Church Concord, Chapter 12
Chap. XII. Difference X.
THE Tenth Controversie, is about, 1. Taking Members out of other Churches, 2. And separating from the Parish Churches, by gathering out of them a select number to be a distinct Church.
And here there is a Practical Difference to our woe: But in order to Reconcilement, I should hope that I might suppose our Agreement in all the other points of Difference to be sufficient, and that being satisfied in those the Brethren that have been for withdrawing from our Churches, will be satisfied to join with us for their Reformation, and not do as they have some of them done. For we have therefore come as near them as we can in the rest, that they might have no just occasion to depart from us: And if that yet they will depart, when the offence is removed, then it would be as if they should say, We are against Concord and Unity as such: And our judgment for Division as such, that is, for Dividing without cause. When we have answered all that our Brethren alledge for their withdrawing, we may expect that they should return to an Orderly Communion. This Controversie is de fine, and seeing we grant them much in the rest for this, therefore we cannot grant them this: If in War we grant all that is desired for Peace, it is supposed that we will not grant the continuance of the War; nor in reason must that be one of the demands.
I speak all this but of unjust Separations: For there is a Separation which we are all agreed to be lawful (as far as I know) as, 1. We all agree that where Christians live in the midst of Infidels, they must come out from among them (by Faith and Repentance) and be separated (by the Baptismal Engagement first, and the Communion of Saints after) and not touch the unclean thing. The Church must be separated from the World, or it is no Church.
2. We are agreed that when a true Church Visibly ceaseth to be a true Church, by loss of its Essentials statedly, it is our Duty to judge it to be no true Church (that is but to judge it as it is) and forsake it accordingly.
3. When we cannot hold local Communion with a true Church without committing some sin, which they would force upon us, and which we may escape by leaving them, we ought to withdraw from the local Communion of that Church (for we must not wilfully sin, nor do evil that good may come by it:) Yet so as that still we must hold Internal, and also External distant Communion, by owning them as a true Church, and corresponding with them as a Neighbour Church.
4. If a true Church in the corruption of the Materials become uncapable of its Ends, and we have with sufficient patience tryed the means of its Reformation without success, it is ordinarily (unless some greater matter hinder accidentally) our Duty to forsake it: Yea and to esteem it no more a true Church, if it be the Principal Ends that it's become uncapable of. As if the Body were fallen into an Opinion against Communion and Publick Worship, and yet should think they might hold their Relations: This were a contradiction. If they would in Publick, worship God with a Worship false in the Essentials, and which is no Church-worship, but Impiety or Deceit. And though I will not now determine how far Discipline is necessary to a Church, more than to say that the Power is Essential to the Pastors Office, yet I may boldly conclude that in point of Duty. if a Church be so corrupted by Heresie or Impiety that Discipline cannot be exercised in it, because the greater part do own the Heresie or Sin, or the Sinners in their Sin, and this be not in one or a few Acts, but they are against the course of Discipline in the main, and Vote for Wickedness, or against Piety, or the publick Censures of the Church, or refuse to execute them; and if after sufficient patience I cannot reform them, I shall take it to be my Duty to take with me the better part of the Church, and forsake the rest, as to local Communion, and perhaps first to cast them out from us (as to their Relation) though we are the lesser part: Unless in some cases, where Publick Good requireth a delay, and suspendeth my Duty for the time.
5. If a Pastor be despised by the Church, and refused, or if they desire his stay, and yet wilfully disobey him, and his Labours are unprofitable among them, that are like to be profitable elsewhere, we doubt not but he may remove, as being rejected and forsaken first by them.
6. If a Pastor and some choice Members with him have a Call to a far more Eminent Service of God, conducing much more to the publick Good, we doubt not but they may remove, though the rest dissent. God is the Master of his Ministers and people more than Men are.
7. If the Necessities of a Mans Family (Ministers or people) require him to remove his Habitation, I doubt not but he may remove, though the Church dissent: unless in some Cases where by accident his removal may more dishonour God, or hinder publick Good, than his Estate or the preservation of his Family can countervail: The Church hath not power to tye Men to Ruine their Families, nor to continue with them during Life, nor during their pleasure: Nor is it implied in the consent of Membership, which is to be no more, but that [I will hold Communion with this Church as a Member, while I here Cohabit, or I have no call from God to remove.] It is so in Civil Corporations▪ Cohabitation is an antecedent part of our Aptitude for Church Communion; and many just Causes may deprive us of that Aptitude, and make the persons to be materia indisposita & incapax, and so destroy his Relation of it self.
8. If persons that have a weak Pastor, or a corrupt Society, can to the great advantage of their Souls remove, they may do it whether the Church will consent or not, in case their removal do not accidentally do more hurt against the honour of God, and the publick Good, than their profit can countervail: And still supposing, that the Churches consent be first orderly sought.
9. The same I say of them that have Pastors that will not exercise any competent Discipline, though with sufficient patience importuned thereunto.
In one word, in no case is a Man bound to stay with any Church to the certain prejudice or danger of his Soul, or the Souls of his Family, unless in the foresaid case, (if such a case there be) when the publick Good and the Cause of God will receive more detriment by our removal than our benefit will countervail.
10. Lastly, If we be unjustly cast out of any Church, and persecuted by them, and have no just redress at home, no doubt but we may joyn with another Church. As if a Pastor that is for Rebaptizing would take none but who will be Rebaptized, or having taken some in, will cast them out: Or if a Pastor be set over us, of an uncharitable Spirit, that will take in none for Godly but those of his Opinion, or some few of a higher Form, and denieth Communion to all the rest, in this case it is he that doth the wrong, and they are necessitated to join with another Church, that will receive them; and another Church may justly receive them, if first they cannot prevail for their reception at home.
All this we grant for a removal from a Church without the guilt of Schism or sinful Separation. But on the other side we must needs desire, 1. That Men will not rashly and self-conceitedly judge any of these Cases to be where they are not: And therefore that they will take the advice of the next unanimous, peaceable, faithful Pastors. And for this, saith Mr. Norton, p. 167. [But when this or that Congregation is to be taken for No Church, let the judgment be in the hands of a Council, or in an Ordinate state of the Churches.]
2. We desire that whole Churches may not be taken for no Churches without proof, nor before they are heard speak for themselves: And that those that have possession of the publick Maintenance and Temples, (I know no fitter Name for them) will not gather a part of the people into a new Church, as if there were none before, till it be proved upon equal hearing: Nor that they would not Dissolve the old Church, instead of Reforming it, nor withdraw from them, instead of casting out the unfit in an orderly way of Discipline; unless where Discipline and Reformation cannot be had: If we propose the exercise of Discipline to a Parish, and the most will rather disown (or refuse to own) their Relations as Members, than live under Discipline, and so Separate themselves from us, (or profess that they never took themselves for Members) then the blame will lye on them, and they are the Separatists: But if they Own their Relations, and offer to live as Christians under Discipline, in holy Communion, surely they must be cast out upon proved accusations, Man by Man, in Christs way, Matth. 18. or not at all. I confess by drawing out a few from the rest, we may scape a great deal of labour, trouble, and ill will of those that should be cast out: But the selfish, easie way is not like to be the way of God.
3. We desire that Pastors that preach the Faith, may not be the lowest in Charity, nor uncharitably censure all those as ungodly and unfit for Church Communion, that want but distinct Conceptions, and fit Expressions, through the lowness or neglect of their Education; or that are not able, to be the mouth of a Family in Prayer, while they are willing to perform the Duty, if they could, and to learn that they may perform it: And that the weak in Faith may be received, and the little ones suffered to come to Christ, even all that are willing to give up themselves to him, and of those that so come to him none may in any wise be rejected, or cast out till they turn from Christ and the Holy Covenant: That the Lambs may be carried in our Arms, and the bruised Reed may not be broken; and that the tenderness of Christ to the least of his Members may be remembred, and the price of Souls, and our own former weakness; and also how much more grievous it should be to us, to keep or cast out one of our weak Brethren that Christ would have received, than to let in many intruding Hypocrites, who shall be made serviceable to the Church, and their Masks shall be our just excuse, though not their own▪ And specially remember that it is Christ that is the Lord of the Family, and we are but Servants, and therefore we must take all our directions from him, and shut out none but those that we are sure he would have shut out: And remember that in doubtful cases, we are allowed to incline to the more charitable side. Force not Men unjustly by refusing them, to seek acceptance in other Churches.
Though I intended at first more brevity than will consist with long citati… ons, I shall recite a few words of Judicious Mr. Noyes of New-England: Temple measured, p. 63, 64. saith he, No Wheat must be pulled up with the Tares, the Tares must rather be tolerated—that Rule which requireth more than is necessary in the weakest Believer, must needs exclude the called of God: And that Rule which necessarily or absolutely requireth unnecessary Experiences, savoriness of Speech, suitableness of Spirit to our tempers, persuasion of sound Conversion, &c. such a Rule I say requires much more than is necessary or competible to the weakest Believer. To require a persuasion in our Hearts of the Conversion of all that are admitted, is too much; unless we can meet with a Rule, that will admit all Saints, and also afford such a persuasion. It will contradict the Rule of our admission, to make our apprehensions part of the Rule. Our fancies are a leaden Rule; and if we are severe, and have no certain Rule to regulate us, we shall exclude the weak more often than we shall receive them. 4. The lowest degree of absolute probability that a person is converted should be satisfactory. The weakest Christians are to be received, Rom. 14. 1. and the weakest can hold forth no more than the least degree of an absolute probability; the strongest can hold forth no more than the highest degree of probability. Again, either the highest, or the lowest, or some middle degree of probability is requisite: The highest is not: And what rule is there for some middle degree? If it be not in our power to require a Years experience for more degrees of probability, why a Months experience?]
I have elsewhere proved that the true condition (which Mr. N. here calls the Rule) is nothing but [A CREDIBLE PROFESSION] and that it being to be received upon a Humane Belief, that hath a fallible object, [IT IS TO BE TAKEN FOR A CREDIBLE PROFESSION, WHICH CANNOT BE PROVED FALSE OR INCREDIBLE.] This is the Scripture-way, and this is the ancient way of the Churches: And if you will needs on either hand forsake these Terms, I presume to Prognosticate, you shall but wrong your Brethren, and your Souls, and the Church and Christ, and bewilder your selves, and make work for Repentance. With confidence after long consideration and disputing the point I speak it. But I return to Mr. Noyes.
Page 64. [The Practise of the Apostles, Acts 2, &c. must confine our prudence: They were better directed and instructed than we are: And they expected no Testimony, nor a days experience: They could not in so short a time make any Inquisitions, or hear any perswasive relations. The youngest Converts must be instantly imbraced: Therefore some days of Experience or Testimonies are not necessary. Some are ignorant and of an arid Constitution and Expression: Therefore an explicit savour of Language is not equally requisite in all—The Apostolical Rule was large: It suffered many corrupt Members to creep in—None, as far as we read, were put by: Yet Converts were many, young, ignorant, rude; and Conversions were sudden and passionate—If ample relations of the work of Grace be necessary, then either for satisfaction or for edification. Not for satisfaction, as hath been proved: Not for edification—For, 1. Would it not be as profitable for all Members to come about again at certain seasons? 2. Such relations do uncover the nakedness of Brethren and Fathers. 3. They slander such as are not Gifted; such as cannot express themselves in good language. 4. Pride is set on the stage in the House of God. 5. Hypocrites are provoked to paint and act themselves. 6. Such relations are known to afflict the afflicted, who came to us, and with us in love, and we here hide our Faces from them. 7. The eloquent, and such as have Athletick constitutions carry away undeserved respect from Countrey Christians. Materiam superabat opus. Hence issue comparisons: Nay we foster, (instead of preventing) suspicious partiality. 8. Young Men exalt themselves over the Faith of their Ancients. 9. Some are sent to their Graves frustrate of their hopes, we being in a way to admit no more in many years, than were admitted by the Apostles in one day—10. To grieve such as ought to be comforted, to defame such as deserve honour, to judge one another for infirmities, is unjust. Rom. 14. The Apostle thought it just to think well of all, Phil. 1. 17, &c.—The Apostles were diligent and faithful in directing and exhorting, and rebuking: And why are they then so silent in point of admission? Yea when the Churches were corrupted, and pestered with corrupt Members, such as made their Bellies their Gods, Phil. 3. Jude 4. 1 Cor. 15. and 13. Surely admission hath never been deemed in the Churches so momentous as with us: And yet we commit it to the dissident and multiformons fancies of Members, without a Rule—The Apostles were never acquainted with those Questions, [How, when, where, and whereby, and by whom Conversion was wrought?] The Church is a tender Mother, Cant. 7. and speedily embraceth her Infant by admission into her Arms, and layeth it to her Breasts of consolations. Experience telleth us that a Man will not easily make Protestations before God, and subject himself to Discipline, unless it be resolved with him. If it be resolved, he shall be saved—Happy is he that is resolved to slee from the wrath to come, to the Ark, to Z…ar, to the Cities of Refuge: And open we the Gate readily (without many expostulations) to rescue him from the avenger of Blood: Yea the way is to be made easie to encourage him to come. We must not have such a Rule of admission, as may in an ordinary way disinherit Saints of their Right and Priviledges in the Kingdom of God.] So far Mr. Noyes.
3. We crave, and expect our Brethrens consent, that we may not have the Gospel hindered through the Land, by unnecessary sinful private Antichurches: That every Town or City where are Men professing Godliness, may not be as a pitcht Field; and holy Exercises turned into Contendings; nor Christian Assemblies turned into Schools of War, or scolding places. Let us not be many Masters, lest we receive the greater condemnation. The wisdom from above is first pure, then peaceable, gentle, easie to be intreated, &c. where envying and strife is there is confusion and every evil work. This wisdom descendeth not from above, but is earthly, sensual, devilish.] Iam. 3. Let us agree then to do what lyeth in our power, that the Churches may be reduced to the Primitive patterns, that met all in One place, and there were of one Heart and Soul. Where find you in all the Scriptures, that there were two distinct Churches, (especially distinguished or divided by differences) in one City; and that when for the number they might have joyned in one? Where find you that the worst Church had any good men that separated from it into a distinct Church in that place? Is Scripture our common Rule? I beseech you then be able well to resolve these Questions, before you venture in your practice to contradict the word. If we drive you from our Churches causelessly, the Shame be on us! But if you causelessly depart into Antichurches, the blame shall lye on you. Do not stagger and confound our poor People, by shewing them in each Town, Minister against Minister, and Church against Church; and entice not young Novices into an opinionative Religiousness, and draw not the Nation from the Power of Godliness, and Practice of Charity, into doting about Questions.
4. For order sake, let Parishes be the ordinary bounds of Churches; not so as if all in the Parish, are therefore of the Church, but so as that ordinarily we take none out of others Parishes. Let us not do it without just cause, nor do it when it will tend more to publick hurt, than any persons good can compensate. If you could prove Parishes no Churches, yet they that Preach to them for their Conversion, caeteris paribus, are fittest to be their Guides, when they are converted. Tell us if you can, wherever you found one instance in Scripture or the Primitive times, of one Soul that forsook the Church that was Congregated in the City of his Habitation, and was a Member of any other Church, in a place where he dwelt not; Except the Hereticks that Iude saith did [separate themselves, being sensual, having not the spirit] whose manner it was to forsake the Assemblies, Heb. 10. 25. Cohabitation is requisite to the Ends of Churches, even the exercise of Communion, and the offices of Members one towards another. How can we watch over men that live out of our reach? How know we what their conversation is?
But especially when a Parish hath a faithful Minister, that undertaketh to prove the Members that you receive to be part of his Pastoral Charge or Church, it will no more warrant any man irregularly to receive them, because he affirms that it is no Church, or they no Members, than such an Affirmation concerning your own Churches or Members will warrant others to receive your Members.
5. And that justice may be exercised, and order observed, let no Member remove till he have sought the Consent of the Church where he is, or heard them give their Reasons against it: And let none be received from another Church or Parish, but either upon Communicatory Letters or Certificates, or else after a just discussion of the Cause with the Church or Teachers from whom they do withdraw.
6. And as it is agreeable to our several Principles, and the great thing that is now desired, that we may all correspond in Brotherly Associations, and have Synods at fit Seasons for the Communion of the Churches that are link'd together; let us there be Responsible (not as to our Governours, but as to Associated Brethren, and Churches), for our Actions that are of Publick offence, or of which we shall be there accused; and in particular for this, of taking Members out of other Churches, that the Cause may have an equal hearing.
7. Or if any of you shall refuse to meet in constant Synods, yet do this much at least: Let your Churches and ours be so far Consociate as to Own each other for true Churches, (though we take the Liberty to disown any notable Distemper that we may see each other guilty of), and let Communicatory Letters be necessary for any that be received from one Church to another, unless in special cases: And deny not to appear at least on such an extraordinary occasion at a Synod, to satisfie the Churches when you are accused.
8. And let us agree on such Rules for the peaceable management of our remaining Differences, as are necessary to the Security of the common Truths, and the common cause of Christianity and Piety which we own, that we hinder not God's Work, and harden not the Ungodly, and weaken not each others hands, and prove not at last the unwise Destroyers of the Church, and Betrayers of the Gospel and our Liberties to the Enemies, by our obstinate Divisions and Contentions. If the worst be supposed of a resolved distance (which we dare not be so uncharitable as to suppose) we may yet expect an Agreement to such terms as are here after offered to the Anabaptists.
If yet it be insisted on by any, that [by holding Communion with us in Synods, and being there responsible for offences, you shall be proceeded against to a Non-Communion]: I further answer, 1. Will you choose a Non-Communion to escape it? yea, to escape a possibility of it? And shall it be by your own act and guilt, lest it should be by other mens? 2. Again, I tell you, they can declare their avoiding your Communion whether you Associate or not: And will have the more occasion, when you wilfully divide and refuse to be responsible, than when you live among them as Brethren in Charitable Correspondencies and Communion, and walk in order. And there will be far more probability that things will be carried on against you in their Synods, in your absence, than in your presence, when you speak for your selves. 3. They will allow you in any of the ten fore-allowed Cases to take Members out of other Parishes and Churches, and also out of all those Parishes that have no tolerable Pastors, or where the People have any warrantable cause to depart; yea, in case the person will but remove his Habitation, they will not contend (though he do it causelesly.) (And surely the Publick Order and Peace of the Churches, is of greater moment than the Riches and worldly Accommodations of a particular man: and therefore in most cases reason it self will tell us that it is fitter such incur some incommodity by removing their Habitations, than that the Church incurr dammage by their breaking Order, and crossing all the Scripture Presidents, where men were ever Members of the Church that was in the Places where they lived, or next to them, and there none but Hereticks had Antichurches, or separated Assemblies). Moreover, if you do disorderly receive any Members out of other Churches, the Brethren associated may by Evidence of Reason satisfie and reduce you; If they do not so, they will understand on what account you do it; and so if it be but on some tolerable Mistake or Infirmity, they will be satisfied in the disowning your Sin, without disowning your Communion. But if it be on an intolerable ground, and such as signifieth you to be uncapable of their Communion (as if you …hould cherish Heresie or Ungodliness, and cast out men for sound Belief and Piety), they can but in the extremity declare you uncapable of their Communion, and warn your People to take heed of you; and so they can do, whether you associate or not.
So that I may conclude, 1. That difference in Practice will necessitate a Toleration of Postors taking Members in certain cases, out of other Parishes.
2. But differences in any Principles between the several Parties will occasion none, if we could exactly practise our own Principles.
1. That difference in Practice will is evident: 1. Because it is impossible that all men of the same Parties should have the same degrees of Prudence, Moderation, Charity, Zeal, &c. which will make some to exclude abundance of persons that others of the same Party will admit. 2. Because if the Pastor should be moderate, he cannot promise that his Congregation will be so: And if they too rigorously refuse any Members, he is not able alone to retain them. 3. And if abundance of tolerable Christians be refused, there is no reason that for the rigour of others, they should wholly be deprived of the Communion of the Church, and the Ordinances of God. I easily foresee, that whoever was first guilty of it, it is the more Charitable Churches that will be put most upon the receiving of Members out of other Parishes: For the uncharitable will take perhaps an Hundred, and leave out and reject two Hundred of their Parishioners that should be accepted: And then the next adjoyning Church cannot conscionably refuse their Entertainment.
But let us have these three Points at least agreed on, 1. That the Neighbour Pastors and Churches may be consulted with and heard, before such rejections be made, or at least afterward upon the Complaint of the rejected. 2. That those that are refused in one Parish, joyn with the Publick Church in the next, and that, without necessity, they do not either draw into private Churches, nor yet joyn themselves to publick Churches so distant, as are uncapable of holding such Communion with them as Church-ends require. 3. And that the Neighbour Pastors do not promiscuously receive all that are rejected by the Publick Pastor at home; but only such as upon just tryal are found fit.
Q. But what shall the people of the Parish do that are put upon such straits, as to joyn with another Parish far off, because they have a Minister at home that refuseth them (as possibly an Anabaptist that requireth them to be rebaptized, or an uncharitable rejecter of all except such as have voluble Tongues, &c.)
Answ. 1. He that is chosen to be the Pastor, is chosen to the Pastoral work, and therefore is trusted with the oversight and government of the Church: which must not be taken out of the Pastors hands, because of the Miscarriages of some. 2. But this must be prevented in the choice. Patrons must choose none but Prudent Pious men, that will not intolerably wrong the Church: And the Approvers must let no others in. But if Patrons or People choose such men, and the Approvers let them in, there's no Remedy, but shift for your selves, unless you can get them out again. 3. If therefore they be so grosly injurious, procure the Magistrates to punish such for maleadministration: For to them it doth belong: (Though it should be a very gross and proved abuse that must warrant them to punish the Pastors.) Let the Cause be heard, and the Commissioners have Power to remove them, if after warning they are uncurable. 4. And if the Magistrates will not do so, but keep them in, all that the Neighbour Churches can do, is to hear the Case, and if it be gross and intolerable, to disclaim Communion with them, and receive such Christians as the uncharitable do reject. This is all that can be done. But the best way is to be careful in the Choice. For it is an intolerable course that some are harping on, that Pastors should not be trusted with Church Guidance and Administrations (that is, to do the work of Pastors), any further than Magistrates make them Rules, because they may possibly be too imprudent, or injurious to the People. Surely as long as the Patrons or People choose, and the Magistrate Guards the Door, and also may punish or reject maleadministrators as the Cause requireth, there needs no more.
2. And that difference in Principles between the Parties as thus principled cannot be here a cause to break us, I shall further evince, when I have given you the Concessions of the Independent Brethren: which I shall do in Mr. Norton's words Englished: Pag. 156, 157, &c. Cap. 16. [A Believer may lawfully adjoyn himself into the Communion of that Church, in which he cannot enjoy all God's Ordinances: or in which some Corruption is tolerated in God's Publick Worship without due Reformation; or when such are admitted to the participation of Sacraments, that give no evident signs or works of Repentance and Faith, but in many things hold forth the love of the World: and if he joyn himself to such a Church, he is not therefore involved in guilt, and defiled with the impurities of others; nor must he therefore depart, that is, separate from such a Church.—Schism is an unlawful Separation from the Communion of the Church: it's always a great Sin.] This he proveth Pag. 158, &c. 1. In case of inculpable want of Ordinances: 2. Of culpable want by Negligence; 3. Of culpable want by refusal of God's Ordinances: saith he [In the Iewish Church God's Ordinances could not be enjoyed: for the Priests and Elders rejected, not only John, but the Doctrine and Baptism of John: and yet it was then lawful for men to joyn themselves to them, Matth. 21. 25. The Scribes rejected John's Baptism, Mark 11. 27. 31. and yet the Scribes sitting in Moses Chair are to be heard, Mat. 23. 2, 3. the hearing of whom, such as is meant in that place, importeth a Conjunction to the Iewish Church.
By comparing a Church that tolerateth the rejection of an Article of Faith, with a Church rejecting an Ordinance of God. A temporary rejection of an Article of Faith tolerated in a Church is a greater evil, than the rejection of some Ordinance. In the Church of Corinth many denyed and derided the Resurrection of the Dead; and this Corruption is tolerated in the Church, and yet in the Reformation of that Church, the Apostle doth neither presently forbid Union with the Church, nor Command Separation from the Church. In the Churches of Galatia the rejection of the Doctrine of Iustification by Faith was tolerated at least: there being such as judged that beside Faith, Moral and Ceremonial Works were necessary to Salvation: which other Doctrine he calls another Gospel, Gal. 1. 6. But this was a greater evil than not to have granted the Enjoyment of some Ordinance: and yet they did not therefore cease to be Churches.
And therefore it was yet lawful to be a Member in a Galatian, much more in the Corinthian Church, and consequently they were not bound under the guilt of Sin, to present Separation, but might with a good Conscience in their Station yet expect a Reformation: And why might not a man in the same hope with a safe Conscience adjoyn himself either to the Galatian Churches, or that at Corinth, even in that time of their Defection? especially if an opportunity of Communion with other Churches were shut up?
2. We say, that a Believer may lawfully adjoyn himself into the Communion of that Church in which some Corruption in God's Publick Worship, is tolerated without due Reformation.
The Children of Israel going a Whoring, Judg. 8. 27. after the Ephod set up by Gideon, was a tolerated Corruption of worship. The custom of Sacrificing in the high Places, from the days of Solomon, till the times of Hezekiah, was a tolerated Corruption in Publick Worship. The same is to be iudged of the Translation of the Passover, to the following next Sabbath, lest they should feast on two days together. Which Translation appeareth in the Paschal Observation by Christ, different from the Iews Observation. The wrong Ministry of the Scribes and Pharisees sitting in Moses Chair, was such a corruption: for the Chair of Moses, that is, the office of publick teaching Moses Law, and the Books of the Prophets in the Church was by God's institution ordinarily proper to the Priests and Levites: yet Christ commandeth to hear them, but not to separate from them. To this may be added the observation of Circumcision and the Ceremonial Law after Christ's resurrection, and with an opinion of necessity to Salvation, Gal. 4. 21. 10. & 5. 2. But all these were corruptions in God's publick Worship tolerated without due Reformation. And who in those times did judge either the Churches Union to be Not-lawful, or Non-separation to be unlawful? To one bears witness the Pious Practice of so many Proselites coming to the Church, and of the Church receiving them: to the other, the very state of the Godly remaining in the Church.
By comparing the Corruption in an Article of Faith, with Corruption in Publick Worship, &c.] Here he repeateth the Argument forecited, adding [P. 161. It is the Duty of every Believer to adjoyn himself to some Church: By adjoyning our selves to the Church, we adjoyn not our selves to the impurities of the Church. A believer joyning himself to a Church not pure, specially when he cannot enjoy a purer, sinneth not. The sin of the Church exempteth not a Believer from Duty, which may be performed without sin or grievous incommodity. As some corruption of the Communicants must not drive away from the Supper, a Believer prepared worthily to Eat. So neither must some corruption in the Church drive away the faithful from Union with that Church.
3. Believers may joyn themselves lawfully into the Communion of that Church, in which such are admitted to partake of the Sacraments, that hold forth no evident Signs or Works of Repentance and Faith, but shew in many things the love of the World.
1. Whatever others do, it is the Duty of every Member at Age, to examine themselves, and so to eat of that Bread, and drink of that Cup. 2. The Sin of one cannot deprive another Brother (that communicateth not in his Sin) of his Benefit, much less absolve him from his Duty. 3. If trying our selves and coming worthily as much as in us lyeth, we do in our Places endeavour by lawful means that the old leaven may be purged out, and we may be a new lump; the Communion is not defiled by other mens coming unworthily, though our comfort be diminished.—The Church of Corinth was not pure in Worship: Women spake, that is, taught in the Church. It was corrupt in Doctrine, many denied the Resurrection of the Dead. Most corrupt in Manners; when besides Fornication, Sects, and many other Vices, some also shewed the love of the World, whence strifes before Heathen Iudges about corporal things. Yet the Apostle commands not the prepared to abstain from the Supper; but he correcteth the abuses about the Supper, commanding every man to examine himself, and so to eat.] So he proceeds to other Proofs from the Church at Jerusalem [where holy things were administred by Priests that were stark naught, and very many arrant Knaves were present; and yet Christ and his Apostles go into the same Temple for the Publick exercises of Religion: they use the same Worship with the rest of the people; neither the desperate ungodliness of the Pharisees, nor the dissolute licentiousness of the rest of the peoples lives, could drive them from Communion with the rest of the people in holy things: And why? Because the Lord and the Apostles well knew that the Consciences of the Godly are not defiled with the Society of the wicked; if with a pure Conscience they Communicate in the same holy things.]
Next he proveth the 4th Branch, that he that joyneth to such a Church, doth not therefore Sin, nor is defiled with other mens Impurities, p. 163▪ 164.
Then p. 164, 165. he pr… the 5th Branch [that a Believer that hath joyned himself to such a Church, must not therefore depart, that i…s separate from such a Church, and that under this danger of guilt] but it is too long to recite all. It is not men of such Principle… and Practices as these that we account Separatists! What do Presbyterians say more than this eminent Independent Brother, in a Writing purposely written in Latin by the perswasion of others in New England, to Vindicate their Churches against Apollonius, and commended to us by Mr. T. Goodwin, Mr. P. Nye, and Mr. S. Simpson. Yet lest any think him too loose, I will add his last leaf of Rules [How in a less pure Church Communion must be continued with a safe Conscience? Answ. 1. We must still aim and endeavour according to: our Places, that the Church may be purifie… according to Christ's Mind. Not without seasonable and due warning the Church of its Defects. The Defects are to be lamented with holy sighs and sorrows. In no way approving, but prudently and patiently tolerating Defects in that Church, which we c…n neither cure, nor depart from without a greater Evil.—When singular duplicate page duplicate page Evils, cannot be cured without a greater publick Evil; that must be born which cannot be amended.
In the Churches Reformation this Doctrine must be observed (Paraeus in Matth. 13.) that those that press for too much exactness (or strictness) do more hurt the Church, than profit it.
The Spirit of our Lord Iesus Christ is a Spirit of Truth, Peace and Communion; so loving Peace, that he commandeth Communion with a true Church though impure: and so loving Truth, that he forbiddeth impurity in every Church.
We reject the Separatists, that distinguish not between a Church and the Impurities of a Church. Schism is a grievous Crime.
We reject the Formalists not sufficiently distinguishing a Church from no Church, not separating the pretious from the vile: what is this but Confusion?
Confusion and Schism are the Scylla and Charybdis: Peace and Truth are the Jachin and Boaz of the Christian Cause: the obtaining of which must be endeavoured under him, and implored and expected from him, who is Peace, Way, and Truth, alone able; among so many and (alas) too hot Contentions, and differing opinions of the Learned and Godly, to reach us the mete-wand, and direct his Servants into Concord, and into the perfect measure of the Temple, Altar and Worshippers: Preserving us Men, Brethren, searching after truth in Love, both from the left hand of Confusion, and the right hand of Separation.] So far Mr. Norton, and so ends his Book.
And thus I have shewed the Nearness of both Parties; and easiness of Reconciliation, as to their Principles, and that there is nothing among them, owned by either Party, that should hinder a loving Consociation, Correspondency and Communion of the Churches, for their mutual strengthening, and the healing of the Mischiefs that Divisions, Emulations, and Contentions have long caused among us.
Nothing remains then to be feared, but lest mens Minds are further distant than their Principles, and that Charity doth not effectually dispose them to Agree in Communion as far as their professed Principles will permit them. But, though Experience make this undeniable, yet their Piety and their Professions do put us in hope, that there are such Habitual Principles of Charity, as better Encouragements and Opportunities will undoubtedly revive, to our Reconciliation.
The Congregational men profess their desire of Reconciliation. Read but Mr. Cotton's Preface to Mr. Norton; and Mr. Norton's Epistle to Apollonius: But especially the Practice of such moderate men as Mr. Firmin, and divers that of late hence Associated with the Presbyterians, doth give us a more certain Demonstration of their readiness for Peace. And if many are otherwise minded, it should be no prejudice to the peaceable.
And for the Presbyterians readiness to the Works of Peace, besides the many motions that they have made, and the joyning of some in Associations with their Brethren, I shall now add but the affectionate Profession, which they make of their desire of Reconcilement both with the Congregational, and Moderate Episcopal Party, in the Epistle to their Ius Divinum Minist. 1. Concerning them of the Congregational way, they say [That this disagreement shall not hinder us from any Christian accord with them in affection. That we can willingly write upon our Study Doors, that Motto which Mr. Jeremiah Burroughes (who a little before his Death did ambitiously endeavour after Union, amongst Brethren, as some of us can testifie) perswades all Scholars unto. Opinionum varietas, & opinantium Unitas, non sunt foreign. And that we shall be willing to entertain any sincere motion (as we have also formerly declared in cur Printed Vindication) that shall further a happy accommodation between us.
Then speaking of the Godly moderate Episcopal men, they add [Though herein we differ from them, yet we are far from thinking that this Difference should hinder a happy Union between them and us. Nay, we crave leave to profess to the World, that it will never (as we humbly conceive) be well with England till there be an Union endeavoured, and effected between all those that are Orthodox in Doctrine, though differing among themselves in some Circumstances about Church Government. And the Lord hath strangely made way for this long desired Union, by the bitter, woful and unutterable fruits of our Divisions, which have almost destroyed, not only the Ministry, but even the very heart and life of Religion and Godliness.] Read there the rest.
You see then that we are all resolv'd for Peace and Concord; and devoted to it, and intent upon it: And you see how small a matter will do it: yea, that it is done already, except the actual execution of our Doctrinal Agreements. What then is wanting, but that we be up and doing, and practice as we profess, and that Magistrates, and especially the Protector and Parliament now Assembled, that have so fair an opportunity, and from whom it is commonly expected, do call them to the work, and help to remove the hinderances, and further them by the Countenance and Assistance of their Authority.