Of Schism, Discourse · Chapter 8
CHAP. VIII.
Of the Church of England. The charge of Schiſme in the name thereof. Propoſed and conſidered: Severall conſiderations of the Church of England. In what ſence we were members of it. Of Anabaptiſme. The ſubjection due to Biſhops. Their power examined. Its orginall in this Nation. Of the Miniſteriall power of Biſhops. Its preſent continuance. Of the Church of England what it is. Its deſcription. Forme peculiar and conſtitutive. Anſwer to the charge of Schiſme, on ſeparation from it, in its Epiſcopall conſtitution How and by what means it was taken away. Things neceſſary to the constitution of ſuch a Church propoſed: and offered to proofe. The ſecond way of conſtituting a nationall Church: Conſidered. Principles agreed on and conſented unto between the parties at variance, on this account. Judgement of Amiraldus in this caſe. Inferences from the common principles before conſented unto: The caſe of Schiſme in reference to a Nationall Church in the laſt ſenſe, debated. Of particular Churches, and ſeparation from them. On what accounts Juſtifiable. No neceſſity of joyning to this or that. Separation from ſome ſo called, required. Of the Church of Corinth. The duty of its members. Auſtins Judgement of the practice of Elijah. The laſt objection waved. Inferences upon the whole.
THat which firſt preſents it ſelfe,§. 1. is a plea againſt us, in the name of the Church of England, and thoſe intruſted with the Reiglment thereof, as it was ſetled and eſtabliſhed ſome yeares ſince, the ſumme whereof (if I miſtake not) amounts to thus much.
You were ſometimes members and Children of the Church of England,§. 2. & lived in the communion thereof; profeſſing obedience thereunto, according to its Rules and Canons; you were in an orderly ſubjection to the Arcſh-Biſhops, Biſhops, and thoſe acting under them in the Hierarchie, who were officers of that Church; in that Church you were baptized, and joyned in the outward worſhip celebrated therein; but you have now voluntarily, and of your own accord forſaken and renounced the communion of this Church, caſt off your ſubjection to the Biſhops and Rulers; rejected the forme of worſhip appointed in that Church, that great bond of its communion; and ſet up ſeparated Churches of your own, according to your pleaſures, and ſo are properly Schiſmaticks.
This I ſay,§. 3. if I miſtake not, is the ſumme of the charge againſt us, on the account of of our late attempt for Reformation, and reducing of the Church of Chriſt to its primitive inſtitution, which we profeſſe our aime in ſingleneſſe of heart to have been, and leave the judgement of it unto God.
To acquit our ſelves of this imputation,§. 4. I ſhall declare
1. How farre we owne our ſelves to have been, or to be members or Children (as they ſpeake) of the Church of England, as it is called, or eſteemed.
2. What was the ſubjection whein we, or any of us ſtood, or might be ſuppoſed to have ſtood to the Prelates or Biſhops of that Church. And then I ſhall
3. Put the whole to the iſſue, and enquiry, whether we have broken any bond or order, which by the inſtitution and appointment of Jeſus Chriſt, we ought to have preſerved entire, & unviolated: not doubting but that on the whole matter in difference, we ſhall finde the charge mannaged againſt us, to be reſolved wholy into the Pru…ence, and intereſt of ſome men, wherein our Conſciences are not concerned.
As to the firſt propoſall; §. 5.the ſeverall conſiderations that the Church of England may fall under, will make way for the determination of our Relation thereunto.
1. There being in this Country of England, much people of God, many of his Elect called and Sanctified, by and through the Spirit and blood of Chriſt, with the waſhing of water and the Word, ſo made true living members of the myſticall body, or Catholick Church of Chriſt, holding him, as a ſpirituall Head, receiving influences of life and grace from him continually, they may be called, (though improperly) the Church of England, that is, that part of Chriſts Catholick Church militant, which lives in England. In this ſenſe it is the deſire of our ſoules, to be found and to abide members of the Church of England, to keep with it, whilſt we live in this world, the Ʋnity of the Spirit in the bond of Peace. Hieruſalem which is above, is the Mother of us all; and one is our Father, which is in Heaven; one is our Head, Soveraigne, Lord, and Ruler, the dearly beloved of our Soules, the Lord Jeſus Chriſt. If we have grieved, offended, troubled the leaſt member of this Church, ſo that he may juſtly take offence at any of our waies, we profeſſe our readineſſe to lye at his or their feet for Reconciliation, according to the mind of Chriſt. If we bear not love to all the Members of the Church of England in this ſenſe, without diſſimulation, (yea even to them amongſt them, who through miſtakes and darkneſſe, have on ſeverall accounts deſigned our harme and ruine) if we rejoyce not with them, and ſuffer not with them, however they may be differenced in and by their opinions, or walkings, if we deſire not their good, as the good of our own Soules, and are not ready to hold any communion with them, wherein their and our Light will give and afford unto us peace mutually, if we judge, condemne, deſpiſe any of them, as to their Perſons, Spirituall ſtate and Condition, becauſe they walk not with us, let us be eſteemed the vileſt Schiſmaticks, that ever lived on the face of the Earth. But as to our memberſhip in the Church of England on this account, we ſtand or fall to our own maſter.
2. The Rulers, §. 6.Governors, Teachers, and Body of the People of this Nation of England, having by Laws, Profeſſions, and publick Proteſtations, caſt off the Tyranny, Authority, & Doctrine of the Church of Rome, with its Head the Pope; & joyntly aſſented unto, and publickly profeſſed the doctrine of the Goſpell, as expreſſed in their publick Confeſsion, variouſly atteſted and confirmed, declaring their profeſſion by that publick confeſſion, Preaching, Laws and Writings ſuitable thereunto, may alſo be called on good account, the Church of England. In this ſenſe, we profeſſe ourſelves members of the Church of England, as profeſſing and adhering to that Doctrine of Faith in the Unity of it, which was here eſtabliſhed and declared, as was before ſpoken. As to the attempt of ſome, who accuſe us for everting of fundamentalls, by our doctrine of Election by the free grace of God, of effectuall Redemption of the Elect only, converſion by the irreſiſtible efficacy of Grace, and the aſſociate doctrines, which are commonly known, we ſuppoſe the more ſober part of our Adverſaries will give them little thanks for their pains therein: If for no other Reaſon, yet at leaſt, becauſe they know the cauſe, they have to mannage againſt us, is weakned thereby. Indeed it ſeems ſtrange to us, that we ſhould be charged with Schiſme from the Church of England, for endeavouring to reforme our ſelves, as to ſomething relating to the worſhip of God, by men everting, and denying ſo conſiderable a portion of the Doctrine of that Church, which we ſacredly retaine entire, as the moſt urgent of our preſent Adverſaries doe. In this ſenſe I ſay we ſtill confeſſe our ſelves members of the Church of England; nor have we made any ſeparation from it, but do daily labour to improve, and carry on the light of the Goſpell, which ſhines therein, and on the account whereof, it is renowned in the world.
3. Though I know not how proper that expreſſion of Children of the Church may be under the New Teſtament,§. 7. nor can by any meanes conſent unto it, to the urging of any obedience to any Church or Churches whatſoever on that account; no ſuch uſe being made of that conſideration by the Holy Ghoſt, nor any parallell unto it inſiſted on by him; yet in a generall ſence, ſo farre as our receiving our Regeneration, and new birth, through the grace of God by the preaching of the Word, and the ſaving truths thereof, here profeſſed, with the ſeale of it in our baptiſme, may be ſignified by that expreſſion, we owne our ſelves to have been, and to be Children of the Church of England, becauſe we have received all this by the adminiſtration of the Goſpell here in England, as diſpenſed in the ſeverall Aſſemblyes therein: And are contented, that this conceſſion be improved to the utmoſt.
Here indeed are we left by them,§. 8. who renounce the Baptiſme they have received in their infancy, & repeat it again amongſt themſelves. Yet I ſuppoſe, that He, who upon that ſingle account will undertake to prove them Schiſmaticall, may find himſelfe intangled. Nor is the caſe with them exactly as it was with the Donatists. They doe the ſame thing with them, but not on the ſame Principles. The Donatists rebaptized thoſe, who came to their ſocieties, becauſe they profeſſed themſelves to believe, that all Adminiſtration of Ordinances not in their Aſſemblyes was null: and that they were to be looked on as no ſuch thing. Our Anabaptists doe the ſame thing, but on this plea, that though baptiſme be, yet infant baptiſme is not an Institution of Chriſt, and ſo is null from the nature of the thing it ſelfe, not the way of its Adminiſtration: but this fals not within the verge of my defence.
In theſe ſeverall conſiderations we were,§. 9. and doe continue members in the Church of God in England; And as to our failing herein, who is it, that convinces us of ſinne?
The ſecond thing inquired after is,§. 10. what ſubjection we ſtood, or were ſuppoſed to have ſtood in, to the Biſhops? Our ſubjection being regulated by their power, the conſideration of this, diſcovers the true ſtate of that.
They had,§. 11. and exerciſed in this Nation, a twofold Power; and conſequently the ſubjection required of us, was twofold.
1. A power delegated from the ſupream Magistrate of the Nation, conferred on them, and inveſted in them, by the Laws, Cuſtomes, and Ʋſages of this Commonwealth, and exerciſed by them on that account. This not only made them Barons of the Realme, and members of Parliament, and gave them many Dignities and Priviledges, but alſo was the ſole fountain, and ſpring of that Juriſdiction, which they exerciſed by wayes and meanes, ſuch as themſelves will not plead to have been purely Eccleſiaſticall, and of the Inſtitution of Jeſus Chriſt. In this reſpect we did not caſt off our ſubjection to them; it being our duty to ſubmit our ſelves to every Ordinance of man, for the Lords ſake. Only when ever they commanded things unlawfull in themſelves, or unto us, we alwaies retreated to the old ſafe Rule, whether it be meet to obey you or God, judge yee. On this foundation I ſay, was all the Juriſdiction, which they exerciſed among, and over the People of this Nation, built. They had not leave to exerciſe that, which they were inveſted in, on another account, but received formally their Authority thereby. The tenour whereby their Predeceſſors held this Power before the Reformation, the change of the tenour by the Laws of this Land, the inveſtitu…e of the whole originall right thereof in another perſon, then formerly, by the ſame means, the Legall Conceſsion and Delegation to them made, the enlarging or contracting of their Juriſdiction by the ſame Laws, the civill proceſſe of their Courts in the exerciſe of their Authority, ſufficiently evince from whence they had it. Nor was any thing herein any more of the Inſtitution of Jeſus Chriſt, then the Courts are in Westminſter-Hall Sir Edward Cook, who knew the Laws of his Country, and was skilled in them to a miracle, will ſatisfy any in the riſe and tenour of Epiſcopall Juriſdiction: De Jure Regis Eccleſ. What there is of Primitive inſtitution, giving colour and occaſion to this kind of Juriſdiction, and the exerciſe of it, ſhall farther (God aſſiſting) be declared, when I treat of the ſtate of the firſt Churches, and the waies of their degeneracy; Let them, or any for them, in the mean time evince the Juriſdiction they exerciſed, in reſpect whereunto our ſubjection in the firſt kind was required, to derive its originall from the pure Inſtitution of Chriſt in the Goſpell, or to be any ſuch thing as it was, in an imagined ſeparation from the humane Laws, whereby it was animated; and more will be aſſerted, then I have had the happineſſe as yet to ſee. Now I ſay, that the ſubjection to them due, on this account, we did not caſt off; but their whole Authority, Power, and Juriſdiction was removed, taken away, and anull'd, by the people of the Land aſſembled in Parliament.
But this,§. 12. they reply, is the ſtate of the buſineſſe in hand; the Parliament, as much as in them lay, did ſo indeed as is confeſſed, and by ſo doing made the Schiſme, which you by adhering to them, and joyning with them in their ſeverall places, have made your ſelves alſo guilty of.
But do theſe men know what they ſay,§. 13. or will it ever trouble the Conſcience of a man in his right wits, to be charged with Schiſme on this account? the Parliament made Alteration of nothing, but what they found eſtabliſhed by the Laws of this Nation, pleading that they had power committed to them, to alter, abrogate, and anull Laws for the good of the people of the Land. If their making Alterations in the Civill Laws and Conſtitutions, in the Politicall Adminiſtrations of the Nation be Schiſme, we have very little ſecurity, but that we may be made new Schiſmaticks every third year, whileſt the conſtitution of a Trienniall Parliament doth continue. In the removall then of all Epiſcopall Juriſdiction founded in the Laws and uſages of this Nation, we are not at all concerned. For the Laws enforcing it, doe not preſſe it as a thing neceſſary on any other account, but as that which themſelves gave riſe and life unto. But ſhould this be granted, that the Office was appointed by Chriſt, and the Juriſdiction impleaded annexed by him thereunto; yet this, whileſt we abide at dioceſans, with the ſeverall diviſions apportioned to them in the Nation, will not ſuffice to conſtitute a Nationall Church, unleſſe ſome Ʋnion of thoſe Dioceſans, or of the Churches whereunto they related, into one ſociety and Church, by the ſame appointment, be proved, which to my preſent Apprehenſion, will be no eaſy work for any one to undertake.
2. Biſhops had here a power as Miniſters of the Goſpell,§. 13. to Preach, adminiſter the Sacraments, to joyne in the Ordination of Ministers, and the like duties of Church Officers. To this we ſay, let the individualls of them acquit themſelves, by the qualifications mentioned in the Epiſtles to Timothy and Titus, with a ſedulous exerciſe of their duty in a due manner, according to the mind of Chriſt to be ſuch indeed, and we will ſtill pay them all the reſpects, reverence, duty, and obedience, which as ſuch, by vertue of any Law or Inſtitution of Chriſt, they can claime. Let them come forth, with weapons that are not carnall, evidencing their Miniſtry to the Conſciences of Believers, acting in a Spirit and Power received from Chriſt, and who are they that will harme them?
I had once formerly ſaid thus much. §. 14.Let the Biſhops attend the particular flocks over which they are appointed, preaching the word, adminiſtring the holy Ordinances of the Goſpell in and to their own flock, there will not be contending about them. It was thought meet to returne by one concerned, I ſhall willingly grant herein my ſuffrage, let them diſcharge them (and I beſeech all, who have any way hindered them, at length to let and quietly permit them) on condition he will doe this as carefully as I, I ſhall not contend with him concerning the nature of their taske, be it as he ſaith the attending to the particular Churches over which they are appointed (the Biſhop of Oxford over that flock or portion, to which he was, and is appointed, and ſo all others in like manner) be it their preaching and their adminiſtring the holy ordinances of the Goſpell in and to their …wn flock and whatever elſe of duty and ratione officii belongs to a rightly conſtituted Biſhop; and …et all that have diſturbed this courſe ſo duly …tled in this Church, and in all Churches of Chriſt …nce the Apoſtles planting them, diſcerne their …rour, and returne to that peace and Ʋnity of the Church, from whence they have cauſeleſly and inexcuſably departed.
Though I was not then ſpeaking of the Biſhops of England,§. 16. yet I am contented with the application to them; there being amongſt them men of piety and learning, whom I exceedingly honour & reverence: Amongſt all the Biſhops, He of Oxford is I ſuppoſe peculiarly inſtanced in, becauſe it may be thought, that living in this place, I may belong to his Juriſdiction. But in the condition wherein I now am by the providence of God, I can plead an exemption on the ſame foot of account, as he can his Juriſdiction. So that I am not much concerned in his exerciſe of it, as to my own perſon. If he have a particular flock at Oxon, which he will attend according to what before I required, he ſhall have no let or hindrance from me; but being he is, as I heare he is, a Reverend and Learned perſon, I ſhall be glad of his Neighbourhood & acquaintance. But to ſuppoſe that the Dioceſſe of Oxon as legally conſtituted and bounded, is his particular flock or Church, that ſuch a Church is inſtituted by Chriſt, or hath been in Being ever ſince the Apoſtles times, that in his preſidency in this Church he is to ſet up Courts, and exerciſe a Juriſdiction in them, and therewith a power over all the inhabitants of this Dioceſſe or Shire (excepting the exempt peculiar juriſdiction) although gathered into particular Congregations, and united by a participation of the ſame Ordinances; and all this by the will and appointment of Jeſus Chriſt, is to ſuppoſe what will not be granted. I confeſſe, as before, there was once ſuch an Order in this place, & that it is now removed by Lawes, on which foundation alone it ſtood before: And this is that where in I am not concerned. Whether we have cauſeleſly & inexcuſably departed frō the Ʋnity of the Church, is the matter now in enquiry. I am ſure, unles the Ʋnity can be fixed, our departure will not be proved. A law Ʋnity I confeſſe, an Evangelicall I am yet in the diſquiſition of. But I confeſſe it will be to the prejudice of the cauſe in hand, if it ſhall be thought, that the determination of it depends on the controverſy about Epiſcopacy: for if ſo, it might be righteouſly expected that the Arguments produced in the behalfe, and defence thereof, ſhould be particularly diſcuſſed. But the truth is, I ſhall eaſily acknowledge all my labour to no purpoſe▪ if have to deale only with men, who ſuppoſe that if it be granted, that Biſhops, as commonly eſteemed in this Nation, are of the appointment of Chriſt, it will thence follow, that we have a Nationall Church of Chriſts appointment: between which indeed there is no Relation or connexion. Should I grant as I ſaid dioceſan Biſhops, with Churches anſwerable to their ſupportment, particled into ſeverall Congregations, with their inferiour Officers, yet this would be remote enough, from giving ſubſiſtence and Ʋnion to a Nationall Church.
What then it is which is called the Church of England, §. 17.in reſpect whereto we are charged with Schiſme, is nextly to be conſidered.
Now there are two wayes whereby we may come to the diſcoverie of what is intended by the Church of England: or there are two ways, whereby ſuch a thing doth ariſe.
1. Deſcendendo, which is the way of the Prelates.
2. Aſcendendo, which is the way of the Presbyterians.
For the firſt,§. 18. to conſtitute a Nationall Church by deſcent; it muſt be ſuppoſed that all Church power is veſted in Nationall Officers viz. Arch-Biſhops, and from them derived to ſeverall Dioceſians by a distribution of power limited in its exerciſe to a certaine portion of the Nation, and by them communicated by ſeverall engines to Parochiall Prieſts in their ſeverall places. A man with halfe an eye may ſee that here are many things to be proved.
Thus their firſt Church is Nationall, §. 19.which is diſtributed into ſeverall greater portions termed Provinces, thoſe againe into others, now called Dioceſſes, and thoſe againe ſubdivided into Parochiall or particular Congregations. Now the Ʋnion of this Church conſiſteth in the due obſervance of the ſame worſhip ſpecifically by all the members of it, and ſubjection according to Rules of their own appointment (which were called commonly Canons) by way of diſtinction unto the Rulers before mentioned in their ſeverall capacities. And this is that, which is the peculiar forme of this Church. That of the Church Catholick abſolutely ſo called is its Ʋnity with Chriſt, and in its ſelfe by the one Spirit, whereby it is animated. That of the Church Catholick viſibly profeſſing, the Unity of the Faith, which they doe profeſſe, as being by them profeſſed. That of a particular Church as ſuch, its obſervance, and performance of the ſame Ordinances of worſhip numerically, in the confeſſion of the ſame faith, and ſubjection to the ſame Rules of Love for edification of the whole. Of this Nationall, as it is called, in the ſubjection of one ſort of Officers unto another, within a precinct limited Originally, wholy on an account forraigne to any Church ſtate whatever. So that it is not called the Church of England, from its participation of the nature of the Catholick Church, on the account of its moſt noble members; nor yet from its participation of the nature of the inviſible Church in the world, on the account of its profeſſion of the Truth; in both which reſpects we profeſſe our Unity with it; nor yet from its participation of the nature of a particular Church, which it did not in its ſelfe, nor as ſuch, but in ſome of its particular Congregations; but from a peculiar forme of its owne, as above deſcribed, which is to be proved to be of the Inſtitution of Jeſus Chriſt.
In this deſcription given of their Church ſtate, §. 20▪with whom we have now to doe; I have purpoſely avoided the mention of things odious & expoſed to common obloquy which yet were the very …ies & ligaments of their order, becauſe the thing, as it is in its ſelfe being nakedly repreſented, we may not be prejudiced, in judging of the ſtrength and utmoſt of the charge, that lyes againſt any of us, on the account of a departure from it.
The communion of this Church they ſay we have forſaken, §. 21▪and broken its Ʋnity, and therefore are Schiſmaticks.
I anſwer in a word, laying aſide ſo much of the Iuriſdiction of it mentioned before, and the ſeverall ways of its adminiſtration, for which there is no colour or pretence that it ſhould relate to any Goſpell inſtitution; paſſe by alſo the conſideration of all thoſe things which the men, enjoying Authority in, or exerciſing the pretended power of this Church, did uſe all their Authority and power to injoyne and eſtabliſh, which we judge evill; let them prove that ſuch a Nationall Church, as would remaine with theſe things pared off, that is in its beſt eſtate imaginable, was ever inſtituted by Chriſt, or the Apoſtles in his name in all the things of abſolute neceſſity to its being & exiſtence, and I will confeſſe my ſelf to be what they pleaſe to ſay of me.
That there was ſuch an Order in things relating to the worſhip of God eſtabliſhed by the Law of the Land,§. 22. in and over the people thereof, that the worſhip pleaded for was confirmed by the ſame Law, that the Rulers mentioned had power, being by the Magiſtrate aſſembled to make Rules and Canons to become binding to the good people of the Common wealth, when confirmed by the ſupreame A…thority of the Nation, and not elſe; that penaltys were appointed to the diſturbers of this Order by the ſame Law, I grant. But that any thing of all this, as ſuch, that is, as a part of this whole, or the whole it ſelfe, was inſtituted by the will and appointment of Jeſus Chriſt, that is denyed. Let not any one think, that becauſe we deny the conſtitution pleaded about, to have had the ſtamp of the Authority of Ieſus Chriſt that therefore we pulled it down and deſtroyed it by violence. It was ſet up before we were borne, by them who had power to make Laws to bind the People of this Nation, and we found men in an orderly legall poſſeſſion of that power, which exerting its ſelfe ſeverall wayes, maintained and preſerved that conſtitution, which we had no call to eradicate. Only whereas they tooke upon them to act in the name of Chriſt alſo, and to interpoſe their orders, and Authority in the things of the worſhip of God, we entreated them, that we might paſſe our pilgrimage quietly in our native Country (as Iſrael would have gone through the Land of Edonie, without the diſturbance of its inhabitants) and worſhip God acording to the light which he had gratiouſly imparted to us, but they would not hearken. But herein alſo was it our duty to keep the word of Chriſts patience. Their removall, and the Diſſolution of this Nationall Church, aroſe, and was carryed on, as hath been declared, by other hands, on other acounts.
Now it is not to any purpoſe, §. 23.to plead the Authority of the Church, for many of the inſtitutions mentioned: for neither hath any Church Power, or can have, to inſtitute and appoint the things, whereby it is made to be ſo; as theſe things are the very forme of the Church, that we plead about; nor hath any Church any Authority, but what is anſwerable to its Nature: if it ſelfe be of a civill prudentiall conſtitution, its Authority alſo is Civill and no more. Denying their Church in that forme of it, which makes it ſuch, to be of the inſtitution of Chriſt; it cannot be expected that we ſhould grant, that it is, as ſuch, inveſted with any Authority from Chriſt, ſo that the diſſolution of the Ʋnity of this Church, as it had its riſe on ſuch an account, proceeded from an alteration of the humane Conſtitution, whereon it was built; and how that was done, was before declared. Then let them prove,
1. That Ordinary Officers are before the Church, and that in Eccleſia inſtituta, as well as inſtituendâ, which muſt be the foundation of their work: (we confeſſe Extraordinary Officers were before the Church, not conſidering the way of mens coming to be joyned in ſuch Societies; was it poſſible it ſhould be otherwiſe? but as for ordinary Officers, they were an exurgency from a Church, and ſerve to the completion of it. Act. 14. 23, 24. Tit. 1. 5.)
2. That Chriſt hath appointed any Nationall Officers, §. 24.with a plenitude of Ordinary power, to be imparted, communicated, and diſtributed to other recipient Subjects, in ſeverall degrees within one Nation, and not elſewhere. I mean ſuch an Officer or Officers, who in the firſt inſtance of their power, ſhould on their own ſingle account relate unto a whole Nation.
3. That he hath inſtituted any Nationall Church, as the proper correlatum of ſuch an Officer; concerning which alſo I deſire to be informed, whether a Catalogue of thoſe he hath ſo inſtituted, be to be obtained; or their number be left indefinite? Whether they have limits and bounds preſcribed to them by him, or are left to be commenſurate to the civill dominion of any Potentate, and ſo to enjoy, or ſuffer the providentiall enlargements or ſtraights, that ſuch dominions are continually ſubject unto? Whether we had ſeven Churches here in England, during the Heptarchy of the Saxons, and one in Wales or but one in the whole? If ſeven, how they came to be one? If but one, why thoſe of England, Scotland, and Ireland, were not one alſo; eſpecially ſince they have been under one Civill Magiſtrate? or whether the difference of the Civill Laws of theſe Nations be not the only cauſe, that theſe are three Churches? and if ſo, whether from thence any may not diſcerne whereon the Ʋnity of the Church of England doth depend?
Briefely,§. 25. when they have proved Metropolitan, Dioceſan Biſhops in a firſtneſſe of power, by the Inſtitution of Chriſt, a nationall Church by the ſame inſtitution in the ſence pleaded for; a firſtneſſe of power in the Nationall Officers of that Nationall Church to impoſe a forme of worſhip upon all being within that Nation by the ſame inſtitution, which ſhould containe the bond of the Ʋnion of that Church; alſo that every man, who is borne, and in his infancy babtized in that Nation, is a member of that Nationall Church by the ſame inſtitution, and ſhall have diſtinguiſhed clearly in and about their Adminiſtrations, and have told us that they counted to be of Eccleſiaſticall power, and what they grant to be a meere emanation of the civill Government of the Nation, we will then treat with them about the buſineſſe of Schiſme. Untill then, if they tell us, that we have forſaken the Church of England in the ſence pleaded for by them; I muſt anſwer, that which is wanting cannot be numbred. It is no crime to depart from nothing; we have not left to be that, which we never were; which may ſuffice both us and them, as to our ſeverall reſpective concernments of conſcience and Power. It hath been from the darkneſſe of men, and ignorance of the Scriptures, that ſome have taken advantage to ſet up a product of the prudence of Nations, in the name of Jeſus Chriſt, and on that account to require the Acceptance of it. When the Tabernacle of God is againe well fixed amongſt men, theſe ſhaddows will fly away: in the mean time we owe all theſe diſputes, with innumerable other evills, to the Apoſtacy of the Roman Combination, from which we are farre as yet from being cleerly delivered.
I have one thing more to adde upon the whole matter,§. 26. and I ſhall proceed to what is laſtly to be conſidered.
The Church of England as it is called, (that is, the people thereof) ſeparated herſelfe from the Church of Rome. To free herſelfe from the imputation of Schiſme, in ſo doing, as ſhee (that is, the learned men of the Nation) pleaded the errours and corruptions of that Church, under this eſpeciall conſideration of their being impoſed by Tyranny; ſo alſo by profeſſing her deſigne to be nothing, but to reduce Religion, and the worſhip of God, to its originall purity, from which it was fallen. And we all joyntly juſtify both her and all other reformed Churches in this plea.
In her deſigne to reduce Religion to its primitive purity, ſhee alwayes profeſſed, that ſhee did not take her direction from the Scripture only, but alſo from the Councells and examples of the four or five firſt Centuries, to which ſhe laboured to conforme her Reformation. Let the queſtion now be, whether there be not corruptions in this Church of England, ſuppoſing ſuch a nationall ſtate to be inſtituted. What I beſeech you ſhall bind my Conſcience to acquieſce in what is pleaded from the 4 or 5 firſt Centuries conſiſting of men, that could, and did erre; more then that did hers, which was pleaded from the 9. or 10. Centuries following? Have not I liberty to call for Reformation according to the Scripture only? or at leaſt to profeſſe that my Conſcience cannot be bound to any other? The ſumme is, the buſineſſe of Schiſme from the Church of England, is as a thing built purely and ſimply on Politicall conſiderations ſo interwoven with them, ſo influenced from them, as not to be ſeparated. The famous advice of Moecenas to Auguſtus mentioned in Diocaſſias, is the beſt Authority I know againſt it.
Before we part with this Conſideration; §. 27.I muſt needs prevent one miſtake, which perhaps in the mind of ſome may ariſe upon the preceding diſcourſe: for whereas ſundry Ordinances of the worſhip of God are rightly to be adminiſtred only in a Church and Miniſters doe evidently relate thereunto, the denying of a Nationall Church ſtate ſeemes to deny that we had either Miniſters or Ordinances here in England. The truth is, it ſeemes ſo to doe, but it doth not; unleſſe you will ſay, that unleſſe ſhee be a Nationall Church ſtate, there is no other; which is too abſurd for any one to imagine. It followes indeed, that there were no Nationall Church Officers, that there were no Ordinances numerically the ſame to be adminiſtred in and to the Nation at once, but that there was not another Church ſtate in England, and on the account thereof, Ordinances truly adminiſtred by lawfull Miniſters it doth not follow. And now if by this diſcourſe I only call this buſineſſe to a review, by them who are concerned to aſſert this Nationall Church I am ſatifyed. That the Church of England is a true Church of Chriſt, they have hitherto maintained againſt the Romaniſts, on the account of the Doctrine taught in it, & the ſucceſſive ordination of its officers, through the Church of Rome its ſelfe, from the primitive times. About the conſtitution and nature of a nationall Church, they have had with them no contention. Therein the parties at variance were agreed The ſame grounds and principles, improved with a defence of the externall worſhip and Geremonies eſtabliſhed on the Authority of the Church they mannaged againſt the non-conformiſts, and ſeparatiſts at home. But their chiefe ſtrength againſt them, lay in Arguments more forcible, which need not be repeated. The conſtitution of the Church now impleaded, deſerves as I ſaid the review: Hitherto it hath been unfurniſhed of any conſiderable defenſative.
2. There is another way of Conſtituting a nationall Church, §. 28.which is inſiſted on by ſome of our bretheren of the Presbyterian way. This is, that ſuch a thing ſhould ariſe from the particular Congregations, that are in the Nation united by ſundry Aſſociations and ſubordinations of Aſſemblies in and by the repreſentatives of thoſe Churches. So that though there cannot be an Aſſembly of all the members of thoſe Churches in one place, for the performance of any worſhip of God; nor is there any Ordinance appointed by Chriſt to be ſo celebrated in any Aſſembly of them, (which we ſuppoſe neceſſary to the constitution of a particular Church) yet there may be an Aſſembly of the repreſentatives of them all by ſeverall elevations for ſome end and purpoſe.
In this ſence,§. 29. a Church may be called Nationall, when all the particular Congregations of one Nation, living under one Civill Government, agreeing in doctrine and worſhip, are governed by their greater and leſſer Aſſemblies, (Jus Divinum Miniſt. Anglic. p. 12) but I would be loath to exclude every man from being a member of the Church in England, that is, from a ſhare in the profeſſion of the faith, which is owned and profeſſed by the people of God in England; who is not a member of a particular Congregation. Nor does ſubjection to our civill Government and agreement on the ſame doctrine and worſhip ſpecifically either joyntly or ſeverally conſtitute one church as is known even in the judgement of theſe brethren. It is the laſt expreſſion of leſſer, and greater Aſſemblies that muſt doe it; but as to any ſuch inſtitution of Chriſt, as a ſtanding Ordinance, ſufficient to give Ʋnity yea or denomination to a Church, this is the foreign. And yet this alone is to be inſiſted on. For as was ſhewed before, the other things mentioned contribute nothing to the forme, nor Ʋnion of ſuch a Church.
It is pleaded,§. 30. that there are propheſies and promiſes of a Nationall Church, that ſhould be under the New Teſtament, as Pſ. 32. 10, 11, 12. Iſ: 2. 2. Iſ. 10. 18, 19, 24, 25. That it is foretold and promiſed that many whole Nations ſhall be converted to the faith of the Goſpell, and thereby become the people of God, who before were no people, is granted; but that their way of worſhip ſhall be by Nationall Churches governed by leſſer and greater Aſſemblys doth not appeare. And when the Jewes ſhall be converted, they ſhall be a Nationall Church, as England is: but their way of worſhip ſhall be regulated according to the inſtitution of Chriſt in the Goſpell. And therefore the publiſhers of the life of Dr Gouge have expreſſed his judgement found in a paper in his ſtudy, that the Jewes on their calling ſhall be gathered together into Churches, and not be ſcattered, as now they are. A Nation may be ſaid to be converted, from the profeſſed ſubjection to the Goſpell of ſo many in it, as may give demonſtration to the whole: But the way of worſhip for thoſe ſo converted, is peculiarly inſtituted. It is ſaid moreover, that the ſeverall congregations in one City, are called a Church, as in Hieruſalem Act. 6. 1. Act. 12, 1, 3. Act. 15. 14, 22. ſo alſo may all the Churches in a Nation be called a Nationall Church. But this is foreign; nor is that allowed to be made a medium in another caſe, which at the ſame time is ſub Iudice in its own. The like alſo may be ſaid of the Church of Epheſus, Act. 20. 17. Rev. 2. 1. Nor is it about a meer denomination that we contend; but the Ʋnion & forme of ſuch a church: and if more Churches then one were together called a Church, it is from their participation of the nature of the generall viſible Church, not of that which is particular, and the ſeate of Ordinances. So where Paul is ſaid to perſecute the Church of God Gal. 1. 13. it is ſpoken of the Profeſſors of the Faith of Chriſt in generall, and not to be reſtrained to the Churches of Iudaea of whom he ſpeakes v. 22, 23. ſeeing his rage actually reached to Damaſcus a City of another Nation Act. 22. 5, 6. and his deſigue was foreign. That by the Church mentioned 1 Cor. 12. 28. 1 Cor. 10. 32. Eph. 3. 21. is intended the whole viſible Church of Chriſt, as made up into one body or Church, by a collection of all particular Churches in the world by leſſer and greater Aſſemblies, (a thing that never was in the world, nor ever will be) is denyed and not yet by any that I know proved; not that I am offended at the name of the Church of England, though I think all profeſſors as ſuch, are rather to be called ſo, then all the Congregations. That all profeſſors of the truth of the Goſpell, throughout the world, are the viſible Church of Chriſt, in the ſence before explained, is granted. So may on the ſame account all the profeſſors of that truth in England, be called the Church of England. But it is the inſtitution of leſſer and greater Aſſemblies, compriſing the repreſentatives of all the Churches in the world, that muſt give Being and Union to the viſible Church in the ſence pleaded for throughout the world, or in this Nation, & that bounded to this relation by vertue of the ſame inſtitution, that is to be proved.
But of what there is,§. 31. or ſeemes to be of Divine Inſtitution in this order and fabrick, what of humane Prudent Creation, what in the matter, or manner of it, I cannot aſſent unto, I ſhall not at preſent enter into the conſideration; but ſhall only as to my purpoſe in hand, take up ſome principles, which lye in common between the men of this perſwaſion and my ſelfe, with ſome others otherwiſe minded. Now of theſe are the enſuing Aſſertions.
1. No man can poſſibly be a member of a Nationall Church in this ſenſe,§. 32. but by vertue of his being a member of ſome particular Church in the Nation; which concurrs to the making up of the Nationall Church. As a man doth not legally belong to any County in the Nation, unleſſe he belong to ſome Hundred or Pariſh in that County; this is evident from the nature of the thing it ſelf, Nor is it pleaded, that we are one Nationall Church, becauſe the people of the Nation are generally baptized, and doe profeſſe the true faith, but becauſe the particular Congregations in it are ruled, and ſo conſequently the whole, by leſſer and greater Aſſemblies. I ſuppoſe it will not be on ſecond thoughts inſiſted on, that particular congregations, agreeing ſolemnely in Doctrine and worſhip under one civill Government, doe conſtitute a nationall Church; for if ſo, its forme and unity as ſuch, muſt be given it meerly by the civill Government.
2. No man can recede from this Church,§. 33. or depart from it, but by departing from ſome particular Church therein. At the ſame door that a man comes in, he muſt goe out. If I ceaſe to be a member of a Nationall Church, it is by the ceaſing or aboliſhing of that, which gave me originall right thereunto, which was my relation to the particular Church, whereof I am.
3. To make men members of any particular Church or Churches, §. 34.their owne conſent is required. All men muſt admit of this, who allow it free for a man to chooſe where he will fix his habitation.
4. That as yet,§. 35. at leaſt ſince poſſibly we could be perſonally concerned who are now alive, no ſuch Church in this Nation hath been formed. It is impoſſible, that a man ſhould be guilty of offending againſt that, which is not: We have not ſeparated from a Nationall Church in the Presbyterian ſence, as never having ſeen any ſuch thing; unleſſe they will ſay, we have ſeparated from what ſhould be.
5. As to the ſtate of ſuch a Church as this, §. 36.I ſhall only adde to what hath been ſpoken before, the judgement of a very Learned and famous man in this caſe, whom I the rather name, becauſe profeſſedly engaged on the Presbyterians ſide. It is Moſes Amyraldus the preſent profeſſor of Divinity a… Saumur, whoſe words are theſe that follow. Scio nonnunquam appellari particularē Eccleſiam communionem, ac veluti confoederationem plurium ejuſmodi ſocietatum, quas vel ejufdem linguae uſus, vel eadem Rei-pub. forma (the true ſpring of a Nationall Church) unà cum ejuſdem diſciplinae regimine conſociavit: Sic appellatur Eccleſia Gallicana, Anglicana, Germanica particularis, ut diſtinguatur ab Ʋniverſali illa Chriſtianorum ſocietate; quae omnes Chriſtiani nominis nationes complectitur: At uti ſupra diximus, Eccleſiae nomen non proprie convenire ſocietati omnium Chriſtianorum, eo modo quo convenit particularibus Chriſtianorum coetibus; ſic conſequens eſt, ut dicamus, Eccleſiae nomen non competere in eam multarum Eccleſiarum particularium conſociationē eodem plane modo. Vocetur ergo certe Eccleſia…ū quae ſunt in Gallia Communio inter ipſas, & Eccleſia ſi Eccleſia, eſt multarum Eccleſiarum confoederatio non ſi nomen Eccleſiae ex uſu Scripturae ſacrae accipiatur. Paulus enim varias Eccleſias particulares, quae erant in Achaia, Eccleſia Achaiae nuncupat, non Eccleſiam Achajae vel Eccleſiam Achaicam. Amyral. Diſput. de Eccleſiae Nom. & Defin. Theſ. 28.
Theſe being,§. 37. if I miſtake not, things of mutuall acknowledgenent. (for I have not laid down any principles peculiar to my ſelfe, and thoſe with whom I conſent in the way of the worſhip of God, which yet we can juſtly plead in our own defence) this whole buſineſſe will be brought to a ſpeedy iſſue.
Only I deſire the Reader to obſerve,§. 38. that I am not pleading the right, liberty and duty of gathering Churches in ſuch a ſtate of profeſſors, as that of late, and ſtill amongſt us, which is built on other principles, and Hypotheſes, then any as yet I have had occaſion to mention; but am only in generall conſidering the true notion of Schiſme, and the charge mannaged againſt us on that ſingle account, which relates not to gathering of Churches, as ſimply conſidered; I ſay then
1. Either we have been members by our own voluntary conſent, §. 39.according to the mind of Chriſt, of ſome particular congregations in ſuch a Nationall church, & that as de facto part of ſuch a church or we have not? If we have not been ſo, (as it is moſt certaine we have not) then we have not as yet broken any bond, or violated any Ʋnity, or diſturbed any peace, or order of the appointment of Jeſus Chriſt; ſo that whatever of trouble or diviſion hath followed on our way, and walking, is to be charged on them who have turned every ſtone, to hinder us our Liberty. And I humbly begge of them, who acting on principles of Reformation according to the (commonly called) Preſbyterian platforme, doe accuſe us for ſeparation from the Church of England that they would ſeriouſly conſider what they intend thereby? Is it that we are departed from the Faith of the people of God in England? they will not ſuſtaine any ſuch crimination: Is it that we have forſaken the Church of England as under its Epiſcopall conſtitution? have they not done the ſame? have they not rejected their Nationall Officers, with all the bonds, tyes and ligaments of the Union of that pretended Church? have they not renounced the way of worſhip, eſtabliſhed by the Law of the Land? doe they not diſavow all obedience to them who were their legall Superiours in that conſtitution? doe they retaine either matter or forme, or any thing, but that naked name of that Church? And will they condemne others in what they practiſe themſelves? As for a Church of England, in their new ſence, (which yet in ſome reſpects is not new but old) for what is beyond a voluntary conſociation of particular Churches, we have not as yet, had experience of it.
That we ſhall be accuſed of Schiſme,§. 40. for not eſteeming our ſelves made members of a particular Church againſt our wills, by buying or hireing an habitation within ſuch a precinct of ground, we expect not; eſpecicially conſidering what is delivered by the chiefe Leaders of them, with whom now we are treating, whoſe words are as followeth We grant, that living in pariſhes is not ſufficient to make a man a member of a Particular Church. A Turk, or Pagan, or Id…later may live within the precincts of a Pariſh, and yet be no member of a Church. A man muſt therefore in order of nature, be a member of the Church viſible, and then living in a Pariſh, and making profeſſion of Chriſtianity may claime admiſſion into the ſociety of Christians within thoſe bounds, and enjoy the priviledges and ordinances which are there diſpenſed. Anſ of Cammil p. 105. This is alſo purſued by the Authors of Jus Divinum Miniſterii Anglicani p 9, 10. whereafter the repetition of the words firſt mentioned, they adde that all that dwell in a Pariſh and constantly heare the Word, are not yet to be admitted to the Sacraments, which excludes them from being fideles, or Church Members and makes them at beſt as the Catechumeni of old, who were never eſteemed members of the Church.
If we have been ſo members by our own voluntary conſent,§. 41. and doe not continue ſo to be; then this Congregation whereof we were ſo members was reformed according to the mind of Chriſt (for I ſpeak now to them that own Reformation, as to their light) or it was not. If it were reformed, and that a man were a member of it ſo reformed by his own voluntary conſent, I confeſſe it may be difficult how a man can leave ſuch a congregation without their conſent, in whoſe power it is to give it to him, without giving offence to the Church of God. Only I ſay, let all by-reſpects be layd aſide, on the one hand, and the other, all regard to repute and advantage, let Love have its perfect worke, and no Church knowing the end of its being and conſtitution to be the Edification of Believers, will be difficult and tenacious as to the granting a diſmiſſion to any member whatever, that ſhall humbly deſire it; on the account of applying himſelfe to ſome other Congregation, wherein he ſuppoſes and is perſwaded that he may be more effectually built up in his most holy Faith.
I confeſſe this to be a caſe of the greateſt difficulty,§. 42. that preſents it ſelfe to my thoughts in this buſineſſe. Suppoſe a man to be a member of a particular Church, and that Church to be a true Church of Chriſt, and granted ſo by this perſon, and yet upon the account of ſome defect, which is in, or at leaſt he is convinced and perſwaded to be in that Church, whoſe Reformation he cannot obtaine, he cannot abide in that Church to his ſpirituall advantage and edification: ſuppoſe the Church on the other ſide cannot be induced to conſent to his ſeceſſion and relinquiſhment of its ordinary externall communion, and that perſon is hereby intangled; what courſe is to be taken? I profeſſe for my part, I never knew this caſe fall out, wherein both parties were not blamable. The perſon ſeeking to depart, in making that to be an indiſpenſable cauſe of departure from a Church, which is farre ſhort of it; and the Church in not condeſcending to the mans deſire, though proceeding from infirmity, or temptation. In generall, the rule of forbearance and condeſcenſion in Love, which ſhould ſalve the difference, is to give place to the Rule of obeying God in all things according to our light. And the determining in this caſe, depending on circumſtances in great variety, both with reference to the Church offending, and the perſon offended. He that can give one certaine Rule in, and upon the whole, ſhall have much praiſe for his invention. However I am ſure this cannot be rationally objected by them, who eſteeming all Pariſhes, as ſuch, to be Churches, doe yet allow men on ſuch occaſions to change their habitations, and conſequently their Church Relations Men may be relieved by change of dwelling, Subcom. of Div. p. 52. And when a mans leaving the ordinary externall communion, of any particular Church for his own edification to joyne with another whoſe Adminiſtrations he is perſwaded in ſome things more, or fewer, are carryed on more according to the minde of Chriſt, is as ſuch proved to be Schiſme, I ſhall acknowledge it.
As then the not giving a mans ſelfe up unto any way, §. 43.and ſubmitting to any eſtabliſhment pretended, or pleaded to be of Chriſt, which he hath not light for, and which he was not by any act of his own formerly engaged in, cannot with any colour or pretence of reaſon be reckoned unto him for Schiſme, though he may, if he perſiſt in his refuſeall, prejudice his own Edification; So no more can a mans peaceable relinquiſhment of the ordinary communion of one Church in all its relations, to joyne with another, be ſo eſteemed. For inſtance of the firſt caſe; ſuppoſe by the Law of this Nation the ſeverall par…chiall Churches of the Land, according to arbitrary diſtributions made of them, ſhould be joyned in Claſſicall Aſſociations, and thoſe againe in the like arbitrary diſpoſall into Provinciall, and ſo onward; (which cannot be done without ſuch interveniences as will exonerate conſcience from the weight of pure inſtitution:) or ſuppoſe this not to be done by the Law of the Land, but by the voluntary conſent of the Officers of the Parochiall Churches, and others joyning with them; the Saints of God in this Nation, who have not formerly been given up unto, or diſpoſed of, in this order, by their own voluntary conſent, nor are concerned in it any farther, then by their habitation within ſome of theſe different Precincts, that by publick Authority, or conſent of ſome amongſt them, are combined as above: nor do believe ſuch Aſſ…ciations to be the inſtitutions of Chriſt, whatever they prove to be in the iſſue; I ſay they are by their diſsent and refuſall to ſubject themſelves to this Order, not in the leaſt liable to the charge of Schiſme; whatever they are, who neglecting the great duty of Love, and forbearance, would by any means whatever impoſe upon them a neceſſity of ſo doing. For beſides what they have to plead, as to the Non-inſtitution of any ſuch ordinary Aſſociations, & inveſtiture of them with power and Authority in, and over the Churches, they are not guilty of the diſturbance of any order, wherein they were ſtated according to the minde of Chriſt: nor of the neglect of any duty of Love, that was incumbent on them.
For the latter;§. 44. ſuppoſe a man ſtated in a particular Church, wherewith he hath walked for a ſeaſon; He diſcovers that ſome perhaps of the Principles of its conſtitution are not according to to the minde of Chriſt, ſomething is wanting or redundant, and impoſed in practice on the members of it, which renders the communion of it, by reaſon of his doubts and ſcruples, or it may be cleare convictions, not ſo uſefull to him, as he might rationally expect it would be, were all things done according to the minde of Chriſt; that alſo he hath declared his judgement as he is able, and diſſatisfaction; if no reformation doe enſue, This perſon I ſay is doubtleſſe at liberty to diſpoſe of himſelfe, as to particular Church Communion, to his own beſt advantage.
But now ſuppoſe this Congregation whereof a man is ſuppoſed to be a member, §. 45.is not reformed, will not, nor cannot reforme it ſelfe; (I deſire that it may be minded with whom I have to do, viz. thoſe, who own a neceſſity of Reformation, as to the Adminiſtration of Ordinances, in reſpect to what hath been hitherto obſerved in moſt Parochiall Aſsemblyes.) Thoſe I have formerly dealt withall are not be impoſed on with this Principle of Reformation: they acknowledge none to be needfull; but they are not concerned in our preſent enquiry. Their charge lyes all in the behalfe of the Church of England, not of particular Aſſemblyes or Pariſhes, which it is not poſſible that according to their principle, they ſhould own for Churches, or account any ſeparation from any of them to be balme worthy, but only as it reſpecteth the Conſtitutions of the Church Nationall in them to be obſerved. If any claime ariſe on that hand, as to Parochiall Aſſemblyes, I ſhould take liberty to examine the foundation of the plea, and doubt not, but that I may eaſily fruſtrate their attempts. But this is not my preſent buſineſſe; I deale, as I ſaid, with them, who own Reformation; and I now ſuppoſe of the Congregation, whereof a man is ſuppoſed to be a member on any account whatever, not to be reformed.
In this caſe I aske, whether it be Schiſme or no, for any number of men to reforme themſelves, by reducing the practice of worſhip to its originall inſtitution, though they be the minor part lying within the Parochiall precinct; or for any of them to joyne themſelves with others for that end and purpoſe not living within thoſe precincts. I ſhall boldly ſay, this Schiſme is commanded by the Holy Ghoſt, 1 Tim. 6. 5. 2 Tim. 3. 5. Hoſ. 4. 15. Is this yoke laid upon me by Chriſt, that to goe along with the multitude where I live, that hate to be reformed, I muſt forſake my duty, and deſpiſe the priviledges, that he hath purchaſed for me with his owne precious blood? Is this an unity of Chriſts Inſtitution, that I muſt for ever aſsociate my ſelfe with wicked and prophane men in the worſhip of God, to the unſpeakable detriment and diſadvantage of my own ſoule?
I ſuppoſe nothing can be more unreaſonable, then once to imagine any ſuch thing.
However,§. 46. not to derive this buſineſſe any farther, but to put it to its proper iſſue. When it is proved, that this is the will and appointment of Jeſus Chriſt, that every Believer, who liveth within ſuch a precinct allotted by Civill Conſtitutions, wherein the people or Inhabitants do, or may uſually meet for the celebration of the worſhip of God, or which they have light for, on any account whatever doe make profeſſion of, how prophane ſoever that part of them be from whom the whole is denominated, how corrupt ſoever in their worſhip, how dead ſoever, as to the power of Godlineſse, muſt abide with them and joyne with them in the Adminiſtration and worſhip, and that indiſpenſably; this buſineſſe may come againe under debate. In the meane time, I ſuppoſe the people of God are not in any ſuch ſubjection. I ſpeake not this, as laying down this for a principle, that it is the duty of every man to ſeparate from that Church, wherein evill and wicked men are tollerated (though that opinion, muſt have many other attendances, before it can contract the leaſt affinity with that of the ſame ſound, which was condmned in the Donatiſts) but this only I ſay, that where any Church is over borne by a multitude of men wicked and prophane; ſo that it cannot reforme it ſelfe, or will not according to the minde of Chriſt, a Believer is ſo farre at liberty, that he may deſert the Communion of that ſociety, without the leaſt guilt of Schiſme. But this ſtate of things is now little pleaded for.
It is uſually objected about the Church of Corinth, §. 47.that there was in it many diſorders and enormous miſcarriages, diviſions, and breaches of Love: miſcarriages through drink at their meetings; groſſe ſins in the inceſtuous perſon tolerated; falſe doctrine broached; the Reſurrection denyed; and yet Paul adviſes no man to ſeparate from it, but all to performe their duty in it.
But how little our preſent plea & defenſative is concerned in this inſtance, §. 48.ſuppoſed to ly againſt it, very few conſiderations will evince.
1. The Church of Corinth was undoubtedly a true Church, lately inſtituted according to the minde of Chriſt, and was not fallen from that priviledge by any miſcarriage, nor had ſuffered any thing deſtructive to its being; which wholy differences between the caſe propoſed in reſpect of many particulars, and the inſtance produced. We confeſſe the abuſes, and evills mentioned had crept into the Church, and doe thence grant, that many abuſes may doe ſo into any of the beſt of the Churches of God. Nor did it ever enter into the heart of any man to think, that ſo ſoon as any diſorders fall out, or abuſes creep into it, it is inſtantly the duty of any to fly out of it, like Pauls Mariners out of the ſhip, when the ſtorme grew hazardous. It being the duty of all the members of ſuch a Church untainted with the evills and corruptions of it, upon many accounts to attempt and labour the remedie of thoſe diſorders, and rejection of theſe abuſes to the uttermoſt; which was that, which Paul adviſed the Corinthians all and ſome unto, in obedience whereunto they were recovered. But yet this I ſay, had the Church of Corinth continued in the condition before preſcribed, that notorious, ſcandalous ſinnes had went unpubliſhed, unreproved, drunkenneſſe continued, and practiſed in the Aſſemblies, men abiding by the denyall of the Reſurrection, ſo overturning the whole Goſpell, and the Church refuſing to do her duty, and exerciſe her Authority to caſt all thoſe diſorderly perſons upon their obſtinacy out of her communion; It had been the duty of every Saint of God in that Church, to have withdrawn from it, to come out from among them, and not to have been partaker of their ſinnes, unleſſe they were willing to partake of their plague alſo; which on ſuch an Apoſtacy would certainly enſue.
I confeſſe Auſtin in his ſingle booke againſt the Donatiſts, §. 49.poſt collationem, cap. 20. affirmes, that Elijah and Eliſha communicated with the Iſraelites in their worſhip, when they were ſo corrupted, as in their dayes, and ſeparated not from their Sacraments (as he calls them,) but only withdrew ſometimes for feare of perſecution; a miſtake unworthy ſo great and wiſe a perſon as he was. The publick worſhip of thoſe 10 Tribes in the dayes of thoſe Prophets was Idolatrous, erected by Jeroboam, confirmed by a Law, by Omri, and continued by Ahab. That the Prophets joyned with them in it, is not to be imagined. But earneſtneſſe of deſire for the attaining of any end, ſometimes leaves no roome for the examination of the Medium's, offering their ſervice to that purpoſe.
Let us now ſee the ſum of the whole matter and what it is that we plead for our diſcharge as to this crime of Schiſme,§. 50. allowing the Terme to paſſe in its large and uſuall acceptation, receding for the ſake of the Truths farther ventilation from the preciſe propriety of the word annexed to it in the Scripture: The ſumme is, we have broken no bond of Ʋnity, no order inſtituted or appointed by Jeſus Chriſt, have cauſeleſsly deſerted no ſtation, that ever we were in, according to his mind, which alone can give countenance to an accuſation of this Nature. That on pure grounds of conſcience we have withdrawn, or doe withhold our ſelves from partaking in ſome wayes, engaged into upon meer grounds of Prudence we acknowledge.
And thus from what hath been ſaid,§. 51. it appeares in what a faire capacity notwithſtanding any principle or practice owned by us, we are to live peaceably, and to exerciſe all fruits of Love towards thoſe who are otherwiſe minded.
There is not the leaſt neceſſity on us,§. 52. may we be permitted to ſerve God according to our light, for the acquitting our ſelves from the charge, which hath made ſuch a noiſe in the world, to charge other men, with their failings, great, or ſmall, in or about the ways and worſhip of God. This only is incumbent on us, that we manifeſt, that we have broken no bond, no obligation, or tye to communion, which lay upon us by the will & appointment of Jeſus Chriſt our Lord, and Maſter: what is prudentially to be done in ſuch a Nation as this, in ſuch a time as this, as to the worſhip of God, we will treate with men at farther leiſure, and when we are lawfully called thereto.
It may be ſome will yet ſay,§. 53. (becauſe it hath been often ſaid) there is difference between reforming of Churches already gathered and raiſed, and raiſing of Churches out of meer materialls. The firſt may be allowed, but the latter tends to all manner of Confuſion.
I have at preſent, §. 54.not much to ſay to this objection, becauſe as I conceive, it concernes not the buſineſſe we have in hand: Nor would I have mentioned it at all; but that its inſiſted on by ſome on every turne, whether ſuited for the particular cauſe, for which it is produced, or no. In briefe then.
1. I know no other reformation of any Church, or any thing in a Church, but the reducing of it to its primitive Inſtitution, and the order allotted to it by Jeſus Chriſt. If any plead for any other Reformation of Churches, they are in my judgement to blame.
And when any ſociety, §. 55.or Combination of men, (whatever hitherto it hath been eſteemed) is not capable of ſuch a Reduction and Renovation. I ſuppoſe I ſhall not provoke any wiſe and ſober perſon, if I profeſſes I cannot look on ſuch a ſociety, as a Church of Chriſt, and thereupon adviſe thoſe therein, who have a due right to the priviledges purchaſed for them by Chriſt, as to Goſpell Adminiſtrations, to take ſome other peaceable courſe to make themſelves partakers of them.§. 56.
2. Were I fully to handle the things pointed to in this Objection, I muſt mannage Principles, which in this Diſcourſe I have not been occaſioned to draw forth at all, or to improve. Many things of great weight and importance muſt come under debate and conſideration, before a cleare account can be given of the caſe ſtated in this Objection; as
1. The true nature of an inſtituted Church under the Goſpell,§. 57. as to the matter, forme, and all other neceſſary conſtitutive cauſes, is to be inveſtigated and found out.
2. The nature, §. 58.and forme of ſuch a Church is to be exemplifyed from the Scripture, and the ſtories of the firſt Churches, before ſenſibly infeſted with the poyſon of that Apostacy which enſued.
3. The extent of the Apoſtacy under Antichriſt, §. 59.as to the ruining of inſtituted Churches, making them to be Babylon, and their worſhip Fornication, is duely and carefully to be examined.
Hic labor, Hoc opus.
Here lyes our diſorder and diviſion; hence is our darkneſſe and pollution of our garments, which is not an eaſy thing to free our ſelves of; though we may ariſe, yet we ſhall not ſpeedily ſhake our ſelves out of the duſt.
4. By what way and meanes God begat anew and kept alive his Elect,§. 60. in their ſeverall Generations, when Antichristian darkneſſe covered the Earth; and thick darkneſſe the Nations, ſuppoſing an interciſion of inſtituted Ordinances, ſo farre as to make a nullity in them, as to what was of ſimple and pure Inſtitution; what way might be uſed for the fixing the Tabernacle of God againe with men, and the ſetting up of Church worſhip according to his minde, and will. And here the famous caſe of the united Brethren of Bohemia would come under conſideration; who concluding the whole Papacy to be purely Antichristian, could not allow of the Ordination of their Miniſters by any in communion with it; and yet being perſwaded of a neceſſity of continuing of that Ordinance in a way of ſucceſſion, ſent ſome to the Greek and Armenian Churches, who obſerving their wayes returned with little ſatisfaction; ſo that at the laſt committing themſelves, and their cauſe to God, they choſe them Elders from among themſelves, and ſet them apart by faſting and prayer; which was the foundation of all thoſe Churches, which for piety, zeale, and ſuffering for Chriſt, have given place to none in Europe.
What was the way of the firſt Reformation in this Nation, §. 62.and what principles the Godly Learned men of thoſe daies proceeded on, how farre, what they did may be ſatisfactory to our Conſciences, at the preſent, as to our concurrence in them, who from thence have the Truth of the Goſpell derived downe to us,
Whether ordinary officers be before or after the Church, §. 63.and ſo whether a Church state is preſerved in the preſervation of Officers, by a power forraigne to that Church, whereof they are ſo; or the Office be preſerved, and conſequently the Officers, incluſively in the preſervation, and conſtitution of a Church. Theſe I ſay, with ſundry other things of the like importance, with inferences from them, are to be conſidered to the bottome, before a full Reſolution can be given to the enquiry coucht in this objection, which, as I ſaid, to do, is not my preſent buſineſſe.
This taske then is at its iſſue and cloſe;§. 64. ſome Conſiderations of the manifold miſcarriages that have inſued for want of a due and right apprehenſion of the thing we have now been exerciſed in the Conſideration of, ſhall ſhut it up.§. 65
It is not impoſſible, that ſome may, from what hath been ſpoken, begin to apprehend, that they have been too hasty in judging other men. Indeed none are more ready to charge highly, then thoſe who when they have ſo done, are moſt unable to make good their charge; ſi accuſaſſe ſufficiat, quis erit innocens? what reall Schiſmes in a morall ſenſe have enſued among brethren, by their cauſeleſſe mutuall imputation of Schiſme in things of inſtitution, is knowne. And when men are in one fault, and are charged with another, wherein they are not, it is a ready way to confirme them in that, wherein they are. There is more darkneſſe and difficulty in the whole matter of inſtituted worſhip, then ſome men are aware of: not that it was ſo from the beginning, whilſt Chriſtianity continued in its naked ſimplicity: but it is come occaſionally upon us by the cuſtomes, darkneſſe and invincible prejudices, that have taken hold on the minds of men by a ſecret diffuſion of the poyſon of that grand Apoſtacy. It were well then, that men would not be ſo confident, nor eaſily perſwaded, that they preſently know how all things ought to be, becauſe they know how they would have ſome things to be, which ſuite their temper and intereſt. Men may eaſily perhaps ſee, or think they ſee, what they doe not like, and crie out Schiſme and Separation, but if they would a little conſider what ought to be in this whole matter; according to the mind of God, and what evidences they have of the grounds and principles, whereon they condemne others, it might make them yet ſwift to heare, but ſlow to ſpeake, and take off from the number of Teachers among us; ſome are readie to think, that all that joyne not with them are Schiſmaticks; and they are ſo, becauſe they goe not with them, and other reaſon they have none: being unable to give any ſolid foundation: of what they profeſſe; what the cauſe of Unity among the people of God, hath ſuffered from this ſort of men, is not eaſily to be expreſſed.
2. In all differences about Religion to drive them to their riſe and ſpring, §. 66.and to conſider them as ſtated originally, will eaſe us of much trouble and labour. Perhaps many of them will not appeare ſo formidable, as they are repreſented. He that ſees a great River, is not inſtantly to conclude that all the water in it comes from its firſt riſe & ſpring; the addition of many brookes ſhowers and landfloods, have perhaps ſwelled it to the condition wherein it is: every difference in Religion is not to be thought to be as big at its riſe, as it appeares to be when it hath paſſed through many Generations, and hath received additions and aggravations from the diſputings and contendings of men, on the one hand, and the other, ingaged. What a flood of Abominations doth this buſineſſe of Schiſme ſeem to be, as rolling down tous through the writings of Cyprian, Auſtin, and Optatus of old: the Schoolemen, decrees of Popiſh Councells with the contrivances of ſome, among our ſelves, concerned to keep up the ſwelled notion of it! Goe to its riſe, and you will find it to be, though bad enough, yet quite another thing, then what by the pre…udices accrewing by the addition of ſo many generations, it is now generally repreſented to be. The great maxime, To the Law and to the Teſtimonie, truly improved, would quickly cure all our diſtempers: in the meane time, let us bleſſe God, that though our outward man may poſſibly be diſpoſed of, according to the apprehenſion that others have of what we doe, or are, our Conſciences are concerned only in what he hath appointed. How ſome men may prevaile againſt us, before whom we muſt ſtand or fall according to their corrupt notion of Schiſme, we know not: the Rule of our Conſciences, in this, as in all other things, is eternall and unchangable. Whilſt I have an uncontrolable faithfull witneſſe, that I tranſgreſſe no limits preſcribed to me in the Word, that I doe not willingly break, or diſſolve any Ʋnity of the Inſtitution of Jeſus Chriſt, my minde as to this thing is filled with perfect peace. Bleſſed be God, that hath reſerved the ſole ſoveraingty of our Conſciences in his hand, and not in the leaſt parcelled it out to any of the ſons of men, whoſe tender mercies being oftentimes cruelty it ſelfe, they would perhaps deſtroy the ſoule alſo, when they doe ſo to the body, ſeeing they ſtay there, as our Saviour witneſſeth, becauſe they can proceed no farther; Here then I profeſſe to reſt; in this doth my Conſcience acquieſce: whilſt I have any comfortable perſwaſion, on grounds infallible, that I hold the Head, and that I am by faith a member of the myſticall body of Chriſt, whilſt I make profeſſion of all the neceſſary ſaving Truths of the Goſpell, whilſt I disturbe not the peace of that particular Church, whereof by my own conſent I am a member, nor doe raiſe up, nor continue in any cauſeles differences with them, or any of them, with whom I walke in the fellowſhip and order of the Goſpell, whilſt I labour to exerciſe faith towards the Lord Jeſus Chriſt, and love towards all the Saints, I doe keep the Unity, which is of the appointment of Chriſt; and let men ſay, from principles utterly forraigne to the Goſpell, what they pleaſe, or can, to the contrary, I am no Schiſmatick.
3. Perhaps the diſcoverie, §. 67.which hath been made, how little we are many of us concerned in that, which having mutually charged it on one another, hath been the greateſt ball of ſtrife, and moſt effectu-all engine of difference, and diſtance between us, may be a meanes to reconcile in Love them that truely feare God, though engaged in ſeverall wayes as to ſome particulars. I confeſſe I have not any great hope of much ſucceſſe on this account; for let principles and ways be made as evident, as if he that wrote them carryed the Sunne in his hand; yet whilſt men are foreſtalled by prejudices, and have their affections, and ſpirits engaged ſuitably thereunto, no great alteration in their minde and wayes, on the cleareſt conviction whatever, is to be expected. All our hearts are in the hand of God; and our expectations of what he hath promiſed, are to be proportioned to what he can effect, not to what of outward meanes, we ſee to be uſed.
4. To conclude; §. 68.what vaine janglings men are endlesly engaged in; who will lay their own falſe hypotheſes, and preconceptions, as a ground of farther procedure, is alſo in part evident, by what hath been delivered. Hence (for inſtance) is that doubty diſpute in the world; whether a Schiſmatick doth belong to the Church, or noe? which for the moſt part is determined in the Negative; when it is impoſſible a man ſhould be ſo, but by vertue of his being a Church Member. A Church is that alienum ſolum, wherein that evill dwelleth. The moſt of the enquiries that are made, and diſputed on, whether this or that ſort of men belongs to the Church or no? are of the ſame value and import. He belongs to the Church Catholick, who is united to Chriſt by the ſpirit, and none other: And he belongs to the Church Generall viſible, who makes profeſſion of the faith of the Goſpell, and deſtroyes it not by any thing of a juſt inconſiſtency with the beliefe of it: And he belongs to a Particular Church, who having been in a due order joyned thereunto, hath neither voluntarily deſerted it, nor been judicially ejected out of it. Thus one may be a member of the Church Catholick, who is no member of the generall viſible Church, nor of a particular Church, as an elect infant, ſanctifyed from the womb, dying before baptiſme; and one may be a member of the Church generall viſible, who is no member of the Church Catholick, nor of a particular Church, as a man making profeſſion of the true faith, yet not united to Chriſt by the Spirit, nor joyned to any particular viſible Church; or he may be alſo of the Catholick Church, and not of a particular; as alſo of a particular Church; and not of the Catholick. And a man may, every true believer walking orderly, ordinarily is a member of the Church of Chriſt in every ſence inſiſted on: of the Catholick Church, by a Union with Chriſt the head; of the viſible Generall Church, by his profeſſion of the Faith, and of a particular Congregation, by his voluntary aſſotiating himſelfe therewith, according to the will and appointment of our Lord Jeſus Chriſt.
FINIS.