for preserving that one body which is the Church Eph. 4. 4. 13. 16. II. As for Catholick or Vniversal Practice or Tradition which stands in the consent of all the Churches in all Nations and Ages since the Apostles as Sectaries wave it altogether as wholly contrary to their Novelty so Papists pretend it onely reducing it into the testimony of their present Church and cannot truly give Catholick Tradition for any point of their faith and worship wherein they differ from us But the Church of England in the midst between both denying onely the Romish Tradition which brings not down any part of their Faith or Worship through all Ages from the Apostles admits of the true Catholick Tradition or Practice and yields due Authority to it the force of it resting upon common sense and reason which is in every man and which he must forsake that denies the Witnes of such Tradition it being not possible that all the Christian Churches which began in and about the Apostolical Times and so succeeded through all Nations and Ages should be either deceived in what they unanimously witnessed or agree all of them to deceive those that followed them Whereas the testimony of the Romish Church being but part of the Catholick and possibly over-ruled with some prevailing Faction cannot convince upon any such common notion of humane reason but must first prove it selfe to be the onely Church and infallible And seeing it is forced to seek such proofe by witnesse of Scripture they plainly run in a Circle from the testimony of their Church to the receiving or proving of Scripture to be the Word of God and back again from the Witnesse of Scripture to prove their Church But Catholick or Vniversal Tradition brings down Scripture to the Conviction of Heathens or Jews that will but use their common sense and reason that discovery which Scripture makes of it selfe by light from the innate qualities and internal Arguments relucent in it comes after and appeares to them onely that having entertained it upon the former Witnes of Catholicke Tradition are versed in it So by this Witnes of Catholick Practice in observing the Lords day Easter day Episcopal Government throughout the Church from the Apostles time we are assured that such passages of Scripture as concern any of these doe shew the Beginnings of the said Practices and the Church of England as it received at first and ever since observed the fore-mentioned particulars so it commands in generall due respect and adhaesion to that sense of Scripture which comes down by such universall consent III. Whereas the condition of the Church according to severall respects admits the distinction of Visible and Invisible the Romanists beare themselves too much upon the one extreme and the Sectaries upon the Other the first will have such a visible flourishing condition of it as is inconsistent with that state which the Church of Christ has and may fall into and prejudiciall as by them pretended to all just Reformation and profession of Truth which more neerly concerns the life and soul of the Church and the more invisible perfection of the members thereof And therefore they please themselves with the outward garb and face of their Church and will have it tryed by the conspicuous Eminency of it as Tr. 1 c. 12. rather than by truth and purity of doctrine Sectaries on the other extreme bear themselves too much upon the Invisible condition of the Church which stands in those inward qualifications of true faith and sanctification requisite to make a true and lively member of Christs mystical Body so that in the pursuit thereof and in pretence of gathering Churches consisting of such members onely they dissipate the visible Church of Christ and dissolve the Government he has setled in it But every true English Protestant acknowledges the Church of Christ is a visible society of Believers or of Professors of the Christian Faith of whom some are effectually called true and lively members but that is invisible others not yet advanced beyond the externall calling or profession a society I say of such Professors under such a Regiment or Government left by Christ and his Apostles and left to this purpose to keep all in unity and to advance those that are admitted in the visible Church to the meanes of Salvation unto a reall and effectuall participation of Grace and Union with Christ as lively Members of his body Eph. c. 4. 11 12 13. 16. And therefore all Christians are bound to yeeld obedience to the lawfull Pastors and Governors of that Visible Church whereof they are Members All this we professe in that Article of our Creed touching the Church for albeit that invisible condition of true Faith and Sanctity be the highest concernment and qualification of a Member of Christs Church and the attaining to that condition be the hope and aime of every good Christian in the Visible Church and therefore the chiefest thing in the profession of that Article viz. a Communion of such true Believers Saints and Members of Christ yet because the administrations of the visible Church tend necessarily unto that end and he that cuts himself off from the communion of the visible Church bereaves himself necessarily of the means to be advanced to that invisible condition therefore he that professeth this Article sayes he believes Christ alwayes has his visible Church which may be found in which such Meanes and Administrations may be had and that he yields obedience to the Pastors and Governors set in it to that end and purpose IV. As the Romanists pretend to an infallible assistance of Gods Spirit bound to St. Peters Chair so have Sectaries their confidence of the speciall guidance of the same Spirit And if we set the vanity of the one against the other we may find as much semblance of Reason from those places of Scripture which Sectaries alledge for every true Believer so inspired and directed as from those places the Romanists alledge for the Papal Infallibility of which Tr. 1. c. 27. Both these pretences are the very bane of the Unity of the Church Romish Infallibility rendring that Church incorrigible and setting it beyond all bounds of accord with other Christians that desiring Reformation will not be satisfied or put off with that pretended priviledge and the pretence of Sectaries rendring Pastors and Teachers in the Church uselesse or at least weakning the obedience due to them puts it into the power of every one that will fancy himselfe a true Believer and guided by such assistance to be a Reformer and to break the Church in pieces In the Church of England no such pretence either of Infallibility in the Governours or of Private Judgment in any against their Governours but such Authority of Governours and Pastors lawfully constituted as is beyond Appeal save to a Generall Council sitting and competent to determine and define in all Causes and to stop the mouth of the gainsayer and bind
under Ecclesiasticall Censures The ancient Church pretended to no more had no other way or means of preserving Unity as said Treat 1. c. 13. When we ask of Those that dissent from this Church in following their own sense or interpretation of Scripture Who shall judge The Papists think we then come into their Road and oppose their Plea to our Sectaries But we are still in the midst between them Not establishing a Papal Infallible Judge nor allowing Private Judgment to stand against the Publick Not calling them to be tryed at Rome as if that Church should judge for all but to submit to the Publick Judgment of this National Church of which they were Members and in which there is such power as is said of judging for others and of censuring or binding the obstinate Gainsayers as Treat 2. c. 1. nu 36. If it be objected There was such Authority in the Governours of this Church before Reformation how then could Private Judgement take place against them to introduce the Reformation We answer It is possible there may be cause of dissenting from the chiefe Governours of the Church and that Reformation may take its first rise from Private Judgement as Tr. 1. c. 9. but then to be managed with all peaceable moderation and subjection as is there shewn and more largely Tr. 2. c. 1. Now whether our Reformation took rise from some private judgement intimated to them in Authority or from the immediate inclination and judgment of those that had the Authority it is not materiall seeing all was carryed peaceably and the work done not against but by those that were the chiefe Governours in the Church V. As for that due Subordination of Pastors and Governours in the Church seen and set forth in the true ancient Episcopal Government it is wronged on both sides The first invasion was made upon it by Papal usurpation under the title of Vniversal Bishop or Pastor which in the judgement of Gregory the first is to make him in effect the onely Bishop and all others but his Ministers as the same Gregory declared against John of Constantinople affecting that Title and cleared himselfe and his Predecessors from assuming it to themselves But it was not long ere his Successors challenged and obtained it and ever since have used it to the vassalage of Christian Bishops where they will suffer themselves to be so abused On the other side every Sect risen in these dayes has lift up a hand to pull down that office and power making spoil of the Means and Maintenance thereunto belonging The Church of England in her Reformation did according to the Universall Practice of the Church retain the Episcopal Government vindicating it from Papal Usurpation and is now put to defend it against the invasion of all other Sects which therefore stand convinced of down-right Schisme as will appear below I have the longer stayed upon these Instances because they doe much tend to the clearing of the businesse in hand Now more particularly to the Case which is thus in generall resolved §. III. Resolution of the case The true Protestant Church of ENGLAND is unjustly charged with Schisme by the ROMAN for that Division which followed between them upon the Reformation But does justly charge all other Sects with Schisme which have divided from it since that Reformation There are three words to speak of here by way of Explication 1. National Church for we have often spoken in the Treatises and still shall speak of the Church of England as of a Nationall Church That therefore is to be accounted a Nationall Church which has in it the whole subordination of Church governments as the third Councel of Carth. Can. 2. Provinciae quae primas sedes habent viz. One Primate with severall Bishops Priests and Deacons Whether the extent of it be bounded with the Limits of the Nation or according to the Precincts appointed by the Ancient Councils or the Supreme Civil Power Every Congregation nay every House may bear the name of a Church the Church in their hâ—use Rom. 16. 5. but as part onely of and in subordination to the National Church So the Churches of Ephesus Rome Corinth upon the first planting of Christianity in these Cities began in a singular Congregation but being inlarged to a due fulnesse had every of them the exercise or practise of that whole subordination of power and Government II. For the word Reformation We must distinguish between that which is Publick or Nationall the reformation of a whole Church in forbidding and casting out errors or Corruptions in beliefe or practice and that which is Private or particular the Reformation of a mans self in not admitting or ceasing to professe Errors prevailing or imposed by the Church of which he is a Member or in which he was baptized and Educated upon which Reforming of himselfe may follow a dividing from that Church by Excommunication or at least by Non-communion III. Touching the words Schisme or dividing of Communion we must distinguish Actual non-communion or want of Actual Communion with a Church from Schisme or the guilt of Schisme The first which is want of Actual communion may happen between two Nationall Churches disagreeing in some practises and that disagreement followed with too much heat as Tr. 1. c. 17 18. and sometimes between a Church and particular Members of it through mis-informations passion exasperations But Schisme is a wilfull i.e. voluntary causles dividing or separating from those we ought to hold Communion with And as before said of Non-communion so observe that the guilt of Schisme may fall either upon a Nationall Church causlesly dividing from or refusing to hold communion with other Churches or else upon the Members and parts of a National Church withdrawing their obedience from their lawfull Pastors or Governours and dividing from them and the Congregations under them setting up a distinct communion or joyning themselves to any such elsewhere set up The case between the Churches of England and of Rome stands according to the first consideration of Schisme as it falls between two Nationall Churches and if the division which followed upon the Reformation must be call'd Schism we shall see in examining the cause of our Reformation that the guilt of it falls on them not us But the case between the Church of England and other Sects which have divided from it stands according to the second consideration of Schism between a Nationall Church and the Members thereof Which dividing from it stand guilty of the highest degree of disobedience unto their Governours and the highest breach of Charity both towards their Governours and also all the people of God continuing in obedience to and Communion with them Lastly there are degrees in the height and guilt of Schism A Schism by a bare recess from the Communion of an established Church setting up a distinct Communion from it but leaving it in its own condition and establishment
their or the like Principles may in time consider it and not think it enough to say the Lord be glorified because they prosper and are become rich but rather enquire whether that they have done be as to their private advantage and gain so to the behoofe of Gods Church and the advancement of true Religion and whether the Lord to whom they have so oft appealed by their Fasts and Thanksgivings can indeed own their doings as making for his glory certainly the Lord must deny himself which he will not do if he own Injustice Schisme and Sacriledge Hee forbeares a while and keepes silence for Causes best known to himself and men prospering by those sins think he is such a one as themselves approving their doings but he will reprove them and set before them what they have done He will appeare and they shall be ashamed If such considerations as these prevaile not with them that doe gain by the formentioned sins yet let the word of exhortation take hold upon you all you that have followed the Schism in the simplicity of your hearts not engaged by any design of gain or self-interest but only deceived with the pretence of Purity in Gods worship and of strictnesse of life Doe not make your selves guilty of other mens sins sins that cannot stand with Righteousnesse or that Charity which the Apostle requires so strictly 1 Cor. 13. without which all your other supposed Purity Faith or Knowledge is nothing will stand you in no stead Consider sadly how those you follow have led you from the Unity of this your Nationall Church and thereby from the profession of Catholick Primitive Truth from Obedienee to your lawfull Governors and Guides who bore the same Office taught the same Doctrine held the same way of publick Worship as did those martyrd Bishops in Primitive Times as did also those other in Queene Marie's dayes How I say they have led you from this Catholique Communion into a way of which whether Classicall or Congregationall we see the late and irregular beginning it being but the product of some tumultuary Reformations made in France Geneva Holland or Scotland and by those that would be contentious here imitated and violently attempted to the disturbance of this Church not without the down-right guilt of Schism and Sacriledge Consider it sadly and do as those Confessors did who being led away by the Novation Schismaticks under like pretence of purity and strictness as soon as they perceived their error confessed it and returned to the Unity of the Catholick Church as St. Cyprian often relates and propounds it as an example and motive for Unity Do you so and then may you obteine what you pretend was your aim and desire Purity and righteousnesse indeed which you cannot in the way of Schisme by reason it holds not a perfect Rule of Righteousness but such as is strict in denying small things and flying appearances of Evill but large in admitting great Offences teaching to straine at Gnats and swallow Camells to scruple at a Rite and Ceremony but makes no bones of Disobedience Schisme Sacriledge and so necessarily leaves your Consciences while ye are in that Communion defiled with your partaking in such sinnes But return into the Unity of this Church and shew your Communion with it in the publique worship of God Liturgy and Sacrament then may you perfect Holinsse in the feare of God and with good Conscience peforme all the parts of Purity and Righteousnesse And do it in Gods name according to all the Duties he requires of you and according to all the opportnuities he puts into your hands So will your Purity and Righteousnesse exceed that of the Pharisees and as many as walk after this Rule Peace be on them and Mercy and on the Israel of God Amen The End It holds the truth between Romanists and Sectaries In Catholick Practice and Tradition In the visible and invisible condition of the Church The Article touching the Church In the Papal Infallibility and private judgment In the due subordination of Pastors and Governors National-Church Reformation Publick or Private Actual Non-communion Schisme Difference of it in regard of the parties between which Difference in degrees of it Iust cause for Reformation Trial of a Church as to a safe communion with it A necessary Rule Such authority in the nationall Ch of Engl. VVhat makes a Church Christian Orthodox Protestant and reformed we have not cast off the Faith received Bishop of Rome his pretence to universall jurisdiction Impossible to make it good His special pretence to jurisdiction over this Chur Conclusion of the whole case as it stands with the Roman Church Difference 'twixt just and distempered Reformations 1. Church Government 2. Church Authority in making Decrees Orders 3. Force of Church-Custome 4. Vnion of charity 5. Admonition and rejection of Hereticks and Schismaticks Application of the Premises VVant of Purity Ancient Schismaticks had like pretence of purity VVhat is meant by a Bishop Force of universall practise or Catholick Tradition Presbytery Elders and Bishops Of the first Elders set in the Church by the Apostles No example or precept in Scripture for the Adversaries pretension The alteration of Church-government from Presbyterian to Episcopall not imaginable Of other reformed Churches which have not Bishops Our Liturgy how agreeing with the Mass-book Lawfulnesse of set Formes Expediency of set Forms in publick Expediency of Set Formes in publique Spirituall gifts to be used but with submission to the Chur Lords Prayer undervalued neglected Not burthensome or superstitious Vse of Ceremonies significant Standing up at Creed Ring in Marriage Cross in Baptisme Kneeling at the Sacrament Bowing at the name Circumstantialls of VVorship Objective terminations of VVorship and Circumstantiall Instances Confusion the Issue of Error having passed due bounds Confusion levelling upon levelling Self-Condemnation of the Pharisees How it concernes these days Gods Iudgements on Schism and Sacriledge VVhy God suffers Error so much to prevaile against Truth Confusion of boundless Error Punished often with its owne pretences Exhort to all that truly desire Purity which cannot be had truly in the state of Schisme