Of Schism, Discourse · Chapter 5
CHAP. V.
Of the Catholick Church viſible. Of the Nature thereof. In what ſenſe the Ʋniverſality of Profeſſors is called a Church Amiraldus his Judgement in this buſineſſe. The Ʋnion of the Church in this ſenſe wherein it conſiſts. Not the ſame with the Ʋnion of the Church Catholick. Nor that of a particular instituted Church. Not in relation to any one officer, or more, in ſubordination to one another. Such a ſubordination not proveable. foreign of the Nicene Synod. Of generall Councells. Ʋnion of the Church viſible not in a generall Councell. The true Ʋnity of the Ʋniverſality of profeſſors aſſerted. Things neceſſary to this union. Story of a Martyr at Bagdat. The Apoſtacy of Churches from the unity of the Faith. Teſtimony of Hegeſippus Vindicated Papall Apoſtacy. Proteſtants not guilty of the breach of this Ʋnity. The Catholick Church in the ſence inſisted on, granted by the Ancients. Not a Politicall body.
THe Second generall notion of the Church, §. 1.as it is uſually taken, ſignifies the Ʋniverſality of men profeſſing the Doctrine of the Goſpell, and obedience to God in Chriſt, according to it, throughout the World. This is that, which is commonly called the viſible Catholick Church, which now together with the union, which it hath in its ſelfe, and how that Unity is broken, falls under conſideration.§. 2.
That all Profeſſors of the Goſpell throughout the World, called to the knowledge of Chriſt by the Word, doe make up, and conſtitute his viſible Kingdome, by their profeſſed ſubjection to him, and ſo may be called his Church, I grant. That they are preciſely ſo called in Scripture is not unqueſtionable. What relation it ſtands in to all particular Churches, whether as a Genus to its Species, or as a Totum to its parts, hath lately by many been diſcuſſed. I muſt crave leave to deny that it is capable of filling up, or of being included in, any of theſe denominations and Relations. The Ʋniverſall Church we are ſpeaking of, is not a thing that hath as ſuch, a ſpecificative forme, from which it ſhould be called an Ʋniverſall Church; as a particular hath for its ground of being ſo called. Its but a collection of all that are duely called Chriſtians in reſpect of their profeſſion; nor are the ſeverall particular Churches of Chriſt in the world, ſo parts and members of any Catholick Church, as that it ſhould be conſtituted, or made up by them and of them, for the order and purpoſe of an inſtituted Church, that is the cellebration of the worſhip of God, and Inſtitutions of Jeſus Chriſt according to the Goſpell; which to aſſert, were to overthow a remarkable difference between the oeconomy of the Old Teſtament & the New Nor do I think that particular Congregations doe ſtand unto it in the Relation of Species unto a Genus, in which the whole nature of it ſhould be preſerved and comprized, which would deprive every one of memberſhip in this Ʋniverſall Church, which is not joyned actually to ſome particular Church or Congregation, then which nothing can be more devoid of truth. To debate the thing in particular, is not my preſent intention, nor is needfull to the purpoſe in hand.
The ſumme is,§. 3. the Ʋniverſall Church is not ſo called upon the ſame account that a particular Church is ſo called. The formal Reaſon conſtituting a particular Church to be a particular Church, is, that thoſe of whom it doth conſiſt, doe joyne together according to the minde of Chriſt in the excerciſe of the ſame numericall Ordinances for his worſhip: And in this ſence the Ʋniverſal Church cannot be ſaid to be a Church, as though it had ſuch a particular forme of its own; which that it hath, or ſhould have, is not only falſe but impoſsible. But it is ſo called, becauſe all Chriſtians throughout the world (excepting ſome individuall perſons providentially excluded) do upon the enjoyment of the ſame preaching of the word, the ſame Sacraments adminiſtred in ſpecie, profes one common faith and hope; but to the joynt performance of any exerciſe of Religion, that they ſhould hea…e one Sermon together, or partake of one Sacrament, or have one Officer for their Rule and Government, is ridiculous to imagine; nor doe any profeſſe to think ſo, as to any of the particulars mentioned, but thoſe only, who have profit by the fable. As to the deſcription of this Church, I ſhall acquieſce in that lately given of it by a very learned Man. Saith he, Eccleſia Ʋniverſalis▪ eſt communio, ſeu ſocietas omnium coetuum (I had rather he had ſaid, and he had done it more agreeable to principles by himſelfe laid down) omnium Fidem Chriſtianam profitentium (ſive illi ad Eccleſias aliquas particulares pertineant, ſive non pertineant) qui Religionem Chriſtianam profitentur, conſiſtens in eo, quod tamet… neque exercitia pietatis uno numero frequentent, neque Sacramenta eadem numero participent, neque uno eodem que omnino ordine regantur, & gubernentur, unum tamen corpus in eo conſtituunt, quôd eundem Chriſtum Servatorem habere ſe profitentur, uno in Evangelio propoſitum, iiſdem promiſſionibus comprehenſum, quas obſignant, & confirmant Sacramenta, ex eadem inſtitutione pendentia. Amyrald. Theſ. de Eccleſ. nom & defin The. 29.
There being then in the World a great multitude, §. 4.which no man can number, of all Nations, Kindreds, people, and languages, profeſſing the doctrine of the Goſpell, not tied to mountaines, or hills, Joh. 4. but worſhipping foreign. 1 Cor. 1. 2. 1 Tim. 2. 8. Let us conſider what union there is amongſt them as ſuch, wrapping them all in the bond thereof, by the will and appointment of Jeſus Chriſt; and wherein the breach of that union doth conſiſt, and how any man is or may be guilty thereof.
I ſuppoſe this will be granted:§. 5. That only Elect believers belong to the Church in this ſenſe conſidered, is a Chimaera feigned in the braines of the Romaniſts, and faſtened on the Reformed Divines. I wholly aſſent to Auſtins diſpute on this head againſt the Donatiſts: and the whole entanglement, that hath been about this matter, hath ariſen from obſtinacy in the Papiſts in not receiving the Catholick Church in the ſenſe mentioned before; which to doe, they know would be injurious to their intereſt.
This Church being viſible and profeſſing, §. 6.and being now conſidered under that conſtituting difference, that the union of it cannot be the ſame with that of the Catholick Church before mentioned, it is cleare from hence, that multitudes of men belong unto it, who have not the Relation mentioned before to Chriſt and his body; which is required in all comprehended in that union; ſeeing many are called, but few are choſen. Nor can it conſiſt in a joynt Aſſembly, either ordinary or extraordinary, for the celebration of the Ordinances of the Goſpell, or any one of them, as was the caſe of the Church of the Jewes, which met at ſet times in one place, for the performance of that worſhip, which was then required, nor could otherwiſe be accompliſhed. For as it is not at all poſſible, that any ſuch thing ſhould ever be done, conſidering what is, and ſhall be, the eſtate of Chriſts viſible Kingdome to the end of the World; ſo it is not (that I know of) pleaded, that Chriſt hath made any ſuch appointment: yea it is on all hands confeſſed, at leaſt cannot reaſonably be denyed, that there is a ſuperſedeas granted to all ſuppoſalls of any ſuch duty, incumbent on the whole viſible Church, by the Inſtitution of particular Churches, wherein all the Ordinances of Chriſt are duely to be adminiſtred.
I ſhall only adde,§. 7. that if there be not an inſtitution for the joyning in the ſame numericall Ordinances, the Ʋnion of this Church is not really a Church Ʋnion; I mean of an Inſtituted Church, which conſiſts therein but ſomething of another nature. Neither can that have the formall Reaſon of an inſtituted Church as ſuch, which as ſuch can joyne in no one act of the worſhip of God inſtituted to be performed in ſuch ſocieties: So that he that ſhall take into his thoughts, the condition of all the Chriſtians in the world: their preſent ſtate, what it hath been for 1500 years, and what it is like to be foreign, will eaſily underſtand, what Church ſtate they ſtand in, and relate unto.
3. It cannot poſſibly have its union by a Relation to any one Officer given to the whole, §. 8.ſuch an one as the Papiſts pretend the Pope to be. For though it be poſsible that one Officer may have Relation to all the Churches in the World, as the Apoſtles ſeverally had (when Paul ſaid the care of all the Churches lay on him) who by vertue of their Apoſtolicall commiſſion were to be received, and ſubmitted to in all the Churches in the World, being antecedent in office to them, yet this neither did, nor could make all the Churches one Church; no more then in one man were an Officer or Magiſtrate in every Corporation in England, this would make all thoſe Corporations to be one Corporation. I doe not ſuppoſe the Pope to be an Officer to the whole Church viſible as ſuch, which I deny to have an union or order capable of any ſuch thing, but ſuppoſe him an Officer to every particular Church, no union of the whole would thence enſue. That which is one Church muſt joyne at leaſt in ſome one Church act, numerically one. So that though it ſhould be granted, that the Pope were a generall Officer unto all and every Church in the World, yet this would not prove, that they all made one Church, and had their Church-union in ſubjection to him, who was ſo an Officer to them all; becauſe to the conſtitution of ſuch an Ʋnion, as hath been ſhewed, there is that required, which in reference to the univerſall ſociety of Chriſtians, is utterly and abſolutely impoſſible. But the non-inſtitution of any ſuch Officer ordinarily to beare rule in, and over all the Churches of God, hath been ſo abundantly proved by the Divines of the Reformed Churches, and he who alone puts in his claime to that prerogative ſo clearly manifeſted to be quite another thing, that I will not needleſſely goe over that work again; ſomething however ſhall afterwards be remarked, as to his pretenſions, from the principles, whereon I proceed in the whole buſineſſe.§. 9.
There is indeed by ſome pleaded a ſubordination of Officers in this Church, tending towards an union on that account; as that ordinary Miniſters ſhould be ſubject to Di… ceſan Biſhops, they to Arch-Biſhops or Metropolitans, they again to Patriarchs; where ſome would bound the proceſſe, though a parity of Reaſon would call for a Pope. Nor will the Arguments pleaded for ſuch a ſubordination reſt, untill they come to be centred in ſome ſuch thing.
But [1] before this plea be admitted,§. 10. it muſt be proved; that all theſe Officers are appointed by Jeſus Chriſt; or it will not concerne us, who are enquiring ſolely after his will, and the ſetling of conſcience therein. To doe this with ſuch an evidence, that the Conſciences of all thoſe, who are bound to yeild obedience to Jeſus Chriſt, may appeare to be therein concerned, will be a difficult task, as I ſuppoſe. And to ſettle this once for all; I am not dealing with the men of that lazy perſwaſion, that Church affairs are to be ordered by the prudence of our Civill Superiors and Governors, and ſo ſeeking to juſtify a non ſubmiſsion to any of their conſtitutions, in the things of this nature, or to evidence, that the ſo doing is not Schiſme; nor do I concerne my ſelfe in the order and appointment of Ancient times, by men aſſembled in Synods and Councells, wherein whatever was the force of their determinations in their own Seaſons, we are not at all concerned, knowing of nothing that is obligatory to us, not pleading from Soveraigne Authority, or our own conſent; but it is after things of pure Inſtitution that I am enquiring. With them who ſay there is no ſuch thing in theſe matters, we muſt proceed on other principles, then any yet laid downe.
Alſo it muſt be proved,§. 11. that all theſe Officers are given, and do belong to the Catholick Church as ſuch, and not to the particular Churches of ſeverall meaſures, and dimenſions, to which they relate; which is not as yet, that I know of, ſo much as pretended by them, that plead for this order. They tell us indeed of various arbitrary diſtributions of the World, or rather of the Roman Empire into Patriarchats, with the dependent Juriſdictions mentioned; and that all within the precincts of thoſe Patriarchats muſt fall within the lines of the ſubordination, ſubjection, and communication before deſcribed; but as there is no ſubordination between the Officers of one denomination in the inferior parts; no more is there any between the Superior themſelves, but they are independent of each other. Now it is eaſily diſcernable, that theſe Patriarchats (how many or how few ſoever they are) are particular Churches, not any one of them the Catholick, nor altogether compriſing all that are comprehended in the precincts of it, (which none will ſay that ever they did) and therefore this may ſpeak ſomething as to a combination of thoſe Churches, nothing as to the union of the Catholick as ſuch, which they are not.
Suppoſing this Aſſertion to the purpoſe in hand (which it is not at all) it would prove only a combination of all the Officers of ſeverall Churches,§. 12. conſiſting in the ſubordination and dependance mentioned, not of the whole Church it ſelfe, though all the members of it ſhould be at once imagined or fancied (as what ſhall hinder men from fancying what they pleaſe) to be compriſed within the limits of thoſe diſtributions, unles it be alſo proved, that Chriſt hath inſtituted ſeverall ſorts of particular Churches Parochiall, Dioceſan, Metropoliticall Patriarchall (I uſe the words in the preſent vulgar acceptation, their ſignification having bin ſomewhat otherwiſe formerly; paroecia being the care of a private Biſhop, Provincia of a Metropolitan, & Dioceſis of a Patriarch) in the order mentioned, and hath pointed out which of his Churches ſhall be of thoſe ſeverall kinds throughout the world; which that it will not be done to the diſturbance of my principles, whilſt I live I have ſome preſent good ſecurity.
And Becauſe I take the men of this perſwaſion to be charitable men,§. 13. that will not think much of taking a little paines for the reducing any perſon whatever from the errour of his way, I would intreat them that they would informe me what Patriarchate according to the inſtitution of Chriſt, I (who by the providence of God live here at Oxon) doe de jure belong unto; that ſo I may know how to preſerve the union of that Church, and to behave my ſelfe therein; And this I ſhall promiſe them, that if I were ſingly, or in conjunction with any others, ſo conſiderable, that thoſe great Officers ſhould contend about, whoſe ſubjects we ſhould be, (as was done heretofore about the Bulgarians,) that it ſhould not at all ſtartle me about the truth and excellency of Chriſtian Religion, as it did thoſe poore Creatures, who being newly converted to the faith, knew nothing of it but what they received from men of ſuch Principles.
But that this conſtitution is humane, §. 14▪and the diſtributions of Chriſtians in ſubjection unto Church Officers, into ſuch and ſuch diviſions of Nations and Countries prudentiall and aobitrary, I ſuppoſe▪ will not be denyed. The foreign of the Nicene Synod intends no more; nor is any thing of inſtitution, nor ſo much as of Apoſtolicall tradition pleaded therein. The following ages were of the ſame perſwaſion. Hence in the Councell of Chalcedon the Archiepiſcopacy of Constantinople was advanced into a Patriarchat, and many provinces caſt in ſubjection thereunto, wherein the Primates of Epheſus and Thrace were cut ſhort of what they might plead foreign for. And ſundry other alterations were likewiſe made in the ſame kind Socrat lib. 5. cap. 8. The ground and reaſon of which procedure, the Fathers aſſembled ſufficiently manifeſt in the reaſon aſſigned for the advancement of the Biſhops of Conſtantinople, which was for the Cityes ſake foreign Can. 3. Con. Conſtan. And what was the judgement of the Councell of Chalcedon upon this matter may be ſeen in the compoſition & determination of the ſtrife between Maximus Biſhop of Antioch, and Invenalis of Hieruſalem Ac. 7. Con. Cal. with tranſlation of Provinces from the Juriſdiction of one to another. And he that ſhall ſuppoſe that ſuch Aſſemblys as theſe were inſtituted by the will and appointment of Chriſt in the Goſpell, with Church Authority for ſuch diſpoſitions and determinations, ſo as to make them of concernment to the unity of the Church, will if I miſtake not, be hardly beſtead in giving the ground of that his ſuppoſall.
4. I would know of them who deſire to be under this Law,§. 15. whether the power with which Jeſus Chriſt hath furniſhed the Officers of his Church come forth from the ſupreame mentioned Patriarchs and Arch-Biſhops, and is by them communicated to the inferiors, or vice-verſa; or whether all have their power in an equall immediation from Chriſt; if the latter be granted, there will be a greater independency eſtabliſhed then moſt men are aware of, (though the Papalins underſtood it in the Councell of Trent) and a wound given to ſucceſſive Epiſcopall Ordination, not eaſily to be healed. That power is communicated from the inferiors to the Superiors will not be pleaded. And ſeeing the firſt muſt be inſiſted on, I beſeech them not to be too haſty with men not ſo ſharp ſighted as themſelves, if finding the names they ſpeak of Barbarous and forraigne as to the Scriptures, and the things themſelves not at all delineated therein, foreign.
5. The truth is,§. 16. the whole ſubordination of this kind, which de facto hath been in the world, was ſo cleerly an humane invention, or a prudentiall conſtitution (as hath been ſhewed) (which being done by men profeſſing authority in the Church, gave it as it was called vi… Eccleſiaſticam) that nothing elſe in the iſſue is pleaded for it. And now though I ſhall, if called thereunto manifeſt both the unreaſonableneſſe & unſuitablenes to the deſigne of Chriſt for his worſhip under the Goſpell, comparative noveltie, and miſchievous iſſue of that conſtitution; yet at the preſent, being no farther concerned but only to evince that the union of the Generall viſible Church doth not therein conſiſt, I ſhall not need to adde any thing to what hath been ſpoken.
The Nicene Councell, §. 17.which firſt made towards the confirmation of ſomething, like ſomewhat, of what was afterwards introduced in ſome places, pleaded only (as I ſaid before) the foreign, old uſage for it, which it would not have done, could it have given a better Originall thereunto. And whatever the Antiquities then pretended might be, we know that foreign. And I doe not feare to ſay, what others have done before me, concerning the Canons of that firſt and beſt generall Councell, as it is called, they are all hay and ſtubble; Nor yet doth the laying this cuſtome on foreign, in my apprehenſion, evince their judgement of any long preſcription. Peter ſpeaking of a thing that was done a few years before, ſaies, that is was done foreign, Act. 15. 7. ſomewhat a greater Antiquity, then that by him intended, I can freely grant to the cuſtome by the Fathers pretended.
But a Generall Councell is pleaded with the beſt colour and pretence for a bond of union to this Generall & viſible Church.§. 18. In Conſideration hereof, I ſhall not divert to the handling of the riſe, right uſe, Authority, neceſſity of ſuch Councells; about all which, ſomewhat in due time towards ſatisfaction may be offered to thoſe, who are not in bondage to Names and Traditions. Nor ſhall I remark what hath been the mannagement of the things of God in all Ages in thoſe Aſſemblies, many of which have been the ſtaines and ulcers of Chriſtian Religion: Nor yet ſhall I ſay, with what little diſadvantage to the Religion of Jeſus Chriſt, I ſuppoſe a loſſe of all the Canons of all Councells that ever were in the world, ſince the Apoſtles daies, with their acts and conteſts (conſidering what uſe is made of them) might be undergone. Nor yet ſhall I digreſſe to the uſefulneſſe of the Aſſemblies of ſeverall Churches in their repreſentatives, to conſider and determine about things of common concernment to them, with their tendencie to the preſervation of that communion, which ought to be amongſt them; but as to the preſent inſtance only offer
1. That ſuch Generall Councells, §. 19.being things purely extraordinary and occaſionall, (as is confeſſed) cannot be an ordinary ſtanding bond of union to the Catholick Church; and if any one ſhall reply, that though in themſelves, and in their own continuance they cannot be ſo, yet in their Authority, Lawes, and Canons they may! I muſt ſay, that beſides the very many Reaſons I have to call into queſtion the Power of Lawmaking for the whole Society of Chriſtians in the World, in all the Generall Councells that have been, or poſſibly can be on the Earth; the diſpute about the Title of thoſe Aſſemblies, which pretend to this honour, which are to be admitted, which excluded, are ſo endleſſe; the Rules of judging them ſo darke, lubricous, and uncertaine, framed to the intereſt of contenders on all hands; the Lawes of them, which de facto have gone under that Title and Name, ſo innumerable, burthenſome, uncertain, and frivolus, in a great part ſo groſſely contradictory to one another, that I cannot ſuppoſe that any man upon ſecond thoughts, can abide in ſuch an aſſertion; If any ſhall, I muſt be bold to declare my affection to the doctrine of the Goſpell maintained in ſome of thoſe Aſſemblies, for ſome hundreds of years, and then to deſire him to prove, that any Generall Councell, ſince the Apoſtles fell aſleep, hath been ſo convened, and mannaged, as to be enabled to claime that Authority to it ſelfe, which is, or would be due to ſuch an Aſſembly, inſtituted according to the mind of Chriſt.
That it hath been of Advantage to the Truth of the Goſpell,§. 20. that Godly Learned men, Biſhops of Churches, have convened, and witneſſed a good Confeſſion, in reference to the Doctrine thereof, and declared their abhorrencie of the Errors, that are contrary thereunto, is confeſſed. That any man, or men, is, are, or ever were entruſted by Chriſt with Authority ſo to convene them, as that thereupon, and by vertue thereof, they ſhould be invested with a new Authority, Power, and Juriſdiction, at ſuch a convention, and thence ſhould take upon them to make Laws and Canons, that ſhould be Eccleſiaſtically binding to any Perſons, or Churches, as theirs, is not as yet to meattended with any convincing evidence of Truth. And ſeeing at length it muſt be ſpoken, I ſhall doe it with ſubmiſſion to the thoughts of good men, that are any way acquainted with theſe things, and in ſincerity therein commend my Conſcience to God; that I doe not know any thing that is extant, bearing clearer witneſſe to the ſad degeneracy of Chriſtian Religion in the profeſſion thereof, nor more evidently diſcovering the efficacy of another Spirit, than what was powred out by Chriſt at his Aſcenſion, nor containing more hay and ſtubble, that is to be burned and conſumed, then the ſtories of the Acts and Laws of the Councells and Synods, that have been in the World.
2. But to take them as they are, as to that alone wherein the firſt Councells had any evidence of the preſence of the Holy Ghoſt with them,§. 21. namely, in the declaring the doctrine of the Goſpell; it falls in with that which I ſhall give in for the bond of union unto the Church in the ſenſe pleaded about.
3. Such an Aſſembly ariſing cumulative out of particular Churches, §. 22.as it is evident that it doth, it cannot firſt and properly belong to the Church Generall, as ſuch; but it is only a means of communion between thoſe particular Churches as ſuch, of whoſe repreſentatives (I mean vertually, for formally the perſons convening for many years ceaſed to be ſo) it doth conſiſt.
4. There is nothing more ridiculous then to imagine a Generall Councell, §. 23.that ſhould repreſent the whole Catholick Church, or ſo much as all the particular Churches that are in the World; and let him that i… otherwiſe minded, that there hath been ſuch an one, or that it is poſſible there ſhould be ſuch a one, prove by inſtance, that ſuch there have been ſince the Apoſtles times; or by Reaſon, that ſuch may be in the preſent Age, or be juſtly expected in thoſe that are for to ſucceed, and we will, as we are able, crowne him for his diſcovery.
5. Indeed I know not how any Councell, that hath been in the World theſe 1300 years and ſomewhat upwards,§. 24. could be ſaid to repreſent the Church in any ſence, or any Churches whatever; Their convention, as is known, hath been alwaies by Imperiall or Papall Authority: the perſons convened ſuch, and only they, who as was pretended, and pleaded, had right of ſuffrage, with all neceſſary Authority in ſuch conventions, from the Order, Degree, and Office, which perſonally they hold in their ſeverall Churches. Indeed a Pope or Biſhop ſent his Legate or Proxie, to Repreſent, or rather perſonate him, & his Authority. But that any of them were ſent, or delegated by the Church wherein they did preſide, is not ſo evident.
I deſire then,§. 25. that ſome man more skilled in Laws and Common uſages then my ſelfe, would informe me, on what account ſuch a convention could come to be a Church Repreſentative, or the perſons of it to be repreſentatives of any Churches; Generall grounds of Reaſon and Equity I am perſwaded, cannot be pleaded for it. The Lords in Parliament in this Nation, who being ſummoned by Regall Authority, ſate there in their own perſonall right, were never eſteemed to repreſent the body of the people; ſuppoſing indeed all Church power …n any particular Church, of whatever extract, or compoſition, to be ſolely veſted in one ſingle perſon; a collection of thoſe perſons (if inſtituted) would bring together the Authority of the whole. But yet this would not make that Aſſembly to be a Church Repreſentative, if you will allow the name of the Church to any, but that ſingle perſon: But for men, who have but a partiall power & Authority in the Church, and perhaps, ſeparated from it, none at all, without any delegation from the Churches to convene, and in their own Authority to take upon them to repreſent thoſe Churches, is abſolute preſumption.
Theſe ſeverall pretenſions being excluded, §. 26.let us ſee wherein the Ʋnity of this Church, namely, of the great ſociety of men profeſſing the Goſpell, and obedience to Chriſt, according to it, throughout the World, doth conſiſt; this is ſummoned up by the Apoſtle Eph. 4. 5. one Lord, one Faith, one Baptiſme, It is the Ʋnity of the doctrine of Faith, which men profeſſe, in ſubjection to one Lord Jeſus Chriſt, being initiated into that profeſſion by Baptiſme; I ſay, the ſaving doctrine of the Goſpell of Salvation by Jeſus Chriſt, and obedience through him to God as profeſſed by them, is the bond of that union, whereby they are made one body, are diſtinguiſhed from all other ſocieties, have one head Chriſt Jeſus, which as to profeſſion they hold, and whileſt they doe ſo, are of this body, in one profeſſed hope of their calling.
Now that this Ʋnion be preſerved,§. 27. it is required that all thoſe grand and neceſſary Truths of the Goſpell, without the knowledge whereof no man can be ſaved by Jeſus Chriſt, be ſo farre believed, as to be outwardly and viſibly profeſſed in that variety of waies, wherein they are, or may be called out thereunto. There is a proportion of Faith Rom: 12. 6. an Ʋnity of Faith, and of knowledge of the Sonne of God, Eph 4. 13. a meaſure of ſaving Truths, the explicite knowledge whereof in man, enjoying the uſe of Reaſon within, and the means of grace without, is of indiſpenſible neceſſary to Salvation, without which it is impoſſible that any ſoule in an ordinary way ſhould have communion with God in Chriſt, having not light ſufficient for converſe with him, according to the tenour of the Covenant of Grace. Theſe are commonly called Fundamentalls, or firſt Principles, which are juſtly argued by many to be clear, perſpicuous, few, lying in an evident tendency to obedience. Now look what truths are ſavingly to be believed, to render a man a member of the Church Catholick inviſible; that is, whatever is required in any one, unto ſuch a receiving of Jeſus Chriſt; as that thereby he may have power given to him to become the Son of God, the profeſſion of thoſe Truths is required, to enſtate a man in the unity of the Church viſible.
2. That no other internall principle of the mind, §. 28.that hath an utter inconſiſtency with the reall beliefe of the Truths neceſſary to be profeſſed, be manifeſted by the Profeſſors. Paul tells us of ſome, who, though they would be called Chriſtians, yet they ſo walked, as that they manifested themſelves to be Enemies of the croſſe of Chriſt, Phil 3. 18. certainly thoſe, who on one account, are open and manifeſt enemies of the Croſſe of Christ, are not on any, members of his Church: there is one Lord, and one Faith required, as well as one Baptiſme▪ And a proteſtation contrary to evidence of fact, is in all Law, Null. Let a man profeſſe 10000 times, that he believes all the ſaving truths of the Goſpell, and by the courſe of a wicked and prophane converſation evidence to all, that he believes no one of them, ſhall his proteſtation be admitted? ſhall he be accounted a ſervant in, and of my family, who will call me Maſter, and come into my houſe▪ only to doe me and mine a miſchiefe, not doing any thing I require of him, but openly and profeſſedly the contrary? Paul ſaies of ſuch Tit. 5. 15, 16. They profeſſe that they know God, yet in works they deny him, being abominable, diſobedient, and unto every good work reprobate; which though peculiarly ſpoken of the Jewes, yet contains a generall Rule, that mens profeſſion of the knowledge of God, contradicted by a courſe of wickedneſſe, is not to be admitted, as a thing giving any priviledge whatever.
3. That no thing; §. 29.opinion, error, or falſe doctrine, everting or overthrowing any of the neceſſary ſaving Truths profeſſed, as above, be added in & with that profeſſion; or deliberately be profeſſed alſo. This principle the Apoſtle layes downe and proves Gal. 5. 3, 4. notwithſtanding the profeſſion of the Goſpell, he tells the Galatians, that if they were bewitched to profeſſe alſo the neceſſity of Circumciſion, and keeping of the Law for Juſtification, that Chriſt or the profeſſion of him would not profit them. On this account the Ancients excluded many Hereticks from the name of Chriſtians, ſo Juſtin of the Marcionites and others foreign foreign ▪
We are at length then arrived to this iſſue; §. 30.the belief & profeſſion of all the neceſſary ſaving truths of the Goſpell, without the manifeſtation of an internall principle of the mind, inconſiſtent with the beliefe of them, or adding of other things in profeſſion, that are deſtructive to the truths ſo profeſſed, is the bond of the unity of the viſible profeſſing Church of Chriſt. Where this is found in any man or number of men, though otherwiſe accompanied with many failings ſinns and errors, the unity of the faith is by him or them ſo farre preſerved, as that they are thereby rendred members of the viſible Church of Chriſt, and are by him ſo eſteemed.
Let us ſuppoſe a man by bare Reading of the Scriptures,§. 31. brought to him by ſome providence of God (as finding the Bible in the high way) and eviden…ing their Authority by their own light, inſtructed in the knowledge of the Truths of the Goſpell, who ſhall thereupon make profeſſion of them amongſt them, with whō he lives, although he be thouſands of miles diſtant from any particular Church, wherein the Ordinances of Chriſt are adminiſtred; nor perhaps knows there is any ſuch Church in the world, much leſſe hath ever heard of the Pope of Rome (which is utterly impoſſible he ſhould, ſuppoſing him inſtructed only by reading of the Scriptures) I aske whether this man, making open profeſſion of Chriſt according to the Goſpell, ſhall be eſteemed a member of the viſible Church in the ſence inſiſted on or no?
That this may not ſeem to be ſuch a fiction of a caſe,§. 32. as may involve in it any impoſſible ſuppoſition, which being granted will hold a doore open for other abſurdities, I ſhall exemplifie it in its moſt materiall postulata by a ſtory of unqueſtionable truth.
Elmacinus, who wrote the ſtory of the Saracens, being Secretary to one of the Caliphs at Bagdat, informes us, that in the yeare 309 of their Hegira, about the year 921 of our account, Muctadinus the Caliph of Bagdat by the Counſell of his wiſe men, commanded one Huſeinus the ſon of Manſor to be crucified for certaine Poems, whereof ſome verſes are recited by the Hiſtorian, and are thus rendred by Erpenius
Laus …i qui manifeſtavit humilitatem ſuam, celavit inter nos divinitatem ſuam permeantem donec coepit in creatura ſua apparere ſub ſpecie edentis & bibentis;
Jamque aſpexit cum Creatura ejus, ſicuti ſupercilium obliquum reſpiciat ſupercilium.
From which remnant of his worke it is eaſily to perceive, that the crime whereof he was accuſed, and for which he was condemned and crucifyed, was the confeſſion of Jeſus Chriſt the Son of God. As he went to the croſſe he added, ſays the ſame Author, theſe that follow,
Compo…ur mens nihil plane habet in ſe iniquitatis, bibendum mihi dedi… ſimile ejus quod bibit ſecit hoſpitem in hoſpite.
And ſo dyed conſtantly (as it appears) in the profeſſion of the Lord Jeſus.
Bagdat was a City built not long before by the Saracens, wherein it is probable there were not at that time any Chriſtians abiding: Adde now to this ſtory what our Saviour ſpeakes Luck. 12. 8. I ſay unto you whoſoever ſhall confeſſe me before men, him ſhall the Sonne of man confeſſe before the Angells of God; and conſidering the unlimitedneſſe of the expreſſion as to any outward conſideration, and tell me whether this man, or any other in the like condition, be not to be reckoned as a ſubject of Chriſts viſible Kingdome; a member of this Church in the world.
Let us now recall to minde what we have in deſigne;§. 33. granting for our proceſſe ſake, that Schiſme is the breach of any unity inſtituted and appointed by Chriſt▪ in what ſence ſoever it is ſpoken of, our inquiry is, whether we are Guilty in any kind of ſuch a breach, or the breach of ſuch an Ʋnity. This then now inſiſted on being the union of the Church of Chriſt, as viſibly profeſſing the word, according to his own minde, when I have laid down ſome generall foundations of what is to enſue, I ſhall conſider whether we are guilty of the breach of this Ʋnion and argue the ſeverall pretenſions of men againſt us, eſpecially of the Romaniſts on this account.
1. I confeſſe that this union of the generall viſible Church was once comprehenſive of all the Churches in the world;§. 34. the Faith once delivered to the Saints being received amongſt them. From this unity it is taken alſo for granted, that a ſeparation is made, and it continnes not as it was at the firſt inſtitution of the Churches of Chriſt, though ſome ſmall breaches were made upon it, immediately after their firſt planting. The Papiſts ſay, as to the Europaean Churches wherein their and our concernment principally lyes) this breach was made in the dayes of our forefathers; by their departure from the common faith in thoſe Ages, though begunne by a few ſome Ages before. We are otherwiſe minded, and affirme, that this ſeceſſion was made by them, and their Predeceſſors in Apoſtacy, in ſeverall generations by ſeverall degrees; which we manifeſt, by comparing the preſent profeſſion and worſhip, with that in each kind, which we know was at firſt embraced, becauſe we find it Inſtituted. At once then, we ſay this Schiſme lyes at their doors, who not only have deviated from the common faith themſelves, but do alſo actually cauſe, and attempt to deſtroy temporally and eternally all that will not joyne with them therein. For as the myſtery of iniquity began to worke in the Apoſtles dayes; ſo we have a teſtimony beyond exception in the complaint of thoſe that lived in them, that not long after, the operation of it became more effectuall, and the infection of it to be more diffuſed in the Church: This is that of Hegeſyppus in Euſebius Eccleſ. Hiſt. lib. 3. cap. 26. who affirmes that the Church remained a Virgin (whilſt the Apoſtles lived) pure and uncorrupted, but when that ſacred Society had ended it's pilgrimage, and the generation that heard and received the word from them were fallen aſleep, many falſe doctrines were preached and divulged therein.
I know who hath endeavoured to elude the ſence of this complaint,§. 35. as though it concerned not any thing in the Church, but the deſpiſers and perſecutors of it, the Gnoſticks. But yet I know alſo, that no man would ſo doe but ſuch a one, as hath a juſt confidence of his own ability to make paſſable at leaſt, any thing that he ſhall venture to ſay or utter. For why ſhould that be referred by Hegeſyppus to the Ages after the Apoſtles and their hearers were dead, with an exception againſt its being ſo in their days; when if the perſon thus expounding this testimony may be credited, the Gnosticks were never more buſie nor prevalent then in that time which alone is excepted from the evill here ſpoken of. Nor can I underſtand how the oppoſition and perſecution of the Church ſhould be inſinuated to be the deflowring and violating of its chaſtity, which is commonly a great purifying of it; ſo that ſpeaking of that broaching and preaching of errors, which was not in the Apoſtles times, nor in the time of their Hearers, the chiefeſt time of the rage & madnes of the Gnosticks; ſuch as ſpotted the pure & incorupted Virginity of the church, which nothing can attaine unto that is forraigne unto it, & that which gave originall unto ſedition in the Church: I am of the mind, & ſo I conceive was Euſebius that recited thoſe words, that the good man intended corruptions in the Church, not out of it, nor oppoſitions to it.
The proceſſe made in after Ages,§. 36. in a deviation from the unity of the faith, till it arrived to that height wherein it is now ſtated in the Papall Apoſtacy, hath been the work of others to declare; therein then I ſtatet the riſe and progreſſe of the preſent Schiſme (if it may be ſo called) of the viſible Church.
2. As to our concernment in this buſineſſe, §. 3….they that will make good a charge againſt us, that we are departed from the Ʋnity of the Church Catholick it is incumbent on them to evidence, that we either doe not believe and make profeſſion of all the Truths of the Goſpell indiſpenſably neceſſary to be known, that a man may have a communion with God in Chriſt and be ſaved. Or
2. That doing ſo, in the courſe of our lives we manifeſt and declare a principle, that is utterly inconſiſtent with the belief of thoſe Truths, which outwardly we profeſſe; or
3. That we adde unto them, in opinion or worſhip, that, or thoſe things, which are in very deed deſtructive of them; or doe any way render them inſufficient to be ſaving unto us. If neither of theſe three can be proved againſt a man, he may juſtly claime the priviledge of being a member of the viſible Church of Chriſt in the World, though he never in all his life be a member of a particular Church: which yet if he have fitting opportunity and Advantage for it, is his duty to be.
And thus much be ſpoken as to the ſtate and condition of the viſible Catholick Church! §. 38.and in this ſence we grant it to be, and the unity thereof. In the late practice of men, that expreſſion of the Catholick Church hath been an Individuum Vagum, few knowing what to make of it: A Cothurnus that every one accommodated at pleaſure to his own principles and pretenſions. I have no otherwiſe deſcribed it, then did Irenaeus of old; ſaid he, judicabit omnes eos, qui ſunt extra veritatem, id eſt, extra Eccleſiam. Lib 4. cap. 62. and on the ſame account, is a particular Church ſometimes called by ſome, the Catholick. Quando que ego Remigius Epiſcopus de hâc luce tranſiero, tu mihi Haeres eſto, Sancta & venerabilis Eccleſia Catholica urbis Remorum. Flodoardus lib. 1.
In the ſence inſiſted on,§. 39. was it ſo frequently deſcribed by the Ancients.
So again Irenaeus; Etſi in mundo loquelae diſſimiles ſunt, ſed tamen virtus traditionis una & eadem eſt, & ne que hae, quae in Germania ſunt …undatae, Eccleſiae aliter credunt, aut aliter tradunt, ne que hae, quae in Hibernis ſunt, ne que hae quae in Celtis, ne que hae, quae in Oriente, ne que hae quae in Aegypto, ne que hae quae in Lybia, ne que hae quae in medio mundi conſtitutae: Sed ſicut ſol Creatura Dei in univerſo mundo unus & idem eſt, ſi… & lumen & praedicatio veritatis ubi que lucet. lib. 1. cap. 3. to the ſame purpoſe Juſ…in Martyr, foreign ▪ Dialog. cum Tryphone.
The generality of all ſorts of men worſhipping God in Jeſus Chriſt, is the Church we ſpeak of: whoſe extent in his daies Tertullian thus related: In quem alium crediderunt Gentes univerſae, niſi in ipſum, qui jam venit? Cui enim alii, Gentes crediderunt, Parthi, Medi, & Elamitae, & qui habitant Meſopotamiam, Armeniam, Phrygiam, & immorantes Aegyptum & regionem Africae, quae eſt trans Cyrenem Romani, & incolae tunt, & in Hieruſalem Iudei & Gentes caeterae, ut jam Getulonum varietates & Maurorum nulli fines Hiſpanarum omnes termini, & Galliarum diverſae Nationes & Britanorum inacceſſa loca Romanis, Chriſto vero ſubdita & Sarmatarum & Dacorum & Germanorum & Seytharum & abditarum multarum Gentium & Provinciarum & Inſ…larum multarum nobis ignotarum, & quae enumerare non poſſumus, in quibus omnibus locis Chriſti nomen, qui jam venit, regna… ad Iudaeos.§. 40.
Some have ſayd, and doe yet ſay, that the Church in this ſence, is a Visible, Organicall, Politicall body. That its viſible is confeſſed, both its matter and farme beſpeakes viſibility, as an unſeparable Adjunct of its ſubſiſting. That it is a body alſo in the generall ſence wherein that word is uſed, or a ſociety of men embodyed by the profeſſion of the ſame Faith, is alſo granted. Organicall, in this buſineſſe, is an ambiguous terme. The uſe of it is plainly Metaphoricall taken from the members, inſtruments and Organs of a naturall body. Becauſe Paul hath ſaid that in one body there are many members, as eyes, feet, hands, yet the body is but one; ſo is the Church: It hath been uſually ſaid, that the Church is an Organicall body: What Church Paul ſpeakes of in that place is not evident: but what he alludes unto, is. The difference he ſpeaks of, in the individuall perſons of the Church, is not in reſpect of Office, Power, and Authority; but gifts or graces, and uſefullneſſe on that account; ſuch an Organical body we confeſſe the Church Catholick viſible to be; in it are perſons indued with varietie of gifts and graces for the benefit and ornament of the whole.
An Organicall Politicall body,§. 41▪ is a thing of another nature; a Politick body or Commonwealth, is a Society of a certain portion of mankind, united under ſome forme of Rule, or government, whoſe ſupreame and ſubordinate administration is committed to ſeverall perſons, according to the Tenor of ſuch Laws and Cuſtomes as that Society hath, or doth conſent unto. This alſo is ſaid to be Organicall on a Metaphoricall account, becauſe the Officers and Members that are in it, and over it, hold proportion to the more noble parts of the body. Kings are ſaid to be Heads, Councellors foreign: to the conſtitution of ſuch a Commonwealth diſt…ctly, as ſuch, it is required that the whole hath the ſame Laws; but not that only. Two Nations moſt diſtinct and different, on the account of other ends and intereſts, may yet have the ſame individuall Laws and cuſtomes, for the diſtribution of Juſtice, and preſervation of peace among themſelves. An entire forme of Regiment and government peculiar thereunto, is required for the conſtitution of a diſtinct Politicall Body. In this ſence we denie the Church whereof we ſpeake, to be an Organicall, Politicall Body▪ as not having indeed any of the requiſites thereunto. Not one Law of Order? the ſame individuall Morall Law, or Law for Morall duties it hath, but a Law given to the whole, as ſuch, for Order, Polity, Rule, it hath not; All the members of it are obliged to the ſame Law of Order and Polity in their ſeverall Societies; But the whole, as ſuch hath no ſuch Law▪ it hath no ſuch head or Governour as ſuch: Nor will it ſuffice▪ to ſay, that Chriſt is its head: for if as a viſible Politicall body …t hath a Politicall Head, that Head alſo muſt be viſible. The Commonweal of the Jews was a Politicall body; of this God was the Head and King; hence their Hiſtorian ſaith their Government was foreign; and when they would chooſe a King, God ſaid they rejected him, who was their politicall Head; to whom a ſickle was paid yearly as Tribute, called the ſickle of the Sanctuary. Now they rejected him, not by asking a King, ſimply, but a King after the manner of the Nations; yet that it might be a viſible Politicall Body, it required a viſible ſupreame Magiſtrate to the whole…; which when there was none, all Polity was diſſolved amongſt them. Judg. 21. Chriſt is the head of every particular Church, its Lawgiver and Ruler: but yet to make a Church a viſible, Organicall, Politicall Body, it's required that it hath viſible Governours & Rulers, and of the whole; Nor can it be ſaid, that it is a Politicall body, that hath a ſupreame Government & Order in it; as it is made up and Conſtituted of particular Churches; and that in the Repreſentatives convened doth the ſupream viſible power of it conſiſt; for ſuch a Convention in the judgement of all, ought to be Extraordinary only; in ours is utterly impoſſible, and de facto was not among the Churches for 300 years, yea never: beſides, the viſible Catholick Church is not made up of particular Churches as ſuch; for if ſo, then no man can be member of it, but by vertue of his being a Member of ſome viſible Church, which is falſe; profeſſion of the Truth▪ as before ſtated, is the formall Reaſon and Cauſe of any Perſons Relation to the Church viſible, which he hath thereby, whether he belong to any particular Church or no.
Let it be evidenced,§. 42. that the Univerſall Church whereof we ſpeake, hath any Law or Rule of Order and Government, as ſuch, given unto it; or that it is in poſſibility as ſuch, to put any ſuch Law or Rule into execution, that it hath any homogeneous Ruler or Rulers that have the care of the Adminiſtration of the Rule and Government of the whole, as ſuch, committed to him or them by Jeſus Chriſt; that as it hath the ſame common ſpirituall, and known Orders and Intereſts, and the ſame Specificall Eccleſiaſticall Rule given to all its Members, ſo it hath the ſame Politicall intereſt, Order and Converſation, as ſuch, or that it hath any one cauſe conſtitutive of a Politicall Body, whereby it is ſuch, or hath at all the forme of an Inſtituted Church, or is capable of any ſuch forme, and they that doe ſo, ſhall be farther attended to.