is said in Scripture to be one Body and it is compar'd to an Organical Body because of the close connexion of the parts and that due subordination which as I have shew'd there is amongst them This may seem evident enough and yet the Question about Catholick Vnity hath been so intangled with various Disputes that I shall endeavour to set it in its proper Light And for this purpose I observe 1. That the Church is not said to be One meerly as professing a Subjection to One Invisible Head which is Jesus Christ but also because all the Faithful are united and compacted as in One Body For says the Apostle as we have many Members in One Body and all the Members have not the same Office So we being many are One Body and every one Members one of another All being knit together and fitly dispos'd for the benefit of the whole As there is but One Root so there is but One Stock from which indeed some Branches were broken off But many others were ingrafted into it and it is still the same The falling off of the Jews would have left an empty space but the Complement or Fulness of the Gentiles coming in it abundantly supplies the Vacancy And the Society which is represented by the good 〈◊〉 Tree is still the same notwithstanding it hath been under various Circumstances and Dispensations As there is but One Lord or Master so there is but One Spiritual 〈◊〉 or Houshold As there is but One Foundations of Faith so all the 〈…〉 and the whole Building must be 〈◊〉 fram'd together that it may grew up into a Holy Temple in the Lord. As there is One Shepherd so there is but One Flock and all that 〈◊〉 his Voice must be of the 〈…〉 As there is but One Captain of Salvation so there is but One Army that is said to be Terrible with Banners and which is never so formidable as when all that serve in it keep their Ranks and unanimously discharge their Duties in their several Stations As there is but One Governour so there is but One Holy City And as there is but One King of Saints so there is but One Kingdom and all must be Fellow-Citizens or Fellow-Subjects that own his Dominion or Sovereign Power As there is One Prince of Peace so he would have all his Followers to have Peace with one another Mark 9. 50. That is he would have them live not only as Persons that have Charitable Inclinations but in an outward and visible Agreement and Communion together as the Word signifies frequently in the Holy Scriptures and in the 〈◊〉 of the Fathers To the 〈◊〉 effect I suppose it is that he requires them to have Salt in or amongst themselves For Salt being sprinkled on the Sacrifices and Offer'd with them was a Sign of a Covenant with God 〈◊〉 being us'd amongst Men at their Entertainments it was also a Pledge or Symbol of their Concord and Friendship And our Lord probably alluding to such Practices would have his Disciples live as Persons that are united to himself and to one another in a firm League and a League that none may break and expect Happiness from him who hath drawn them into so strict a Confederacy In this Confederacy all the Faithful of whâ— Nation soever they â—â—e are alike concern'd for Jesus Christ who 〈◊〉 said to be our Peace 〈…〉 to thâ—se that were 〈…〉 and 〈◊〉 thâ—se that were nigh He hath brought together 〈…〉 and Gentiles and 〈…〉 that was between them he made them One Of the Two he made One New Man So that they who were Strangers and Forreigners are 〈…〉 with the Saints and of the 〈◊〉 of God They that were at a great distance are now Reconcil'd to God in one Body But no longer than they are of this Body can they claim this benefit of that Reconciliation Nor may they hope for Spiritual Nourishment from the Head but as it is ministrâ—â— by the Joynts and Bands by which the Body being knit together increaseth with the Increase of God 2. To maintain a Catholick Vnity it is not necessary that there should be a Visible and Catholick Monarch or Vicar of Christ with Jurisdiction over all Churches and their several Pastors For Christ hath appointed no such Deputy nor hath he left any Instructions to inform us that there should be Oneâ— On the contraryâ— the Apostles 〈◊〉 have shew'd who receiv'd their Commission immediately from him were of equal Authority and so were their Successors None of us says St. 〈◊〉 maâ—â—s himself a Bishop of Bishops or by a â—yrannical Terroâ—â— compels his Collegues into a Necessity of Obedience This he spake in a Council at Carthage and with Reflection probably on Stephen Bishop of Rome who injuriously invaded the Rights and Liberties of his Brethren as in succeeding times many others have done who were possess'd of the Papal Throne But a just Account of their Usurpations would fill many Volumes and belongs not to this place 3. Neither to maintain a Catholick Communion is it necessary that there should be a standing Court for the Administration of the Government of the Catholick Church It is decreed by us all says S. â—â—prian and it is fit and just that every one's Cause should be heard where the Crime was committed So far was he and his Collegues from approving the Appeals of Offenders to any 〈◊〉 Country or Forreign 〈◊〉 'T is true in some Cases the Ancient Canons allow'd that Appeals might be made from a Bishop to a Provincial Synod and such a Synod might well decide Matters in debate within the Bounds of a Province But beyond them it had not the same Authority And as for General Councils they were only summon'd upon extraordinary Occasions and having done their Work they were Dissolved But that a General Council should always be continued for the ending of Differences and the Exercise of Discipline that there should be such a Perpetualâ— Council Establish'd in any place and that the last Resort should be made to it from all the Parts of the Christian World is not I suppose asserted by any It can neither be expedient in it self nor hath it any foundation in the Holy Scriptures But since the Catholick Church was not to be Govern'd by a Visible Monarch nor by a Fixed Senate since it is distinguish'd into many particular Societies the Governours of which are of equal Authority and not subject to one another the Difficulty still remains How it can be One as a Political Body For resolution of which I shall shew First That the Government of it is One. Secondly That the People under it are One also But what I say of both is to be understood of them so far as they agree to Christ's Institution For we can form no good Idea of Church-Government from the present broken State of Christendom I.
the Profession of all Christians for as we ought to think so we are oblig'd to speak the same thing II. They ought all to be United or as St. Paul speaks knit together in Love Notwithstanding they are call'd to Liberty yet they are bound to serve one another by Love to be kindly affectionate to one another in Brotherly Love and in honour to prefer one another A New Commandment says our Saviour Christ I give unto you that ye love one another And whether he calls this Commandment New because of its Excellence as the word is thought to signify where we read of a New Name and a New Song or whether He styles it so because He requires it in greater measure than formerly urging his Followers by his own Example when He was about to suffer Death for them to Love one another as he had Loved them manifest it is that the thing which He here enjoyns is most acceptable to Him But there is something more to be understood by these words than is commonly apprehended which is That our Lord having before taught his Disciples to love their Neighbour and even their Enemies He now gives them a New Commandment to love one another as they were his Disciples He had before instructed them to love all Mankind but now it was matter of a New and a Distinct Precept that they should love one another with a higher degree of Affection as being Fellow-Christians and testifie it all possible ways even to the hazard of their Lives Our Lord did not pray for the World as he did for those that were given Him out of the World Nor is it his Will that we should be alike affected to both We must exercise Charity towards all but with a particular regard to the Members of his Church As we have opportunity we must do good to all Men but especially to them who are of the houshold of Faith III. They ought to be United in Outward Worship and Communion And to this they are obliged both by their Faith and Love it being one of the Fruits which both ought to bring forth as worthy of them and which they must produce if they are sincere 1. Faith ought to shew forth it self in Good Works of which one is the Maintenance of Christian Concord And this is so much the Effect of it or hath such Connexion with it that the Christians Church is represented in Scripture as a Houshold of Faith They also that liv'd in full Communion with the Church are by the Ancients call'd the Faithful and distinguish'd by that Title from the Penitents the Hearers and Others who did in some degree belong to it but not being compleat Members of it they were not admitted to all the Prayers nor to the Lord's Table 2. The Love of the Faithful being duly exercis'd supposes them to live in Outward Communion and keeps them in it It is the Duty of every one of them to Love the Brotherhood and of them all to Love as Brethren That is they must Love as Persons that are Visibly of the same Family or Society under the same Lord. Thus is the title of Brethren to be understood in many places of Scripture and in an Apology of Justin Martyr as also in other Writings of the Fathers it is apply'd as a Name of Distinction to such as were perfect Communicants But not to insist upon the Limitation of it to that sense certain it is that the word was of such frequent use amongst Christians who signified by it their Spiritual Affinity or the near Relation which they stood in to one another that they were much noted and variously censur'd for it by their Enemies Lucian says their Law-giver perswaded them That they were all Brethren And Caecilius suggests that by some secret Marks they knew one another to be of the Fraternity Calumnies and Invectives may be grounded on some Truth or be mingled with it and the Truth is our Saviour said to his Followers By this shall all Men know that ye are my Disciples if ye have Love one to another And this could not be a meer inward Love for that was not capable of being a Publick Badge of their Profession Nor could it be such a Love as would permit them to be broken into various Sects and Factions For it could not be gather'd from thence that they had the same Teacher But then only could they demonstrate to the World by their Practice that they were under the Discipline of the same Master in matters of Religion when dispers'd as they were over the face of the Earth they frequented Assemblies that were held in his Name every where professing the same Faith and Communicating in the Ordinances which were of his Institution When He pray'd that they might be One it was for this purpose that the World might believe that the Father had sent Him But the World would have discover'd no such thing if they had been divided into many Parties not enduring to have Communion with one another The World would then have been ready to conclude that if they had the same Instructer he had taught them different Religions or given them contrary Precepts and consequently that He was inconsistent with Himself and not much to be regarded But when they liv'd as Members of the same Body making it manifest that they were affected towards one another with the tenderest Charity and unanimously joyning together in the same Acts of Worship they then took the most proper way to raise in the Adversaries an Esteem of Christianity and to convince them that the Author of it who had such an Influence on the Conversation of his Proselytes was from Heaven For my part I see not what just cause there can be that they should be Divided in Worship who are united in Faith and Love On the contrary it seems to me most reasonable and I am sure it is agreeable to Scripture that they who are of one Soul should be of One Body that they who are obliged to be of the Same Heart and Mind should Speak and Do the Same things and so keep the Vnity of the Spirit in the Bond of Peace To confirm this and to proceed in what I design'd I shall prove that the Church is a Visible and Regular Society and then shew that however it be dispers'd in the World it is one Political Body And if I make these things clear it will be easy to infer from thence that our Communion with it ought to be Visible and Regular or suitable to our Station and that the Unity of the Whole as well as of every part ought to be asserted and preserv'd I. The Church is a Visible Society and Persons are admitted into it continued in it expell'd from it and restor'd to it in a Visible manner Such things being openly transacted in this as in other Communities 1. Persons are Visibly admitted into the Church by Baptism
her Head and Face were cover'd in sign of her Subjection And if the Church had Power to lay aside such Rites so it hath power also to appoint others of the like Nature and is obliged to do so upon emergent occasions as Christian Prudence may direct Particular Ceremonies are liable to such alterations that when they have been expressive of respect in one Age or Country they become Instances of the contrary in another But there are Rules about them that are constant and certain in all Times and Places 1. It is certain that the Publick Worship of God ought to be celebrated with such Ceremonies as are suitable to the Dignity and Solemnity of the Work and agreeable to the general directions of the Holy Scripture 2. According to the Holy Scripture the Ceremonies that are us'd in the Church ought to be expressive of some Duty So were they that I produced from Scripture such were also the smiting on the Breast the lifting up the Hands in Prayer Kneeling on the same occasion and the putting on some New Garment at the time of Baptism All which things are recommended or alluded to as things approved in Scripture And one of these was a visible sign of Contrition and Indignation against Sin another of the elevation of the Mind to Heaven the third of Humiliation the fourth of putting on Christ or the New Man This may shew how weak the Objection is against our Rites that they are Symbolical for if they were otherwise they would be disagreeble to the Holy Scripture and signifying nothing they would be good for nothing but were fit to be rejected as useless and impertinent 3. The Holy Scripture directs us in general to do all things decently and in order To distinguish between our own Houses and the Churches of God To glorifie him with our Bodies as well as our Spirits and particularly it requires us to Worship and fall down and kneel before the Lord our Maker 4. That External Rites be significant and decent there ought to be some Conformity between them and the End for which they were appointed Yet for those that use them it is not always necessary to know the reasonableness of their Instituion They may take an Oath safely by kissing the Book who know nothing of the Original of that Ceremony nor are satisfied of the fitness of it Whatsoever it had at first Custome hath now impress'd a fitness on it and it signifies a Solemn Appeal to God the Searcher of Hearts as much as Words could do and is by the Law prefer'd before them 5. The significancy of Ceremonies and the Measures of Decency are to be taken from Custome which gives Rules not only for speaking but also for Actions Habits and Gestures Thus as by Custome the putting off the Hat bowing and kneeling are Marks of Reverence amongst Men so they are in our Addresses to God Indeed the Uncovering of the Head was formerly a Badge of Authority But Custome hath quite alter'd that signification and yet hath made it fit to be retain'd for another and I think you have no exception against our using of it at present as a sign of our Veneration and Subjection to the Almighty 6. The more early that a Ceremony was us'd and the longer it hath remain'd the more universally it hath been receiv'd and approv'd especially by good Men and the greater good it is expressive of the fitter it is for continuance And this may be said for the Sign of the Cross which hath been much oppos'd by the Separatists That in the next Age after the Apostles if not in their Days it was every where in use amongst the Christians who testified by it to the World that they were not asham'd of the Cross of Christ but rather gloried in it and were ready to suffer for it So that it was a compendious Confession of their Faith or a Visible Creed in which they declar'd to the Eye the same Truth and their Resolution to adhere to it that by Words they profess'd to the Ear. And if this last way ought to be approved the other may not be condemn'd nor was it by any but the Infidels or open Enemies of the Gospel From the Primitive Church it was transmitted down to our own and being freed by our Reformers from the Abuses which Superstition had added to it by the way it is prescrib'd in our Liturgy in the Office of Baptism as signifying the Dedication of the Baptized to him that Died on the Cross for them We have good reason therefore not to lay aside a Ceremony that is come to us thus recommended and is so suitable to the end for which it was employ'd As for those that cast it out as an Idol they must excuse us that we cannot comply with them in reproaching as Idolaters innumerable Saints and Martyrs that are now with God And that being no Enemies to the Cross of Christ we do not abhor the Sign of it 7. It follows from what went before that when things indifferent are against Custome they are also against Decency and to be avoided For a Man to wear Long Hair had no Moral Evil in it nor had the Scripture decided any thing about it yet the Apostle condemn'd it as shameful and against the Dictate of Nature Not as if it was forbidden by any Law of Nature strictly so call'd but the meaning is it was against Custome which is a Law in such cases It is no small matter then to oppose the Customs that have been universally receiv'd and long continued in the Churches as the Separatists have done whilst they have been labouring to advance their own Discipline which till of late was never heard of in any part of the World Charity would teach them not to behave themselves so unseemly But if they will not learn that Lesson nor cease to be Contentious but obtrude on us their own Novelties it may be sufficient for us to say That we have no such Customs neither the Churches of God 8. It also follows from what was said before that things which according to Custome are signs of Irreverence amongst Men are marks of Prophaneness and Contempt when they are us'd towards the Almighty If ye offer the Blind for Sacrifice is it not Evil And if ye offer the Lame and Sick is it not Evil Offer it now to thy Governour will he be pleased with thee or accept thy Person Saith the Lord Amighty Mal. 1. 8. And this may afford us very useful Advice for from hence it is clear that if we rudely rush into his presence without any thing of Ceremony if we refuse him all outward Respect when he speaks to us in the Assemblies of his People and will not bow the Knee when we put up our Prayers to him but call on him in the same Posture as we would talk to our Servants we affront him in such a Behaviour as we would not offer to our Governour and
shews That however Death was the Punishment of such as did break the Mosaical Constitutions yet as we are honoured with greater Knowledge than the Jews had been so we are liable to greater Danger That is if we pass our Bounds and raise Disturbances as they did Order therefore is still to be preserv'd in the Church and that more carefully than it was in the time of the Aaronical Priesthood In the New Testament we find that our Lord gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers He gave them for the perfecting of the Saints or as the Word may well be rendred for the compacting or joyning them together He did it for the Work of the Ministry for the Edifying of the Body of Christ And some such Officers are always necessary and must be continu'd Till we all come in the Vnity of the Faith and of the Knowledge of the Son of God unto a perfect Man unto the Measure of the Stature of the fulness of Christ Amongst the Officers of Christ the Apostles are reckoned as the first and were the chief And since all the Power that is purely Ecclesiastical and which ought still to remain in the Church pass'd through their Hands it may be very fit to consider what Authority they received from him for from thence we may gather what they transmitted down to Posterity for the Government of his Kingdom Now we find that the Apostles were the Stewards of the Mysteries of God and had the Keys of the Kingdom of Heaven They were the Representatives of Christ on Earth and acted in his Name and in his Stead They were his Ambassadors and employ'd by him to reconcile Mankind unto God upon the Terms of the New Covenant As the Father sent him so he sent them into the World and accordingly having so high a Commission they went about and labour'd to bring all Nations under his Discipline When their Work increas'd they appointed some to serve Tables or to provide things necessary for the Sustenance of the meaner Proselytes Others they constituted not only to be Teachers but Rulers of the Churches And if they Rul'd well especially if they labour'd in the Word and Doctrine they were to be accounted worthy of double Honour or a double share out of the common Stock And thus a Government distinct from that of the Secular Magistrate and a long time oppos'd by it was establish'd in all places where-ever Christianity did prevail There is no need that I should here discourse of the Form of Church-Government having prov'd in another Treatise That this Government from the beginning was Episcopal and that the Bishops were Successors to the Apostles And this I have done by such Arguments as I verily believe cannot be answer'd if it be but granted That there is any such thing as an Evangelical Ministry I had almost said as a Christian remaining in the World and with those that would dispute or deny so evident a Truth whether Scepticks or Deists or whatever else they are I am not at present concern'd But were all Apostles or Bishops Were all Pastors and Teachers No certainly but there was a Faithful People distinct from them and under their Care and Charge and what the Duty of the People was may be gather'd from these places of Scripture We beseech you Brethren says St. Paul to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their Works sake 1 Thess 5. 12 13. Agreeable to which are these Words in the Epistle to the Hebrews Remember them which have the Rule over you which have spoken to you the Word of God Obey them that have the Rule over you and submit your selves for they watch for your Souls Heb. 13. 7 17. Men are generally averse from enduring any thing of Subjection but we are to consider that the Obedience which is prescrib'd in the Texts of Scripture which I have cited is to be paid by the Faithful to those that are over them in the Lord Over them for his sake and on his account The Apostles or Bishops of the Churches are said to be the Glory of Christ That is they are his Representatives in governing such parts of his Kingdom as are assign'd to their charge The ground of this Interpretation I have mention'd in another place and taken from 1 Cor. 11. 7. where we read That Man is the Image and Glory of God which words in the Judgment of Theodoret are not to be understood with respect either to the Body of the Man or his Soul but to the Domion that he hath from God over the Creatures In the same Verse we read That the Woman is the Glory of the Man The Wife is the Glory of her Husband She is says Theodoret as it were the Image of that Image and as such she hath power over the rest of the Family It follows that Bishops being the Delegates of Jesus Christ the Observance that is paid to them as bearing that Character is graciously accepted as done to himself who hath said He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me We have seen that the Church is a Body consisting of Governing Parts and such as are Subordinate to them And as on this account it is Regular in its Constitution so it ought to be in its Practice For this reason the Spirits of Prophets were subject to Prophets Either to the Prophets that had them or as I rather think to Superior Prophets But certain it is that even extraordinary Gifts were to be submitted to the Rule of Peace and Discipline and Men that could speak by Divine Inspiration might not exercise that power any farther than was consistent with the Precept of doing all things decently and in order The Word which is rendred Order often signifies a Regular Disposition of things or a due proportion of parts with respect to the whole and to one another And in this so much of the beauty and strength of things consists that St. Paul had great reason to rejoyce as he did when he beheld the Order that was amongst the Colossians For he knew very well that when they invaded not one another's Work but were employ'd in their own When they whose Office it was to Teach waited on Teaching and they that Rul'd did it with Diligence when they that were under Authority were submissive to it and ready to receive instruction by such a happy Concurrence they would adorn their Religion and fortifie it against the Assaults of Adversaries They would do what was most beneficial to themselves and acceptable to God who is the Author of Peace and not of Confusion III. The Church however dispers'd over the World is One Political Body For it is the Vniversal Church that
The Government of the Universal Church is One. According to St. Cyprian who understood this matter perfectly there is but One Episâ—â—â—acy And this is possess'd by the Bishops in such a manner that they are all legally One and every one of them is vertually all But both these Propositions may require some Explication 1. All the Bishops of the Universal Church are Legally One That is as a College in Law is One Person so they being a College in the Sense of the Ancients are One also They 〈◊〉 the Person of Christ and if Christ be not divided neither are they They are not divided I mean so far as they act according to his Will and the Rules of their Order But I meddle not with the particular Faults of any nor am I accountable for their irregularities 2. Every Bishop is vertually all or hath vertually the power of the whole Episcopal Order And so United he is with the other Bishops in the Administration of the Government that what he does in several Cases which I shall mention is as Obligatory to all the rest and of as much force as if it had been done by their actual Consent and Approbation For Example 1. A Bishop Ordaining Presbyters does it as effectually as if all other Bishops had assisted at it and his Act is as Obligatory to them all For the Persons so Ordain'd do not part with their Office when they change Climates but ought to be receiv'd in all Churches as bearing the same Character and be employ'd accordinly if there be occasion in the Work of their Ministry without a new Imposition of Hands This I know is contrary to the Opinion of some of your Brethren who are persuaded that a Minister is only so to his own Congregation and that if he Preaches to another he doth it not as a Pastor but as a Gifted Man And consequently if he takes a new Charge upon him he must have a new Ordination and this I consess is agreeable enough to their own System For their Minister being a Creature of their own and claiming his 〈◊〉 to the Ministry from their Election of him and upon such Terms as they prescrib'd to him all the supposed vertue of that Choice must cease when he is gone from them and cannot bind another Congregation that hath no dependence on them But how ever this is suitable to thâ—â—â— own Principles it hath no Ground in Scripture or the Practice of Antiquity Amongst the Hereticks indeed in Tertullian's time there was something like it for with them a Person was the Day a Priest and the next a Laymâ—â— But in the Church the standing Officers were so for Life 〈◊〉 in all places kept their Station unless they were Depos'd for their Crimes or advanced to a higher Dignity The Words of a Judiâ—ious Nonconfor mist which I shall here cite are very pertinent to my purpose If a Minister says he be only so to his own Congregation and not in other Churches Then are not the Churches of God One nor the Ministry One nor the Flock which they feed One nor the Communion One which they had each with others And I add That if a Minister as such be related to the Catholick Church if he may be remov'd from one part of it and take on him the peculiar charge of another without a new Ordination as the Presbyterians generally asseâ—â— Then are the Churches One the Ministry One the Flock which they feed One and the Communion is One as that of a Visible and Political Society 2. If a Bishop or other Minister appointed by him confers Baptism on Persons fit to receive it it is as effectual every where as if all the Spiritual Pasters upon Earth had concurr'd in that Act. It is that One Baptism which never ought to be repeated nor is there any need that it should for the â—ame being every where of the same vertue it both qualifies us alike in all places for Christian Communion and gives us a Right to demand it in any part of the World But of this more hereafter 3. When a Bishop Excommunicates Oftenders they are thereby cut off from the Communion of the whole Church We have been told by a Dissenter That whosoever will erect a Stated National Governing Church in England 〈◊〉 find us an Officer cloathed with Authority to Excommunicate from Michael ' s â—Mount in Cornwall to Carlile and Berwick But there is no need of such a Discovery to prove more than he demands To prove the Vnity of the Catholick Church it is enough that when a Bishop Excommunicates any Criminals of his own Diocese the Effect of his Sentence reaches every where and at the greatest distance it is Obligatory to his Collegues who being duly inform'd of it are â—o regulate their Practice by it and not admit those to Communion whom he hath Expell'd from it unless it be by his Câ—â—â—ent either expresly given or vertually contain'd in 〈…〉 of the Church And anciently it was a great part of the Business oâ— Episcopal Letters to declare what Offenders were Excommunicate that they might every where be avoided or treated as Persons that were Ejected out of the Christian Society This way of proceeding with them is a plain Argument that in the sense of these times Ecclesiastical Government was One however the Administration of it was in many Hands And it is also agreeable to the Holy Scripture which will not suffer us to believe that they who are cut off from the Body of Christ in one Country are Members of it in another They can gain no such Advantage by shifting Places Nor can it be thought that they are kept bound and loos'd on Earthâ— unless they may be Absolv'd and Condemn'd in Heaven at the same time 4. It follows that when a Bishop Absolves the Offenders of his Diocese from the Ecclesiastical Censures under which he had put them he thereby restâ—â—es them to the Peace of the Universal Church Thus it was generally thought 〈◊〉 the Primitive times and the Persons to Absolv'd having obtain'd from their Bishop his Communicatory Letters were then as much qualified for full Communion in Worship with other Christians in all parts of the World as if they had 〈◊〉 been Condemn'd All other Bishops to whom they apply'd themselves were obliged to râ—â—â—â—ve them into the Number of the Faithful and to act by the Sentence of 〈◊〉 Collegue as if it had been their own And this they did sometimes and thought it expedient when they were not well satisfied with his Proceedings 'T is true the Sentence of a Bishop either for Condemnation or Absolution might be revers'd or declared void by a Synod and it was fit that it should if it was Unjust or sometimes if it was only Irregular If it was otherwise he might withdraw it or he concluded by the Votes of the Synod and it was â—â—ch better in such Cases that One should submit to the
Times a Christian Travelling into any remote parts of the World was intitled to the Rights of Hospitality amongst other Christians Rights which anciently were held Great and Sacred and in times of Persecution were very useful and necessary He need but produce the usual Testimonials by which he might be known to be a Christian and to have liv'd in Conformity with the Church from whence he came and he was to be receiv'd and entertain'd by the Faithful in all places with such Tenderness and Liberality as if he had been a Guest of the most intimate Friendship and long Acquaintance A thing that Julian the Apostate could not see without Envy and Admiration If a Christian suffer'd Want other Christians were to consider him and provide for him as one that was of the Houshold of Faith or of the same Family with themselves And whether he was a Hebrew or Greek or of what Nation soever he was it was the same thing he was not to be neglected in such Ministrations It was also the same whether he was of this particular Church or another for if one Church was in Distress and not sufficient for the Maintenance of its own Poor others were obliged to assist it out of their Collections still remembring that as they were of the same Body so they were also Members one of another Lucian in his usual way scoffing at the Christians represents them flocking to his Peregrinus in Prison moving every Stone that they might free him performing diligently for him all Offices of Kindness and sending Messengers to him joyntly from the Cities of Asia to support and comfort him under his Sufferings It is incredible says he what Expedition they shew when such a thing is publickly known But to be short they spare nothing on such Occasions And whosoever is meant by this Peregrinus the truth is that if a Christian Brother was in Distress they gave him what Assistance they were able if he was Imprison'd or in Chains for Righteousness sake they were not asham'd of his Bonds but openly own'd his Cause and chearfully Ministred to his Necessities even when it expos'd them to the greatest Dangers This they did not as a Matter of choice which they might have omitted but as a necessary Duty and they did it so often and that without any regard to nearness of Blood or Habitation in the Sufferers that their Union was Visible to the Eye of the World and the Heathens who were astonish'd at it did then make no doubt whatever Men do now but that they were of the same Community It is farther observable that their contributing to the support of one another is never in the Epistles of the New Testament call'd A giving of Alms but Communion or Communication And I take the reason of it to be this That the Faithful had thus far at least all things in Common that the Wants of some were to be supply'd out of the Plenty of others as out of a Common Stock or Treasury in which they had a share as being Members of the same Society 2. The Faithful have every where a just Title to all the Common Ordinances and Priviledges of Christianity For instance Are they here admitted to Visible Communion in Publick Acts of Worship So they ought to be if they come to the remotest Churches upon Earth St. Peter said of the Gentile Converts Can any Man forbid Water that these should not be Baptized And so may we say concerning those who are Baptized and have done nothing to deserve Excommunication Can any Man forbid them the Publick Prayers that they should not put up their Requests joyntly with other Christians in any part of the World Can any Man forbid them to partake of the Lord's Supper when their demand of it is regular Now as St. Paul when he pleaded at Jerusalem that he was a Roman gave a sufficient Indication if it had not been otherwise known that he was within the Bounds of the Roman Empire So if a true Christian in all Churches where-ever he comes hath a Right to Communion with them and may plead that Right 't is manifest that they all make up but One Vniversal Church and are Members of One Body Diogenes the Cynick refus'd to be admitted into some of the Heathen Mysteries because in order to it he must have been made a Citizen of Athens which did not seem agreeable with his Profession of being a Citizen of the World And indeed if a Christian could only partake of the Holy Mystery as the Lord's Supper is sometimes call'd in a particular Congregation I know not how it could be said That he were a Member of the Catholick Church or that in strictness of Speech there is any such thing But since in all the Nations under Heaven where Christianity is establish'd he hath a Right to Communicate at the Lord's Table as well as in other parts of Worship this is a plain Argument that the Christian Society is the same every where and is not to be multiplied according to the Number of the Places where it is dispers'd Jesus Christ hath broken down the Wall of Partition which was between the Jews and Gentiles and permits not any thing amongst his Followers like the distinction which there was between the Proselytes and the Native Israelites There is nothing in his Gospel like that Inscription which forbad the Aliens to enter into the Inner Court of the Temple nor doth he esteem any to be such that submit themselves to his Discipline He gathers his Subjects out of all Nations governs them by the same Laws and gives them the same Charter the Benefit of which they may alike enjoy in Samaria or Jerusalem or in any other place as well as either This shews that living in a way suitable to the Dignity of their Profession they are in all places of the same Community And according to St. Peter where he speaks of them as distinct from the World and with respect to it They are a Chosen Generation a Royal Priesthood an Holy Nation a Peculiar People the People of God as Israel was formerly the Lot of his Inheritance 3. Any of the Faithful that are personally qualified to bear an Office in the Christian Church are capable of it or of being Ordain'd to it in all Churches and this also proves That they are all United in One Community The Cumani and others were but imperfectly United to the Romans when they could only serve in the Roman Armies but might have no Command in them and neither had any Voice in the Choice of Magistrates nor might themselves be chosen But according to Aristotle it is a principal Mark of a Citizen that he doth or may partake of the Judicature and Government of the City And since every Christian who is otherwise fit for it proceeding regularly may be advanced to a Sacred Function in any Country where
he is a Stranger as well as if he were a Native of it From hence it follows that both Strangers and Natives are alike of the same Political Body And this reasoning must be good if Aristotle had the true Notion of a City who is generally allow'd to write of such things with great exactness What hath been said sufficiently shews how the Catholick Church however dispers'd is One But it will appear with the greater force If you please to compare it with the Case of Independent and Separate Societies in which you find nothing like it You may bear Office in one of these Societies but have no Title to it nor have any of your Acts esteem'd valid in another You may be Members of one and justly excluded from another You may enjoy the Priviledges of one and want those of another You may be banish'd from one and made Denizons of another Acts of State bind only the Subjects of the State and oblige not Forreigners that are under another Dominion But this demonstrates the Vnity of the Catholick Church that what is done by one Governour or Bishop is valid amongst all the rest and taht a private Christian who hath an Obligation on him and a Right to an actual and full Communion with a particular Church hath the like with all other Churches where he happens to reside Having prov'd that the Vniversal Church is One Body I shall only add what gives us great encouragement to preserve the Unity of it and affords us a most delightful Contemplation that it is now the same Body that it was from the Beginning For as a City may remain the same for a Thousand Years or even to the End of the World and is therefore said by some Ancient Writers to be Immortal So is the Church the same that it was from the first Foundation of it And from hence it is that if we Communicate with those who derive their Ministry by Succession from the Apostles and with such Professors of Christianity as adhere to that Ministry we do it vertually or by Interpretation with the Apostles themselves and with the Saints Confessors and Martyrs that rest from their Labours and are now in Happiness waiting for a Glorious Resurrection To this effect Tertullian says That from the Apostolical Churches all other Churches borrowed the Branch of Faith and Seeds of Doctrine and from them it is daily that Churches become such and so are esteem'd Apostolical as being the Off-spring of the Apostolical Churches Every thing must be reckon'd with its Original and therefore so many Great Churches are as the One First Church constituted by the Apostles and from which all are descended So all are First and Apostolical whilst they alike approve the Vnity Whilst there is amongst them the Communication of Peace the Title of Brotherhood the Covenant of Hospitality the Rights of which nothing preserves but the Tradition of the same Sacrament or Mystery But this is not all For being in Communion with the Apostles we are so with the Father and the Son That which we have seen and heard declare we unto you says St. John that you also may have Fellowship with us and truly our Fellowship is with the Father and with his Son Jesus Christ The Father will take care of us as his Peculiar People and the Son will Influence and Govern us as our Head a Head that hath such a Tenderness for his Church that he is represented in Scripture as making up One Person with it For says the Apostle as the Body is One and hath many Members and all the Members of that One Body being many are One Body So also is Christ And being of his Church we are assur'd that he will nourish and cherish us as Members of his Body of his Flesh and of his Bones SECT II. VVE have seen that all Christians ought to be United in Faith Love and in Outward Worship and Communion And if you grant this you must also acknowledge that a Breach of Union in any of these things where-ever the fault is must needs be sinful For it is plain I. That if there be but One Faith delivered to the Saints for which they must earnestly contend they grievously offend who add New Articles to it or take away from it such as are already reveald or otherwise deprave it by a mixture of Falshood And so far as they do so we ought to depart from them and not betray or deny the Truth in compliance with them II. If all the Faithful must be firmly link'd together in Love this must condemn all Discord and Malice all Envying and Strife amongst them as being directly against the Spirit of Charity And indeed where these things are there is Confusion and every Evil Work III. If all the Faithful are obliged to live in Outward Communion as Visible Members of the same Body then such a Division in the Body as is a Breach of that Communion must be Criminal a thing I know that many of you are unwilling to hear of But Mr. Baxter has suggested a reason of it which I hope does not reach you all Whence is it says he but for want of Self-denial that Men that know that Whoredom and Drunkenness and These are Sins can be ignorant in the midst of Light that Discord and Church-Divisions are Sins And that they hear him with Heart-rising Enmity or Suspicion that doth declaim against them As if Vniting were become the Work of Satan and Dividing were become the Work of Christ These Words I would recommend to your serious Thoughts and being now come to that which is the chief Subject of our Debate I desire you sincerely to consider that not only Modern Writers but the Fathers who were no Parties in our present Controversies speak of Schism as a most horrid Crime St. Optatus mentions it as a mighty Wickedness and argues that it is worse than Murder and Idolatry And St. Chrysostom affirms That nothing equally provokes God as the Division of his Church He makes it equal to the Crucifying of Christ Which he says was for the good of the World however not intended but this continues he affords no Benefit but the greatest Mischief To mention no more at this time St. Irenaeus says That God will judge the Schismaticks who having not the Love of God but being intent on their own Profit rather than the Peace of the Church for small Matters or for any divide the Great and Glorious Body of Christ and do what in them lies to kill it speaking Peace but making War straining indeed at a Gnat and swallowing a Camel You need not think it strange that these Excellent Men who had seen the sad Effects of Church-Divisions express'd such an Abhorrence of them St. Paul himself reckons Seditions and Heresies with Adultery Fornication Vncleanness Lasciviousness Idolatry Withchcraft and other Works of the Flesh of which he says That they that practise such
under the Peril of their Souls And did none of them discover what it was Did the Ancient Fathers speak such terrible things against it and none of them understand what they said Did they make no doubt to lay it to the Charge of the Novations and Donatists And might these be Innocent all the while Are the Scriptures so plain in their Directions about things that are necessary either to be done or avoided And are they so obscure in this that for the space of about Sixteen hundred Years neither the Learned nor Unlearned could find out what they meant till in this present Age One arose who made the Discovery But in this case the Novelty of his 〈◊〉 once it is a sufficient Argument against it and it is in effect an acknowledgment that the Independents wanted some New thing for the Vindication of their Practice which I am sure cannot be defended by the common receiv'd Principles of Christianity But because the Doctor is of no small Reputation amongst Dissenters let us consider a little the force of his Reasoning The Schism at Corinth was a Disorder in a Church and from hence he infers That a Separation from a Church is not Schism and that for the Separatist to be a Schismatick is impossible But can you really believe that one would do you wrong if he made a small Rent in your Garment and none if he should tear it in pieces That he would be injurious if be Wounded your Hand and Innocent if he cut it off Can you imagine that a Mutiny begun in a Camp or Kingdom is Seditious and that an open Revolt is not so But as well may you be persuaded of all this as that Faction and Disorder in a Church is a Sinful Division and to Desert it as unworthy of Communion is none Whether such a Desertion be expresly stiled Schism in Scripture is not material if it be a greater Division than that which is call'd by that Name For as I have always thought when any thing is forbidden as sinful others that are worse but of the same kind come under the same Prohibition Otherwise things that for their Filthiness are not fit to be Nam'd may be very fit to be done and Holiness may be consistent with the most detestable Pollutions 2. A farther degree of Schism is a causeless Separation from the Church For it is worse in its own Nature to renounce a Society with which one is obliged to live in Communion and ordinarily more tends to the Dissolution of it than it does to create some Disturbances in it as it also gives more Scandal in the Eye of the World 'T is true the Disturbances may sometimes be so great that the Desertion of those that raise or keep them up may be more desirable or a less Evil to the Church than their continuance in it but to the Offenders themselves it can be of no advantage but is rather an Addition to their Guilt and Misery I would says St. Paul to the Galatians that they were even cut off which trouble you or that unsettle or move you from your Stations And to be cut off doubtless he esteem'd a very great Judgment And yet under this the Sectary brings himself of whom the same Apostle says That he is Self-condemn'd Not that the Sectary confess'd his Fault nor that he had secret Convictions for it for these could not have been Ground of his Rejection or of Proceedings against him but by wilfully departing from the Unity of the Church he in effect inflicted on himself the Punishment which the Church useth to the greatest Malefactors and so was broken off from the Body of Christ I need not here enter upon the Debate whether Episcopal Ordinations and Baptism confer'd in Schism are valid it being sufficient for my present purpose that according to the Rule of Catholick Vnity which is grounded on the Scripture and was Universally receiv'd by the Faithful in the purest Ages Schismaticks persisting in their Separation can do nothing that can qualifie them for Communion with any part of the Catholick Church and therefore in that State they must be excluded from the whole Being wilfully divided from some they cannot be United to the rest of the Christian Society which are One amongst themselves and all Members one of another If they are not of the Body I do not see how they can be United to the Head Break off a Bough from the Tree says S. Cyprian and it blossoms no more Divide a River from the Fountain and it will be dried up And this in his judgment sets forth the Condition of those that cut off themselves from the Christian Church He adds a little after If a Person could escape who was out of the Ark of Noah then shall one escape also who is out of the Church But says our Lord he that is not with me is against me and he that gathereth not with me scattereth And he that breaks the Peace and Concord which Christ hath established acts against Christ himself In like manner St. Ignatius a Disciple of St. John and Glorious Martyr of Jesus Christ tells us That he that is not in the Sanctuary is depriv'd of the Bread of God And of a Person that comes not to the Publick Assemblies he says That he is proud and hath condemn'd himself For it is written God resisteth the Proud Let us therefore not resist the Bishop that we may be the Subjects of God If you search the Scriptures you will find that to forsake the Christian Community was in effect to renounce all the Priviledges of it and openly to disown Christianity it self They went out from us says St. John but they were not of us For if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us St. Jude represents such Men under a very ill Character as being Mockers and wâ—â—king after their own Vngodly Lusts And says he These are they who separate themselves sensual having not the Spirit They pretended to greater perfection than others but their deserting the Christian Assemblies together with a vicious Conversation discover'd them to be Carnal and to be govern'd by no higher Principle than that of the Animal Life They that are truly Spiritual are of another Temper and as they walk in the Light so they also think themselves obliged to cause their Light to shine before Men and to keep up the Face of a Church not only when their Affairs are prosperous but also in times of difficulty For then it is that they are more especially requir'd To consider and provoke one another unto Love and unto good Works not to forsake the Assembling of themselves together as the manner of some is but to exhort one another and so much the more as they see the Day approaching 3. Schism sometimes proceeds beyond a Separation
of Schism III. You may enquire whether the Pastors you have chosen have any Lawful Call to the Ministry Some of the Dissenters I know do not think themselves much concern'd about this For they tell us It is the Duty of every Gifted Man as such to exercise his Gifts that if he has receiv'd Gifts to teach publickly he must exercise them publickly and that he himself may be the Judge of his own Gifts But says Mr. Pool a Learned Nonconformist What can be expected but that this Doctrine should be a Trojan Horse whence the Adversaries of Truth may break out and destroy the City of God A Pandora's Box from whence all sorts of mischievous and foul poysoning Opinions may fly out and that without Remedy And say the Assembly of Divines This Opinion That any who suppose themselves Gifted Men may Preach the Word and Administer the Sacraments we judge to be the Highway to all Disorder and Confusion and Inlet to Errors and Heresies and a Door open'd for Priests and Jesuits to broach their Popish and Antichristian Doctrine There are some it seems lately risen up amongst us that are in expectation of New Priests and Prophets who will be alter'd they say by such a Visible appearance of Majesty in their very Countenance as may be call'd the Writing of the Father's Name upon their Foreheads as it was with Moses when he came from Conversing with God and with our Blessed Lord himself when the Clouds of Glory overshadowed him And this at present may be thought a harmless Opinion however there be no foundation for it But the Patrons of it we see can adventure upon Predictions and New Revelations without any such splendor upon them as they describe and how much farther they may proceed we know not As for your selves I suppose that there are few if any of you that ascribe the Call of your Pastors or their Distinction from other Men to a Miracle but you generally believe that to constitute them in their Office some Ordination is necessary or Expedient at least whether it be perform'd by a Bishop or by Presbyters or by the People For there are those amongst you who lay claim to their Ministry these several ways 1. Some of them I confess had Episcopal Ordination But since these must have solemnly promis'd that they would obey their Ordinary I would have you consider how the Blessing of Heaven can be expected on their Work as now it is managed when it is a continual Breach of that Engagement Yet if they had made no such Engagement their Separation from their Bishops to whom they owe Obedience and from the Church to which they ought to be united their passing beyond their Line and their drawing Disciples after them which belong not to them their gathering Churches out of sound Churches and opposite to them and their administring the Sacraments which are the Bond of Vnion in a dividing way are things highly Schismatical And however such Men may be eminent for their personal Abilities yet in their exercise of them if we may believe St. Ignatius they serve the Devil Before I come to examine other Pretences of your Teachers to the Ministry give me leave to put you in mind that the Elders and Messengers of the Congregational way who met at the Savoy confess'd That in respect of the publick and open Profession either of Presbytery or Independency this Nation hath been a Stranger to each way it 's possible ever since it hath been Christian And the like they might have said of all other Christian Nations The truth is neither of those Sects were anciently in being and then we are not like to hear of their Ordinations It is but of late that they appear'd and therefore we have the more reason to enquire whether there be any ground for their Establishment or what Right they have to make such Changes in the Church as they every where attempt If a Person should now profess that he was sent to Dethrone all Kings and to New-model all Governments he would have no cause to be angry if we propos'd these Questions to him By what Authority doest thou these things And who gave thee this Authority And if Men will be now endeavouring to Depose or Degrade all Bishops to abrogate their Office and overthrow their Chairs and to set up a Discipline which was unknown to all the Churches upon Earth they may not be offended if we desire a sight of their Commission The Prophet Jeremiah was set over the Nations and over Kingdoms to root out and to pull down to build and to plant That is he was not to make these great Turns of Affairs himself but only to Prophesy of them and to do this it was manifest that he was appointed of God But some would perswade us that they may act as great Matters as he was to foretell That they may destroy that sort of Government which hath been transmitted down to us from the Apostles throughout all succeeding Ages and was established in all Christian Nations and that they may introduce another that was unknown to Antiquity and for above a Thousand Years after Christ not receiv'd by any Church in the World We have therefore reason to demand of them a sight of such Credentials as make it plain that they are sent of God And since they have been so forward to make Invasions on an Order of Men which hath been in possession of Ecclesiastical Authority for above Sixteen Hundred Years they must pardon us if we question their own Title to it or say to them as Optatus did to the Donatists Who are ye and from whence did ye come I have nothing here to do with Forreign Protestants whose Call they say to the Pastoral Office was Extraordinary But my Business at present is with your Teachers who pretend to no such thing or if they do may be easily refuted They have taken upon them the Sacred Function in a New way a way that was never approv'd in Ancient times and therefore we may demand a sight of the Patent by which they would justifie their Innovations H. Amongst the Innovatom I doubt we shall find the second 〈◊〉 of your Teachers which I have mention'd and these are they who claim a Title to the Ministry as being Ordain'd by Presbyters They would be thought I know to be of very Antient Extraction and for this quote these Words of St. 〈◊〉 to Timothy Neglect not the Gift that is in thee which is given unto thee by Prephecy with the laying on of the Hands of the Presbytery And this Text of Seripture they take to be so evident are their fide that they urge it frequently and to comply with their Interpretation of it they wrest other Passages which make directly against them So that on this one place the whole Fabrick of their Cause seems to depend Yet is this place so far from plainly asserting the
thing for which they contend that Calvin himself who was the Father of their Discipline could find in it no such Matter For he thought that Presbytery here signifies the Office of a Presbyter and then the meaning would be that Timothy should not neglect but be careful to exercise that Presbyterial Office or Power which was committed to him by Laying on of Hands So that if the greatest Patron of Presbytery and one that had Sagacity enough to discover what might be advantagious to it was not mistaken this Passage of Scripture affords it no support Mr. Selden favours the Interpretation of Calvin and confirms it with Citations from the Story of Susanna from Josephus from Eusebius and from the Council of Ancyra Yet remaining something doubtful of the true meaning of the Word he censures those who from this single place of the New Testament and that of an Vncertain Reading and Sense form'd such strange Notions of the Jurisdiction of a Christian Presbytery as if it had been then founded on a Divine Institution Nevertheless let us suppose that by the Presbytery we are to understand the Persons that did bear the Office we are not certain from the Expression it self who are here intended by it For it is a Name of Dignity not always taken in its limited Sense but sometimes attributed to Ecclesiastical Officers of the highest Rank St. John twice calls himself a Presbyter in his Epistles and St. Peter assumes the same Title where he says The Elders which are among you I exhort who am also an Elder And now the Question is Whether the Supream or Inferiour Presbyters Ordained Timothy That is Whether they did it who had power to Ordain him or they who as far as we can find never had any such Authority And this I think admits of an easie Resolution We do not find in Scripture that to mere Presbyters any such Authority was ever committed nor are there any Footsteps of it in Antiquity But if they must be thought to have quitted it presently after the Apostles Days there were never Men that at such a vast distance of place so Universally and all on a suddain conspir'd to degrade themselves and to yield up their Rights tamely without any Complaint Yet with so much Artifice must they be imagin'd to have betray'd their Trust and cover'd their Shame that no Discovery was made of it for Fifteen Hundred Years We hear of no claim of any such Power made by any Presbyters before the Fourth Century when Aerius and others oppos'd Episcopacy But they were expell'd from the Churches and could no where gain an Establishment nor are they of such a Character as may give Reputation to any Cause Yet if mere Presbyters might Constiture others of their own Character it doth not follow that they could Ordain Timothy who was a Bishop and had Jurisdiction over them as I have shew'd in another place They could not give what they never had nor communicate a Power which they had never receiv'd Thus the Fathers argue in the case And on another occasion Salmasius himself asserts That such reasoning is good concerning the Conveyance of an Authority which is of Divine Institution as that is which is now in question The Dissenters I know contend that Timothy was not a Bishop but an Evangelist and Evangelists say they were Extraordinary Officers they were Companions of the Apostles and of a higher Rank than Pastors But if this be admitted doth it at all mend the matter Who ever saw or read says Salmasius that they who were to have Extraordinary Power were delegated by those who had no more than Ordinary Can you imagine that mere Presbyters can Ordain an Evangelist whose Office was so much Exalted above their own Can you really believe when there is no Revelation for it no Ground for any such thing that the Private Ministers of a Congregation appointed Collegues for the Apostles Surely it is more probable at least if it could not otherwise be discover'd that the Apostles made choice of their own Fellow-Labourers to whom as there was opportunity they committed the Government of the Churches Yet to prevent all câ—villing as much as possible let us suppose what I do not grant That the Persons in the Text were mere Presbyters it does not prove that others who at this time assume that Title have the Power of Ordaining Presbyters and if they attempt it there is nothing in the Text that may be for their Vindication To make this appear 1. It is to be observ'd that St. Paul himself Ordain'd Timothy and says to him on that occasion I put thee in remembrance that thou stir up the Gift of God which is in thee by the putting on of my Hands And if he condescended to call to his assistance some Inferiour Officers for the greater Solemnity of the Action it does not follow that they could do it of themselves without him and much less that they could do it in opposition to him or any other that should be in the same Station 2. If mere Presbyters had the Power of Ordination when they are suppos'd to have confer'd it on Timothy it may well be thought to have been some Personal Priviledge which died with them for we find no marks of it in succeeding Times St. Jerome who of all the Fathers is the greatest Favourite of the Presbyterians says That originally a Presbyter was the same as a Bishop and that at first the Churches were govern'd by the Common Council of Priests till by the Instigation of the Devil Divisions did arise and one said I am of Paul and another said I am of Apollos or I of Cephas and then it was decreed all over the World That one chosen out of the Presbytery should be placed over the rest that to him the whole Care of the Church might be committed and so the Seeds of Schism be extirpated And if he has truly related the Matter this Change must have been made when many of the Apostles were alive and transacted by themselves And we need not doubt but when the New Prelates were Constituted they were Distinguish'd from all Inferiour Officers by the Power of Ordination Certain it is that afterwards this Power was every where thought peculiar to the Bishops and when they had been in possession of it much above a Thousand Years common Equity requires that we should judge them to have had it by Right unless the contrary do appear But there is no Ground to believe that they were Usurpers of it No probability that they would ingross it to themselves especially in the early Times when they were generally such Mighty Instances of Humility and Meekness of Patience and Self-denial There is not the least Complaint leâ—t us of any such thing nor is it at all credible that they should so universally attempt it or if they did that they should have the same success in all the Churches upon Earth It follows
that they who take upon them the Power to Ordain having never receiv'd it from those that were vested with it do it in the wrong of the Lawful Possessors who alone could convey it and having np just Title to it they can no more Constitute a Minister of Christ than they can make dead Bones live 3. The Office which Timothy had was given him by Prophecy 1 Tim. 4. 14. or according to the Prophecies that went before of him 1 Tim. 1. 8. His Ordination therefore if the way of arguing much us'd amongst Dissenâ—â—rs be good must have been an Extraordinary thing and is not to be drawn into Precedent except in Parallel Cases But your Pastors I suppose do not pretend that they were markt out by Prophecy or distinguish'd by a particular Revelation and therefore they cannot here find any defence of their Pretences to the Ministry 4. The Dissenters by affirming that Timothy was an Extraordinary Officer and Evangelist cut off all the Succour which they would draw from this place for the Vindication of their Ordinations For according to their own Opinion here is no Example of Presbyters Constituting a Presbyter or a Fixed Pastor of a Church and then certainly there is none to be found in the Bible I know not what they can reply to this unless they would shift their Principles and confess that we have in Timothy an Instance of Episcopal Government or Standing Prelacy and if they would advance thus far towards us I may refer them to what I said before to prove that his Ordainers must have had Apostolical or Episcopal Authority III. Others claim their Title to the Ministry as being Ordain'd by the People But what Divine Precept what Rule have they for this What Example have they for it either in Scripture or out of Scripture in any part of the Catholick Church If they have discover'd in it so much as One Pastor of their way for above a Thousand Years after the Day of the Apostles I would demand as St. Austin did in another case Out of what Earth did he spring Out of what Sea did he arise From which of the Heavens was he dropt For my own part after all the research that I have been able to make I can find no such Person not so much as an Instance of One in all Antiquity 'T is true St. Paul did foretell That the Time would come when Men would not endure sound Doctrine But having itching Ears would heap to themselves Teachers after their own Lusts And Tertullian informs us of some Hereticks who impos'd on private Persons the Office or peculiar Work of the Priesthood But your Ministers I suppose will not insist upon such Passages as these for their Vindication and yet I know no other that can support their Cause The Assembly of Divines who have been the Oracles of the Presbyterians write with great assurance of this Matter For say they We challenge any Man to shew any one Text in all the New Testament for the Justification of a Popular Ordination To what purpose add they did Paul aud Barnabas 〈◊〉 from place to place to Ordain Elders Why was Titus left in Crete to appoint Elders in every City Might not the People say What need Paul leave Titus to do that which we can do our selves If this Doctrine were true the Apostles needed only to have Preach'd and to have Converted the People to the Faith and when they had done to have said We have now done our Work You may 〈◊〉 Elect and Ordain your Officers your selves the power of these things belongs to you But the Apostles did quite contrary c. They afterwards complain of a Generation of Men then risen up amongst them who disclaim'd all Ordination from Ministers asVnwarrantable and Antichristian and took it up from the People as the only way of the Gospel Whereas they tell us it hath not the least â—ooting in the New Testament nor in Antiquity but is in effect a renouncing of 〈◊〉 Ordinance of Christ as Antichristian and of all the Ministers and Churches in the Christian World A thing that would engage Men to be Seekers and to forsake all Church-Communion as many they say did in those Vnhappy Days Salmasius who was on the side of the Assembly and otherwise a Man of Prodigious Learning declares That the People have power to impose over themselves a King which may be true in some cases but they had never any to Elect and Ordain Presbyters and Bishops Calvin also affirms That not the Multitude of Believers but the Pastors only impos'd Hands on their Ministers And that they only ought to do so is so much the common Opinion of the Reform'd that in the Judgment of Blondel that Work was not ascrib'd to Laymen by any Protestant Our Separatisâ—s I know are divided about this Matter And however theâ— that call themselves the Vnited Ministers c. agree in this That it is requâ—site that a Person who is chosen to the Ministerial Office be duly Ordain'd They do not declare by whom or 〈◊〉 what manner he is to be so Nor could they declare it but they must have discover'd their Divisions which 〈◊〉 much Art they endeavour'd to conceâ—â— And now that I am upon this Subject I cannot but take notice that when the Heads of their Agreement were sent from the City into the Country to gather Subscriptions Amongst other Articles of that Union it was asserted that Ordination was to be perform'd 〈◊〉 Imposition of Hands but this was afterwards left out in the Printed Copy to the great Surprize of many Subscribers that had approv'd it And leaving you to judge of the Sincerity of the Managers of this Affair I shall think it no great Digression to make this Remark That there is amongst the Separatists a prevailing Party who would say aside a Ceremony which is of Divine or Apostolical Institution and which has been of constant use in all Churches But whether they reject it as sinful or whether they are sensible that their Ordainers have no Right to it or what other Inducement they had to discharge it I pretend not to determine I only urge them to prove by any good Authority that a Congregation may Ordain their own Pastor either without that Rite or with it If they are not able to do this it may easily be decided whether they have imitated the Pattern in the Mount which they would be thought to follow with so much exactness or whether they have not forsaken it in a Matter of the greatest Moment that they might establish their own Inventions I have now enquir'd what Title your Pastors have to the Ministry whether they pretend to it as being Ordain'd by Presbyters or by the People and can find nothing of Validity in it If they can demonstrate it to be good let them produce their strong Reasons for it But if no just Defence can be made of it Then according
separate and had no Communion with one another 6. In the time when this Division is suppos'd to have been between the Jewish and Gentile Converts single Persons successively govern'd the Church of Antioch and the like may be said of that of Rome as the Fathers inform us who liv'd near that Age. And it is well known that Cyprian Cornelim and Others did much insist upon this that of One Church or Diâ—â—ese there could be but One Bishop and we need not doubt but the Novatians against whom they argued would have reply'd That according to Apostolical Institution the Christians living in One City might have several Bishops over them had this been then believ'd But what was the sense of this Matter on both sides may be gathered from the Roman Confessors who had been for both but repenting of the Schism profess'd that they could not charge themselves with the Ignorance of this That as there is One God One Christ One Holy Spirit so there ought to be but One Bishop of a Catholick Church III. It hath been said That Jesus Christ hath declar'd That When two or three are gathered together in his Name he is in the midst of them and that you Assemble in this manner and are therefore assur'd of his favourable Presence But to this I need return no other Answer but what was given by St. Cyprian to the Novatians who objected the same thing These Corrupters of the Gospel and false Interpreters says Cyprian only lay held on the end of a Discourse and omit what went before Part they remember and part they craftily conceal As they are cut off from the Church so they would cut in pieces a passage of Scripture They forget that when our Lord would persuade his own Disciples to Vnanimity and Peace He said to them If two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven And this he spake concerning his Church and to those that are in the Church he says That if they are of one Heart if according to his Command and Admonition but two or three of them are gathered together and pray unanimously they may obtain what they ask of the Divine Majesty Where two or three says he are gathered together in my Name I am with theme That is with the Sincere and Peaceable with those that fear God and keep his Precepts So that he that founded and made the Church doth not divide Men from it but upbraiding the Perfidâ—â—us with their Discord and commending Peace to the Faithful he shews that he is rather with two or three that pray in concerd than with the many that are at strife But what Peace do they promise themselves who are Enemies of the Brethren What Sacrifices do they believe they offer when they contend with the Priests Can they imagine that Christ is with them when they are Assembled out of his Church No tho' such Men were slain confessing his Name the blemish of Schism would not be wash'd off with their Blood IV. It hath been said That Paul rejoyced that Christ was Preach'd even by those Men who did it out of Envy and Strife and if the case of your Teachers were as bad as this as long as they preach Christ you have no reason to be solicitous about their Call nor we to be offended at their Work But to this I reply 1. That it does not appear that they who preach'd Christ out of Envy and Strife did take on them the Work of the Ministry without a Call to that Office And if they were lawfully admitted into it it only proves that Ill Men may be so and yet be useful to others but not that any may usurp the Sacred Function and how far this concerns your Teachers and their Followers I have shew'd before 2. Neither doth it appear that they Preach'd Christ to any other than the Infidels and this can never justifie your Pastors for gathering Disciples out of sound Churches or your selves for breaking the Bond of Peace in compliance with them It is one thing to add Members to a Church taken out of the Unbelieving World and for Members to withdraw themselves from it and joyn together in an Opposite Society 3. What the Apostle rejoyced at was the good that his Envyers did beside their intention The Benefit that did spring from the Evil they design'd and not the Evil that set them on Work So that notwithstanding this Example Envy and Strife are as hateful as ever and so are Church-Divisions and all things else condemn'd in the Gospel 4. What they acted out of Envy and Strife did no hurt to any but themselves 'T is true they were guilty of great Inhumanity and Cruelty towards St. Paul yet their Malice had no ill effect on him but rested on their own Heads How it was that they suppos'd that they should add Affliction to his Bonds is not so clear but that it hath given occasion to several Conjectures But to me it seems most probable that they emulated the Glory which he had acquir'd by many Conversions and judging of him by themselves they imagin'd it would be a grievous thing to him to hear that they shar'd with him in that Honour the Faith being propâ—â—gated by their Diligence Whereas iâ— was great satisfaction to him that when he was under Confinement they carried on the Work in which he himself should have been employ'd had he been at liberty Indeed their manner of doing it did exercise his Patience and Self denial yet even that was for his Advantage and he was assur'd that their Preaching would turn to his Salvation And as it was beneficial to him so it was also to the Church as being a means of gaining Proselytes and both to Jews and Gentiles as an Instrument of their Conversion But on the contrary Church-Divisions are prejudicial to all sorts of Persons to the Pastors of the Church and to the Flock To those that are within the Church and to those that are without This I might fully prove but I refer it to a more proper place and shall only here set down the Words of the Lord Chancellor Bacon who says in his Essays That Heresies and Schisms are of all others the greatest Scandals yea more than Corruption of Manners For as in the Natural Body Wound or Solution of Continuity is 〈◊〉 than a corrupt Humour so in the Spiritual So that nothing doth so much keep Meâ—â— out of the Church and drive Men out of the Church as breach of Vnity V. It hath been said That you are only return'd to those whom you had forsaken before and that you might do this since you had the Indulgence or the Liberty granted to you by the Law But if your Separation was sinful before you Conform'd your Return to it must be so too For the Law hath not alter'd the Case nor done
may justly fear that he will punish our Insolence and Presumption If you lay these things together you may find that what you call the Purity of your Ordinances is their defect That you have acted against the known Rules of Christianity in rejecting the laudable Customs of Antiquity and of the Church which you have deserted and that the way which you have forsaken expressing much more Reverence to the Almighty than that in which ye are now engaged is for that reason to be prefer'd before it As for outward Bodily Worship it is particularly forbidden by the Directory at one time and never so much as recommended at any time nor do I find that it is as much as permitted in any part of the Publick Service I know not whether kneeling be at all used in your Meetings but I have reason to think it is not much And yet you cannot be ignorant that it is a fit Gesture for Prayer and I suppose in your Family-Prayers you do not reject it But if this be so it may seem strange that you should think the House of your Publick Worship the only place wherein you would shew Irreverence to the Divine Majesty I need not here treat of all the particulars in debate between us but one thing I will not omit because it demonstrates to the Separatists the weakness of their Exceptions against the Ceremonies of the Church and shews the Irreverence that is us'd in your Meetings in a thing of very great moment What I mean is the Lord's Supper which in your way is appointed to be received Sitting But is there any Precept for this in Scripture Or if none can be found is it not against the Second Commandment Is it not an Idol That is the way of reasoning us'd by many Dissenters and this instance may shew them the folly of it To make up this matter Mr. Cotton gives us a reason for sitting at the Sacrament which is that it is of Symbolical use to teach the Church their Majority over their Ministers who if they be their true Pastors are over them in the Lord. He also tells us That Christ administred it to his Disciples sitting but the Learned amongst you will inform you that this is a mistake Others contend that a Table-gesture is to be us'd but neither hath this any ground in Scripture It is certain the matter is not decided there and if it were not determin'd by our Superiours the best way would be to enquire which Gesture would be most expedient for so great a Solemnity Now your Table-gesture being the same that you use at home in your own Houses seems very unfit for a Religious Feast at which we are entertain'd by the Almighty King the Lord of Men and Angels It argues a great piece of Familiarity with him which he hath no where approv'd He hath no where requir'd you to sit down but ye will do it without his Call And if this seems decent and respectful Offer the like to your Governour Will he be pleased with it or accept your Persons The Publican that would not so much as lift up their Eyes to Heaven but smote upon their Breast did that which was suitable to his Condition But your Behaviour at the Sacrament is very different for rejecting the several Gestures which are expressive of Reverehce you only admit of that which hath nothing in it of Respect and which you would not presume to use before a Governour without his express Command or Invitation As for the Gesture of Kneeling I think it is very proper for this occasion It is fit that we should be then in a Posture of Praying when we joyn with the Minister in the Petition That the Body and Blood of Christ may preserve our Bodies and Souls unto Eternal Life And since Christ is to be Worshipped surely it is very fit that we pay Him our Adoration when He comes to consign over to us the Inestimable Benefits of His Cross and Passion And now I leave you to judge with which of us this Ordinance is celebrated with greater Reverence or in a Way more suitable to the Dignity of so Venerable a Mystery Or which of us does most appear to discern the Lord's Body II. It hath been said That the Way of the Separation affords you Communion with a better People than those which you have deserted And not to enquire how justly this Comparison is made Partial as it appears but to make as short Work as may be I think we may agree in this That the Conforming Churches consist of a Mixture of Good and Bad Men. And since the last are not excluded the Question is Whether this justifies your Separation For if That be Sinful the Pretence of your joyning with a better People must fall to the Ground And so I might dismiss this Debate having said enough for the Decision of it before Yet to set the present Case in a clearer Light I shall further shew 1. That for Private Persons to withdraw themselves from a Church because Ill Men are tolerated in it and that they may form a Purer Congregation consisting only of Visible Saints as they call them is not according to Scripture but directly against it 2. If it were admitted it would be attended with great Evils 1. It is not according to Scripture which indeed gives us an Account of the Corruptions and want of Discipline in many Churches yet says not a Word to justifie a Separation from them but much for the Condemnation of it whatsoever might be pleaded in its Defence To give an Instance out of many In the Church at Corinth the Incestuous Man who had committed a Crime that was not so mnch as Nam'd among the Gentiles was tolerated and they mourned not that he might have been taken away from among them Besides him there were many others that were guilty of great Immoralities and the Apostle was afraid that he should have cause to bewail them as not having repented of the Vncleanness Fornication and Lasciviousness which they had committed He complains of their going to Law before the Vnjust Brother with Brother before the Vnbelievers He complains of their Irregularities in their Assemblies and Disorders in their Feasts of Love One he says was Hungry and another was Drunken And such were their Miscarriages even at their Meetings for Religious Worship that he declares their coming together was not for the better but for the worse Now here was a very sad Face of Affairs And what Remedy doth the Apostle apply on this occasion Doth he say That their Constitution was dissolv'd and they were no longer a Church Or doth he say That the better part should desert the worse and make up a Church by themselves consisting only of Visible Saints No such matter He considers them all together as a Society gather'd out of the World and Consecrated to God and addresses his first Epistle to them in this Style To the Church
were guilty of great Immoralities for it would be easie for them to recriminate and the truth is there have been and are on both sides great Numbers of Men notoriously Vicious but we must leave them to bear their own burthen Offences will come and such there were in the Apostles Days in the Churches at Corinth and Philippi in the Churches of the Galatians and in all the Seven Churches of Asia Yet on that occasion no allowance was given to any of the Faithful to withdraw themselves from the Publick Assemblies It is therefore to be suppos'd that you can prove some very hainous thing not only against particular Persons who profess themselves Conformists but against the Conforming Churches as such some great thing for which they ought to be forsaken or you are very injurious to them in your desertion of them For by this you do what in you lies to dishonour them and to fix a publick Disgrace or Infamy upon them in the Eye of the World It is now your Business to exalt the Societies with which you are at present in Communion as well as to depress those which you have deserted a thing very usual in such cases But that you may state the Account aright when you are comparing the Old Churches with the New as they are call'd you ought carefully to examine whether the last be Churches in reality or in Name only Whether any of your Pastors have Right to exercise their Office in the Separate Way and whether the far greater part of them are not meer Usurpers that have no just Title to the Ministry and the Administration of the Sacraments All these are things of great weight and what I said before may help you in your Enquiries into them and convince you if you please to consider it attentively that you have been mistaken about them and that where you thought your selves safe you are in great danger You have seen some of the sad effects of your Separation upon a Pretence of joyning with a better People Yet I have the Charity to believe that you expected much good Fruit from it But had you consulted Mr. Baxter he would have instructed you better for he says That to Reform the Church by dividing it is no wiser than to cut out the Liver or Spleen or Gall to cleanse them from the Filth that doth obstruct them and hinder them in their Office You may indeed thus cleanse them but it will be a Mortal Cure As he that should divide the Kingdom into two Kingdoms dissolveth the old Kingdom or part of it at least to erect two new ones So he that would divide the Catholick Church into two must thereby destroy it if he could succeed or destroy that part which divideth it self from the rest Can a Member live that is cut off from the Body or a Branch that is separated from the Tree And to these Questions I shall leave you to reply III. It hath been said That the Way of the Separatists conduces more to your Edification and that if you would provide what is best for your Bodies you ought more especially to do so for your Souls That you are more Edified by the Dissenting Ministers than by the Conforming Clergy and think it requisite to be Hearers of those by whom you profit most And this I confess is Popular and affords a very ready Answer such as it is to the strongest Arguments that can be produced against you But that you may not be too confident of it the Assembly of Divines tell you that the gathering of Churches out of Churches hath no footsteps in Scripture is contrary to Apostolical Practice is the scattering of Churches the Daughter of Schism the Mother of Confusion but the Step-Mother to Edification Mr. Baxter also says That Divisions among Christians do greatly hinder the Edification of the Members of the Church While they are possess'd of Envyings and Distast of one another they lose all the benefit of each others Gifts and of that Holy Communion which they should have with one another And they are possess'd with that Zeal and Wisdom which James calleth Earthly Sensual and Devilish which corrupteth all their Affections and turneth their Food to the Nourishment of their Disease and maheth their very Worshipping of God to become the increase of their Sin Where Divisions and Contentions are the Members that should grow up in Humility Meekness Self-denial Holiness and Love do grow in Pride and perverse Disputings and passionate Strivings and envious Wranglings The Spirit of God departeth from them and an Evil Spirit of Malice and Vexation taketh place though in their Passion they know not what Spirit they are of Whereas if they be of one Mind and live in Peace the God of Love and Peace will be with them To speak more distinctly to this Matter I shall enquire I. What is the True Notion of Edification II. What you understand by it and whether you rightly judge how it is best promoted III. Whether according to your sense of it it be a good Rule that you may or ought to follow those Teachers by whom you can most be Edified IV. Whether this may justifie your present Separation I. I am first to enquire What is the True Notion of Edification And to clear this it is to be consider'd that the word which is Literally render'd Building is often in the Holy Scripture applied to Spiritual Matters and being taken in a good Sense as commonly it is it signifies the Advancement of Persons in some Spiritual Good And to Edifie them is to do that Work of Charity whereby we become beneficial to their Souls Knowledge puffeth saith the Apostle but Charity Edifieth 1 Cor. 8. 1. Comfort your selves together and Edifie one another 1 Thes 5. 11. Let no corrupt Communication proceed out of your Mouth but that which is good to the use of Edifying that it may minister Grace to the Hearers Ephes 4. 29. Let us follow after things which make for Peace and things wherewith one may Edifie another Rom. 14. 19. Let every one please his Neighbour for his good to Edification Rom. 15. 2. In which places it is the Edifying of our Neighbours that is required of us and that of our selves is never enjoyn'd under this Expression nor can it well be sought but in conjunction with the Publick good 'T is true St. Paul tells us That he that speaketh in an unknown Tongue Edifieth himself 1 Cor. 14. 4. But this is mention'd but as a mean use of his Gift and one that Prophefied and instructed others was for this reason prefer'd before him For says the Apostle Greater is he that Prophesieth than he that speaketh with Tongues except he Interpret that the Church may receive Edifying 1 Cor. 14. 5. It is certain that the Business of Edification duly managed hath a principal regard to the Church And by how much more any thing is beneficial to that by so much more it ought to be
esteem'd Forasmuch says the Apostle as ye are zealous of Spiritual Gifts seek that ye may excel to the Edifying of the Church 1 Cor. 14. 12. There is no doubt to be made but the use of this Word Edification is taken from another Metaphor which signifies the Church For the Church being in Scripture call'd a House and the Members of it being said to be Living Stones the adding to it such Materials and the polishing and perfecting those that are in it are the Edification of it This House is already built and established upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone But it is not as yet finish'd nor will it compleatly be so till the end of the World And we shall be reckon'd amongst the Builders or Edifiers of it if we repair its Breaches if we enlarge it or raise it higher or contribute any thing to its strength or splendor That is if we bring new Proselytes into the Church or confirm those that are in it if we are instrumental in the Conversion of some or in advancing any in Knowledge and Piety in Faith and Practice Without Practice there is no true Edification but all that are duly exercis'd in Holiness are perfected by it and others are invited and drawn into the Church by their Example The Churches says St. Luke had rest throughout all Judea and Galilee and Samaria and were Edified and walking in the fear of the Lord and the comfort of the Holy Ghost were multiplied Acts 9. 31. The Church in many respects may be compar'd to a House but more especially for the Vnity and Order of Building But on both these I have treated before and what I shall add will only be farther to explain what is meant by Edification and to remove the Mistakes about it 1. Vnity is required in this Spiritual House and all the parts of it ought to be compacted like those of an Artificial Building or a Natural Body The more they are so the better they are prepar'd for Edification and Improvement in things Divine They are call'd to Peace in One Body and being knit together in it they increase with the Increase of God Coloss 2. 19. As Divisions are the cause of Weakness and Deformity in this Body so on the contrary Vnion helps to strengthen and adorn it Thus when the Schism which I mention'd before was broken out amongst the Corinthians The Vile or Ignoble on that occasion rose up against the Honourable Persons of no Reputation against those that were highly esteem'd the Foolish against the Wise and Young Men against the Aged For which cause Justice and Peace were far from them Every one did forsake the Fear of God and in his Faith became blind None of them lived according to the Rule of his Precepts or walked worthy of Christ But they all followed their own depraved Lusts having taken up an Unjust and Impious Envy by which Death entred into the World This is the Account that Clemens Romanus gives of them But he also acquaints us that when they were United Their Piety was wonderful their Hospitality magnificent and their Knowledge perfect That they were all of an humble Mind boasting of nothing more willing to be subject than to govern and to give rather than receive That they were content with the Portion which God had allotted to them and carefully attending to his Word That they had Hearts enlarged with Mercy and that before their Eyes they had the Sufferings of Christ That a profound and advantageous Peace being given to them they had an insatiable desire of doing good and that then there was upon them all a plentiful Effusion of the Holy Spirit That being fill'd with Holy Purposes they did with chearfulness and a pious Confidence stretch forth their Hands to Almighty God beseeching him to be merciful to them if unwillingly they sinned against Him That their care was Day and Night for the whole Brotherhood that through the Mercy of God and a Good Conscience the Elect might be saved That they were Sincere and Inoffensive and forgetful of Injuries and that all Sedition and all Schism was then abominable to them That they lamented the Faults of their Neighbours and esteem'd the Wants of Others as their Own That they were firm and steady in doing good and forward to every good Work That they were adorn'd with a Conversation altogether Vertuous and Venerable and did all things in the fear of God whose Commandments were written upon the Tables of their Heart By this and many other Examples it appears that the Unity of the Christians is highly beneficial to them And we may add That it also promotes the Edification of the Church by the strong Inducement it affords to those that are without to embrace the Christian Faith and become Members of the same Community They will see says Mr. Baxter that the Design and Doctrine of Christianity is good and excellent beseeming God and desirable to Man when they see it does produce such good Effects as the Love and Vnity and Concord of Manknd And it is an exceeding great and powerful help to the Conversion of the World in this respect because it is a thing so conspicuous in their sight and so intelligible to them and so approved by them They are little wrought on by the Doctrine of Christ alone because it is visible or audible but to few and understood by fewer and containeth many things which Nature doth distaste But the Holy Concord of Believers is a thing that they are more able to discern and judge of and do more generally approve The HOLY CONCORD of Christians must be the CONVERSION of the Unbelieving World if God have so great a Mercy for the World which is a Consideration that should not only deter us from Division but make us zealously study and labour with all our Interest and Might for the healing of the Lamentable Divisions amongst Christians if we have the Hearts of Christians and any sense of the Interest of Christ 2. The Church resembles a House in Order And Order is to be observ'd in all our Endeavours for the Edification of it This Living Building resting upon Christ and being fitly framed together groweth unto One Holy Temple in the Lord. And as an Organical Body being fitly joyned together and computed by every Ministring Joynt supplying something according to its Power in proportion to the other parts it increaseth to the Edifying of it self in Love Mr. Baxter says very well That Enemies both Spiritual and Corporal are deterred from assaulting the Church or any of its Members while they see us walk in our Military Vnity and Order In this posture every Man is a Blessing and Defence unto his Neighbour As every Soldier hath the benefit of all the Conduct Wisdom and Valour of the whole Army while he keepeth in his place so every weak Christian hath the use and