Of Schism, Discourse · Chapter 6
CHAP. VI.
Romaniſts charge of Schiſme on the account of ſeparation from the Church Catholick propoſed to conſideration. The importance of this plea on both ſides. The ſumme of their charge. The Church of Rome not the Church Catholick, Not a Church in any ſence. Of Antichriſt in the Temple. The Catholick Church how intruſted with interpretation of Scripture. Of intepretation of Scripture by Tradition. The intereſt of the Romane Church herein diſcharged. All neceſſary truths believed by Proteſtants▪ No contrary principle by them manifeſted. Profane perſons no members of the Church Catholick Of the late Romane Proſelyts. Of the Donatiſts. Their buſineſſe reported and caſe ſtated. The Preſent ſtate of things unſuited to thoſe of old. Apostacy from the Ʋ nity of the Church Catholick charged on the Romaniſts. Their claime to be that Church ſanguinary: falſe. Their plea to this purpoſe conſidered. The blaſphemous mannagement of their plea by ſome of late. The whole diſſolved. Their inferences on their plea practically prodigious. Their Apoſtacy proved by inſtances. Their grand Argument in this cauſe propoſed: Anſwered. Conſequences of denying the Roman Church, to be a Church of Chriſt, weighed.
LEt us ſee now what as to conſcience,§. 1. can be charged on us, (Proteſtants I meane) who are all concerned herein, as to the breach of this union. The Papiſts are the perſons that undertake to mannage this Charge againſt us. To lay aſide the old Plea ſubeſſe Romano Pontifici; and all thoſe …eats, wherewith they jugled, when the whole world ſa…e in darkneſſe, which they doe not now uſe at the entrance of their charge. The ſumme of what they inſiſt upon firſtly, is The Catholick Church is intruſted with the interpretation of the Scriptures, and declaration of the Truths therein contained, which being by it ſo declared, the not receiving of them implicitely, or explicitely, that is the diſbelieving of them as ſo propoſed and declared, cuts off any man from being a member of the Church; Chriſt himſelfe having ſaid, that he that heares not the Church is to be as an Heathen man or Publican; which Church they are, that is certaine. It is all one then what we believe, or doe not believe, ſeeing that we believe not all that the Catholick Church propoſeth to be believed, and what we doe believe, we believe not on ha… account.
Anſ. Their inſiſting on this plea ſo much as they doe,§. 2. is ſufficient to evince their deſpair of making good by inſtance our faylure in reſpect of the way and principles by which the unity of the viſible Church may be loſt or broken. Faile they in this, they are gone; and if they carrie this plea, we are all at their diſpoſall. The ſumme of it is, the Catholick Church is intruſted with ſole power of delivering what is truth, and what is neceſſary to be believed. This Catholick Church is the Church of Rome; that is, the Pope, or what elſe may in any juncture of time ſerve their intereſt. But as it is known
1. We deny their Church, as it is ſtiled,§. 3. to be the Catholick Church, or as ſuch, any part of it, as particular Churches are called or eſteemed. So that of all men in the World, they are leaſt concerned in this Aſſertion. Nay I ſhall goe farther; Suppoſe all the members of the Roman Church to be found in the Faith, as to all neceſſary: Truths, and no way to prejudice the Advantages and priviledges, which acc…e to them by the profeſsion thereof, whereby the ſeverall individualls of it, would be true members of the Catholick Church, yet I ſhould not only deny it to be the Catholick Church, but alſo abideing in its preſent Order and Conſtitution, being that which by themſelves it is ſuppoſed to be, to be any particular Church of Chriſt at all; as wanting many things neceſſary to conſtitute them ſo, and having many things deſtructive utterly to the very Eſſence and being of that Order, that Chriſt hath appointed in his Churches.
The beſt plea that I know for their Church ſtate, §. 4.is, that Antichriſt ſits in the Temple of God. Now although we might juſtly omit the Examination of this pretence, untill thoſe, who are concerned in it, will profeſſedly owne it, as their plea; yet as it lyes in our way, in the thoughts of ſome, I ſay to it, that I am not ſo certaine, that foreign, ſignifies to ſit in the Temple of God; ſeeing a Learned man long agoe thought it rather to be a ſetting up againſt the Temple of God. Aug. de Civitate Dei lib. 10. cap. 59. But grant the ſence of the expreſſion to be, as it's uſually received, it imports no more, but that the man of ſinne ſhall ſet up his power againſt God, in the midſt of them, who by their outward viſible profeſſion have right to be called his Temple, which intitles him, and his Copartners in Apoſtacy, to the name of the Church; as much as changing of mony, and ſelling of Cattle, were Ordinances of God under the old Temple, when by ſome mens practiſing of them in it, it was made a den of Theeves.
2. Though as to the plea of them,§. 5. and their intereſt, with whom we have to do, we have nothing requiring our Judgements in the caſe, yet ex abundanti, we adde, that we deny, that by the will and appointment of Jeſus Chriſt, the Catholick Church viſible is in any ſence intruſted with ſuch an interpretation of Scripture, as that her declaration of Truth ſhould be the meaſure of what ſhould be believed; or that, as ſuch, it is intruſted with any power of that nature at all, or is inabled to propoſe a Rule of Faith to be received, as ſo propoſed, to the moſt contemptible individuall in the world; or that it is poſſible that any voice of it ſhould be heard or underſtood, but only this, I believe the neceſſary ſaving Truths contained in the Scripture; or that it can be conſulted with all, or is, as ſuch, intruſted with any Power, Authority, or Juriſdiction; nor ſhall we ever conſent, that the Office, and Authority of the Scriptures, be actually taken from it, on any pretence. As to that of our Saviour, of telling the Church; it is ſo evidently ſpoken of a particular Church, that may immediately be conſulted in caſe of difference between Brethren; and does ſo no way relate to the buſineſſe in hand, that I ſhall not trouble the Reader with a debate of it. But doe we not receive the Scripture it ſelfe upon the Authority of the Church? I ſay if we did ſo, yet this concernes not Rome, which we account no Church at all. That we have received the Scripture from the Church of Rome at firſt, that is, ſo much as the Book its ſelfe, is an intollerable figment. But it is worſe, to ſay, that we receive and own their Authority, from the Authority of any Church, or all the Churches in the World. It is the expreſſion of our Learned Whitaker, Qui Scriptur… non credit eſſe divinam, niſi propter Eccleſiae vocem, Chriſtianus non eſt. To deny, that the Scripture hath immediate force and efficacy to evince its own Authority, is plainly to deny them: on that account being brought unto us, by the providence of God, (wherein I comprize all ſubſervient helps of humane Teſtimony) we receive them, and on no other.§. 6.
But is not the Scripture to be interpreted according to the Tradition of the Catholick Church, and are not thoſe interpretations ſo made to be received?
I ſay among all the figments that theſe latter Ages have invented; I ſhall adde, amongſt the true ſtories of Lucian, there is not one more remote from Truth then this Aſſertion; That all, that any one Text of Scripture may be interpreted according to the univerſall Tradition of the Catholick Church, and be made appeare ſo to be, any farther then that in Generall the Catholick Church hath not believed any ſuch ſence to be in any portion of Scripture, which to receive, were deſtructive of Salvation. And therefore the Romaniſts tell us, that the preſent Church (that is theirs) is the keeper and interpreter of theſe Traditions: or rather, that its Power, Authority, and Infability, being the ſame that it hath been in former Ages, what it determines, is to be received to be the Tradition of the Catholick Church; for the triall whereof, whether it be ſo or no, there is no rule but its own determination: which if they can perſwade us to acquieſce in, I ſhall grant, that they have acquired ſuch an abſolute dominion over Ʋs, and our Faith, that it is fit, that we ſhould be Soul and Body at their diſpoſall.
It being then the work of the Scripture,§. 7. to propoſe the ſaving Truths of Chriſt, (the beliefe and profeſſion whereof, are neceſſary to make a man a member of the Church) ſo as to make them of indiſpenſable neceſſity to be received; if they can from them convince us, that we doe not believe and profeſſe all & every one of the Truths or Articles of Faith, ſo neceſſary as expreſſed, we ſhall fall down under the Authority of ſuch conviction: If not, we profeſſe our Conſciences to be no more concerned in the Authority of their Church, then we judge their Church to be in the priviledges of the Church Catholick. But,
2. It may be we are chargeable with manifeſting ſome principles of Prophaneneſſe, §. 8.wherewith the beliefe of the Truth, we profeſſe, hath an abſolute inconſiſtency; For thoſe, who are liable and obnoxious to this charge, I ſay, let them plead for themſelves. For let them profeſſe what they will, and cry out 10000 times, that they are Chriſtians, I ſhall never acknowledge them for others then viſible enemies of the Croſſe, Kingdome, and Church of Chriſt. Traytors and Rebells are not de facto Subjects of that King or Ruler, in reference to whom, they are ſo. Of ſome, who ſaid they were Jewes, Chriſt ſaid they lyed, and were not, but the Synagogue of Satan, Rev. 2 9. Though ſuch as theſe ſay they are Chriſtians, I will be bold to ſay, they lye, they are not, but ſlaves of Sathan. Though they live within the Pale (as they call it) of the Church, (the Catholick Church being an incloſure as to profeſſion, not place,) yet they are not within it, nor of it, any more then a Jew, or Mahumetan within the ſame precinct: ſuppoſe they have been Baptized, yet if their belly be their God, and their lives dedicated to Satan, all the Advantage they have thereby, is, that they are Apoſtates and Renegadoes.
That we have added any thing of our owne,§. 9. making profeſſion of any thing in Religion abſolutely deſtructive to the fundamentalls we profeſſe, I know not that we are accuſed, ſeeing our crime is aſſerted to conſiſt in detracting not adding. Now unleſſe we are convinced of failing on one of theſe three accounts, we ſhall not at all queſtion, but that we abide in the unity of the viſible Catholick Church.
It is the common cry of the Romaniſts that we are Schiſmaticks. §. 10.Why ſo? becauſe we have ſeparated our ſelves from the communion of the Catholick Church: what this Catholick is, and how little they are concerned in it, hath been declared How much they have prevailed themſelves with ignorant ſoules by this plea, we know▪ Nor was any other ſucceſſe to be expected in reſpect of many, whom they have wonne over to themſelves, who being perſons ignorant of the righteouſneſſe of God, and the power of the Faith, they have profeſſed, not having had experience of communion with the Lord Jeſus, under the conduct of them, have been upon every provocation and temptation, a ready prey to deceivers.
Take a little view of their late Proſelyts, §. 11.and it will quickly appeare what little cauſe they have to boaſt in them. With ſome by the craft and folly of ſome Relations they are admitted to treat, when they are drawing to their diſſolution. Theſe for the moſt part having been perſons of diſſolute and profligate lives, never having taſted the power of any Religion, whatever they have profeſſed, in their weakeneſſe, and diſturbed dying thoughts, may be apt to receive any impreſſion, that with confidence and violence is impoſed upon them. Beſides, it is a farre eaſier propoſall to be reconciled to the Church of Rome, and ſo by Purgatorie to get to Heaven, then to be told of Regeneration, Repentance, Faith, and the Covenant of Grace, things of difficulty to ſuch poor Creatures. Others that have been caſt down from their hopes and Expectations; or out from their enjoyments by the late revolution in theſe Nations; have by their diſcontent, or neceſſity, made themſelves an eaſie prey to their zeale. What hath been the reſidue of thir Proſelytes? What one who hath ever manifeſted himſelfe to ſhare in the power of our Religion, or was not prepared by principles of ſuperſtition almoſt as deep as their own, have they prevailed on? But I ſhall not farther inſiſt on theſe things. To returne
Our communion with the viſible Catholick Church is in the unity of the faith only.§. 12. The breach of this union, and therein a relinquiſhment of the communion of the Church, lyes in a relinquiſhment of, or ſome oppoſition to, ſome or all of the ſaving neceſſary truths of the Goſpell. Now this is not Schiſme, but Hereſie or Apoſtacy; or it is done by an open profligateneſſe of life: ſo that indeed this charge is nothing at all to the purpoſe in hand: though through Grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever.
Unto what hath been ſpoken,§. 13. I ſhall only adde the removeall of ſome common objections, with a recharge on them, with whom principally we have as yet had to do, & come to the laſt thing propoſed. The caſe of ſome of old, who were charged with Schiſme for ſeparating from the Catholick Church on an account wholy and cleerly diſtinct from that of a departure from the faith, is an inſtance of the judgement of antiquity lying in an oppoſition to the notion of departure from the Church now delivered. Doth not Auguſtine, Doe not the reſt of his Orthodox contemporaries, charge the Donatiſts with Schiſme, becauſe they departed from the Catholick Church? And doth not the charge riſe up with equall efficacy againſt you as them? At leaſt doth it not give you the nature of Schiſme in another ſence then is by you granted.
The Reader knows ſufficiently,§. 14. if he hath at al taken notice of theſe things, whereto find this cloud ſcattered, without the leaſt annoyance or detriment to the Proteſtant cauſe, or of any concerned in that name, however by leſſer differences diverſified among themſelves. I ſhall not repeate what by others hath been at large inſiſted on. In briefe, put the whole Church of God into that condition of libertie and ſoundneſſe of Doctrine, which it was in when the great uproare was made by the Donatists, and we ſhall be concerned to give in our judgements concerning them.
To preſſe an example of former dayes,§. 15. as binding unto duty, or convincing of evill, in reſpect of any now, without ſtating the whole ſubſtratum of the buſineſſe, and compleat cauſe, as it was in the dayes and ſeaſons, wherein the example was given, we judge it not equall. Yet although none can with ingenuity preſſe me with the crime they were guilty of, unleſſe they can prove themſelves to be inſtated in the very ſame condition, as they were againſt whom that crime was committed, which I am fully aſſured none in the world can; the communion of the Catholick Church then pleaded for, being in the judgement of all an effect of mens free liberty, and choice, now preſſed as an iſſue of the Tyranny of ſome few; yet I ſhall freely deliver my thoughts concerning the Donatiſts, which will be comprehenſive alſo of thoſe other, that ſuffer with them in former and after ages, under the ſame imputation.
1. Then I am perſwaded,§. 16. that in the matter of fact, the Donatiſts were ſome of them deceived, and others of them did deceive, in charging Caecilianus to be ordained by Traditores: which they made the maine ground of their ſeparation, however they took in other things, (as is uſuall) into their defence afterward. Whether any of themſelves were ordained by ſuch perſons, as they are recharged, I know not.
2. On ſuppoſition that he was ſo,§. 17. and they that ordained him were known to him to have been ſo; yet he being not guilty of the crime, renouncing Communion with them therein, and themſelves repenting of their ſinne, as did Peter, whoſe ſinne exceeded theirs, this was no juſt cauſe of caſting him out of Communion, he walking & acting in all other things, ſuitable to principles by themſelves acknowledged.
3.§. 18. That on ſuppoſition they had juſt cauſe hereupon to renounce the Communion of Caecilianus, which according to the principles of thoſe days, retained by themſelves was moſt falſe; yet they had no ground of ſeparating from the Church of Carthage, where were many Elders not obnoxious to that charge. Indeed to raiſe a jealouſy of a fault in any man, which is denyed by him, which we are not able to prove, which if it were proved, were of little or no importance, and on pretence thereof to ſeparate from all, who will not believe what we ſurmiſe, is a wild and unchriſtian courſe of proceeding.
4. Yet grant farther,§. 19. that men of tender conſciences, regulated by the principle then generally received, might be ſtartled at the cōmunion of that Church, wherein Caecilianus did preſide; yet nothing but the height of madneſſe, pride, and corrupt fleſhly intereſt, could make men declare hoſtility againſt all the Churches of Chriſt in the world, who would communicate with, or did not condemne that Church, which was to regulate all the Churches in the world by their own fancy, and imagination.
5.§. 20. Though men out of ſuch pride and folly might judge all the reſidue of Chriſtians to be faulty and guilty in this particular of not condemning and ſeparating from the Church of Carthage; yet to proceed to caſt them out from the very name of Chriſtians, and ſo diſanull their priviledges, and ordinances, that they had been made partakers of, as manifeſtly they did, by rebaptizing all that entered into their communion, was ſuch unparalleld Phariſaiſme, and Tyranny, as was wholy to be condemned, and untollerable.
6. The Diviſions, §. 21.Outrages, and Enthuſiaſticall furies and Riots that befell them, or they fell into, in their way, werein my judgement tokens of the hand of God againſt them: ſo that upon the whole matter, their undertaking, and enterpriſe, was utterly undue, and unlawfull.
I ſhall farther adde,§. 22. as to the mannagement of the cauſe by their Adverſaries, that there is in theſe writings, eſpecially thoſe of Auſtin (for the moſt part) as ſweet and gratious ſpirit, breathing, full of zeale for the glory of God, Peace, Love, Union among Chriſtians; and as to the iſſue of the cauſe under debate, it is evident, that they did ſufficiently foyle their Adverſaries on principles then generally confeſſed, and acknowledged on all hands, though ſome of them ſeem to have been conſidering, Learned, and dexterous men.
How little we are at this day, in any conteſts that are mannaged amongſt us, about the things of God, concerned in thoſe differences of theirs, theſe few Conſiderations will evince; yet notwithſtanding all this, I muſt take liberty to profeſſe, that although the Fathers juſtly charged the Donatiſts with diſclaiming of all the Churches of Chriſt, as a thing wicked and unjuſt, yet many of the principles whereon they did it, were ſuch, as I cannot aſſent unto. Yea I ſhall ſay, that though Auſtin was ſufficiently cleare in the nature of the inviſible Church Catholick, yet his frequent confounding it with a miſtaken notion of the viſible generall Church, hath given no ſmall occaſion of ſtumbling, and ſundry unhappy intanglements to diverſe in after Ages. His own book De unitats Eccleſiae, which contains the ſumme and Subſtance of what he had written elſewhere, or diſputed againſt the Donatiſts, would afford me inſtances enough to make good my aſſertion, were it now under conſideration or proofe.
Being then thus come off from this part of our Charge and accuſation of Schiſme,§. 23. for the relinquiſhment of the Catholick viſible Church, which as we have not done, ſo to doe, is not Schiſme, but a ſin of another nature and importance; according to the method propoſed, a recharge on the Romaniſts in reference to their preſent Condition, and its unſuitableneſſe to the Ʋnity of the Church, evinced, muſt briefly enſue.
Their claime is known to be no leſſe, §. 24.then that they are this Catholick Church, out of whoſe Communion there is no ſalvation: (as the Donatiſts was of old) that alſo the union of this Church conſiſts in its ſubjection to its head the Pope, and worſhipping of God according to his appointment, in and with his ſeverall qualifications and attendencies. Now this claime of theirs to our apprehenſion, and Conſciences, is
1. Cruell, and ſanguinary; condemning Millions to hell, that invocate and call on the name of the Lord Jeſus Chriſt, believing all things that are written in the Old and New Teſtaments, for no other cauſe in the World, but becauſe they are not convinced, that it is their duty to give up Reaſon, Faith, Soule, and all to him, and his diſpoſall, whom they have not only unconquerable preſumptions againſt, as an evill and wicked Perſon; but are alſo reſolved▪ and fully perſwaded in their Conſciences, that he is an enemy to their deare Lord Jeſus Chriſt, out of Love to whom, they cannot beare him. Eſpecially will this appeare to be ſo, if we conſider their farther improvement of this principle, to the killing hanging, torturing to death, burning of all that they are able, who are in the condition before mentioned. This upon the matter is the great Principle of their Religion. All perſons that will not be ſubject (at leaſt in ſpirituall things) to the Pope, are to be hanged or burned in this World, or by other means deſtroyed, and damned for ever hereafter. This is the ſubſtance of the Goſpell they Preach, the centre wherein all the lines of their writings doe meet; and to this muſt the holy, pure word of God be wreſted to give countenance. Bleſſed be the God of our Salvation, who as he never gave mercileſſe men power over the Souls, and eternall condition of his Saints; ſo he hath began to work a deliverance of the outward condition of his people, from their Rage and cruelty; which in his good time he will perfect in their irrecoverable ruine. In the mean time, I ſay, the guilt of the blood of millions of innocent perſons, yea Saints of God, lyes at their doors. And although thing… are ſo ſtated in this Age, that in ſome Nations they have left none to kill; in others are reſtrained, that they can kill no more; yet reteining the ſame principles with their Forefathers, and juſtifying them in their paths of blood, I look upon them all as guilty of Murther, and ſo not to have eternall life abiding in them; being as Cain of that wicked one, who ſlew his Brother. I ſpeak not of individualls, but of thoſe in generall, that conſtitute their governing Church.
2. Moſt falſe, §. 25.and ſuch as nothing but either judiciary hardneſſe from God, ſending men ſtrong deluſions, that they might believe a lye; or the dominion of curſed luſts, pride, ambition, covetouſneſſe, deſire of Rule, can lye at the bottome of▪ For,
1. It is falſe, that the union of the Catholick Church, in the notion now under conſideration, conſiſts in ſubjection to any Officer or Officers; or that it hath any peculiar forme, conſtituting one Church in Relation to them, or in joynt participation of the ſame individuall Ordinances whatever, by all the members of it; or that any ſuch oneneſſe is at all poſſible; or any unity whatever, but that of the Faith, which by it is believed, and of the Truth profeſſed.
2. It is moſt ridiculous,§. 26. that they are this Catholick Church, or that their communion is comprehenſive of it in its latitude. He muſt be blind, uncharitable, a judge of what he cannot ſee▪ or know, who can once entertaine a thought of any ſuch thing. Let us run a little over the foundations of this Aſſertion.
Firſt, Peter was the Prince of the Apoſtles. It is denied; Arguments lye clear againſt it. The Goſpell, the Acts of the Apoſtles, all confute it. The expreſſe teſtimony of Paul lyes againſt it; our Saviour denies it, that it was ſo, gives Order that it ſhould not be ſo. The name and thing is forreigne to the times of the Apoſtles. It was a Miniſtry, not a Principality they had committed to them; therein they were all equall. It is from that Spirit, whence they enquired after a Kingdome and Dominion, before they had received the Spirit of the Goſpell, as it was diſpenſed after Chriſts Aſcenſion, that ſuch aſſertions are now inſiſted on. But let that be ſuppoſed, what is next? He had an Ʋniverſall Monarchicall Juriſdiction committed to him over all Chriſtians. For Chriſt ſaid, Tues Petrus, tibi dabo claves, & paſce oves meas. But theſe termes are barbarous to the Scripture; Monarchy is not the Engliſh of vos autem non ſic. Juriſdiction is a name of a right, for the exerciſe of civill power. Chriſt hath left no ſuch thing as Juriſdiction, in the ſence wherein it is now uſed, to Peter or his Church. Men do but make ſports, and expoſe themſelves to the contempt of conſidering perſons, who talke of the inſtitution of our Lord, in the languages of the laſt Ages; or expreſſions ſuitable to what was in practice in them. He that ſhall compare the fraternall Church admonition and cenſures of the primitive inſtitution, with the Courts, Powers, and Juriſdictions, ſet up in pretence and colour of them in after Ages, will admire at the likeneſſe and correſpondency of the one with the other. The adminiſtration of Eccleſiaſticall Ju…iſdiction in the Papacy, and under the Prelacy here in England, had no more relation to any inſtitution of Chriſt, (unleſſe it be, that it effectually excluded the exerciſe of his inſtitutions,) then other civill Courts of Juſtice among Chriſtians have. Peter had the Power and Authority of an Apoſtle in and over the Churches of Chriſt, to …each, to inſtruct them, to ordaine Elders in them by their conſent wherever he came: ſo had the reſt of the Apoſtles. But as to this Monarchie of Peters over the reſt of the Apostles, let them ſhew what Authority he ever exerciſed over them, while he and they lived together; We read that he was once reproved by one of them, not that he ever reproved the meaneſt of them. If Chriſt made the grant of preheminencie to him, when he ſaid Tu es Petrus, why did the Apoſtles enquire afterwards, who among them ſhould be greateſt? And why did not our Saviour on that diſpute, plainly ſatisfy them, that Peter was to be chiefe? But choſe rather to ſo determine the Queſtion, as to evince them of the vanity of any ſuch enquiry? And yet the determination of it, is that, that lyes at the bottome of the Papall Monarchy. And why doth Paul ſay, that he was in nothing inferiour to any of the Apoſtles, when, (if theſe Gent: ſay true) he was in many things inferiour to Peter? What ſpeciall place hath the name of Peter, in the foundation of the new Jeruſalem, Rev. 21. 14.? What exaltation hath his Throne among the Twelve, whereon the Apoſtles judge the World, and houſe of Iſrael, Mat. 19. 28. What Eminencie of commiſſion for teaching all Nations, or for, giving ſinnes? What had his keys more then thoſe of the reſt of the Apoſtles, Joh. 20. 3.? What was peculiar in that triple command of feeding the ſheep of Christ, but his triple deniall, that preceded? Is an injunction for the performance of duty, a grant of new Authority? But that we may make ſome progreſſe, ſuppoſe this alſo; Why, this Power, Priviledge, and Juriſdiction of Peter, was to be transferred to his ſucceſſors, when the power of all the other Apoſtles, as ſuch, dyed with them. But what pretence, or colour of it, is there for this Aſſertion? What one title or foreign is there in the whole book of God, giving the leaſt countenance to this imagination? what diſtinction between Peter and the reſt of the Apoſtles on this account, is once made, or in any kind inſinuated? Certainly this was a thing of great importance to the Churches, to have been acquainted with it, When Paul ſo ſadly tells the Church, that after his departure grievous Wolves would ſpoyle the flock, and many among themſelves would ariſe, ſpeaking perverſe things, to draw Diſciples after them; why did he not give them the leaſt direction, to make their addreſſe to him, that ſhould ſucceed Peter in his Power and Office, for reliefe and redreſſe? Strange! that it ſhould be of neceſſity to Salvation, to be ſubject to him, in whom this power of Peter was to be continued, that he was to be one, in whom the Saints were to be conſummated; that in Relation to him, the Unity of the Catholick Church to be preſerved under paine of damnation, ſhould conſiſt; and yet not a word ſpoken of him in the whole Word of God.
But they ſay,§. 27. Peter had not only an Apostolicall power with the reſt of the Apoſtles; but alſo an ordinary power that was to be continued in the Church. But the Scripture being confeſſedly ſilent of any ſuch thing, let us heare what proof is tendered for the eſtabliſhment of this uncouth Aſſertion. Herein then thus they proceed. It will be confeſſed that Jeſus Chriſt ordained his Church wiſely, according to his infinite wiſedome, which he exerciſed about his body; Now to this wiſdome of his, for the prevention of innumerable evils, it is agreeable, that he ſhould appoint ſome one perſon with that power of declaring truth, and of Juriſdiction to enforce the receiving of it, which we plead for. For this was in Peter, as is proved from the texts of Scripture before mentioned, therefore it is continued in them, that ſucceed him. And here lyes the great ſtreſſe of their cauſe; That to prevent evills and inconveniences, it became the wiſedome of Jeſus Chriſt to appoint a perſon, with all that Authority, power & infallibility, to continue in his Church to the end of the world. And this plea they mannage variouſly with much Sophiſtry, Rhetorick and Teſtimonies of Antiquity. But ſuppoſe all this ſhould be granted; yet I am full well aſſured, that they can never bring it home to their concernment by any Argument, but only the actuall claime of the Pope wherein he ſtands ſingly now in the world: which that it is ſatisfactory to make it good de fide, that he is ſo, will not eaſily be granted. The truth is, of all the attempts they make againſt the Lord Jeſus Chriſt, this is one of the greateſt, wherein they will aſſert, that it became his wiſedome to doe, which by no meanes they can prove that he hath done: which is plainly to tell us, what in their judgement he ought to have done, though he hath not; & that therefore it is incumbent on them to ſupply what he hath been defective in. Had he taken the care he ſhould of them; and their Maſter, that he and they might have ruled and reviled over, and in the houſe of God, he would have appointed things as now they are, which they affirme to have become his wiſedome. He was a King that once cryed, Si Deo in creatione adfuiſſem, mundum melius ordinaſſem. But every Fryar or Monck can ſay of Jeſus Chriſt, had they been preſent at his framing the world to come, (whereof we ſpeake) they would have told him what had become his wiſedome to do. Our Bleſſed Lord hath left ſufficient proviſion againſt all future emergencies & inconveniences in his word & Spirit given & promiſed to his Saints. And the one Remedie which theſe men have found out with the contempt and blaſpemy of him and them, hath proved worſe then all the other evills and diſeaſes, for whoſe prevention he made proviſion; which he hath done alſo for that remedy of theirs, but that ſome are hardned through the righteous judgement of God and deceitfulneſſe of ſin.
The mannagement of this plea by ſome of late is very conſiderable;§. 28. ſay they Quia non de verbis ſolum Scripturae, ſed etiā de ſenſu plurima cōtroverſia eſt, ſi eccleſiae interpretatio non eſt cert… intelligendi norma, ecquis erit iſtiuſmodi Controverſiae judex? ſenſū enim ſuū pro ſua virili quiſ que defendet: quod ſi in Exploranda verbi Dei intelligentia nullus eſt certus judex, audemus dicere nullam rempublicam fuiſſe ſtultius conſtitutam. Sin autem Apoſtoli tradiderunt Ecccleſiis verbum Dei ſine intelligentia verbi Dei, quomodo praedicarunt Evangelium omni Creaturae? quomodo decuerunt omnes Gentes ſervare quaecun que illis fuerunt a Chriſto commendata. Non eſt puerorum aut Pſittaeorum praedicatio, qui ſine mente dant, accipiunt que ſonum. Walemburg. Con. 4. Num. 26.
It is well,§. 29. that at length theſe men ſpeak out plainly. If the Pope be not a viſible ſupreame Judge in & over the Church, Chriſt hath in the conſtitution of his Church, dealt more fooliſhly, then ever any did in the conſtitution of a Commonwealth. If he have not an infallible power of determining the ſenſe of the Scriptures, the Scripture is but an empty, inſignificant word, like the ſpeech of Parats or Popyniaies. Though Chriſt hath by his Apoſtles given the Scriptures, to make the man of God wiſe unto Salvation, and promiſed his ſpirit unto them that believe, by whoſe aſſiſtance the Scripture gives out its own ſence to them, yet all is folly, if the Pope be not Supreame and Infallible. The Lord rebuke them, who thus boldly blaſpheame his word and wiſdome. But let us proceed.
This Peter thus inveſted in power, §. 30.that was to be traduced to others, went to Rome, and Preached the Goſpell there. It is moſt certain, nor will themſelves deny it, that if this be not ſo, and believed, their whole fabrick will fall to the ground. But can this be neceſſary for all ſorts of Chriſtians and every individuall of men among them, to believe, when there is not the leaſt inſinuation of any ſuch thing in the Scripture: certainly, though it be only a matter of fact, yet being of ſuch huge importance and conſequence; and ſuch a doctrine of abſolute, & indiſpenſable neceſſity to be believed, as is pretended, depending upon it, if it were true, and true in reference to ſuch an end and purpoſe, as is pleaded, it would not have been paſſed over in ſilence; there, where ſo many things of inconceivable leſſe concernment to the Church of God (though all in their reſpective degrees tending to edification are recorded. As to what is recorded in ſtory; the order and ſeries of things, with the diſcovery afforded us of Peters courſe, & place of abode in Scripture, doe prevaile with me, to think ſtedfaſtly, that he was never there, againſt the ſelfe contradicting testimonies of ſome few, who took up vulgar reports then, when the myſtery of iniquity had ſo farre …p…rated at leaſt, that it was judged meet, that the chiefe of the Apoſtles ſhould have lived in the chiefe City of the World.
But that we may proceed, grant this alſo, § 31.that Peter was at Rome, which they ſhall never be able to prove: and that he did Preach the Goſpell there; yet ſo he did, by their own Confeſſion, at other places, making his reſidence at Antioch for ſome years; what will this availe, towards the ſetling of the matter under conſideration? There Chriſt appointed him to fixe his Chaire, and make that Church, the place of his reſidence: foreign.
Of his meeting Simon Magus at Rome, who in all probability was never there, (for Seme Sangus was not Simon Magus, nor Sanctus, nor Deus Magnus) of the conqueſt made of him, and his Divells, of his being inſtructed of Chriſt not to goe from Rome, but tarry there, and ſuffer, ſome thing may be ſaid from old Legends. But of his chaire, and fixing of it at Rome, of his confinement, as it were, to that place, in direct oppoſition to the tenour of his Apoſtolicall commiſſion, who firſt told the ſtory I know not; but this I know, they will one day be aſhamed of their Chaire, Thrones, and Sees, and Juriſdictions, wherein they now ſo pleaſe themſelves.
But what is next to this?§. 32. The Biſhop of Rome ſucceeds Peter in all that Power, Juriſdiction, Infallibility, with whatſoever elſe was fancied before in him, as the ordinary Lord of the Church, and therefore the Roman Church is the Catholick; quod erat demonſtrandum Now though this inference will no way follow upon theſe Principles, though they ſhould all be ſuppoſed to be true, whereof not one is ſo much as probable; and though this laſt Aſſertion be vaine and ridiculous, nothing at all being pleaded to ground this Succeſſion; no Inſtitution of Chriſt, no Act of any Councell of the Church; no Will nor Teſtament of Peter; but only it is ſo fallen out, as the world was compoſed of a caſuall concurrence of Atomes: yet ſeeing they will have it ſo, I deſire a little farther information in one thing, that yet remains; and that is this, The Charter, Patents, and Grant of all this power, & right of ſucceſſion unto Peter, in all the Advantages, priviledges and Juriſdiction, before mentioned, being wholly in their own keeping, whereof I never ſaw letter or title, nor ever converſed with any one, no not of themſelves, that did; I would be gladly informed, whether this grant be made to him abſolutely, without any manner of condition whatever; ſo that, who ever comes to be Pope of Rome, and poſſeſſed of Peters Chaire the…e by what meanes ſoever he is poſſeſſed of it, whether he believe the Goſpell or no, or any of the ſaving Truths therein contained, and ſo their Church muſt be the Catholick Church, though it follow him in all Abominations; or whether it be made on any condition to him, eſpecially that of cleaving to the doctrine of Chriſt revealed in the Goſpell? If they ſay the firſt, that it is an abſolute grant, that is made to him without any condition expreſſed or neceſſarily to be underſtood, I am at an iſſue, and have nothing to adde, But my deſire that the Grant may be produced; for whileſt we are at this variance, it is againſt all Law and Equity, that the parties litigant ſhould be admitted to plead bare Allegations, without proofe. If the latter, though we ſhould grant all the former monſtrous ſuppoſitions, yet we are perfectly ſecure againſt all their pretenſions, knowing nothing more clearly and evidently, then that He and they have broken all conditions, that can poſſibly be imagined, by corrupting and perverting almoſt the whole doctrine of the Goſpell.
And whereas it may be ſuppoſed,§. 33. that the great condition of ſuch a grant would conſiſt in his diligent attendance to the Scriptures the Word of God; herein doth the filth of their Abominations appeare above all other things. The guilt that is in that ſociety or combination of men, in locking up the Scriptures in an unknown tongue, forbidding the people to read it, burning ſome men to death for the ſtudying of it, and no more, diſputing againſt its power, to make good its own Authority, charging it with obſcurity, imperfection, inſufficiency, frighting men from the peruſall of it, with the danger of being ſeduced, and made Hereticks by ſo doing, ſetting up their own Traditions in an equality with it, if not exalting them above it, ſtudying by all meanes to decry it as uſeleſſe and contemptible, at leaſt comparatively with themſelves, will not be purged from them for ever.§. 34.
But you will ſay, this is a ſimple queſtion. For the Pope of Rome hath a promiſe that he ſhall ſtill be ſuch an one, as is fit to be truſted with the power mentioned; and not one that ſhall defend Mahumet to be the Prophet of God ſent into the world, or the like Abominations; at leaſt, that be he what he will, placed in the chaire, he ſhall not …re, nor miſtake in what he delivereth for Truth. Now ſeeing themſelves (as was ſaid) are the ſole keepers of this promiſe and grant alſo, which they have not as yet ſhewed to the world. I am neceſſitated to aske once more; whether it be made to him meerly upon condition of mounting into his Chaire, or alſo on this condition, that he uſe the means appointed by God to come to the knowledge of the Truth? If they ſay the former, I muſt needs ſay, that it is ſo remote from my apprehenſion, that God who will be worſhipped in ſpirit and in truth only, ſhould now under the Goſpell promiſe to any perſons, that be they never ſo wicked and abominable, never ſo openly and evidently ſworne enemies of him and his Anoynted, whether they uſe any means or not by him appointed, that they ſhall alwayes in all things ſpeake the truth, which they hate, in love, which they have not, with that Authority which all his Saints muſt bow unto; eſpecially not having intimated any one word of any ſuch promiſe in the Scripture, that I know not whatever I heard of in my life, that I cannot as ſoone believe. If they ſay the latter, we cloſe then as we did our former enquiry.§. 35.
Upon the credit and ſtrength of theſe ſandy foundations, and principles, which neither ſeverally nor joyntly will beare the weight of a feather, in a long continued courſe of Apoſtacy have men conquered all Policy, Religion, and honeſty, and built up that ſtupendious fabrick coupled together with ſubtle and ſcarce diſcernable joynts and ligaments, which they call the Catholick Church.§. 36.
1. In deſpight of policy they have not only enſlaved Kings, Kingdomes, Commonwealths, Nations, & People to be their vaſſalls, and at their diſpoſall; but alſo contrary to all Rules of goverment, beyond the thoughts and conjectures of all, or any that ever wrote of, or inſtituted a Goverment in the world, they have in moſt Nations of Europe ſet up a Government, Authority, and Juriſdiction, within anothers Government and Authority ſetled on other accounts, the one independent on the other, and have brought theſe things to ſome kind of conſiſtency; which that it might be accompliſhed never entered into the heart of any wiſe man once to imagine; nor had ever been by them effected, without ſuch advantages, as none in the world ever had, in ſuch a continuance but themſelves.*Si quis aut privatus, aut populus eorum decret… non ſtetit, ſacrificiis interdicunt. Haec paena apud eos eſt graviſſima; quibus ita eſt interdictum, ii numero impiorum, & ſceleratorum habentur, ab iis omnes decedunt, aditum eorum ſermonem que defugiunt, ne quid ex contagione incommodi accipiant; neque iis petentibus jus redditur, neque honos ullus communicatur: His autem omnibus Dr…dibus praeeſt unus; qui ſummam inter eos habet Authoritatem: hoc mortus, ſi quis ex reliquis excellit dignitate, ſuccedit: at ſi ſunt plures, ſuffragio Druidum adlegitur: Nonnunquam etiam de principatu armis contendunt. Caeſ. lib. 6. de Bell. Gal. Unleſſe the Druids of old in ſome Nations obtained ſome ſuch thing.
2. In deſpight of Religion it ſelf,§. 37. they have made a new Creed, invented new wayes of worſhip given a whole ſumme and ſyſtem, of their own, altogether alien frō the Word of God, without an open diſclaiming of that word, which in innumerable places beares teſtimony of its own perfection and fulneſſe.
3. Contrary to common Honeſty, §. 38.the firſt principles of Reaſon, with violence to the evident dictates of the Law of nature, they will in confidence of theſe principles have the word & ſentence of a Pope, though a beaſt, a witch, a Conjurer, as by their own confeſſion many of them have been, to be implicite…y ſubmitted to in & about things which he neither knoweth, nor loveth, nor careth for: being yet ſuch in themſelves as immediately, and directly concerne the everlaſting condition of the ſoules of men. And this is our ſecond returne to their pretence of being the Catholick Church; to which I adde
3. That their plea is ſo far from truth, §. 39.that they are, and they only the Catholick Church, that indeed they belong not to it, becauſe they keep not the Ʋnity of the faith, which is required to conſtitute any perſon whatever a member of that Church, but faile in all the conditions of it. For
1. To proceed by way of inſtance,§. 40. they doe not profeſſe nor believe a Juſtification diſtinct from Sanctification, and acceptance thereof; the Doctrine whereof is of abſolu…e & indiſpenſable neceſſity to the preſervation of the Ʋnity of the Faith; and ſo faile in the firſt condition of profeſſing all neceſſary Truths. I know what they ſay of Juſtification, what they have determined concerning it in the Councell of Trent, what they diſpute about it in their books of Controverſies. But I deny that which they contend for, to be a Juſtification; ſo that they doe not deny only Juſtification by Faith, but poſitively over and above, the infuſion of Grace, and the acceptance of the obedience thence ariſing; that there is any Juſtification at all conſiſting in the free and full abſolution of a ſinner, on the account of Chriſt.
2. They diſcover principles corrupt and depraved, §. 41.utterly inconſiſtent with thoſe truths, and the receiving of them, which in generall by owning the Scriptures they doe profeſſe. Herein to paſſe by the principles of Atheiſme, wickedneſſe, and profanneſſe, that effectually worke and manifeſt themſelves in the generality of their Prieſts & People; that of ſelf …ighteouſnes that is in the beſt of their Devotioniſts is utterly inconſiſtent with the whole Doctrine of the Goſpell, and all ſaving Truths concerning the mediation of Jeſus Chriſt therein conteined.
3. That in their Doctrine of the Popes ſupremacy, §. 42.of merits, ſatisfaction, the maſſe, the worſhipping of Images, they adde ſuch things to their profeſſion, as enervate the efficacy of all the ſaving truths they doe profeſſe, and ſo faile in the third condition; This hath ſo abundantly been manifeſted by others, that I ſhall not need to adde any thing to give the charge of it upon them any farther evidence or demonſtration.
Thus it is unhappily fallen out with theſe men,§. 43. that what of all men they moſt pretend unto, that of all men they have the leaſt int…ereſt in▪ A…haeneus tells us of one Throſ…aus an A…henian, who being phrenetically diſtempered, whatever ſhips came into the Pyraeum he looked on them and thought them his own, and rejoyced as the Maſter of ſo great wealth, when he was not the owner of ſo much as a boate: ſuch a diſtemper of pride and folly hath in the like manner ceaſed on theſe perſons, with whom we have to doe; that where ever in Scripture they meet with the name Church, preſently as though they were intended by it, they rejoyce in the priviledges of it, when their concernment lyes not at all therein.
To cloſe this whole diſcourſe I ſhall bring the grand Argument of the Romaniſts (with whom I ſhall now in this Treatiſe have little more to doe) wherewith they make ſuch a noiſe in the world,§. 44. to an …ſſue. Of the many formes and ſhapes whereinto by them it is caſt, this ſeems to be the moſt perſpicuouſly expreſſive of their intention.
Voluntarily to forſake the communion of the Church of Christ, is Schiſme, and they that doe ſo are guilty of it;
You have voluntarily forſaken the communion of the Church of Christ:
Therefore You are guilty of the ſinne of Schiſme.
I have purpoſely omitted the interpoſing of the terme Catholick, §. 45.that the reaſon of the Argument might runne to its length; for upon the taking in of that terme, we have nothing to doe but only to deny the Minor Propoſition; ſeeing the Roman Church, be it what it will, is not the Church Catholick; but as it is without that limitation called the Church of Chriſt indefinitely, it leaves place for a farther and fuller Anſwer.
To this by way of inference, §. 46.they adde, that Schiſme, as it is declared by S. Auſtin and S Thomas of Aquin, being ſo great and damnable a ſinne; and whereas it is plain…, that out of the Church, which as Peter ſays is as Noahs Arke, 1 Pet. 3. 20, 21. there is no ſalvation, it is cleare you will be damned. This is the ſumme of their plea.
Now as for the forementioned Argument,§. 47. ſome of our Divines anſwer to the Minor Prop. and that both as to the tearmes of voluntary forſaking, and that alſo of the Communion of the Church. For the firſt, they ſay they did not voluntarily forſake the communion of the Church, that then was, but being neceſsitated by the command of God to reforme themſelves in ſundry things, they were driven out by bell, book, and Candle; curſed out, killed out, driven out by all manner of violence, Eccleſiaſticall and Civill; which is a ſtrange way of mens becoming Schiſmatick.
2. That they forſook not the communion of the Church, §. 48.but the Corruptions of it, or the communion of it in its corruption, not in other things, wherein it was Lawfull to continue communion with it.
To give ſtrength to this Anſwer, they farther adde, that though they grant the Church of Rome to have been at the time of the firſt ſeparation, a true Church of Chriſt, yet they deny it to be Catholick Church, or only viſible Church then in the World; the Churches in the Eaſt claiming that title, by as good a right as ſhee. So they Others principally anſwer to the Major Prop. and tell you, that ſeparation is either cauſeles, or upon juſt ground and cauſe; that tis a cauſeles ſeparation only from the Church of Chriſt, that is Schiſme; that there can be no cauſe of Schiſme, for if there be a cauſe of Schiſme materially, it ceaſeth to be Schiſme formally: and ſo to ſtrengthen their anſwer in Hypotheſi, they fall upon the Idolatrys, Hereſies, Tyranny, and Apoſtacy of the Church of Rome, as juſt cauſes of Separation from her; nor will their plea be ſhaken to eternity: ſo that being true and popular, underſtood by the meaneſt, though it contain not the whole Truth, I ſhall not in the leaſt impaire it.
For them,§. 49. who have found out new ways of juſtifying our ſeparation from Rome, on principles of limiting the Juriſdiction of the Biſhop of Rome to a peculiar Patriarchat, and granting a power to Kings or Nations, to erect a Patriarchate or Metropolitan, within their own Territories, and the like; the Proteſtant cauſe is not concerned in their Plea; the whole of it on both hands, being forraigne to the Scripture, relating moſtly to humane conſtitutions, wherein they may have liberty to exerciſe their Witts and Abilities.
Not receding from what hath by others ſolidly been pleaded,§. 50. on the Anſwers above mentioned; in anſwer to the principles I have hitherto evinced, I ſhall proceed to give my account of the Argument propoſed.
That we miſtake not, I only premiſe, that I take Schiſme in this Argument, in the notion and ſenſe of the Scripture preciſely, wherein alone it will reach the Conſciences, and bear the weight of inferring damnation from it.
1. Then I wholly deny the Major Prop. as utterly falſe,§. 51. in what ſenſe ſoever that expreſſion, True Church of Christ is taken. Take it for the Catholick Church of Chriſt, I deny that any one, who is once a true member of it, can utterly forſake its communion; no living member of that body of Chriſt can periſh! and on ſuppoſition it could doe ſo, it would be madneſſe to call that crime Schiſme: nor is this, a meer deniall of the Aſſertion; but ſuch as is attended, with an invincible Truth for its maintenance.
Take it for the generall viſible Church of Christ; §. 52.the voluntary forſaking of its communion, which conſiſts in the profeſſion of the ſame faith, is not Schiſme, but Apoſtacy, and the thing it ſelfe is to be removed from the queſtion in hand; And as for Apoſtates from the faith of the Goſpell, we queſtion not their damnation; it ſleepeth not: who ever call'd a Chriſtian, that turned Jew or Mahumetan a Schiſmatick?
Take it for a particular Church of Chriſt, I deny,
1. That Separation from a particular Church, as ſuch, as meerly ſeparation, is Schiſme, or ought to be ſo eſteemed; though perhaps ſuch ſeparation may proceed from Schiſme, and be alſo attended with other evills.
2. That however, ſeparation upon juſ… cauſe, and ground, from any Church, is no Schiſme: This is granted by all Perſons living. Schiſme is cauſeleſſe ſay all men however concerned. And herein is a truth uncontroulable, Separation upon juſt cauſe is a duty; and therefore cannot be Schiſme, which is alwayes a ſinne. Now there are 500 things in the Church of Rome whereof every one, grafted, as they are, there into the ſtock & principle of impoſition on the practice and confeſſion of men▪ is a ſufficient cauſe of ſeparation from any particular Church in the world; yea from all of them, one after another; ſhould they all conſent unto the ſame thing, & impoſe it in the ſame manner; if therebe any Truth in that Maxime; It is better to obey God then man.
2▪ I wholy deny the Minor Propoſition alſo,§. 53. if ſpoken in reference to the Church of Rome; Though I willingly acknowledge our ſeparation to be voluntary from them; no more being done, then I would doe over againe this day (God aſſiſting me) were I called unto it. But ſeparation in the ſenſe contended about, muſt be from ſome ſ…ate and condition of Chriſts Inſtitution, from communion with a Church, which we held by his appointment; otherwiſe it will not be pleaded, that it is a Schiſme, at leaſt not in a Goſpell ſenſe. Now though our Forefathers, in the faith we profeſſe, lived in ſub ection to the Pope of Rome (or his ſubordinate engines) yet they were not ſo ſubject to them, in any way, or ſtate inſtituted by Chriſt; ſo that the relinquiſhment of that State can poſſibly be no ſuch ſeparation, as to be termed Schiſme. For I wholy deny; that the Papacy exerciſing its power in its ſupreame and ſubordinate Officers, which with them is their Church, is a Church at all of Chriſts appointment, or any ſuch thing. And when they prove it is ſo, I will be of it. So that when our Forefathers withdrew their neck from his Tyrannicall yoke, and forſook the practice of his abominations in the worſhip of God, they forſook no Church of Chriſts inſtitution, they relinquiſhed no communion of Chriſts appointment. A man may poſſibly forſake Babylon, and yet not forſake Sion.
For the Aggravations of the ſinne of Schiſme, §. 54.from ſome Ancient Writer…, Auſtin and Optatus men intereſted in the conteſts about it, Leo and Innocent gaining by the notion of it, then growing in the World, Thomas Aquinas and ſuch vaſſalls of the Papacy, we are not concerned in them; what the Lord ſpeaks of it, that we judge concerning it. It is true, of the Catholic… Church alwaies, that out of it no ſalvation, it being the Society of them that ſhall be ſaved; and of the viſible Church in generall, in ſome ſenſe and caſes: Seeing with the heart man believeth to Righteouſneſſe, and with the mouth confeſsion is made unto Salvation; But of a particular Church in no ſenſe, unleſſe that of contempt of a known duty; and to imagine Peter to ſpeak of any ſuch thing, is a fancy.
The conſequence of this deveſting the Roman Synogogue of the priviledges of a true Church in any ſenſe, §. 55.ariſing in the thoughts of ſome to a denyall of that miniſtry, which we have at this day in England, muſt by the way a little be conſidered. For my part (be it ſpoken without offence) If any man hath nothing to plead for his miniſtry, but meerly that ſucceſſive Ordination which he hath received through the Church of Rome, I cannot ſee a ſtable bottome of owning him ſo to be; I do not ſay, if he will plead nothing …lſe; but if he hath nothing elſe to plead. He may have that, which indeed conſtitutes him a Minister, though he will not own… that ſo it doth. Nor doth it come here into enquiry, whether there were not a true Miniſtry in ſome, all along under the Papacy, diſtinct from it, as were the thouſands in Iſraell in the days of Elijah; when in the ten Tribes, as to the publick worſhip, there was no true Miniſtry at all. Nor is it ſaid, that any have their Miniſtry from Rome, a… though the Office, which is an Ordinance of Chriſt, was inſtituted by Antichriſt: But the queſtion is, whether this be a ſufficient and good baſis and foundation of any mans interest in the office of the Miniſtry, that he hath received Ordination in a ſucceſſion, through the adminiſtration of, not the woman flying into the Wilderneſſe under the perſecution of Antichriſt, not of the two witneſſes propheſying all along under the Roman Apoſtacy, not from them to whom we ſucceed in doctrine, as the Waldenſes, but the Beaſt it ſelfe, the perſecuting Church of Rome, the Pope and his adherents, who were certainly Adminiſtrators of the Ordination pleaded for: So that in doctrine we ſhould ſucceed the perſecuted Woman, and in Office the perſe…uting Beaſt. I ſhall not plead this at large, profeſſedly diſclaiming all thoughts of rejecting thoſe Miniſters, as Papall and Antichriſtian, who yet adhere to this Ordination▪ being many of them eminently gifted of God, to diſpenſe the word, and ſubmitted unto by his people in the Adminiſtration of the Ordinances, and are right worthy Ministers of the Goſpell of Chriſt. But
I ſhall only remarke ſome thing on the plea,§. 56. that is inſiſted on by them, who would, (if I miſtake not) keep up in this particular, what God would have pull'd downe. They aske us why not Ordination from the Church of Rome, as well as the Scripture? In which enquiry, I am ſorry that ſome doe ſtill continue. We are ſo farre from having the Scripture from the Church of Rome, by any Authority of it, as ſuch, that it is one cauſe of daily praiſing God, that by his providence he kept them from being either corrupted or deſtroyed by them. It i… true; the Bible was kept among the people that lived in thoſe parts of the World where the Pope prevailed: ſo was the Old Teſtament by the Jews; the whole by the Eaſterne Chriſtians: By none ſo corrupted as by thoſe of the Papall Territorie. God forbid we ſhould ſay we …ad the Scriptures from the Church of Rome as ſuch; if we had, why doe we not keep them as ſhe delivered them to us, in the vulgar Tranſlation, with the Apochryphall additions? The Ordination pleaded for, is from the Authority of the Church of Rome, as ſuch: The Scriptures were by the providence of God preſerved under the Papacy for the uſe of his People; and had they been found by chance, as it were, like the Law of old, they had been the ſame to us, that now they are. So that of theſe things there is not the ſame Reaſon.§. 57.
It is alſo pleaded, that the granting true Ordination to the Church of Rome doth not prove that to be a true Church. This I profeſſe I underſt…and not: they who ordained had no power ſo to doe, but as they were Officers of that Church; as ſuch they did it; and if others had ordained, who were not Officers of that Church, all would confeſſe that Action to be null. But they who will not be contented that Chriſt hath appointed the Office of the Miniſtry to be continued in his Churches, that he continues to diſpenſe his gifts of the Spirit for the Execution of that Office when men are called thereunto, that he prepares the hearts of his people to deſire and ſubmit unto them in the Lord, that as to the manner of entrance upon the worke, they may have it according to the minde of Chriſt, to the utmoſt in all circumſtances, ſo ſoon as his Churches are ſhaken out of the duſt of Babylon with his Glory ſhining on them, and the Tabernacle of God is thereby once more placed with men, ſhall have leave for me to derive their intereſt in the miniſtry through that darke paſſage, wherein I cannot ſee one ſtep before me; if they are otherwiſe qualified and accepted as above, I ſhall ever pay them that honour which is done to Elders labouring in the word and doctrine.