant its free for him to do may by setting down in another Congregation and submitting himselfe to all the Ordinances of Christ there with performance of all Officers of Love to the members of that Congregation implicitely and yet sufficiently consent to be a member thereof And on the other hand a man may not remove his habitation from a Congregation wherein he hath long consented to communicate and yet remove his consent to be a member of another as we see too much in this loose and wandring age § 9 But fourthly he now speaks out That as yet p. 252. at least since possibly we could be concerned in it who are now alive no such Church in this nation hath been formed It is impossible a man should be guiltie of offending against that which is not unlesse they will say we have separated from what should be This Engine hath served him twice before First against the charge of Schism by the Romanists Theirs is no Church at all how could they separate from that which is not Then against the Prelat's Hierarchicall Church Their 's is no Church of Christs institution That which is wanting cannot be numbred p. 242. And now the third time against the same charge by the Presbyterians It is true indeed there hath no such nationall Church been uniformely formed in this nation but he knows such a Church hath been endevoured to be formed conformable to the Word of God and to the best reformed Churches abroad according to our solemne covenant and who have withstood resisted and hindered it and yet do hinder he knowes well enough But withall it cannot be denyed but there are some Presbyterian Churches settled in England and perhaps some of their members if not of themselves have been of them from these they have separated as well as from the rest If there were not such here there are such abroad and yet they have renounced communion with them as no true Churches and that 's a negative separation Besides there was and is another Church state in England in our particular Churches from these also they have most of them as once of them pâ—pâ—bly separated The Presbyterian Church state as to particular Congregations in doctrine worship and discipline in them is the very same with theirs excepting that they hold their Congregations to be Independent and entire â—or all Government in themselves but wee acknowledg our selves dependent and would be gâ—ad we had other Churches to joyne with and yet they separate from and disaâ—ow them as well as others Lastly I believe those men that raise differences in a reforming Church and persist in keeping open those divisions separating also into other new Churches do as well deserve the name of Schismaticks as those that make differences in one particular Church And unlesse they can better prove than yet they have done that we are no true Churches and their own to be the onely true Churches in the nation in the World the Schism will lye at their door in all aequall mens judgment remove it as they can § 10 p. 253. Let him read the next disputation of Amyraldus his definition of a Schismatick and his censure of those that separate will little please him Disput de ecclesiae membrie As for Amyraldus his judgement of the confoederation of Churches it is the same with ours or not to the purpose Our opinion is that as the consent of particular members explicite or implicite is not the forme of a particular Church So the consent of severall Churches to associate in a classis or Synod is not the forme of a nationall Church The explicite consent of members as they make use of it is but a prudentiall way to tye their members from running away from them and yet that will not do the deed so the explicite consent of severall Churches into Assemblyes is likewise a prudentiall way for the better Governing of those Churches and the easier determining of things of common concernment And as the one so the other is a result of the light of nature need no institution He may now perceive that he is mistaken in his thoughts of a mutuall acknowledgment of the things by him delivered hardly in one of them do we agree But we expected that he would now at last have laid down some principles peculiar to himselfe and those with whom he consents p. 254. in the way of the worship of God c for
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
done § 5. In the mean time I still follow him it cannot be denied but that their vigorous adhering to the former Advantage a thing to be expected from men wise in their generation hath exposed some of them to a contrary evill whilst in a conceit of their own innocencie as being the only true Churches of Christ they have insensibly slipt as is the manner of men into sleight contemptible thoughts of Schism wherof they are accused as esteeming it no great matter to separate from any or all true Churches making it no Schism See p. 46 no crime at all as will appear hereafter The safest way for them is to deny this Separation to be a Schism for otherwise he asserts well To live in Schism is to live in sinne which unrepented of will ruine a mans eternall condition Upon this therefore depends the issue of this whole cause For if a causelesse Separation from a true Church be proved a Schism as I doubt not it will I shall adde his own words Every man charged with it must either desert his station which gives foundation to his charge or acquit hmself of the crime in that station And this latter for he likes not to leave his Station is that whâ—ch in reference to himself and others he does propose and mannages with much confidence Upon this we put the whole issue of this present cause § 6. For let not them think that the Iniquitie of their Accusers as to other corruptions doth in the least extenuate their crime Schism is Schism stâ—ll Though our Churches from whom they Separate be not so pure as they ought or would be Yea though we were worse than we are as bad as the Church of Corinth yet ought not they to separate from us as no Churches of Christ being desirous of Reformation but are Schismaticks if they do They ought rather to have stayed and helped to reforme us which they make almost impossible by their uncharitable Separation from us This that followes were worth their most serious consideration A conscientious tendernesse and fear of being mistaken will drive this businesse to another Issue whereas their Confidence in carriage of their way is a stop to their and our Reformation § 7. 8. 9. The state of things in this time is too well known in the world to the great scandall of Christianity And wo is to them by whom the offence cometh 1. Protestants are charged by Papists as Schismaticks for departing as they say from the Catholike Church which Church they are 2. Calvinists by Lutherans for no crime in the world but this sayes our Author but because we submit not to all they teach which he counts unreasonable upon this ground That in no instituted Church-relation would they ever admit us to stand with them Which is as considerable an instance of the power of prejudice as this Age can give unlesse it may be paraleld in his own Church It is as well a Schisme to keep fit members out of Church-Relations and priviledges as to separate from a true Church 3. Presbyterians are charged with the same crime by Episcopall men because they reject that way of Government and somwhat of the externall way of Worship 4. The Independents are accused by Presbyterians of the same fault for making differences in and then separating from their Churches as no true Churches and setting up others of their own The learned Doctor supposes this last charge is in a short time almost sunke of it self and so will ask the lesse paines utterly to remove and take off But he is an happy man if things out of sight were presently out of minde His party hath rather sunke the charge by their silence in not answering than dispersed or removed it And he will finde that it swims on the face of those Discourses written against their way if he pleased to take notice of them And this charge revived by his Importunity he will finde will aske more paines to take off than he is aware of much more than we shall need to take to remove the same charge from our selves put upon us by the other three sorts of men Papists Lutherans and Episcopall Had it not been done often and sufficiently by men of our own judgement himself hath removed it from us in removing it from himselfe in this discourse But how he will remove ours comes shortly to be considered § 10. What those general principles of irrefragable evidence are whereby he will acquit us all and himself also from the severall concernments in this charge we shall readily attend unto But how the whole guilt of this crime shall be thrust into one Ephah and by whom carried to build it an house in the Land of Shinar to establish it upon its own Base as he phrasisies it I do not well understand Onely I suppose he will discharge the charge by a new definition of Schism and some other like distinctions which if it be true will carry it almost quite out of the world blesse the Churches with everlasting peace All Schism shall be confined to a particular church of which hereafter § 11. But that he should professe his much rathernesse to spend all his time in making up and healing the breaches and Schisms among Christians than one houre in justififying our divisions c. seemeth strange to me when as his whole book or greatest part is as a learned Doctour said one great Schism P. 8. and in the Designe of it nothing but a justification of himself and partie in their Divisions with us and Separation from us and tells us the cause is so irreconcilable that none but the Lamb is worthy or able to close the differences made Who when he will come and put forth the greatnesse of his power is very uncertain and he puts us out of hope that before that it shall be accomplished And yet sayes In the mean time a Reconciliation amongst all Protestants is our dutie and practicable and had perhaps ere this been in some forwardnesse had men rightly understood wherein such a reconciliation according to the mind of God doth consist Which I hope he will ere we part give us to understand He seems to place it much in a principle of forbearance that is in Toleration of one another in any way of Religion the cursed fruits whereof we reap with lamentation at this day They have indeed strongly improved that principle of forbearance to perswade us to beare with them but how little of it they have shewed to us the world is Judge § 12. The two generall wayes fixed on by some for compassing of peace and union among Christians deserve some consideration and to be searched to the bottom The one is inforcing uniformity by a secular power the other is Toleration of all or most waies of Religion except such as concerne the Civill interest He speaks first of them both together as if there were no hope of union peace love to be expected
from either though men of a good zeal and small experience or any other account may promise themselves much thereof It is something else that must give peace than what is the product of the prudentiall considerations of men As for Toleration it is indeed a prudentiall way of those Erastian Polititians he speaks of below that would have the world in quietness on any terms Sect. 15. let what wil be come of Religion Sect. 17. yet indeed is folly and no prudentiall way When men have tryed all wayes to settle their interests pâ—etie in cleaving to the way of God is the best policie as the events of both to which he oft appeals have manifested And on the otherside The Common-wealth of Israel never prospered better than when it enforced uniformitie in the way of Religion prescribed But this uniformitie compelled is a product of Divine prudence in the first and second Commandements And if Christ hath instituted any way of Religion and worship in the New Testament that alone must be enforced on all the members of the Church § 13 Yet concerning that Vniformity enforced he sayes It is the readiest meanes in the world to root out all Religion from the hearts of men which if it were true were a potent Argument for Toleration which yet hee seemes not to like But 1. This was by God thought the best way to plant and preserve Religion in the hearts of the Jewes Those great Reformers so famous among them Josiah c are commended for compelling of people and binding them by oath to serve the Lord. 2. The parable of compelling men to come in to the Wedding seems in the Judgement of no mean Divines to allow a power to bring men to the publick Ordinances of worship 3. Toleration which is our present condition Sect. 12 hath done much more towards the rooting of Religion out of the hearts of many men in 7. yeares than the enforcing of uniformity did in 70 yeares 4. To compell uniformitie in a true or false way may by the corruptions of mens hearts breed Hypocrisie Formality Fieri nee potest nec solet ut Deum sincerè colat qui diversas simul Religiones fovere desiderat certissimumenim est neutram credere qui contrarias admittit Gregor Tholoss Atheism and Anxietie of conscience in some But good and gracious souls have been discovered and purified by it as the three Children and Martyrs have manifested 5. Many at least some that were enforced to conformitie in the worship of God in families or congregations have blessed God for that compulsion who before were Atheists or profane while they had a cursed intolerable toleration to be of any or no Religion Lastly the will indeed cannot be forced to beleive but that professed Christians should be compelled to the externall profession of that only way of worship which Christ hath instituted seems as equal reasonable as it is unreasonable that men be left to their own choice to worship God either not at all or after their own fancies And he that denyes this seems to mee to bee if not an Atheist a Skeptick in Religion § 14 I expected now that he having said so much against enforcing of uniformitie should have said as much or something against Toleration which he calls also a prudentiall way for Reconciliation Does he thinke this if not the other is the readie way to plant Religion in mens hearts Let experience speake If since the men of his way have gotten a Toleration for themselves they have not opened a doore for all errours heresies and horrid blasphemies or profanesse But if both these principles bee by him decryed as hee seemes to insinuate because he finds that events executions follow not the conscientious embracing of one or other of these decryed Principles he should have done good service if he had shewed us another way to this due and practicable Reconciliation which he hath not done but only tells us he is perswaded that a generall alteration of the state of the Churches of Christ in this world must determine this controversie The discovery of that way might perhaps have freed us from the vanitie of those reasonings wherewith we are intangled But I am to seeke what hee meanes when he sayes he hath somewhile since ceased to be moved by the clamours of men concerning bloody persecution on the one hand and cursed intolerable toleration on the other As if he tooke them to be idle clamours of men that cry down enforcing uniformitie as bloody persecution on the one hand or toleration on the other hand as cursed and intolerable What or which of them will please him or are both of them usefull according to the various interests of Nâ—tions And I would know why he calls enforcing uniformitâ—e by the name of bloody persecution Surely to force conformitie to the way of God is no Persecution much lesse bloody but is only a just prosecution of evill and refractory Rebells to the Kingdome of Christ unlesse Magistrates may be called bloody persecutors in prosecuting malefactors unto death And againe if prosecution of such offenders as conforme not to the way of God bee just and necessary then Toleration of such in other wayes is and ouâ—ht to be accounted intolerable and will be cursed Certaine it is that the embracing of either bloody persecution which is against the truth or toleration of all Religions as well as the truth have had providentiall events sutable thereunto as men have placed their civill interests in them both have met with untimely ends and fearfull destruction § 15 He that shall indeed consider the proposalls and attempts made for Ecclesiasticall peace in this little world of ours of later times not to look back to former either by Erastâ—an polititians on the one side or Jesuâ—ticall Tolerationâ—sts on the other will quickly assume the libertie 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 sel e and hypocrisie in them as might discourage them from any great expectation so upon many other accounts a better issue was not to be looked for from them than hath beene actually obtained which hath for the most part been this that those that could dissemble most deeply have beene thought to have and have had the greatest advantage and those that have come with the least candor most fraud hypocrisie secular baits for the subverting of others have in appearance for a season seemed to obtaine successe And in this spirit of craft and contention are things yet carryed on in the world This witnesse is true therefore rebuke them sharply § 16 It is true also that the parties at variance now Independents and Presbyterians are so well acquainted at length with each others principles Arguments Interests Prejudices and reall diâ—tance of their causes that none of them expect any Reconciliation but meerly by
in opinion onely or into Parties also one part separating from another And that the rather because the latter is the ordinary issue or consequence of the former See Act. 19.9 There was but one assembly at the first in the Synagogue But when divers spake evill of that way before the multitude Paul departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and separated the Disciples c. § 3 It is true that in the Ecclesiasticall sense the word is not to be found used p. 25. but in 1 Cor. 1.10 11.18 c only in the case of differences amongst the Corinthians I heare that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you which what they were will presently come to be considered when we have heard what he accounts in generall the constant use of the word To denote differences of mind and judgment with troubles ensuing thereon p. 25. amongst men met in some one Assembly about the the compassing of a common end and designe But that this is a forestalling of the Readers judgment by a meer begging of the question hath in part been proved even from the Scripture it selfe where it is used for separation into parties upon those differences of mind and judgment in the politicall use of the word and why it may not be so used in the Ecclesiasticall sense I see yet no reason especially when the proper use of it is to signifie a breach of union or a separation of a naturall body into severall parts two or more And I have cause to suspect that he sticks so hard upon this notion not so much to confute that charge of Schism upon us by the Romanists as to ward off the same charge upon himselfe and his partie as we shall shew hereafter But granting him this notion of Schisme for a while this is the way as on the one hand to free all Church separation from Schisme with respect to one another so on the other to make all particular Churches more or lesse Schismaticall For what one Congregation almost is there in the world where there are not differences of judgments whence ensue many troubles about the compassing of one common end and designe I doubt whether his own be free therefrom Yet he askes confidently below p. 63. Have we any differences and contentions in our Assemblies Doe we not worship God without disputes and divisions It s happie with them if it be so For let most of the Assemblyes of severall sorts and sects be visited and it will be visible enough that in their prophecyings as they call them there are differences of mind enow and troubles more than a good many with wranglings and janglings and sometimes railing and reviings good store that a man might upon this one principle of his besides other venture to call them Schismaticall Conventicles rather then Churches of Christ And why not as well as Paul charges that famous Church of Corinth with the crime of Schism for the same or like disorders p. 27. They had sayes our Authour differences amongst themselves about unnecessary things on these they engaged into disputes and sidings even in their solemne Assemblyes probably much vain jangling alienation of affections exasperation of spirits with a neglect of due offices of love c. This was their Schism c. That the Apostle charges this upon them is true but was this all were there not divisions into parties as well as in judgement we shall consider that ere long For the present I say difference in judgment Separation may proceed from Schism p. 194. was the ready way to difference in and alienation of affections and that to exasperation of Spirits and that to neglect of due offices of love c and at last ere long to Separation of Societies And he sayes well The Apostle would have them joyned together p. 28. not only in the same Church-order and fellowship but also in onenesse of mind and judgment which if they were not Schisms would be amongst them and upon those separation into severall assemblyes as we see at this day to a lamentation Difference in some one point of doctrine worship or discipline hath broken the Church into many fractions almost as many as men But I shall observe his observations upon these Divisions amongst the Corinthians § 4 1. Observe sayes hee That the thing mentioned p. 29. is entirely in one Church no mention of one Church divided against another or separated from another or others the crime lyes wholy within one Church that met together for the worship of God c This it seemes is a matter of great concernment to be granted or denyed In so much that he professes p. 30. That unlesse men will condescend so to state it upon the evidence tendered he shall not hope to prevaile much in the processe of this discourse This then being the foundation of that great Fabrick of Schism as he calls it it had need bee bottomed better than upon his own bare Affirmation which is all we yet have for it without any proofe For this end I shall take his first observation into particular consideration 1. That the divisions mentioned were in one Church is ambiguously spoken for it may be taken either for the collection of severall Assemblyes in Corinth where there were multitudes of Christians which are sometimes called the Church yea a particular Church with respect to the Catholick or other National Churches So himselfe speaks of those Patriarchs so called how many or how few soever they were p. 121. they were particular Churches Or else that the Saints at Corinth were at this time but one particular congregation meeting all in one place In this latter sense its evident the Reverend Doctor takes it but in so doing he beggs the question and consents not with himselfe For he had said before they had disputings and sidings in their solemne Assemblyes p. 27. not one but many Assemblyes And the Divines of the Assembly have made it more than probable that the multitude of Christians of Corinth were too many to meet in one place and yet may be said to meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not jointly but severally in their particular places of meeting As the Congregations of London may be said to meet together on the Lords Day not conjunctim but divisim 2. That it was amongst the members of one particular Church is gratis dictum For that all the Christians in Corinth and about it were called one Church collectively is evident chap. 1. v. 2. To the Church of God at Corinth And that there were more particular Churches there or thereabouts than one is also evident both by Rom. 16.7 The Church at Cenchrea a particular Church distinct from that at Corinth and also by 1 Cor. 14.34 Let your women keep silence in the Churches one and yet many Churches at Corinth 3. This is also presumed but not proved That the crime of Schism was charged on them onely within
two holy good men first fell into a paroxysm of contention and presently separated and parted asunder 2. Basil's definition is almost the same who makes schism to be a division arising from some Church controversies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the unlawful Conventicles the ordinary consequents of such division First they raise divisions that 's the first degree of Schism from Schism they fall into Heresie the second degree and then separate into new conventions pag. 46. which is the highest Schism Nor because of later years honest and pious meetings for Religion were called Conventicles and Schism therefore may men conclude that there is now no Schism in unlawful Conventions apart from a true Church when it shall be determined so to be 3. The Common definition given That Schism is a causelesse separation from the communion and worship of any true Church c. presupposes a Division in that Church which occasions that separation one party not being satisfied by the other The Crime of which separation must be taken and judged by the unjustness of the cause thereof which cannot be in a true Church but in those that separate from it For if a Church be either no true Church or so extreamly corrupted that a good Christian cannot hold Communion with it without sin such a separatâ—on is no Schism but they are the Schâ—smaticks who give the cause of that separation But the Reverend Doctor is very large in his allowance of Separation pag. 46. for he saies Certain he is that a separation from some Churches true or pretended so to be is commanded in the Scripture so that the withdrawing from any Church or society whatever upon the plea of its corruption be it true or false with a mind resolution to serve God in the due observation of Church institutions according to that light which we have received is no where called Schism nor condemned as a thing of that nature c. If this be true there will be found but litle or no Schism in any Church or in the World If a man may lawfully separate from a true Church as well as from a false and that upon a false plea of its corruption as well as true only with a good mind to serve God in Church institutions true or conceited by his own light all the Sectaries Separatists Donatists Brownists in the world may be justified But this will come again below thither I shall remit the particular scanning of it § 12 Now lest by the former indulgence any should surmise p. 47. that he complyes with them that have slight and contemptible thoughts of Schism or to plead for his own Separation from our true Churches as we are able to prove them he will at present heighten the heinousnesse of Schism when he hath first considered what aggravations others have put upon it § 13 1. Some say it is a renting of the seamlesse coat of Christ pag. 48. but saies he they seem to have mistaken their aim and instead of aggravating extenuated it a rent of the body is not hightned in its being called the renting of a seamless coat But this is but a nicity I suppose they us'd it only by way of allusion à minore ad majus The Souldiers thought it not wisdom to divide that seamlesse coat whereby it would be rendered uselesse to all how much more heinous was it to rent his Body The Church is called Christs mystical Body Look then as it was an heinous thing to those Souldiers to divide his seamless coat and much more to divide by piercing his natural body so it is more hainous to rent his body mystical which must needs reach to him the Head This is the Apostles way of arguing 1 Cor. 1.13 Is Christ divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided into parts q. d. Do you not by these divisions divide and rent the Body of Christ and does not Christ himself suffer in such divisions But enough of that § 14 2. It is usually said to be a sin against Charity pag. 49. as Heresie is against Faith but is Schism so a sin against Charity doth it supplant and root out love out of the Heart He means so as Heresie does the Faith But that 's not the question but whether Schism be not a sinne against Charity as well though not as much as Heresie is a sin against Faith And suppose it do not root out Charity may it not supplant or at least suppress weaken it may it not interrupt the exercise of the duties of love as he said above p. 27. their Church order as to Love Peace Union were wofully disturbed with divisions c. And if Schism be persisted in it may in the end root out Charity and be inconsistent with it as well as Heresie doth the Faith Nor does every Heresie root out all Faith a man may be an Heretick in one Article and Orthodox in the Faith in others Yea pag. 49. himself here confesses men by Schism are kept off from the performance of any of those offices and duties of love which are useful or necessary for the preservation of the bond of perfection and then is it or may in some sense be said to be a sin against Love When the Apostle saies that Love is the bond of perfection because it preserves that perfect and beautifull order amongst the Saints notwithstandâ—ng all hinderances and oppositions made by Schism He tells us rather what true love is in it self and ought to be in us than what it is manifested to be in mens corrupt hearts and conâ—ersations Divisions among them breaches of Love so he pag. 69. pag. 50. They then that described it to be open breach of love aimed near at the true nature it which his wary consideration doth not excuse from Schism For suppose it were possibâ—e for a man to be all and do 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 to the communion disturbed by him which is very rare Yet that person who ever he be could not be excused from Schism and a breach of charity any more than those whom the Apostle calls Schismaticks who no doubt some of them were under some violent temptation It is again confessed It is thus far a breach of love in its own nature in that in such men Love cannot exert it self in its utmost tendency in wisdom and forbearance for the preservation of order in the Church If this had been said at first this had been enough to aggravate the sinfulnesse of Schism § 15 3. As for those who say it is a rebellion against the Rulers of the Church if they mean it pag. 50. in regard of their Canons and imposition of unnecessary Ceremonies c. let them plead for themselves But if he mean that Schism may be raised against the
instituted Rulers of the Church walking in the truths and waies of Christ as well as against any other members of the Church it may be so far called Rebellion against the Rulers of the Church as they that despâ—se Christs Embassadors despise Him also the mischiefs whereof extend to the whole Church And commonly the Schism begins against the Rulers of the Church as that against Moses and Aaron did So that at Corinth in Clements time This is too evident at this time That all the present Schisms strike principally at the Ministers of the Gospel All Sects contending against them primarily and reproaching of them either as Antichristian He calls them parochial Priests pag. 235. or as no true Ministers besides worser names of ignominie and contempt wherein the Dr. and his party are not a little guilty as will appear before we have done § 16 Whether Schismaticks be Church Members or no is a question of no great concernment The Doctor is peremptory It is impossible a man should be a Schismatick p. 51. unless he be a Church member If he mean it of a member of the Catholick Church it s granted for an Heathen cannot be a Schismatick But if he mean as I believe he does no man can be such unless he be a member of a particular Church it is made appear to the contrary above and shall be more hereafter For the present I only say Suppose a Schismatick of himself departs from the Church or is ejected by the Church yet still persists to maintaine the differences by him raised in that Church I desire to know whether he ceases to be a Schismatick because he is now no member of that Church or is not still such by the Doctors own principles But too much of that § 17 Upon the Definition of Schâ—sm given by himself A causless difference or division amongst the members of any particular Church pag. 52. Is not this a mans definition the strength of it this such an act is Schisme therefore none else is See p. 44. that meet or ought to meet to the worship of God c. he proceeds to deliver the Aggravations of the sin of Schism wherein I shall agree with him fully though not in his definition in all particulars as was said above That that is a Schism I confess contains a part but not the whole nature thereof For as I believe a Schism may be made in a particular Church by one that is no member thereof seducers use to creep into houses and Churches and raise differences So I think a particular Church or some members of it may make a Schism in from the Catholick Church or other particular Churches which shall be capable of those aggravations by him given Look as in the body natural there may be supposed a Schism amongst the fingers of either hand whereof they are the more immediate members which yet may truly be said to be a Schism in relation to the whole body which hath influence into and interest in those members and shall suffer not a litle by their divisions So it is in the body mystical though the divisions immediatly disturb the particular Church where they arise yet they also reach to the disquiet and danger of the next Congregations and then of the whole Church A little leaven leaveneth the whole lump A mutinie begun in a single troop hath been the ruin of the whole Army The Design however disclaimed p. 47. f. I fear is this This definition of Schism is forelaid and so oft repeated to prevent the charge thereof upon himself and his own select congregation If they have but so much wit or so much grace as either not to raise or not to discover any causlesse differences amongst themselves though they separate from and disturbe the peace and union of the whole national Church or all the Churches of a Nation they are by no means to be styled Schismaticks But more of this in Hypothesi when he comes to apply it to themselves § 18 Whether the Church of Rome is a Church of Christ or no pag. 56. and how they are Schismatical I list not to be their Advocate they are old enough to answer his charge themselves I think he hath said enough if not too much to vindicate the Protestant Churches from Schism in their separation from Rome But his principle will carry him further not only to unchurch Rome but also all Protestant Churches at home and abroad for want as he thinks of a right constitution by Jesus Christ as well as to free himself and his from the crime of Schism as will presently appear Only I observe that he does not charge Rome it self to be Schismatical but upon supposition that it is a Church which he denies below then indeed by her intestine divisions she is the most schismatical Church in the world but if no Church not schismaticall whereas our Divines have proved her schismatical not only by her intestine differences but chiefly by her schismatical principles as those above mentioned That she is the Catholick Church and none out of her Communion are any better than Hereticks Our Conventicles are no Churches but styes of beasts p. 63. say they or Heathens That Ordination is void except done by her Bishops and also and especially by her abominable corruptions doctrine and worship departing therein from the Scriptures and example of the Apostolical Churches Now his chief if not only principle to conclude himself not schismatical in separating from Rome is this That there was never any such thing pag. 60. as that which is called the Church of Rome instituted in reference to the worship of God by Jesus Christ which he hereafter affirms also of National and Presbyterian Churches as he thereby frees himself from Schism in separating from all Churches in the world So he therewith unchurcheth all our Churches as well as Rome § 19 For so he saies upon the same principle a plea pag. 64. for freedom from the charge of any Church really or pretended as National may be founded and confirmed That principle is the definition of Schism before given Schism is an evil amongst the members of a Church And hence he inferred against the Church of Rome If our own Congregations be not Churches whatsoever we are we are not Schismaticks And against them that plead for a National Church and charge them with Schism for separating from it he saies again If we are not of the National Church pag. 67. as they protest they are not whatever we are we are not Schismaticks And this will once more be made use of against the charge of Schism in separating from our present Churches as we shall see below But he makes a Dilemma and thinks it both waies unanswerable either we are of the National Church of England or we are not If not whatever we are we are not Schismaticks If we are and must be of it whether we will or
context to be with the 26. v. that so he may draw it to Apostacie they departed to Judaism but it rather looks back to the 24. v. Let us consider one another to provoke unto love good works which is the fruit of brotherly watchfullnesse in members of a Congregation Mat. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not forsaking the assembling c but forsaking another q. d. If we forsake the assemblyes of the Church we shall quickly neglect that brotherly mutuall care and inspection of one another and so fall into separation or Apostacie And the 26 v. rather referres to the latter end of the 25. v. but exhorting one another so much the rather as you see the day approaching For if we sinne willingly c If we forsake the assemblyes neglecting brotherly inspection and so fall into Schism or Apostacie from one to the other the end will be dreadfull But first Estius in loc the Latine Interpreters expound it of forsaking the Assemblyes either by Schism or Apostacie 2. Apostacie is graduall either partiall in some point of Faith or totall in all the first may proceed to a Schism in the Church the second to a separation from the Church As those Act. 15. that in part forsook the way of the Gospell and joyned Moses with Christ circumcision with baptism are said to go out from the Apostles v. 24. Certaine that went out from us have troubled you with words These were Schismaticks in the one and Apostates or Separatists in the other An Heretick or an Apostate may be a Schismatick and something more as a Schismatick too often proves an Heretick For when seducers have first raised divisions in a Church they either voluntarily forsake it or are justly ejected by the Church and then gather their Disciples into distinct bodyes in opposition to the Church as I said above The Apostle describes them thus Act. 20.30 Of your own selves shall men arise speaking perverse things to draw away disciples after them These are grievous Wolves v. 23. so farre from taking care of the flock that they rent and teare it not sparing the flock And therefore the Apostle joynes these together 1 Cor. 13.25 That there should be no Schism in the body but that the members should have the same care one for another Implying that where there is a Schism in the Church the members neglect the care one of another and when the members neglect the care one of another there 's a Schism in the Church But if they so farre neglect the care of one another as to seperate from the Church that 's an higher degree of Schism even a double Schism As in the body naturall if it be a Schism for one member to rent and teare another in the body much more to rend and divide themselves from the body when they cannot have any care one of another Wee see this exemplifyed at this day When men have first raised divisions in the Church they seperate from the Church and gather themselves into distinct bodies having no care for the body from whence they seperated scarce owning them for Churches but rather account them no true Churches reproaching and reviling them Are not these Schismaticks § 3 2. The second place for blameable separation is of some who withdraw themselves from Church-communion p. 75. at least for a season by their disorderly and irregular walking 1 Thes 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.2.6 Such there were in the primitive times and in our dayes whom we charge not with Schism but vanity folly and disobedience to the precepts of Christ in generall No mervail these are not charged with Schism for they neither raised divisions in the Church nor separated from the Church but were disorderly and irregular out of the Church in neglect of their callings So the Apostle expresly instances 2 Thes 3.11 wee heare that there are some which walk among you disorderly not working at all but are busybodies They did not separate from the Church but rather â—s some now do made their frequenting of publick meetings and exercises the Cloake for their idlenesse thinking the Church was bound to maintaine them They were so farre from separating from the Church that some who bring v. 14. for excommunication think the Apostle commands the Church to separate them iâ— they upon warning mend not this fault from the Societie Others think that he commands them onely to withdraw from them in civill respects and if they will not labour let them starve v. 10. As for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2d verse which he calls persons that abide quietly in no place or station it is supposed they were not the same men but persecutors of the Apostle most absurdly and unreasonably He knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Logicall terme signifying absurd men that know not the Topicks or heads of reasoning and these are joyned with wicked and faithlesse men However the Apostle commanding them to warne those disorderly men as brothers by no meanes can be suspected to charge them for separation Yet if he will needs understand it of their separation from Church communion we shall charge them not only with vanity folly disobedience but also with Schâ—sm For they might stirre up dissensions in the Church by defence of their idlenesse which himself calls Schism and then separate from the Church but enough of that § 4 3. Men also separated themselves upon sensualitie that they might freely indulge to their lusts p. 76. and live in all manner of pleasure all their dayes Jude 19. v. These are they that seperate themselves c That some men do seperate from the Church upon doctrines of Libertie and licentiousnesse is too evident as in the old Gnosticks so in the late Ranters and Family of Love but no doubt these men maintained their opinions and practises in the Church so long as they could which caused divisions in the Church and so were Schismaticks and after separated into their own abominable meetings as the world knows That the Apostle spake of the same men in the 4 7 8 10 verses and in the 19. verse is not probable for those former did not separate from the Church or were nor then separated for he speaks of them as frequenters of the Assemblyes v. 12. These are spots in your feasts of charitie when they feast with you feeding themselves without feare These Agapae Love feasts were kept in their Church-meetings at the Sacrament therefore they were not separated And as for the 19. verse it s the judgment of learned Divines it imports just the nature of seducers who draw disciples after them out of the Church The word used to denote this separation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Oecumenius sayes comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies extra terminos ecclesiae quempiam educere elicere to lead or draw men out of the Church and so implyes they did not onely
separate themselves but drew others also into seperation And Clem. Alexandr interprets it segregantes fideles à fidel bus id est alios ab aliis Seperating the faithfull from the faithfull that is some members of the Church from other In a word others understand it of both kinds of separation tam in doctrina quam in coetibus in opinions and parties or assemblyes And both these being causelesse divisions are by all accounted Schism p. 27. Now the reverend Doctor to avoid this calls these Abominations and not Schism As Anabaptists Quakers c do not cease to be Independents but a e that and some thing more and askes whether the men of these abominations are to be accounted Schismaticks or their crime in separating Schism But this is but a dâ—sguise of the businesse For there may be Schism in this and the other two afore and something more He that raises dissentions in a Church and then separates from it either by Apostacie Idlenesse or sensualitie carryes his brand of a Schismatick with him though it seeme to be swallowed up in further abominations There are degrees of Schism as I said which are not denominated from the terminus ad quem the wickednesse that such proceed unto but from the terminus à quo that is from a true Church I shall put him a case If a member of his Congregation inclining to Apostacie Idlenesse or sensuality should first raise divisions in his Church concerning any of those and then should seperate from his Church either into irregular walking as some Antinomians or into Abhominations as some Ranters or into totall Apostacie and Atheism which many are fallen into from the height of this way would he not say thee were Schismaticks and something worse And of all it may be said These are they that separate themselves I leave it to him § 5 But he is so confident of the contrary that he redoubles more vigourously his former Assertion I say p. 77. for a man to with-draw or with-hold himself from the Communion externall 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 Schism c. Before I come to scanne the words in particular I shall say in generall this is a fallacious because an ambiguous assertion For 1. He tells not whether a man may separate when there is corruption in some one of these onely or in all of them 2. Nor how far some or all of these must be corrupted before we may separate 3. All these were as much corrupted and more in the Jewish Church as in ours when he and his partie separated from us and yet our Saviour and his Apostles continued their Communion with it and the Church of Corinth in all these was as much and more corrupted than ours yet the Apostle mentions no separating from it 4. He now requires that it be called Schisme in Scripture when as before he said if it had the nature of it it was sufficient 5. If a bare Plea against corruptions true or false may warrant a separation then the most rigid seperatists may be and are by him acquitted from Schism as I said above But more particularly He hath not rightly stated the question as now it lyes between us which is not of a single mans secession from a true Church a particular Congregation to joyne himselfe to another Church of the same Constitution where he may enjoy as he thinks the Ordinances more purely or more profitably For it was ever lawfull for a man to remove his habitation and to joyne himselfe to such a Congregation But the pinch of the question is whether a man or a company of men may separate from a true Church upon a plea of corruption in it true or false set up another Church as to all Ordinances renouncing that Church to be a true Church And so much the worse and more Schismaticall is that separation from a true Church when either those men that separate have not done those duties incumbent on them to reforme it or that Church is upon a Resolution and endeavour to reforme it selfe according to the Rule of the Gospell This is plainly our case at present with the Doctor and his Associates § 6 But he further affirmes Of one Church particular departing from that communion with another p. 78. 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 Schism in the Scripture we have no example The more happie were those times that they yeelded no such example But if they did not yet if they give us an example of one Church divided upon differences into severall Congregations or to some Ordinances as we proved they do they come very neere the case of Schism before us And himselfe hath granted that upon supposition that Rome is a particular Church as opposed to the Catholick she is the most Schismaticall Church in the world not onely in regard of her own intestine divisions as he but also in her separation from the Apostolicall primitive Church in doctrine worship and discipline as our Divines do maintaine upon this acount it was that the Divines of the Assembly said To leave all ordinary communion in any Church with dislike where opposition See p. 141 or offence offers it selfe is to seperate from such a Church in the Scripture sense though they adde pag. 79. such separation was not in being in the Apostles time His exception to this is frivolous How they came to know exactly the sense of the Scripture in and about things not mentioned in them I know not The reconciliation is easie In the Apostles time or in that case of the Corinthians such was their happinesse there was no separation of one Church from another in that high manner as after they did but yet the Scripture gives a faire ground by way of consequence there and in other places above named to conclude that if separation in a Church in opinions and judgement be a Schism much more separation from a true Church by persons or Churches leaving all ordinary communion with it with dislike or opposition is to be accounted Schism especially if they first depart from the common Faith and then upon that difference separate from the Church And therefore though he be unwilling I shall not doubt but to be able to compell him to carry on the notion of Schism further than yet he hath done § 7 But that he may shew his skill and gratifie his Adversaries he will carry on this discourse to a fuller issue p. 81. according to the common definition of Schism That it is a breach of union onely he will put in a reasonable postulatum that this
of our Divines as we shall shew hereafter our cause being defensible without this Plea But I am farre more unsatisfied that he undertakes the cauâ—e of the Donatists and labours to exempt them from Schism though he allows them guiltie of other Crimes and Miscarriages The grounds of this undertaking I suppose to be 1. His singular notion of Schism limiting it onely to differences in a particular Assembly 2. His jealousie of the charge of Schism to be objected to himselfe and partie if separating from the true Churches of Christ be truely called Schism For the ventilating whereof I suppose we may without flattery or falshood p. 163. grant him his request in respect to our selves not to Rome that is put the whole Protestant Church of God into that condition of Libertie and soundnesse of doctrine which it was in when that uprore was made by the Donatists Certainely most of the Protestant Churches our own among them have as much Libertie are as sound in doctrine and as if not more sincere and incorrupt in worship than those Churches from which the Donatists separated they being not onely troubled with Heresies as we all are but pestered with mulâ—itude of Ceremonies from which wee are freed And now we shall take his thoughts of the Donatists Schism into consideration The objection raised by himselfe is this p. 162. Doth not Austine and the rest of his contemporaries charge the Donatists with Schism because they departed from the Catholicke Church and doth not the charge rise up wâ—th equall efficacie against you as them At least doth it not gâ—ve you the nature of Schism in another sense than is by you granted This objection concernes not us the generality of Protestants who grant that sense of Schism that it is a breach â—f union or a causelesse separation from the true Churches of Christ but it lyes in full force against him and his partie who â—ave broken the union of our Churches and separated themselvs from all the Protestant Churches in the world not of their own constitution and that as no true Churches of Christ for lack as they say of a right constâ—tution We know indeed where and by whom this Cloud is scattered without the least annoyance to the Protestant cause as formerâ—y stated even as himselfe hath stated it and produced the answers of our learned Divines p. 190. § 47. c which he highly approves p. 192. though he rest not in it but rather cleaves to his own way as we shalll see erre long p. 194. That his designe is to vindicate himselfe and his partie as well as the Donatists from charge of Schism is evident by what hâ— sayes I shall cleerly deliver my thoughts concerning the Donatists whâ—ch will be comprehensive also of those other that suffer with them in former and after ages under the same imputation It will therefore be necessary or very expedient to consider how neer their case comes to be parallell with that of the Donatists both for matter and manner of mannaging it and then how he will free them and himselfe from Schism For the first The Donatists having raised causlesse differences in the Church about Cecilianus being ordained by the Traditores which whether it were true or false was no just ground of casting him out of Communion § 17 made that the ground of their separation how ever they took in other things as is usual into their defence afterwards § 16. The principles they first fell upon were those two long since named 1. That they were the onely Church of Christ in a corner of Afrâ—ca 2. That none were truely baptâ—sed or entered members of the Church of Christ but by some of their partie That the Stage is changed from Africa into America is evident but that these were the principles of the Brownists and are now of all Independents for all Sects are Independents I need not exemplifie by drawing up the parallel he that runnes may read it in their books and practice I wonder not that the Doctor hath unchurched Rome for he hath done as much to England and all forraine Protestant Churches and makes none to be members of the Church but such as are by covenant and consent joyned to some of their Congregations § 3 Secondly for the manner of mannagement of their way the parallel runnes but too smooth and even 1. He sayes of the Donatists That upon supposition they had just cause to renounce the Communion of Cecilianus yet they had no ground of separating from the Church of Carthage p. 165. where were many Elders not obnoxious to that charge The parallel comes home to him thus Upon supposition or grant that the Church of England and himselfe had just cause to renounce the Pope and Church of Rome yet had he and his partie no ground to separate from the Church of England where there were many Elders and people not obnoxious to that charge of Apostacie upon the Church of Rome 2. Leaving the instance given to avoid prolixitie I shall onely apply what he sayes of the Donatists Though men of tender consciences might be startled at the Communion with our late Hierarchicall Church yet nothing but the height of pride madnesse and corrupt fleshly interest could make men declare hostilitie against all the Protestant Churches of Christ in the world which was to regulate all the Churches in the world by their own fancie and imagination 3. This line is also parallel Though men of such pride and folly might judge all the residue of Christians to be faultie and guiltie in not separating from our Churches yet to proceed to cast them out from the very name of Church members and so disannull their priviledgts and ordinances they had been partakers of as manifestly some doe by rebaptizing all that enter into their communion and others by denying both Sacraments to some baptism to Children of parents and Lords Supper to parents themselves not in their Church way is such unparallel'd pharisaism and tyrannie as is wholly to be condemned and intolerable 4. Once more and I have done the consequences that befell the Donatist's separation are too much parallel The divisions outrages and enthusiasticall furies in the Levellers and such like and riots in the Ranters and Quakers that have befallen some of them Mr. Baxt. Mr. Firm. Sep. exami Mr. Raie Gem. pleb or they fell into beginning at Independentism were and are in many pious and wisemens judgment tokens of the hand of God against them to wâ—tnesse that their undertaking and enterprize was utterly undue and unlawfull pag. 19. I wish they may patiently consider all this § 4 Thirdly we expected to heare how he would free them and himselfe so neere agreeing with them from the charge of Schism in their separation from the true Churches of Christ Hee cannot but acknowledg them to be faultie many wayes but not guiltie of Schâ—sm If he would acknowledge as much of his own way I should
use his own words Let the breach of union in the Churches be accounted if you please Schism or a crime for being an evill I shall not contend by what name or title it be distinguishâ—d p. 81. But he waves the question whether that separation of the Donatists from all other Churches might be called a Schism and takes it for granted they and himselfe are free from that charge for so he sayes p. 167. How little we are at this day in any contests that are mannaged amongst us concerned in those differences of theirs those few considerations afore will evince It s true indeed in our Separation from Rome the instance of the Donatists is very impertinent as in other respects so in this that they separated from the truely Catholick Church we from the Idolatrous corrupt particular Church of Rome falsely called Catholicke But it concernes him and his partie neerely in respect of their separation from all true Protestant Churches agreeing as they doe in the principles and practices of the Donatists The question then is unresolved whether their and his separation may justly be called Schism All he sayes is this We are thus come off from this part of our charge of Schism for the relinquishment of the Catholike Church p. 168. which as we have not done so to do is not Schism but a sinne of another nature and importance The ground he goes upon why separation from a true Church is no Schism is that afore That Schism in the Scripture notion is onely a division of judgment in a particular Assembly not a separation from any Church which if it were true as it is proved false above as it would free Protestants from that charge by Papists with ease so it will acquit himselfe and all Sectaries in the world from the crime of Schism That the principle and principall plea of Romanists that they are the Catholick Church out of whose communion there is no salvation as the Donatists was of old was and in Schismaticall was and is the common vote of almost all Ancient and moderne Divines And if it be true which his partie assent to that their Churches are onely rightly constituted and other Churches and Ministers are false or none as they do also assert they are equally guiltie of that Schismaticall principle That they are the only not Catholick particular Churches out of whose Communion there is ordinarily no Salvation This very principle in the Donatists first and then in the Romanists hath been the ground of all those sad differences among the Churches along time and of the troubles that have issued thence and to make differences in a Church and troubâ—es thereupon to separate is acknowledged or proved to be Schism then the raising of the like differences and persisting to maintaine them upon the very same principle as the onely true Churches how it can be exempted from Schism I am to learn § 5 That I was not mistaken in the ground he goes upon to free the Donatists of old and Protestants together with himselfe from the charge of Schism was his own notion and definition of Schism will now appeare in his own answer to the Romanists argument which he rather insists upon than upon the solutions of our learned Divines page 192. He takes Schismin the notion and sense of the Scripture precisely that is for divisions onely in a particular Church pag. 193. And thereupon denyes 1. that there can be any separation from the Catholike invisible Church or if there could it would be madnesse to call it Schism 2. nor from the Catholike visible because the forsaking its Communion which consists in profession of the same Faith is not Schism but Apostacie 3. nor from a particular Church for that is not properly Schism for so he sayes 1. I deny that separation from a particular Church as such as meerly seperation is Schism or ought to be so esteemed though perhaps such seperation may proceed from Schism and attended with other evils But this mistakes the question for the Romanists themselves do not mean that every separation from any Church is Schism as such but a causelesse separation from the true Catholâ—ke Church which they suppose themselves to bee And so some and most of ours do state it as he obâ—erves page 191. s 48. and so they fall upon the Idolatry Haeresie c of the Church of Rome as iust cauâ—es of separation from her which plea sayes he will not be shaken to eternitie 2. Hee affirmes that separation however upon just cause p. 194. from any Church is no Schism This as it is the same with the former in â—ense so is by none denyed This is granted by all persons Schism is causelesse say all men however concerned separation upon a just cause is a dutie and therefore cannot be Schism which is alwayes a sinne Hence it appeares that hee needlessely denyes their Major proposition being rightly understood in their sense who propounded it And our Divines did better to deny the Minor We have neither voluntarily nor causelessely separated from the Church of Rome But his answer is another thing Separation in the sense contended about p. 194. must be from some state and condition of Christs institution pag. 195 a Church of his appointment otherwise it will not be pleaded that it is Schism at least not in a Gospel sense The Summe is this Schism is a separation from a Church of Christs institution but our separation from Rome is not from a Church of Christs institution therefore it is no Schism And though it be true that the nationall Hierarchicall Church of Rome the papall and patriarchall Church be not a Church of Christs institution yet the bottome of his argument lyes here That Schism in the Scripture notion is onely found in a particular Church which must serve him for more uses than one as we shall heare anon And thence he inferres that separation either of one Church from another or of persons from a Church upon any occasion true or false what ever it be it is no Schism which is spoken to above and will come againe § 6 But that there may be Schism besides that in a particular Church I prove by a double argument ex confessis 1. Schism is a breach of union But there may be a breach of union in the Catholick visible Church 2. Where there are differences raised in matter of Faith professed wherein the union of the Catholick Church consists there may be a breach of union but there may be differences in the Catholick or among the members of the Catholick Church in matters of Faith professed ergo I suppose his answer will be That the forsaking of it's communion which consists in the profession of faith is not Schism but Apostacie p. 193. s 52. But that is not alwayes so for both there may be differences in the faith and yet no Apostacie or if there be Apostacie it may be a Schism also Apostates
they had the happynesse and honour to revive it Macte virtute § 9 2. Those last words of his were the answer to his 2d question How then is it possible that any such Church should be raised anew To which he gives that answer I say the Catholick Church mystical c. And to make it good he proceeds further to say Christ hath promised That where two or three are gathered together in his name he will be in the midst of them But I pray to whom was this promise made was it not to his Officers the Apostles in their consultations or Church-determinations Or grant it made to Believers is it not as true of them that are out of his Church-fellowship When two or three Christians accidentally meet together and pray c. Is not Christ also in the midst of them Yea grant him his own sense what then It is now supposed with some hope to have it granted that the Scripture being the power of God to salvation hath a sufficient efficacy in it self for the conversion of Souls All this is granted what God may do by his extraordinary power we determine not but this is ordinarily done by preaching and those Preachers in Office Rom. 10.14 But go on It is not 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 individuals two or three should be called converted and regenerated by it This also may be supposed though I believe he cannot exemplifie such a case The question only would be if some Heathens should find the Scriptures how they should understand either the Original Languages without a Teacher or a miracle or the sense of them without a guide as the Eunuch said to Philip But suppose all they are converted by the Scriptures alone What then p. 213. He asks whether these converted persons may not possibly come together in the name of Jesus No doubt they may if they were 20. or 40. of them But can their assembling together make them a Church How can that be before they are baptized See Confess of 7. Anabap. Churches Art 34. A Church is a company of baptized persons and how baptized without a Minister Shall they be Se-baptists or baptize one another I suppose our Author is not yet come to this But he says May they not upon his command and in expectation of his promise so come together with resolution to do his will and exhort one another thereto Truly to use his own words I believe they may in what part of the world soever their Lot is fallen Where then lyes the difficulty In this whether being come together in the name of Christ they may do what he hath commanded them or no whether they may exhort and stir up one another to do the will of Christ No there is no difficulty but duty in all this But here lies the difficulty which his new notion or his haste made him forget How these persons can come to be a Church before they are baptized and how they can be baptized without a Minister Were not men prejudiced or prepossessed with some Anabaptistical fancy So were the Indians Socrat. Hist l. 1. c. 15. 16. converted by lay-men as called here would be the difficulty of the business The Iberians if stories say true were converted by a Christian woman and by a miracle but surely she could not baptize them therefore they sent for some Ministers to baptize and to put them into Church Order § 10 It was the Soul-sick fancy of our late Seekers that had lost all Religion that all true Church state was lost in all the world as well as in England and our Author thinks little less till the form of his own Churches was found and therefore they expected some extraordinary Officers to raise it up from the dead which was to looke for a miracle And in the case propounded of two or three converted by the Scripture alone in a remote corner of the world I would gladly know how a Church can be begun without a miracle For though a company of baptized persons might in an extraordinary case chuse themselves Officers prima vice and so make a Church yet unbaptized persons converted cannot make a Church till they be baptized and who shall baptize them without a miracle unless providence send them a Minister to do it For true Believers or Professors of the faith quà such cannot make a particular Church their own first principle of a particular Church must be baptized persons and how they can come to be such without a Minister without a miracle I cannot yet see This is the bottome of the Seekers now turn'd into Quakers All Church state it lost and no recovery of it without new Revelation and so they fancy the Spirit to be given to them to begin a new Church And in our brethrens new Church way had their people renounced their baptism as Anabaptists have done as they themselves have renounced their Ministry I would be informed whether they could ever have made a Church of unbaptized persons without a Minister without a miracle and then whether they must not turn either Anabaptists or Quakers See Confess of 7. Churches Art 41. The person dispencing Baptism is a disciple not tyed to a Church Officer either making Baptism administrable by any brother that hath the boldness to take it up or expect new Revelations of the indwelling Spirit and so become extraordinary Officers This and more that might be said imports for ought I see that there shall never cease to be a Church or Churches wherein some instituted Ordinances shall be preserved though covered over with much corruption those particularly of the Ministry and Baptism or else the Church-state being once lost and perished can never be restored without a miracle When Judah was carryed away captive to Babylon with all her Priests and Levites and all the materialls of their National Church-state the Temple destroyed c. It may seem that their whole Church-state was ceased as to their Ceremonial worship for 70 years together It might be asked How then it was possible to revive that lost Church-state without a miracle The answer may be That God preserved the seed of that Church at Babylon partly in preserving the people there a remnant of his circumcised people partly in reserving the holy vessels useful for their worship and partly in keeping the Line and Genealogy of the priesthood entire so that when all these were brought back to Jerusalem they had no need of a miracle to revive their Church-state or to build a new Temple but only to purge and repair the old and to set up the instituted services in their power and purity The application is so easy that the Reader will outrun me So when Antichrist had usurped tyrannically like another Nebuchadnezer over all Churches ruind particular Churches corrupted the Ordinances of Christ World worship
maintaining those differences is a worse Schism and then upon those dâ—fferences to depart and break the Church inâ—o pieces is Schism in the highest degree and admits of all his own aggravations given above and is an he nous sinne 2. One Church refusing to hold that communion with another which ought to be between them p. 218. is no Schism properly so called Besides what hath been said above that one Church may raise differences in and with another Church which hath the nature of Schism I adde that theâ—e words are aequivocall for they holding all Churches to be Independent they must hold consequentially there is not necessarily any communion between thâ—m as Churches but as to particular members of the Catholike Church the refusing to hold communion with another Church can be no Schism because they owe no communion to one another at least of divine institution but of mere prudence as was newly said But seeing as I proved there ought to be a communion between all particular Churches not onely in profession of the same Faith but also in the same specificall and where it is possible numericall worship the refusing to hold this union and communion in doctrine or worship hath the nature and well deserves the name of Schism 3. If that departure of any man or men be done without strife variance judging and condemning of others it cannot be evill but from circumstances c This is as much as to say that departure which is not evill is not evill For Schism in its nature signifies or presupposes variance strife and divisions before the parting and is commonly attended with judging and condemning of others both persons and Churches as experience tells us at this day The very separation from a Church to set up another Church is a reall judging and condemning of the Church from whence they separated Is it not the practise of all Separatists to judge and condemne all our Churches as Antichristian or none to asperse us as no Ministers but Priests c Is it not the designe of his book to prove if he could and condemne us as no Churches Let the world be judge for unlesse this be proved he can never justifie his separation either therefore he must prove us to be no Churches of Christs institution and that he owes us no communion nor hath broken any union of Christs appointment which he shall never be able to prove or else he had need put himselfe not upon the Justice but on the largest mercy of his Judges CHAP. VIII Independentism a great Schism § 1 In his vindicatâ—on of himselfe and partie from the charge of Schism by Episcopall men he first layes down their Indâ—cement to which how he hath answered and acquitted himselfe let them if they please consider I shall onely take notice by the way of some things tending to the issue of the debate between us and him and that very briefly He first consideâ—s in what sense the Church of England may be taken As 1. The people of God his elect c in this Nation may though improperly be called the Church of England But why not a properly as all true beleivers in the world may be and are by him called the Catholike Church The World and a Nation differ but as greater and lâ—sser as a part and the whole and a particular Church is but a part of the Catholike and so as properly called a Church In this sense sayes he it is the desire of our souls to be and abâ—de members of the Church of England to keep with it the unitie of the Spirit in the bond of peace But unlesse he think there are no members of this Church in England but those that are of his formed particular Churches I fear he will be found to break the Union that ought to be between them And indeed it seems by their gathering the Saints of the first magnitude they intend to have none but such of their Churches which is as much as they can to make the invisible Church to be visible on earth He speaks something suspitiously this way p. 90. The Elect and the Church are the same persons under several considerations and therefore even a particular Church on the account of its participation of the nature of the Catholick is called the elect 1 Pet. 5.13 And yet he speaks of some parts of the body uncomely p. 215. which who they be in his Church I know not They leave those to us to clouth and beautifie and then they may admit them into their elected Congregations But he says If we have grieved p. 223. offended troubled the least member of his Church so that he may justly take offence at any of our wayes we profess our readiness to lie at his foot for reconciliation c. This strengthens the suspicion of what I said For unless he take us all for Reprobates we have and do profess our selves and we think justly offended at their wayes and how ready they have been to give us satisfaction let the world judge The rest that follows is spoken with equal confidence and truth If we love not all the members of this Church rejoyce not with them c. but I forbear He deludes us when he saies if we do not these things Let us be esteemed the vilest Schismaticks that ever lived on the face of the earth For if we prove all or some of these to be false yet he accounts none of them to be Schismatical whatever they may be else § 2 2. In this sense also we profess our selves members of the Church of England p. 224. as professing and adhering to the doctrine of Faith in the unity of it which was here established declared by Lawes Confessions Protestations c. Will he undertake this for all the Independent Churches in England Are not many of them grossly Apostatiz'd from the professed doctrine of this Church and so Heretical But were it true which he says for himself they may be excused from being Heretical but they may yet be Schismatical in denying communion in matter of worship For the worship of God was as well declared professed protested as the Doctrine They hold communion with us in profession of the same Faith but not in the observance of the same worship yet are the Ordinances of worship as pure with us as with them or let them prove our failings and we promise a Reformation In this sense they are neither children nor members of the Church of England And this is the wonder That professing they received their regeneration and new birth p. 225. by the preaching of the word and the saving truths thereof with the seal of it in their Baptism they should now separate from us not only in that Ordinance of the Lords Supper but also in the preaching of the Word and Baptism Could they make use of our preaching and Baptism for their regeneration and not of the other Sacrament and the same preaching for their
confirmation and besides now renounce us as no true Churches This we think is Brownistical and highly Schismatical The Anabaptists deal more rationally to their own principles in denying our Ministry and Baptism and all Church-state than they do The old Rule was The sincere preaching of the Word and right administration of the Sacraments are the Characters of a true Church Which we having and they separating from us in all Church-Communion how shall this crime be named but by Schism in the highest degree § 3 But as they have left us so some of their Independent Churches p. 226. have left them viz. Those who have renounced the baptism they received in their infancy and repeat it amongst themselves And have they not done this upon their own principle That all true Church-state is lost in England And if so then no true Ministry no Baptism no Church and then it must be revived by a new-baptism the door of a true Church It was told the Brownists long ago either they must come back to us or go forward to Anabaptism and so must the Independents if their principles and conclusions be consonant to one another yea many are fallen from them to Anabaptsem and I believe nothing but the odium or some private interest keeps many more from following after them But what thinks he of Anabaptists are they Schismaticks or no for their separation Hear his Apology for them yet I suppose that he who upon that single account will undertake to prove them Schismatical may find himself entangled To raise up differences causelesse differences unlesse Paedobaptism be a trivial thing and upon that to separate not only from the judgement and practise of all the Christian Churches in the world at present but from the judgment and practise also of all the primitive and succeeding Churches in all ages and all places if this be not Schismatical I know nothing that deserves that name Sure the Donatists were generally accounted Schismaticks for rebaptizing those that came to them from other Churches but sayes he The case is not exactly with the Anabaptists as it was with the Donatists Exactly the same True for they lived in Africk these in Europe But they do the same thing rebaptize the same that were baptized by us That is granted but not on the same principle yes upon the very same principle though they added another which the Donatists knew not As how p. 226. The Donatists rebaptized those who came to their societies because they believed that all administration of Ordinances not in their Assemblies was null and to be looked on as no such thing And do not Anabaptists think so and say so of all the Ordinances administred in our Church yea of Baptism given to Infants in the Independent Churches Do they not or would they not rebaptize any that comes from them to their Societies because they think their Baptism null if not their other Ordinances But he hath an help for this Our Anabaptists yes your Anabaptists do the same thing but on this plea that though Baptism be yet Infant Baptism is not an Institution of Christ and so is null from the nature of the thing it self not the way of administration of it Yes both ways they hold it null and so much worse and more Schismatical than the Donatists They rebaptized only as some think those that were baptized by Cecilianus or some of his Ordination but did not so with others nor did they think Baptism in infancy to be null in the nature of the thing But Anabaptists rebaptize all come they from what Church they will and are not these the worser Donatists But let him take heed lest in defending a bad cause he make himself guilty of the sin Does not he himself labour in this book to prove that the Administration of Ordinances in our Assemblies are null Our Ordination null p. 197. and Antichristian from the Beast And charging them that insist upon it as keeping up what God would have pullâ—d down p. 198. and consequently the Ordinances by us administred are null And why then is not he rebaptized Yea our Churches are esteemed not of Christs institution because not lawfully gathered See page 206. §. 10. and are not these worse than Donatists But he saies This falls not within the verge of my defence Yet he could not but speak a good word for them They must not be Schismaticks lest he be proved so too They are but one step before him it may be his own case ere long And I durst almost be his prophet to foretell what he and others will do If they stick close to and mannage that principle well That all true Church-state was lost in England they must not stay where they are but go forward either to Anabaptism and be rebaptized or to Quakerism as some already are and deny all use of outward baptism § 4 But hear his conclusion In these several considerations p. 226. we were and do continue members in the Church of God in England and as to our failing herein who is it that convinces us of sin How warily first Members in the Church of England not of it not of any particular Church of England but as of a Church new revived and gathered in England But I ask were they not members of some particular Church of England when they were baptized yea for all Ordinances till of late and some of them Ministers besides And have they not renounced Ministry and Lords Supper and all but Baptism Let them speak plainly Were they baptized as members of any Church or no if of any of what if of none how at all unless they hold Baptism no Church Ordinance And by whom by a Minister as such to them or is not Baptism a ministerial act If they may receive Baptism without Church-communion if we be no Churches why not also the Lords supper If Communion with the Church Catholick may serve for one Ordinance why not for another Or if they may receive Baptism validly in our Churches why not other Ordinances These questions would be seriously and conscientiously answered But how confidently he shuts up As to our failing herein who is it that convinces us of sin He that spake those words first was more than a man It s too much for any meer man to think much more to say Who is it that convinces me of sin in his best performances if men cannot God can But if our Churches were not true sure they failed in joyning so long with us Yet we charge them not with failings in their Communion but for relinquishing that Communion and at parting to cast dirt in their Mothers face that bare them them as is confessed as no honest Woman § 5 The rest that follows for many pages together concerning the union of a National Church and breach of that union I leave to them that are concerned in it Only I shall take notice of one passage which is this Whereas sundry
21 We are now drawing to an issue of this discourse of Schism in the ordinary Acception of the Word to signifie p. 268. A breach of union which he allows to pass such is his condiscension and confidence and yet avoid the charge of Schism Thus he saies We have broken no band of unity no order instituted by Christ we have causlessly deserted no station that ever we were in according to his mind c. which how true it is and whether he do not hereby asperse all our Churches to be no true Churches of Christs institution let the Reader indifferent by what hath been said be Judge That on pure grounds of conscience we have withdrawn or do withhold our selves from partaking in some waies engaged into upon meer grounds of prudence we acknowledge Whether they have in their separation from us gone upon pure and meere grounds of conscience God and th ir own hearts must determine the business The world is too apt to judge otherwise upon some suspicious practises of theirs And suppose they have withdrawn themselves from some waie of prudence in some of our Churches I suppose he means it of Classical subordinations yet they have withdrawn themselves also from some Congregations not so united that have only the pure Institutions of Christ and that may bring the charge of Schism upon them But have not they also gone upon some meere grounds of prudence or policy Is there any Institution of Christ that they must gather members out of true Churches to make a purer Church if so it be Or is there any Institution of Christ that a Minister who is married to a people as they hold should relinquish it for a place of greater eminency or preferment Or that people must be tyed to their Pastour by an explicite Covenant not to depart without their leave humbly desired Or to add no more Is th re any Institution of Christ in express words that Churches particular must send their Delegates to an Assembly to determine matters of common concernment which he granted above These and some more of their known waies the world takes to be but products of humane prudence and he may do well to shew their Institutions § 22 Yet have we more of this confidence From what hath been said it appears in what a fair capacity notwithstanding any principle or practise owned by us we are to live peaceably and to exercise all fruits of love to the otherwise minded if we may be permitted to serve God according to our light And must not the Quakers and the rest be permitted to serve God according to their light also But it matters not in what capacity they are to do those things named let us see the fruits of it Does not their way break the peace of all our Churches Hath it not been the door to let in all the errors heresies blasphemies England groans under Do not all sores of Sects being all Independent and none to controle them exercise all the fruits of hatred toward us look upon us and carry themselves towards us as their greatest enemies as no Ministers no Churches scarce as Christians Hath not he himself in this book unministred our ministers unmembred our members unchurcht our Churches Doth he give us words when we see such deeds § 23 It is commonly and truly objected There is a difference between Reforming of Churches already gathered p. 269. and raising of Churches out of meer materials Surely this is evident enough in raising of a Church out of Infidels and reducing a corrupted Church to its first institution This he first sayes concerns not the business What 's the English of this if he would speak out Why the truth is We have no Churches and they are not in repairing an old house but building a new from the ground But hear him say something 1 I know no other Reformation of any Church or any thing in it but the reducing of it to its primitive institution c. We say so too grant us to be Churches Reformation of a Church or any thing in it presupposes there is a Church existent though perhaps rotten and ruinous But these New builders will gather a Church out of no Churches and begin a new one It had been happy for old England if they had all gone into New England and laid the foundation of their Churches amongst the Indians and not to build upon other mens foundations and then tell us they are building oâ— spick and span new Churches And does not this hold forth that we are no Churches and our members no members of a Church till admitted into theirs But yet more to discover his very heart When any society or combination of men whatever hitherto it hath been esteemed is not capable of such a reduction and renovation p. 270. I suppose I shall never provoke any wise and sober person if I profess I cannot look on such a society â—â— a Church of Christ Is not Reader this at once to unchurch all the Churches of England since the Reformation for it s known during the Reign of the Prelates they were not capable of that Reduction And what capacity our Churches are now in for that Reduction partly by want of power and assistance from the Magistrate without which some dare not set upon a Reformation for fear of a pramunireâ— partly by our Divisions amongst our selves femented by he knows whom he cannot but see as well as we lament But if we must be denyed to be Churches because we are not in such a capacity and cannot do all we would to reform them we are in a sad condition What if a Church want some things she had at her first institution perhaps of no great concernment or be it great but either by the prohibition of the present powers or the opposition of a prevalent party it is not now capable of Reduction to its primitive Institution Will he look upon this society as no Church of Christ and think no wise or sober man in that society or other where will be provoked to anger if not to indignation And so much the more when as upon this ground we are in danger to lose all our best members for so he advises thereupon I shall advise those therein who have a due right to the priviledges purchased for them by Christ as to Gospel Administrations to take some other peaceable course to make themselves partakers of them That is to come out from among them and joyn themselves to some Independent Congregation § 24 To satisfie the former objection is out of his way at present p. 270. for he tells us He must mannage principles which in this Discourse he hath not been occasioned to draw forth or to improve I cannot but make it my earnest request and so I think will many more that he would be pleased to do us the favour to bring forth and mannage those principles to their utmost clearness and strength which this
pretending to Gifts and finding a people willing to be instructed by him or them to make a Schism in and separation from our Churches by gathering of a Church because of some corruptions in ours yea this is evidence that he now proceeds upon those principles that nothing is required to make a Minister but gifts and consent of people without any outward call of the Church which we shall presently hear he formerly required thereunto And this made him so careless in stating the case of our first Reformers Luther Calvin c. as to say With this I was alwaies so well satisfied p. 41. that I ever deemed all curious disquisition after the outward vocation of our first Reformers altogether needless But by his leave the caâ—e oâ— Luther was not as he saies exactly that which he laid down For he is speaking of a Lay-man by that way to be constituted a Preacher or Minister but Luther was a Minister ordained though with much corruption and so had an outward call by a Church to preach the Gospel in the truth and purity of it and I believe our Authour did then think him to be a Minister of Christ but his present principles deny it Luthers case in regard of the corrupted state of the Church and the zeal and spirit whereby he managed it was extraordinary but his call was ordinary as an ordained Minister 2. The people who fell off from Babylon with him were in Church-state though corrupted as baptized persons and had a command to come out of Babylon but the people that our Authour now gathers come rather out of Sicâ— have no call to separate from us but rather a command not to separate 3. Luther did not renounce his Ordination in the Church of Rome nor his people their Baptism nor did our Authour formerly think it requisite but now he hath renounced his Ordination and former Ministry and upon his principle of gifts and consent of the people made himself a Minister and it is expected that ere long his people if not himself will renounce their Baptism both of them standing or falling together And so I come to the last way § 11 The third and last way of an extraordiry call to preach the Gospel without an ordinary vocation is by some act of providence The instance is Ibid. of a Christian man cast by shipwrack or otherwise amongst barbarous people who receive him humanely may he not ought he not to preach the Gospel unto them and if he convert souls may he not become a Pastour to those converted none I hope makes doubt of it But suppose a Christian woman should be cast upon the same place as once among the Iberians ought she not by his former principles to preach the Gospel to them no doubt she ought But if she convert souls there may she become for a Pastor to them none I hope will say so 2. But we have put him a case else-where of his own making Suppose a Barbarian should find the Scripture and be converted by it alone he being converted converts others I ask now may he become a Pastor to those converts I hope he will not say he may till he be baptized nor can they make a Church till they be baptized but who shall baptize either him or them having no Minister there This while a Presbyterian he would not have granted nor may now by his Independent principles deny till he is turned Anabaptist 3. We read of men in the primitive times as well as that woman who being no Ministers converted the Indians and Moors Socrat. hist l. 1. c. 15. 16. but they neither durst be their Pastors not baptize them till they were ordained in the Christian Church and sent to do it If consent of people and gifts would have constituted them Ministers they needed not to have come home so many hundred miles to fetch their Ordination See but the difference between himself a Presbyterian and now an Independent but enough of that § 12 And that our Author was a Presbyterian formerly and that upon good deliberation and strong resolution so to continue we have his own acknowledgment when thus he writes p. 42. The principles and rules of that Church Government from which in the following assertions I desire not to wander is of that to which I do and allwaies in my poor judgement have adhered since by Gods assistance I had engaged my self to the study of his word which is commonly called Presbyterial or Synodical in opposition to Prelatical or Diocesan on the one side and that which is commonly called independent or Congregational on the other Quantum mutatus ab illo in his Tract of Schism § 13 And this he discovered in the requisite which Presbyterian Government holds forth in ordinary cases to constitute a Minister for thus he â—â—ies For a publick formal p. 46. ministerial teaching two thâ—ngs are required in the Teacher 1. Gifts from God 2. Authority from the Church Whence I wouâ—d inâ—erâ— 1. Tâ—at consent oâ— election of the people is not sufficient to make a man a Minister though well gifted but an Authoritative act of the Church is to passe upon him that is Ordination by the hands of the Presbytery according to his then principles 2. That he is much changed from what he was in the Tract of Schism where he requires no more to constitute a Minister than Gifts of teaching and the peoples submiting to him If any shall say The Dr. by Authority of the Church meant no more but the election or Consent of the people of a Congregation I would answer for him I do not believe that at that time he would or did aequivocate with the world but took it in the Presbyterian sense though now he cries down Ordination by Bishop or Presbytery and hath renounced his own ordination And is not this a great alteration and a sign of much inconstancy § 14 Having said very much in pleading the Liberty of private Christians lest they should surfet of it and presume too far pag. 48. he gives some wholsome Presbyterian Cautions to bound them First The end why God bestoweth his gifts on any is meerly that within the bounds of their own callings in which they are circumscribed 1 Cor. 7.24 they should use them to his glory and the edification of his Church This was then his judgment but now he can allow men of any calling if gifted to violate those bounds set by God himself and to be Preachers of the Gospel in ordinary cases which some of the prime brethren of New England do reject reprobate Secondly He required That they do not under pretence of Christian liberty freedom of conscience cast away all brotherly amity and cut themselves off from the communion of the Church Christ hath not purchased a liberty for any to rent his Body they will prove at length to be no duties of piety which break the sacred bonds of charity Divinely