Full text of "The works of John Owen"

PRIKCETfiy. N. .J. ^^
Division j^ 'r~>
No. Case, p^^ V"

No. Shdf\ SectioAt .,.;...,

No. Book, „_j4^,_.-^-i_

The John III. Krcbs Oonation.

SC-C

THE

WORKS

JOHN OWEN, D.D.

EDITED

BY THOMAS RUSSELL, MA.

MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.

VOL. XIX.

CONTAINING

THE DUTY OF PASTORS AND PEOPLE DISTINGUISHED :

ESHCOL; A CLUSTER OF FRUIT OF CANAAN :

TREATISES ON SCHISM:

QUESTIONS CONCERNING THE POWER OF THE SUPREME MAGISTRATE

ABOUT RELIGION, PROPOSED AND RESOLVED:

A DISCOURSE CONCERNING LITURGIES: A SHORT CATECHISM:

AND A VINDICATION OF THE

NONCONFORMISTS FROM THE CHARGE OF SCHISM.

LONDON:

PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:

And sold by J. Parker, Oxford ; Deighlon and Sons, Cambridge ; D. Brown,
Waugb and Innes, and H. S. Baynes and Co. Edinburgh ; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.

1826.

CONTENTS

THE NINETEENTH VOLUME.

Page
THE DUTY OF PASTORS AND PEOPLE DISTINGUISHED.

The epistle dedicatory • iji

Preface vii

CHAP. L
Of the administration of holy things among the patriarchs before the law • • • 9

CHAP. II.

Of the same among the Jews, and of the duty of that people distinct from
their church officers 13

CHAP. III.

Containing a digression concerning the name of priests, the right of Christians
thereunto by their interests in the priesthood of Christ, with the pre-
sumption of any particularly appropriating it to themselves 24

CHAP. IV.

Of the duty of God's people in cases extraordinary concerning his worship • • 35

CHAP, V.

Of the seveidl ways of extraordinary calling to the teaching of others. The

first way 36

CHAP. VI.

What assurance men extraordinarily called can give to others, that they are
so called in the former way ■« 39

CHAP. VII.
The second way whereby a man may be called extraordinarily • • • ■ • • 43

CHAP. VIII.

Of the liberty and duty of gifted uncalled Christians, in the exercise of divers
acts of God's worship 48

ESHCOL; A CLUSTER OF THE FRUIT OF CANAAN.

To the Reader Ixv

Rules of walking in fellowship, with reference to the pastor or minister that
watcheth for our souls • • 69

iv CONTENTS.

Page
Rules to be observed by those who walk in fellowship, and considered to stir
up their remembrance in things of mutual duty one towards another 77

OF SCHISM; THE TRUE NATURE OF IT, DISCOVERED AND CONSIDERED.

CHAP. I.

Aggravations of the evil of schism, from the authority of the ancients. Their
incompetency to determine in this case, instanced in the sayings of Austin
and Jerome. The sayings of Aristides. Judgment of the ancients sub-
jected to disquisition. Some men's advantage in charging others with
schism. The actors' part privileged. The Romanists' interest tlierein.
The charge of schism not to be despised. The iniquity of accusers justifies
not the accused. Several persons charged with schism on several accounts.
The design of this discourse in reference to them. Justification of dif-
ferences unpleasant. Attempts for peace and reconciliation considered.
Several persuasions hereabouts, and endeavours of men to that end. Their
issues I ........ t • I Ill

CHAP. II.

The nature of schism to be determined from Scripture only. This principle
by some opposed. Necessity of abiding in it. Parity of reason allowed.
Of the name of schism. Its constant use in Scripture. In things civil and
religious. The whole doctrine of schism in the epistles to the Corinthians.
The case of that church proposed to consideration. Schism entirely in
one church. Not in the separation of any from a church ; nor in subtrac-
tion of obedience from governors. Of the second schism in the church of
Corinth. Of Clemens's epistle. The state of the church of Corinth in
those days ; 'ExxXn^-ia. Tra^oinoZa-a Ko():v9ov. Tlapotno; who : wapoixi* what.
ITa'po;^o?, ' paracia.' To whom the epistle of Clemens was precisely written.
Corinth not a metropolitical church. Allowance of what by parity- of rea-
son may be deduced from what is of schism aflfirmed. Things required to
make a man guilty of schism. Arbitrary definitions of schism rejected.
That of Austin considered : as that also of Basil. The common use and
acceptation of it in these days. Separation from any church in its own
nature not schism. Aggravations of the evil of schism ungrounded. The
evil of it from its proper nature and consequences evinced. Inferences
from the whole of this discourse. The church of Rome, if a church, the
most schismatical church in the world. The church of Rome no church of
Christ ; a complete image of the empire. Final acquitment of Protestants
from schism on the principle evinced. Peculiarly of them of the late re-
formation in England. False notions of schism the ground of sin and
disorder 121

CHAP. III.

Objections against the former discourse proposed to consideration. Separa-
tion from any church in the Scripture not called schism. Grounds of such
separation. Apostacy, irregular walking, sensuality. Of separation on the
account of reformation. Of commands for separation. No example of
churches departing from the communion of another. Of the common
notion of schism, and the use made of it. Schism a breach of union. The

I union instituted by Christ 147

CONTENTS. V

Page
CHAP. IV.

Several acceptations in the Scripture of the name churcli. Of the church
catholic properly so called. Of the church visible. ■ Perpetuity of parti-
cular churches. A mistake rectified. The nature of the church catholic
evinced. Beilarmine's description of the church catliolic. Union of the
church catholic, wherein it consists. Union by way of consequence.
Unity of faith. Of love. The communion of the catholic church in and
with itself. The breach of the union of the church catholic, wherein it
consisteth. Not morally possible. Protestants not guilty of it. The papal
world out of interest in the church catholic. As partly profane. Bliracles
no evidence of holiness. Partly ignorant. Self-justitiaries. Idolatrous.
Worshippers of the beast • • t 152

CHAP. V.

Of the catholic church visible. Of the nature thereof. In what sense the
universality of professors is called a church. Amiraldus's judgment in
this business. The union of the church in this sense, wherein it consists.
Not the same with the union of the church catholic ; nor that of a particular
instituted church. Not in relation to any one officer, or more, in subordi-
nation to one another. Such a subordination not proveable. To, ajp^aT'a
of the Nicene synod. Of general councils. Union of the church visible
not in a general council. The true unity of the universality of professors
asserted. Things necessary to this union. Story of a martyr at Bagdat.
The apostacy of churches from the unity of the faith. Testimony of
Hegesippus vindicated. Papal apostacy. Protestants not guilty of the
breach of this unity. The catholic church in the sense insisted on, granted
by the ancients. Not a political body 167

CHAP. VI.

Romanists' charge of schism on the account of separation from the church
catholic proposed to consideration. The importance of this plea on both
sides. The sum of their charge. The church of Rome not the church
catholic: not a church in any sense. Of antichrist in the temple. The
catholic church how intrusted with interpretation of Scripture. Of inter-
pretation of Scripture by tradition. The interest of the Roman church
herein discharged. All necessary truths believed by Protestants. No con-
trary principle by them manifested. Profane persons no members of the
church catholic. Of the late Roman proselytes. Of the Donatists. Their
business reported, and case stated. The present state of things unsuited
to those of old. Apostacy from the unity of the church catholic charged
on the Romanists. Their claim to be that church sanguinary, false. Their
plea to this purpose considered. The blasphemous management of their
plea by some of late. The whole dissolved. Their inferences on their
plea practically prodigious. Their apostacy proved by instances. Their
grand argument in this cause proposed : answered. Consequences of
denying the Roman church to be a church of Christ, weighed 188

CHAP. VII.

Of a particular church ; its nature. Frequently mentioned in Scripture.
Particular congregations acknowledged the only churches of the first insti-

CONTENTS.

Page

tution. What ensued on the multiplication of churches. Some things pre-
mised to clear the unity of the churches in this sense. Every believer
ordinarily obliged to join himself to some particular church. Many things
in instituted worship answering a natural principle. Perpetuity of the
church in this sense. True churches at first planted in England. How
they ceased so to be. How churches may be again re-erected. Of the
union of a particular church in itself. Fouudaion of that union twofold.
The union itself. Of the communion of particular churches one with
another. Our concernment in this union 213

CHAP. VIII.

Of the church of England. The charge of schism in the name thereof pro-
posed and considered. Several considerations of the church of England.
In what sense we were members of it. Of anabaptism. The subjection
due to bishops. Their power examined. Its original in this nation. Of
the ministerial power of bishops. Its present continuance. Of the church
of England, what it is. Its description. Form peculiar and constitutive.
Answer to the charge of schism, on separation from it, in its episcopal
constitution. How and by what means it was taken away. Things neces-
sary to the constitution of such a church proposed, and offered to proof.
The second way of constituting a national church, considered. Principles
agreed on and consented unto between the parties at variance on this ac-
count. Judgment of Amiraldus in this case. Inferences from the com-
mon principles before consented unto. The case of schism in reference to
a national church in the last sense, debated. Of particular churches, and
separation from them. On what accounts justifiable. No necessity of
joining to this or that. Separation from some so called, required. Of the
church of Corinth. The duty of its members. Austin's judgment of the
practice of Elijah. The last objection waved. Inferences upon the whole. 2i3

A VINDICATION OF THE TREATISE ABOUT THE TRUE NATURE OF SCHISM.

To the Reader cclvii

CHAP. I. ,•••»>;•..• 259

CHAP. II.
An answer to the appendix of Mr. C.'s charge • « 272

CHAP. III.
A review of the charger's preface 279

CHAP. IV.
Of the nature of schism 281

CHAP. V. 293

CHAP. VI. 300

CHAP. VII. S05

CHAP. VIII.

Of Independentisra and Donatism • • 310

CHAP. IX 316

CONTENTS. vi

Page
CHAP. X.

Independency no schism 324

AN ANSWER TO A LATE TREATISE OF MR. CAWDREY, ABOUT THE

NATURE OF SCHISM 339

QUESTIONS CONCERNING THE POWER OF THE SUPREME MAGISTRATE

ABOUT RELIGION, PROPOSED AND RESOLVED 383

A DISCOURSE CONCERNING LITURGIES,

CHAP. I.

The state of the Judaical church. The liberty given by Christ, 1. From
the arbitrary impositions of men ; 2. From the observances and rites insti-
tuted by Moses. The continuance of their observation in the patience and
forbearance of God. Ditference about tliem stated. Legal righteousness
and legal ceremonies contended for together, the reason of it ' 397

CHAP. II.

The disciples of Christ taken into his own disposal. General things to be ob-
served about gospel institutions. Their number small. Excess of men's
inventions. Things instituted brought into a religious relation by the au-
thority of Christ. That authority is none other. Suitableness to the matter
of institutions to be designed to their proper significancy. That discover
able only by infinite wisdom. Abilities given by Christ for the adminis-
tration of all his institutions. The way whereby it was done, Eph. iv.
7, 8. 11 — 16. Several postulata laid down. The sum of the whole state of
our question in general ' 403

CHAP. III.

Of the Lord's Prayer, and what may be concluded from thence, as to the in-
vention and imposition of liturgies in the public worship of God. The
liberty whereunto Christ vindicated, and wherein he left his disciples • • • • 409 .

CHAP. IV.

Of the worship of God by the apostles. No liturgies used by them, nor in
the churches of their plantation. Argument from their practice. Reasons
pleaded for the use of liturgies. Disabilities of church officers for gospel
administration to the edification of the church. Uniformity in the worship
of God. The practice of the apostles as to those pretences considered.
Of other impositions. The rule given by the apostles. Of the liturgies
falsely ascribed unto some of them 413

CHAP. V.

The practice of the churches in the first three centuries as to forms of public
worship. No set forms of liturgies used by them. The silence of the first
writers concerning them. Some testimonies against them 419

▼Hi CONTENTS.

Page
CHAP. VI.

The pretended antiquity of liturgies disproved. The most ancient. Their
variety. Canons of councils about forms of church administrations. The
reason pleaded in the justification of the first invention of liturgies an-
swered. Their progress and end • 424

CHAP. VII.

The question stated. First argument against tlie composing and imposing
of liturgies. Arbitrary additions to the worship of God rejected. Li-
turgies not appointed by God. Made necessary in their imposition: and
a part of the worship of God. Of circumstances of worship. Instituted
adjuncts of worship not circumstances. Circumstances of actions, as such,
not circumstances of worship. Circumstances commanded made parts of
worship. Prohibitions of additions produced, considered, applied 43 1

CHAP. VIII.

Of the authority needful for the constituting and ordering of any thing that is
to have relation to God and his worship. Of the power and authority of
civil magistrates. The power imposing the Liturgy. The formal reason
of religious obedience. Use of the Liturgy an act of civil and religious
obedience; Matt, xxviii. 20. No rule to judge of what is meet in the
worship of God, but his word ' 446

CHAP. IX.

Argument second. Necessary use of the Liturgy exclusive of the use of the

means appointed by Christ for the edification of his church 451

CHAP. X.

Other considerations about the imposition of liturgies 456

A SHORT CATECHISM: WITH AN EXPLICATION UPON THE SAME 463

A BRIEF VINDICATION OF THE NONCONFORMISTS FROM THE CHARGE

OF SCHISM 569

THE

DUTY OF PASTORS AND PEOPLE

DISTINGUISHED:

on,

A BRIEF DISCOURSE,

TOUCHING THE

ADMINISTRATION OF THINGS COMMANDED

IN RELIGION;

ESPECIALLY CONCERNING THE MEANS TO BE USED

BY THE PEOPLE OF GOD

(DISTINCT FROM CHURCH OFFICERS) FOR THE INCREASING OF DIVINE

KNOWLEDGE IN THEMSELVES AND OTHERS :

VVHEREIN

BOUNDS ARE PRESCRIBED TO THEIR PERFORMANCES ;

THEIR LIBERTY IS ENLARGED TO THE

UTMOST EXTENT OF THE DICTATES OF NATURE AND RULES OF CHARITY;

THEIR DUTY LAID DOWN

IN DIRECTIONS DRAWN FROM SCRIPTURE PRECEPTS, AND

THE PRACTICE OF GOD'S PEOPLE IN ALL AGES.

TOGETHER WITH

THE SEVERAL WAYS OF EXTRAORDINARY CALLING
TO THE OFFICE OF PUBLIC TEACHING,

WITH WHAT ASSURANCE SUCH TEACHERS MAY HAVE OF THEIH

CALLING, AND WHAT EVIDENCE THEY CAN GIVE OF IT

UNTO OTHERS.

VOL. XIX

1 HAVE perused this discourse touching 'The Admini-
stration of things commanded in Religion,' and conceive it
written with much clearness of judgment, and moderation
of spirit, and therefore do approve of it to be published in
print.

JOSEPH CARYL.

May 11, 1644.

TO THE
TRULY NOBLE AND MY EVER HONOURED FRIEND,

SIR EDWARD SCOT,

OF SCOT'S HALL IN KENT,
KNIGHT OF THE HONOURABLE ORDER OF THE BATH.

Sir,

Having of late been deprived of the happiness to see
you, I make bold to send to visit you ; and because
that the times are troublesome, I have made choice of
this messenger: w^ho, having obtained a license to pass,
fears no searching. He brings no news, at least to you,
but that v\^hich was from the beginning, and must con-
tinue unto the end, which you have heard, and which
(for some part thereof) you have practised out of the
word of God. He hath no secret messages prejudicial
to the state of church or commonwealth ; neither, I hope,
will he entertain any such comments by the way, con-
sidering from whom he comes, and to whom he goes ;
of whom, the one would disclaim him, and the other
punish him. Ambitious I am not of any entertainment
for these few sheets, neither care much what success
they find in their travel; setting them out merely in
my own defence, to be freed from the continued solici-
tations of some honest, judicious men, who were ac-
quainted with their contents : being nothing but an
hour's country discourse, resolved, from the ordinary
pulpit method, into its own principles. When I first
thought of sending it to you, I made full account to use

B 2

IV THE EPISTLE DEDICATORY.

the benefit of the advantage, in recounting of, and re-
turning thanks for, some of those many undeserved fa-
vours which I have received from you. But address-
ing myself to the performance, I fainted in the very en-
trance ; finding their score so large, that I know not
where to begin, neither should I know how to end :
only one I cannot suffer to lie hid in the crowd, though
other engagements hindered me from embracing it, viz.
your free proffer of an ecclesiastical preferment, then
vacant, and in your donation. Yet truly all received
courtesies, have no power to oblige me unto you, in
comparison of that abundant worth, which by expe-
rience I have found to be dwelling in you. Twice by
God's providence have I been with you, when your
county hath been in great danger to be ruined ; once
by the horrid insurrection of a rude godless multitude,
and again by the invasion of a potent enemy, prevail-
ing in the neighbour county ; at both which times,
besides the general calamity justly feared, particular
threatenings were daily brought unto you : under which
sad dispensations, I must crave leave to say (only to
put you in mind of yourself, if it should please God
again to reduce you to the like straits), that I never saw
more resolved constancy, more cheerful unmoved Chris-
tian courage in any man. Such a valiant heart in a
weak body, such a directing head, where the hand was
but feeble, such unwearied endeavours under the pres-
sures of a painful infirmity, so well advised resolves in
the midst of imminent danger, did I then behold, as I
know not where to parallel. Neither can I say less in
her kind of your virtuous lady, whose known goodness
to all, and particvilar indulgences to me, make her, as
she is in herself, very precious in my thoughts and re-
membrance : whom having named, I desire to take the
advantage thankfully to mention her worthy son, my
noble and very dear friend C.Westrow, whose judg-

THE EPISTLE DEDICATORY. V

merit to discern the differences of these times, and his
valour in prosecuting what he is resolved to be just and
lawful, places him among the number of those very few,
to whom it is given to know aright the causes of things,
and vigorously to execute holy and laudable designs.
But farther of him I choose to say nothing, because,
if I would, I cannot but say too little. Neither will I
longer detain you from the ensuing discourse, which I
desire to commend to your favourable acceptance, and
with my hearty prayers, that the Lord would meet you
and yours in all those ways of mercy and grace, which
are necessary to carry you along through all your en-
gagements, until you arrive at the haven of everlasting
glory, where you would be. I rest

Your most obliged servant

In Jesus Christ our common Master,

JOHN OWEN.

PREFACE.

The glass of our lives seems to run and keep pace with
the extremity of time : the end of those ' ends of the
world''' which began with the gospel is doubtless com-
ing upon us ; he that was instructed what should be till
time should be no more,*' said it was eayarr} w^a," the
last hour in his time : much sand cannot be behind, and
Christ shakes the glass; many minutes of that hour
cannot remain : the next measure we are to expect, is
but * a moment, the twinkling of an eye, wherein we
shall all be changed.''^ Now as if the horoscope of the
decaying age had some secret influence into the wills
of men, to comply with the decrepit world, they gene-
rally delight to run into extremes ; not that I would
have the fate of the times to bear the faults of men,'' like

him who cried, ovk eyw ainog ufu aXXa t^vg Kai fxotpa, tO,

free himself, entitling God and fate to his sins; but
only to shew how the all-disposing providence of the
Most High, works such a compliance of times and per-
sons, as may jointly drive at his glorious aims, causing
men to set out in such seasons as are fittest for their
travel. This epidemical disease of the aged world, is
the cause, why in that great diversity of contrary opi-
nions, wherewith men's heads and hearts are now re-
plenished, the truth pretended to be sought with so
much earnestness, may be often gathered up, quite neg-

* 1 Cor. X. 11. Ta teXu tSv aiwvMv, b Rev. x. 6.

c 1 John ii. 18. Matt. xxiv. 23.

^' 1 Cor. XV. 52. Zanch. de fine sec. Mol, ace. proph. « Rom. ix. 19.

VUl PREFACE.

lected, between the parties litigant: ' medio tutissimus'
is a sure rule, but that fiery spirits,

Pyroeis, Eous, et iEtlion,
Quartusque Plilegon,

will be mounting. In the matter concerning which I
propose my weak essay, some would have all Chris-
tians to be almost ministers ; others, none but ministers
to be God's clergy : those would give the people the
keys, these use them, to lock them out of the church ;
the one ascribing to them primarily all ecclesiastical
power for the ruling of the congregation, the other
abridging them of the performance of spiritual duties,
for the building of their own souls as though there were
no habitable earth between the valley (I had almost
said the pit) of democratical confusion, and the pre-
cipitous rock of hierarchical tyranny. When unskilful
archers shoot, the safest place to avoid the arrow is the
white : going as near as God shall direct me to the
truth of this matter, I hope to avoid the strokes of the
combatants on every side. And therefore will not
handle it tpiariKojg, with opposition to any man, or opi-
nion, but BoynaTiKoJg briefly proposing mine own re-
quired judgment; the summary result whereof, is, that
the sacred calling may retain its ancient dignity, though
the people of God be not deprived of their Christian
liberty ; to clear which proposal, some things I shall
briefly premise.

DUTY OF PASTORS AND PEOPLE

DISTINGUISHED.

CHAP. I.

Of the administration of holy things among the patriarchs before the law,

1. CyoNCERNiNG the ancient patriarchs: from these, some
who would have Judaism to be but an intercision of Chris-
tianity/derive the pedigree of Christians, affirming the differ-
ence between us and them to be solely in the name and not
the thing itself: of this, thus much at least is true, that ' the
law of commandments contained in ordinances,'^ did much
more diversify the administration of the covenant, before
and after Christ, than those plain moralities, wherewith in
their days it was clothed : where the assertion is deficient,
antiquity hath given its authors sanctuary from farther pur-
suit; their practice then, were it clear, can be no precedent
for Christians. All light brought to the gospel, in compari-
son of those full and glorious beams that shine in itself, is
but a candle set up in the sun : yet, for their sakes who
found out the former unity, I will (not following the conceit
of any, nor the comments of many) give you such a bare
narration, as the Scripture will supply me withal, of their
administration of the holy things and practice of their reli-
gion (as it seems Christianity, though not so called), and
doubt you not of divine approbation and institution. For all
prelacy, at least until Ninirod hunted for preferment, was
* de jure divino.' I find then, that before the giving of the law,
the chief men among the servants of the true God, did every
one in their own families, with their neighbours adjoining
of the same persuasion, perform those things which they
knew to be required by the law of nature, tradition, or spe-

f Euseb. Eccles. Hist. lib. 1. cap. Ambr. de Sacra, lib, 4, t Eph. ii. 15.

10 THE DUTY OF PASTORS AND

cial revelation (the unwritten word of those times) in the
service of God, instructing their children and servants in the
knowledge of their creed concerning the nature and good-
ness of God, the fall and sin of man, the use of sacrifices,
and the promised seed (the sum of their religion); and
moreover, performing to. Trpog tov Osov things appertaining
unto God. This we have delivered concerning Seth, Enoch,
Noah, Abraham, Lot, Isaac, Jacob, Jethro, Job, and others.''
Now whether they did this as any way peculiarly designed
unto it, as an office, or rather in obedient duty to the prime
law of nature, in which, and to whose performance, many of
them were instructed and encouraged by divine revelation
(as seems most probable), is not necessary to be insisted on.
To me truly it seems evident, that there were no determinate
ministers of divine worship before the law ; for where find
we any such offiice instituted, where the duties of those
officers prescribed? or were they of human invention?' God
would never allow, that in any regard, the will of the crea-
ture should be the measure of his honour and worship: but
the right and exercise of the priesthood, say some, was in
the first-born; but a proof of this will be for ever wanting.
Abel was not Adam's eldest son, yet, if any thing were pecu-
liar to such an office, it was by him performed ; that both the
brothers carried their sacrifices to their father, is a vain sur-
mise.'' Who was priest then when Adam died ? Neither can
any order of descent be handsomely contrived. Noah had
three sons, grant the eldest only a priest ; were the eldest
sons of his other sons priests or no ? if not, how many men,
fearing God, were scattered over the face of the earth, utterly
deprived of the means of right worship ? if so, there must be
a new rule produced beyond the prescript of nature, where-
by a man may be enabled by generation to convey that to
others which he hath not in himself. I speak not of Mel-
chisedec and his extraordinary priesthood: why should any
speak where the Holy Ghost is silent? If we pretend to
know him, we overthrow the whole mystery, and run cross
to the apostle, affirming him to be airaTo^m 0^7/ropa, without
father, mother, or genealogy; for so long time, then, as the

ii Gen. iv, 26. v. 22. vi. 8, 9. &c. viii. 20. ix. 25—27. xviii. 18, 19. xix. 9. xxviii.
1, 2. xxxiv. 26. XXXV. 3 — 5. Exod. iii. 1. Job i. 5. xlii. 8— 10.

>Tlio. 22. iV. q. 87. ad 3. ^ Jacob Annin. de Sacerd. cli. oral.

PEOPLE DISTINGUISHED. 11

greatest combination of men was in distinct families (which
sometimes were very great'), politics and economics being of
the same extent, all the way of instruction in the service and
knowledge of God, was by the way of paternal admonition ;
for the discharge of which duty, Abraham is commended,
Gen. xviii. 19. whereunto the instructors had no particular
engagement, but only the general obligation of the law of
nature ; what rule they had for their performances towards
God, doth not appear ; all positive law, in every kind, is or-
dained for the good of community ; that then being not, no
such rule was assigned until God gathered a people, and
lifted up the standard of circumcision for his subjects to re-
pair unto : the world in the days of Abraham beginning gene-
rally to incline to idolatry and polytheism,"" the first evident
irreconcilable division was made between his people and the
nialignants, which before lay hid in his decree : visible signs
and prescript rules were necessary for such a gathered
church. This before I conceive to have been supplied by
special revelation.

The law of nature a long time prevailed for the worship
of the one true God. The manner of this worship, the gene-
rality had at first (as may be conceived) from the vocal in-
struction of Adam, full of the knowledge of divine things;
this afterward their children had from them by tradition,
helped forward by such who received particular revela-
tions in their generation, such as Noah, thence called a
' preacher of righteousness:' so knowledge of God's will in-
creased," until sin quite prevailed, and all flesh corrupted
their ways ; all apostacy for the most part begins in th^ will,
which is more bruised by the fall than the understanding.
Nature is more corrupted in respect of the desire of good,
than the knowledge of truth ; the knowledge of God would
have flourished longer in men's minds, had not sin banished
the love of God out of their hearts. The sum is, that be-
fore the giving of the law, every one in his own person
served God according to that knowledge he had of his will.
Public performances were assigned to none, farther than the
obligation of the law of nature to their duty in their own

' Gen. XIV. 14.
"" Eccles, malignantiuni. August, con. Faust. lib, 19. cap. 11.
" Per incienienla temporum crevit divinie cognitiones incremendira. Greg.
Horn. 16. in Ezek. a raed.

12 THE DUTY OF PASTORS AND

families. I have purposely omitted to speak of Melchisedec,
as I said before, having spoken all that I can or dare con-
cerning him, on another occasion. Only this I will add,
they who so confidently aflarm him to be Shem, the!son of
Noah, and to have his priesthood in an ordinary way, by
virtue of his primogeniture, might have done well to ask
leave of the Holy Ghost, for the revealing of that which he
purposely concealed, to set forth no small mystery, by them
quite overthrown. And he who of late makes him look
upon Abraham and the four kings, all of his posterity, fight-
ing for the inheritance of Canaan (of which cause of their
quarrel the Scripture is silent), robs him at least of one of
his titles, a * king of peace ;' making him neither king nor
peaceable, but a bloody grandsire, that either could not, or
would not part his fighting children, contending for that
whose right was in him, to bestow on whom he would. And
thus was it with them in the administration of sacred things :
There was no divine determiuation of the priestly office on
any order of men: when things appertaining unto God, were "
to be performed in the name of a whole family, (as afterward,
1 Sam. XX. 6.) perhaps the honour of the performance was
by consent given to the first-born. Farther, the way of teach-
ing others, was by paternal admonition ; (so Gen. xviii. 19.)
motives thereunto, and rules of their proceeding therein,
being the law of nature, and special revelation. Prescription
of positive law, ordained for the good of community, could
have no place, when all society was domestical. To in-
struct others (upon occasion) wanting instruction for their
good, is an undeniable dictate of the first principles of na-
ture; obedience to which was all the ordinary warrant they
had for preaching to any beyond their own families, observed
by Lot, Gen. xix. 7. though his sermon contained a little
false doctrine, ver. 8. Again, special revelation leaves as a
great impression on the mind of him to whom it is made, so
an effectual obligation for the performance of what it di-
recteth unto, 'the lion hath roared, who will not fear? the
Lord God hath spoken, who can but prophesy?' Amos iii. 8.
And this was Noah's warrant for those performances, from
whence he was called *a preacher of righteousness;' 2 Pet.
ii. 5. Thus although I do not find any determinate order of
priesthood by divine institution, yet do I not thence con-

l^EOPLE DISTINGUISHED. 13

elude with Aquin. 12. se. quest. 3. a. 1. (if I noted right at the
reading of it) that all the worship of God, I mean, for the
manner of it, was of human invention, yea, sacrifices them-
selves ; for this will worship, as I shewed before, God always
rejected. No doubt but sacrifices and the manner of them
were of divine institution, albeit their particular original, in
regard of precept, though not of practice, be to us unknown ;
for what in all this concerns us, we may observe that a su-
perinstitution of a new ordinance, doth not overthrow any
thing that went before in the same kind, universally moral
or extraordinary ; nor at all change it, unless by express
exception, as by the introduction of the ceremonial law, the
offering of sacrifices, which before was common to all, was
restrained to the posterity of Levi. Look then what perform-
ances in the service of God that primitive household of faith
was in the general directed unto by the law of nature, the
same, regulated by gospel light (not particularly excepted),
ought the generality ofC hristians to perform, which what
they were may be collected from what was forespoken.

CHAP. II.

Of the same among the Jews, and of the duty of that people distinct
from their church officers.

2. Concerning the Jews after the giving of Moses's law :
the people of God were then gathered in one, and a standard
was set up for all his to repair unto, and the church of God
became like a city upon a hill, conspicuous to all ; and a cer-
tain rule set down for every one to observe that would ap-
proach unto him. As then before the law we sought for the
manner of God's worship from the practice of men, so now
since the change of the external administration of the cove-
nant, from the prescription of God ; then we guessed at
what was commanded, by what was done ; now, at what was
done, by what was commanded : and this is all the certainty
we can have in either kind, though the consequence from
the precept, to the performance ; and on the contrary, in

14 THE DUTY OF PASTORS AND

this corrupted state of nature, be not of absolute necessity ;
only the difference is, where things are obscured, it is a
safer way to prove the practice of men by God's precept,
charitably supposing them to have been obedient, than to
wrest the divine rule to their observation, knowing how
prone men are to deify themselves, by mixing their inven-
tions with the worship of God. The administration of God's
providence towards his church hath been various, and the
communication of himself unto it, at sundry times, hath
been in divers manners ; especially, it pleased him not to
bring it to perfection but by degrees, as 'the earth bringeth
forth fruit; first the blade, then the ear, then the full corn in
the ear.'* Thus the church, before the giving of Moses's law,
seems to have had two main defects, which the Lord at that
time supplied ; one in discipline or government, in that
every family exercised the public worship of God within it-
self or apart, (though some do otherwise conclude from Gen.
iv. 26.) which was first removed, by establishing a consis-
tory of elders ; the other in the doctrine, wanting the rule of
the written word, being direpted by tradition, the manifold
defects whereof were made up by special revelation; to nei-
ther of these defects was the church since exposed. Whe-
ther there was any thing written before the giving of the
law, is not worth contending about : Austin'' thought Enoch's
prophecy was written by him; and Josephus affirms,'' that
there were two pillars erected, one of stone, the other of
brick, before the flood, wherein divers things were engraven ;
and Sixtus Senensis,'' that the book of the wars of the Lord
was a volume ancienter than the books of Moses; but
the contrary opinion is most received: so Chrysost. Horn. 1.
in Mali. After its giving, none ever doubted of the perfection
of the written word for the end to which it was ordained,
until the Jews had broached their Talmud to oppose Christ,
and the Papists their traditions, to advance antichrist;
doubtless the sole aim of the work, whatever were the inten-
tions of the workmen.

The lights which God maketh, are sufficient to rule the
seasons for which they are ordained ; as, in creating of the

a Mark iv. 28.

b Aug. de Civit. Dei. lib. 15. cap. 23. ' Joseph. Antiq. lib. 1, cap. 3.

J Sixt. Senens. Bib. lib. 2.

PEOPLE DISTINGUISHED. 15

world, God ' made two great lis^hts, the greater light to rule
the day, and the lesser light to rule the night ;' so in the
erection of the new world of his church, he set up two great
lights, the lesser light of the Old Testament, to guide the
night, the dark space of time under the law, and the greater
light of the New Testament, to rule the glorious day of the
gospel; and these two lights do sufficiently enlighten every
man that cometh into this new world. There is no need of
the false fire of tradition, where God sets up such glorious
lights. This be premised, for the proneness of men to
deflect from the golden rule and heavenly polestar in the
investigation of the truth; especially in things of this na-
ture, concerning which we treat, wherein ordinary endea-
vours are far greater in searching after what men have
done, than what they ought to have done ; and when the
fact is once evidenced, from the pen of a rabbi, or a father,
presently conclude the right; amongst many, we may take
a late treatise for instance, entitled. Of Religious Assemblies
and the Public Service of God ; whose author would pre-
scribe the manner of God's worship among Christians, from
the custom of the Jews ; and their observations, he would
prove from the rabbies ; not at all taking notice, that from
such observance, they were long ago recalled to the ' law
and to the testimony ;'^ and afterward for them sharply re-
buked by truth itself. Doubtless it is a worthy knowledge
to be able, and a commendable diligence, to search into
those coiners of curiosities ; but to embrace the fancies of
those wild heads which have nothing but novelty to com-
mend them, and to seek their imposition on others, is but
an abusing of their own seisure and others' industry. The
issue of such a temper seems to be the greatest part of that
treatise, which because I wait only for some spare hours to
demonstrate in a particular tract, I shall for the present
omit the handling of divers things there spoken of, though
otherwise they might very opportunely here be mentioned ;
as the office and duty of prophets, the manner of God's
worship in their synagogues, the original and institution
of their latter teachers, scribes and Pharisees, &c. and
briefly only observe those things, which are most imme-
diately conducing to my proposed subject. The worship

« Matt. V. 6.

16 THE DUTY OF PASTORS AND

of God among them was either moral, or ceremonial and
typical; the performances belonging unto the latter, with
all things thereunto conducing, were appropriated to them
whom God had peculiarly set apart for that purpose. By
ceremonial worship, I understand all sacrifices and offerings,
the whole service of the tabernacle, and afterward of the
temple : all which were typical, and established merely
for the present dispensation, not without purpose of their
abrogation, when that which was to be more perfect should
appear. Now the several officers, with their distinct em-
ployments in and about this service, were so punctually
prescribed and limited by Almighty God, that as none of
them might, aWorpKnriKOTrHv without presumptuous im-
piety, intrude into the function of others, not allotted to
them, as Numb. xvi. 7 — 10. so none of their brethren
might presume to intrude into the least part of their office,
without manifest sacrilege; Josh. xxii. 11, 12. True it is,
that there is mention of divers in the Scripture that offered
sacrifices, or vowed so to do, who were strangers from the
priest's office, yea, from the tribe of Levi, as Jephthah,
Judges xi. Manoah, chap. xiii. David, 2 Sam. vi. and
again, 2 Sam. xxiv. Solomon, 1 Kings iii. and again,
chap. ix. But following our former rule of interpreting
the practice by the precept, we may find, and that truly,
that all the expressions of their offerings signify no more,
but they brought those things to be offered, and caused the
priests to do, what in their own persons they ought not to
perform. Now hence by the way we may observe, that the
people of God, under the New Testament, contrary distinct
from their teachers, have a greater interest in the perform-
ance of spiritual duties belonging to the worship of God,
and more in that regard is granted unto them, and required
of them, than was of the ancient people of the Jews, consi-
dered as distinguished from their priests, because their duty
is prescribed unto them under the notion of those things,
which then were appropriate only to the priests ; as of
offering incense, sacrifice, oblations, and the like, which in
their original institution were never permitted to the people
of the Jews, but yet tralatitiously and by analogy are en-
joined to all Christians : but of these afterward. The main
question is, about the duty of the people of God, in per-

PEOPLE DISTINGUISHED, 17

forraances for their own edification, and the extent of their
lawful undertakings for others' instruction ; for the first,
which is of nearest concernment unto themselves, the
sum of their duty in this kind may be reduced to these two
heads : First, To hear the word and law of God read at-
tively, especially when it was expounded. Secondly, To
meditate therein themselves, to study it by day and night,
and to get their senses exercised in that rule of their duty.
Concerning each of which, we have both the precept and
the practice, God's command, and their performance. The
one, in that injunction given unto the priest, Deut. xxxi.
11 — 13. ' When all Israel is come to appear before the Lord
thy God, in the place that he shall choose, thou shalt read
this law before all Israel in their hearing. Gather the peo-
ple together, men, and women, and children, and thy
stranger that is within thy gates, that they may hear, and
that they may learn, and fear the Lord your God ; and that
their children which have not known, may hear and learn.'
All which we find punctually performed on both sides;
Nehem. viii. 2 — 5. Ezra the priest standing on a pulpit of
wood, read the law, and gave the meaning of it, and the
' ears of all the people were attentive to the book of the law.'
Which course continued until there was an end put to the
observances of that law; as Acts xv. 21. 'Moses of old
time hath in every city them that preach him, being read in
the synagogues every sabbath day.' On which ground, not
receding from their ancient observations, the people assem-
bled to hear our Saviour teaching with authority ; Luke
xxi. 38. And St. Paul divers times took advantage of their
ordinary assemblies to preach the gospel unto them. For
the other, which concerns their own searching into the law,
and studying of the word, we have a strict command, Deut.
vi. 6 — 9. ' And these words, which I command thee this day,
shall be in thy heart : and thou shalt teach them diligently
unto thy children, and shalt talk of them when thou sittest
in thy house, and when thou walkest by the way, and when
thou liest down, and when thou risest up. And thou shalt
bind them for a sign upon thy hand, and they shall be as
frontlets between thine eyes. And thou shalt write them
upon the posts of thy house and upon thy gates.' Which
strict charge is again repeated, chap. xi. 18. summarily

VOL. XIX. c

THE DUTY OF PASTORS AND

comprehending all ways whereby they might become ex-
ercised in the law. Now because this charge is in par-
ticular given to the king, chap. xvii. 18, 19. the perform-
ance of a king in obedience thereunto, will give us light
enough into the practice of the people. And this we have
in that most excellent psalm of David, viz. cxix. which for
the most part is spent in petitions for light, direction, and
assistance in that study, in expressions of the performance
of this duty, and in spiritual glorying of his success in his
divine meditations : especially, ver. 99. he ascribeth his pro-
ficiency in heavenly wisdom and understanding above his
teachers, not to any special revelation, not to that propheti-
cal light wherewith he was endued (which indeed consist-
ing in a transient irradiation of the mind, being a superna-
tural impulsion commensurate to such things as are con-
natural only unto God, doth of itself give neither v; isdom nor
understanding), but unto his study in the testimonies of
God. The blessings pronounced upon, and promises an-
nexed to, the performance of this duty, concern not the mat-
ter in hand ; only from the words wherein the former com-
mand is delivered, two things may be observed : 1. That the
paternal teaching and instruction of families in things which
appertain to God, being a duty of the law of nature, re-
mained in its full vigour, and was not at all impaired by the
institution of a new order of teachers for assemblies, beyond
domestical then established. Neither without doubt ought
it to cease amongst Christians, there being no other reason
why now it should, but that, which then was not effectual.
Secondly, That the people of God were not only per-
mitted, but enjoined also, to read the Scriptures, and upon
all occasions, in their own houses and elsewhere, to talk of
them, or communicate their knowledge in them, unto
others. There had been then no council at Trent to forbid
the one, nor perhaps was there any strict canon to bring
the other within the compass of a conventicle. But now
for the solemn public teaching and instructing of others it
was otherwise ordained, for this was committed to them in
regard of ordinary performance, who were set apart by God;
as^ for others before named : so also for that purpose, the
author of the treatise I before mentioned, concludeth that
the people were not taught at the public assemblies by

PEOPLE DISTINGUISHED. 19

priests, as such ; that is, teaching the people was no part of
their office or duty; but on the contrary, that seems to be a
man's duty in the service or worship of God, which God
requires of him, and that appertain to his oflSce whose per-
formance is expressly enjoined unto him as such; and for
whose neglect, he is rebuked or punished. Now all this we
find concerning the priest's public teaching of the people;
for the proof of which the recital of a few pertinent places
shall suffice: Lev. x. 11. we have an injunction laid upon
Aaron and his sons, 'to teach the children of Israel all the
statutes that the Lord had spoken to them by the hand of
Moses.' And of the Levites it is affirmed, Deut. xxxiii. 10.
' They shall teach Jacob thy statutes, and Israel thy law.'
Now though some restrain these places to the discerning of
leprosies, and between holy and unholy, with their deter-
mination of difficulty emergent out of the law, yet this no
way impairs the truth of that I intend to prove by them; for
even those things belonged to that kind of public teach-
ing which was necessary under that administration of the
covenant; but instead of many, I will name one not liable
to exception; Mai. ii. 7. 'The priest's lips should preserve
knowledge, and they should seek the law at his mouth ; for
he is the messenger of the Lord of hosts :' where both a rer
cital of his own duty, that he should be full of knowledge to
instruct; the intimation of the people, that they should seek
unto him, or give heed to his teaching ; with the reason of
them both, * for he is the Lord's messenger' (one of the highest
titles of the ministers of the gospel performing the same
office) ; do abundantly confirm, that instructing of the peo-
ple in the moral worship of God, was a duty of the priestly
office, or of the priests as such ; especially considering the
effect of this teaching mentioned, ver. 9. ' the turning of
many from their iniquity;' the proper end of teaching in
assemblies : all which we find exactly performed by an ex-
cellent priest, preaching to the people on a pulpit of wood;
Nehem. viii. 5 — 8. Farther, for a neglect of this, the priests
are threatened with the rejection from their office; Hosea
iv. 6. Nov/ it doth not seem justice, that a man should be
put out of his office for a neglect of that, whose perform-
ance doth not belong unto it ; the fault of every neglect,
ariseth from the description of a duty. Until something then

c 2

20 THE DUTY OF PASTORS AND

of more force, than any thing as yet I have seen, be objected
to the contrary, we may take it for granted. That the
teaching of the people under the law, in public assemblies,
was performed ordinarily by the priests, as belonging to
their duty and office. Men endued with gifts supernatural,
extraordinarily called, and immediately sent by God him-
self for the instruction of his people, the reformation of his
church, and foretelling things to come, such as were the
prophets, who, whenever they met with opposition, staid
themselves upon their extraordinary calling, come not within
the compass of my disquisition. The institution also of the
schools of the prophets, the employment of the sons of the
prophets, the original of the scribes, and those other pos-
sessors of Moses's chair in our Saviour's time, wherein he
conversed here below, being necessarily to be handled in
my observations on the forenamed treatise, I shall omit until
more leisure and an enjoyment of the small remainder of my
poor library shall better enable me. For the present, because
treating in ' causa facili,' although writing without books, I
hope I am not besides the truth; the book of truth, praised
be God, is easy to be obtained, and God is not tied to means
in discovering the truth of that book. Come we then to
the consideration of what duty in the service of God, be-
yond those belonging unto several families, were permitted
to any of the people, not peculiarly set apart for such a pur-
pose. The ceremonial part of God's worship, as we saw
before, was so appropriate to the priests, that God usually
revenged the transgression of that ordinance very severely:
the examples of Uzzah and Uzziah^ are dreadful testimonies
of his wrath in that kind. It was an unalterable law, by
virtue whereof the priests excommunicated? that presump-
tuous king. For that which we chiefly intend, the public
teaching of others, as to some it was enjoined, as an act of
their duty, so it might at first seem that it was permitted
to all, who having ability thereunto, were called by charity
or necessity. So the princes of Jehoshaphat taught the peo-
ple out of the law of God, as well as the priests and Levites ;
2 Chron. xvii. 7 — 10. so also Nehemiah, and others of the
chiefs of the people are reckoned among them who taught
the people ; Nehem. viii. and afterward, when St. Paul at any

g Cliroii. xxvi. 19 ' s ' Cast hira out;' Joliii ix. 34.

PEOPLE DISTINGUISHED. 21

time entered into their synagogues, they never questioned
any thing but his abilities ; i-f he had any word of exhorta-
tion to the people he might ' say on :"■ and the scribes, ques-
tioning the authority of our Saviour for his teaching, were
moved to it, not because he taught, but because he taught
so, and such things, with authority, and against tfteir tra-
ditions; otherwise they rather troubled themselves, to think
how he should become able to teach, Mark vi. 2, 3. than
him, because he did. There are indeed many sharp reproofs
in the Old Testament of those who undertook to be God's
messengers without his warrant; as Jer. xxii. 21,22. *I have
not sent these prophets, yet they ran ; I have not spoken
to them, yet they prophesied. But if they had stood in my
counsel,' &c. to which, and the like places it may satisfac-
torily be answered, that howsoever by the way of analogy,
they may be drawn into rule for these times of the gospel,
yet they were spoken only in reference to them who falsely
pretended to extraordinary revelations, and a power of fore-
telling things to come ; whom the Lord forewarned his
people of, and appointed punishments for them, Deut. xiii.
with which sort of pretenders that nation was ever reple-
nished, for which the very heathen often derided them. He
who makes it his employment to counterfeit God's dispen-
sations, had then no more glorious work to imitate than that
of prophecy, wherein he was not idle; yet notwithstanding
all this, I do not conceive the former discourse to be punc-
tually true in the latitude thereof; as though it were per-
mitted to all men, or any men, besides the priests and pro-
phets to teach publicly at all times, and in all estates of
that church. Only I conceive that the usual answers given
to the forecited places, when objected, are not sufficient:
take an instance in one, 2 Chron. xvii. of the princes of
Jehoshaphat teaching with the priests. The author of the
book before intimated, conceives that neither priests nor
princes taught at all in that way we now treat of; but only
that the priests rode circuit to administer judgment, and
had the princes with them to do execution : but this inter-
pretation he borroweth only to confirm his ttjowtov ^tvdog,
that priests did not teach as such ; the very circumstance of
the place enforces a contrary sense ; and in chap. xix.

*> Acts xiii. 16.

22 THE DUTY OF PASTORS AND

there is express mention of appointing judges for the de-
termination of civil causes in every city, which evidently
was a distinct work, distinguished from that mentioned in
this place ; and upon the like ground I conceive it to be
no intimation of a moveable sanhedrim, which although of
such a mixed constitution, yet was not itinerant, and is
mentioned in that other place: neither is that other ordinary
gloss more probable, they were sent to teach, that is to
countenance the teaching of the law ; a duty which seldom
implores the assistance of human countenance : and if for
the present it did, the king's authority commanding it was
of more value than the presence of the princes. Besides,
there is nothing in the text, nor the circumstances thereof,
which should hold out this sense unto us; neither do we
find any other rule, precept, or practice, whose analogy
might lead us to such an interpretation. That which to me
seems to come nearest the truth is, that they taught also,
not in a ministerial way, like the priests and Levites, but
imperially and judicially declaring the sense of the law, the
offences against it, and the punishments due to such of-
fences, especially inasmuch as they had reference to the
peace of the commonwealth ; which differs not much from
that which I rest upon, to wit, that in a collapsed and cor-
rupted state of the church, when the ordinary teachers are
either utterly ignorant and cannot, or negligent and will
not, perform their duty ; gifts in any one to be a teacher, and
"consent in others by him to be taught, are a sufficient war-
rant for the performance of it; and than this, the places
cited out of the Old Testament prove no more. For the
proceedings of St. Paul in the synagogues, their great want
of teaching (being a people before forsaken of the Spirit
and then withering) might be a warrant for them to desire
it, and his apostolical mission for him to do it. It doth not
then at all from hence appear, that there was then any
liberty of teaching in public assemblies granted unto, or
assumed by any in such an estate of the church, as wherein
it ought to be : wiien indeed it is ruinously declining, every
one of God's servants hath a sufficient warrant to help or
prevent the fall; this latter being but a common duty of
zeal and charity, the former an authoritative act of the keys,
the minister whereof is only an instrumental agent, that

PEOPLE DISTINGUISHED. 23

from whence it hath its efficacy residing in another, in
whose stead, 2 Cor. v. 19, 20. and under whose person it
is done. Now whoever doth any thing in another's stead,
not by express patent from him, is a plain impostor ; and
a grant of this nature made unto all in general doth not ap-
pear. I am bold to speak of these things under the notion
of the keys, though in the time of the law ; for I cannot as-
sent to those schoolmen,* who will not allow that the keys
in any sense were granted to the legal priests ; their power
of teaching, discerning, judging, receiving in, and casting
out, import the thing, though the name (no more than that
of ' regnum coelorum,' as Jerome and Augustine observe),
be not to be found in the Old Testament : and doubtless
God ratified the execution of his own ordinances in heaven,
then, as well as now. What the immediate effect of their
services was, how far by their own force they reached, and
what they typified, how in signification only, and not im-
mediately they extended to an admission into, and exclusion
from the heavenly tabernacle, and wherein lies the secret
power of gospel commissions beyond theirs to attain the
ultimate end, I have declared elsewhere.''

Thus much of what the ancient people of God distin-
guished from their priests might not do : now briefly of what
they might, or rather of what they ought, and what their
obedience and profession declared that they thought them-
selves obliged unto ; private exhortations, rebukings, and
such dictates of the law of nature being presupposed ; we
find them farther ' speaking often one to another,' of those
things which concerned the fear and worship of the Lord ;
Mai. iii. 16. by their lips 'feeding many with wisdom;*
Prov. X. 21. discoursing of God's laws upon all occasions;
Deut. vi. 6 — 8. by multitudes encouraging each other to
the service of God; Zech. viii. 20, 21. Isa. ii. 3. jointly
praising God with cheerful hearts ; Psal. xlii. 4. giving and
receiving mutual consolation; Psal. Iv. 14. and all this, with
much more of the same nature, at their meetings, either oc-
casional, or for that purpose indicted. Always provided,
that they abstained from fingering the ark, or meddling with
those things which were appropriated to the office of the
priests : and concerning them hitherto.

■ Aquin. Durand.
^ Tractafu de sacerdotio Christi, contra Armin. Socini. et Papistas, nondum edito.

24 THE DUTY OF PASTORS AND

CHAP. III.

Containing a digression concerning the name of priests, the right of Chris-
tians thereunto hy their interest in the priesthood of Christ, with the pre-
sumption of any particularly appropriating it to themselves.

And now the transaction of these things in the Christian
church presents itself to our consideration ; in handling
whereof, I shall not at all discourse concerning the several
church officers instituted by Christ and his apostles, for the
edification of his body; nor concerning the difference be-
tween them who were partakers at first of an extraordinary
vocation, and those who since have been called to the same
work in an ordinary manner, divinely appointed for the di-
rection of the church : neither yet doth that diversity of the
administration of government in the churches, then when
they were under the plenitude of apostolical power, and now
when they follow rules prescribed for their reiglement, come
in my way.

Farther, Who are the subject of the keys, in whom all
that secondary ecclesiastical power which is committed to
men doth reside, after the determinations of so many learned
men, by clear Scripture light, shall not by me be called in
question : all these, though conducing to the business in
hand, would require a large discussion, and such a scho-
lastical handling, as would make it an inconsutilous piece
of this popular discourse; my intent being only to shew,
that seeing there are, as all acknowledge, some under
the New Testament, as well as the Old, peculiarly set apart
by God's own appointment for the administration of Christ's
ordinances, especially teaching of others by preaching of the
gospel, in the way of office and duty, what remaineth for
the rest of God's people to do, for their own and others'
edification.

But here, before I enter directly upon the matter, I must
remove one stone of offence, concerning the common appel-
lation of those who are set apart for the preaching of the
gospel: that which is most frequently used for them in the
New Testament is Sm/covoi, so 1 Cor. iii. 5. 2 Cor. iii. 6.
vi. 4. xi. 15. 23. 1 Tim. iv. 6. and in divers other places ; to
which add uTrr/ptVat, 1 Cor. iv. 1. a word though of another

PEOPLE DISTINGUISHED. 25

original, yet of the same signification with the former, and both
rightly translated 'ministers.' The names of ambassadors,
stewards, and the like, wherewith they are often honoured
are figurative, and given unto them by allusion only : that
the former belonged unto them, and were proper for them,
none ever denied, but some Rabshakehs of antichrist. An-
other name there is, which some have assumed unto them-
selves as an honour, and others have imposed the same
upon them for a reproach : viz. that of priest, which to the
takers seemed to import a more mysterious employment, a
greater advancement above the rest of their brethren, a nearer
approach unto God, in the performances of their office, than
that of ministers : wherefore they embraced it, either volun-
tarily alluding to the service of God and the administration
thereof, amongst his ancient people the Jews, or thought
that they ought necessarily to undergo it, as belonging pro-
perly to them who are to celebrate those mysteries and offer
those sacrifices which they imagined were to them prescribed.
The imposers, on the contrary, pretend divers reasons why
now that name can signify none but men rejected from God's
work, and given up to superstitious vanities ; attending in
their minds, the old priests of Baal, and the now shavelings
of antichrist : it was anew etymology of this name, which that
learned man cleaved unto, who unhappily was engaged into
the defence of such errors as he could not but see, and did
often confess :* to which also he had an entrance made by
an archbishop ;'' to wit, that it was but an abbreviation of
presbyters; knowing full well, not only that the signification
of these words is diverse amongst them to whom belongs
* jus et norma loquendi,' but also, that they are widely dif-
ferent in holy writ. Yea, farther, that those who first dig-
nified themselves with this title, never called themselves pres-
byters, by way of distinction from the people, but only to
have a note of distance among themselves : there being more
than one sort of them that were sacrificers, and which * eo
nomine,' accounted themselves priests. Setting aside then
all such evasions and distinctions as the people of God are
not bound to take notice of, and taking the word in its or-
dinary acceptation, I shall briefly declare what I conceive
of the use thereof, in the respect of them who are ministers

a Hook. Eccles. Polit. lib. 5. ' ^ Wliitgift, Ans. to the Adraou.

26 THE DUTY OF PASTORS AND

of the gospel : which I shall labour to clear by these follow-
ing observations :

1. All faithful ministers of the gospel, inasmuch as they
are ingrafted into Christ, and are true believers, may, as all
other true Christians, be called priests ; but this inasmuch
as they are members of Christ, not ministers of the gospel :
it respecteth their persons, not their function, or not them
as such. Now I conceive it may give some light to this dis-
course, if we consider the grounds and reasons of this meta-
phorical appellation, in divers places of the gospel,'^ ascribed
to the worshippers of Christ ; and how the analogy which
the present dispensation holds with what was established
under the administration of the Old Testament may take
place : for there we find the Lord thus bespeaking his peo-
ple : * Ye shall be unto me a kingdom of priests, a holy na-
tion ;' Exod. xix. 6. so that it should seem that there was
then a twofold priesthood : a ritual priesthood, conferred
upon the tribe of Levi ; and a royal priesthood, belonging to
the whole people : the first is quite abrogated and swallowed
up in the priesthood of Christ, the other is put over unto us
under the gospel, being ascribed to them and us, and every
one in covenant with God, not directly and properly, as de-
noting the function peculiarly so called, but comparatively,
with reference had to them that are without ; for as those who
were properly called priests, had a nearer access unto God
than the rest of the people, especially in his solemn worship,
so all the people that are in covenant with God, have such
an approximation unto him by virtue thereof, in comparison
of them that are without, that in respect thereof they are said
to be priests. Now the outward covenant made with them
who were the children of Abraham after the flesh, was re-
presentative of the covenant of grace made with the children
of promise, and that whole people typified the hidden elect
people of God ; so that of both there is the same reason.
Thus as • the priests the sons of Levi' are said to ' come near
unto God,' Deut. xxi. 5. and God tells them that 'him whom
he hath chosen, he will cause to come near to him ;' Numb,
xvi. 5. chosen by a particular calling * ad munus' to the office
of the ritual priesthood : so in regard of that other kind,
comparatively so called, it is said of the whole people, * What

c Rev. i.6. V. 10. xx. 6. 1 Pet. it. 5, &c.

PEOPLE DISTINGUISHED. 27

nation is there so great that hath God so nigh unto them, as
the Lord our God is in all things that we call upon him for;'
Deut. iv. 7. Their approaching nigh unto God made them all
a nation of priests, in comparison of those dogs and unclean
Gentiles that were out of the covenant. Now this prerogative
is often appropriate to the faithful in the New Testament : for
* through Christ we have an access by one spirit unto the Lord ;'
Eph. ii. 18. And chap. iii. 12. * We have boldness and access
with confidence :' so James iv. 8. 'Draw nigh unto God, and
he will draw nigh unto you :' which access and approximation
unto God seemed, as before was spoken, to be uttered in allu-
sion to the priests of the old law, who had this privilege above
others in the public worship, in which respect only things
then were typical. Since because we enjoy that prerogative
in the truth of the thing itself, which they had only in type,
we also are called priests : and as they were said to draw
nigh in reference to the rest of the peqple ; so we, in respect
of them, who are strangers to the covenant, that now are
said to be 'afar off,' Eph. ii. 17. and hereafter shall be with-
out, ' for without are dogs,'&c. Rev. xxii. 15. Thus this me-
taphorical appellation of priests is in the first place an inti-
mation of that transcendent privilege of grace and favour,
which Jesus Christ hath purchased for every one that is
sanctified with the blood of the covenant.

(2.) We have an interest in this appellation of priests, by
virtue of our union with Christ ; being one with our high
priest, we also are priests. There is a twofold union between
Christ and us : the one, by his taking upon him our nature;
the other, by bestowing on us his Spirit : for as in his incar-
nation he took upon him our flesh and blood by the work
of the Spirit, so in our regeneration he bestoweth on us his
flesh and blood, by the operation of the same Spirit: yea, so
strict is this latter union which we have with Christ, that
as the former is truly said to be a union of two natures into
one person, so this of many persons into one nature ; for by
it, we are 'made partakers of the divine nature;' 2 Pet.
i.4. becoming 'members of his body, of his flesh, and of his
bones,' Eph. v. 30. we are so parts of him, of his mystical
body, that we and he become thereby as it were one Christ;
' for as the body is one, and hath many members, and all the
members of that one body being many, are one body ; so is

28 THE DUTY OF PASTORS AND

Christ;' 1 Cor. xii. 12. and the ground of this is, because
the same Spirit is in him and us ; in him indeed dwelleth the
fulness of it, when it is bestowed upon us, only by measure.
But yet it is still the same Spirit; and so makes us, according
to his own prayer, one with him ; as the soul of man being one,
makes the whole body with it to be but one man ; two men
cannot be one, because they have two souls ; no more could we
be one with Christ, were it not the same Spirit in him and us.
Now let a man be never so big or tall, that his feet rest upon
the earth, and his head reach to heaven; yet having but one
soul, he is still but one man : now though Christ for the pre-
sent, in respect of our nature assumed, be never so far re-
mote and distant from us in heaven ; yet, by the effectual
energy and inhabitation of the same Spirit, he is still the head
of that one body, whereof we are members, still but one with
us. Hence ariseth to us a twofold right to the title of priests.

(1.) Because being in him, and members of him, we are
accounted to have done, in him, and with him, whatsoever
he hath done for us ; *We are buried with Christ,' Rom. vi.
4. ' dead with hmi,' ver. 8. 'quickened together with Christ,'
Ephes. ii. 5. being raised up, we * sit together with him in
heavenly places,' ver. 6. 'risen with him;' Col. iii. 1. Now
all these in Christ were in some sense sacerdotal ; wherefore,
we having an interest in their performance, by reason of
that heavenly participation derived from them unto us, and
being united unto him that in them was so properly, are
therefore called priests.

(2.) By virtue of this union, there is such an analogy
between that which Christ hath done for us as a priest,
and what he worketh in us by his Holy Spirit, that those acts
of ours come to be called by the same name with his, and we
for them to be termed priests. Thus because Christ's death
and shedding of his blood, so offering up himself by the
eternal Spirit was a true, proper sacrifice for sin, even our
spiritual death unto sin is described to be such, both in the
nature of it, to be an offering or sacrifice; for *I beseech
you, brethren,' saUh St. Paul, ' that you offer up your bodies
a living sacrifice, holy,' &c. Rom. xii. 1. and for the manner
of it, our ' old man is crucified with him, that the body of sin
might be destroyed;' Rom. vi. 6.

(3.) We are priests as we are Christians, or partakers

PEOPLE DISTINGUISHED. 29

of a holy unction, whereby we are anointed to the partici-
pation of all Christ's glorious offices. We are not called
Christians for nothing : if truly we are so, then have we an
*unction from the Holy One, whereby we know all things;'
1 John. ii. 20. and thus also were all God's people under the
old covenant, when God gave that caution concerning them,
' Touch not my Christians, and do my prophets no harm ;'
Psal. cv. 15. The unction then of the Holy Spirit implies a
participation of all those endowments which were typified
by the anointing with oil in the Old Testament, and invests
us with the privileges, in a spiritual acceptation, of all the
sorts of men which then were so anointed; to wit, of kings,
priests, and prophets : so that by being made Christians
(every one is not so that bears that name), we are ingrafted
into Christ, and do attain to a kind of holy and intimate com-
munion with him in all his glorious offices; and in that re-
gard are called priests.

(4.) The sacrifices we are enjoined to offer, give ground
to this appellation. Now they are of divers sorts, though
all in general eucharistical ; as first, of prayers and thanks-
givings : Psal. cxvi. 17. ' I will offer unto thee the sacrifice
of thanksgiving, and will call upon the name of the Lord ;'
and again, ' Let my prayer be set before thee as incense, and
the lifting up of my hands be as the evening sacrifice;' Psal.
cxli.2. so Heb. xiii. 15. 'Therefore let us offer unto God the
sacrifice of praise;' that is, the fruit of our lips. Secondly, Of
good works : Heb. xiii. 16. 'To do good and to communi-
cate, forget not; for with such sacrifices God is well pleased.'
Thirdly, AvroOvmag or self-slaughter, crucifying the old man,
killing sin, and offering up our souls and bodies an accept-
able sacrifice unto God; Rom. xii. 1. Fourthly, The sweet
incense of martyrdom ; yea, and * if I be offered up on the
sacrifice and service of your faith;' Phil. ii. 17. Now these
and sundry other services acceptable to God, receiving this
appellation in the Scripture, denominate the performers of
them priests. Now here it must be observed, that these
aforenamed holy duties, are called sacrifices, not properly,
but metaphorically only, not in regard of the external acts,
as were those under the law, but in regard of the internal
purity of heart from whence they proceed. And because
pure sacrifices, by his own appointment, were heretofore the

30 THE DUTY OF PASTORS AND

most acceptable service of Almighty God ; therefore now,
when he would declare himself to be very much delighted
with the spiritual acts of our duty, he calls them oblations,
incense, sacrifices, offerings, 8cc. to intimate also a partici-
pation with him in his offices, who properly and directly is
the only Priest of his church, and by the communication of
the virtue of whose sacrifice we are made priests, not having
authority in our own names to go unto God for others, but
having liberty through him, and in his name, to go unto God
for ourselves.

Not to lose myself and reader in this digression, the sum
is, the unspeakable blessings which the priesthood of Christ
hath obtained for us, are a strong obligation for the duty of
praise and thanksgiving, of which that in some measure we
may discharge ourselves, he hath furnished us with sacrifices
of that kind, to be offered unto God : for our own parts we
are poor, and blind, and lame, and naked ; neither in the
field, nor in the fold, in our hearts, nor among our actions,
can we find any thing worth the presenting unto him;
wherefore he himself provides them for us, especially for
that purpose, sanctifying and consecrating our souls and
bodies with the sprinkling of his blood, and the unction of
the Holy Spirit. Farther, he hath erected an altar (to
sanctify our gifts) in heaven, before the throne of grace,
which being spread over with his blood, is consecrated unto
God, that the sacrifices of his servants may for ever appear
thereon. Add to this, what he also hath added, the eternal
and never-expiring fire of the favour of God, which kindleth
and consumes the sacrifices laid on that altar : and to the
end that all this may be rightly accomplished, he hath con-
secrated us with his blood, to be kings and priests to God
for evermore. So that the close of this discourse will be,
that all true believers, by virtue of their interest in Jesus
Christ, are in the holy Scripture, by reason of divers allusions,
called priests ; which name, in the sense before related, be-
longing unto them as such, cannot on this ground, be as-
scribed to any part of them distinguished any ways from the
rest, by virtue of such distinction.

2. The second thing I observe concerning the busi-
ness in hand, is, that the offering up unto God of some
metaphorical sacrifices, in a peculiar manner, is appropriate

PEOPLE DISTINGUISHED. 31.

unto men set apart for the work of the ministry : as the
slaying of men's lusts, and the offering up of them being
converted by the preaching of the gospel unto God : so
saint Paul, of his ministry, Rom. xv. 16. 'That I should be
the minister of Jesus Christ unto the Gentiles, ministering
the gospel of God ; that the offering up of the Gentiles
might be acceptable,' &c. Ministers preaching the gospel,
to the conversion of souls, are said to kill men's lusts, and
offer them up unto God, as the fruit of their calling; as
Abel brought unto him an acceptable sacrifice of the fruit
of his flock ; and so also in respect of divers other acts of
their duty, which they perform in the name of their congre-
gations. Now these sacrifices are appropriate to the mi-
nisters of the gospel, not in regard of the matter, for others
also may convert souls unto God, and offer up prayers and
praises, in the name of their companions ; but in respect of
the manner, they do it publicly and ordinarily ; others pri-
vately, or in extraordinary cases. Now if the ministers, who
are thus God's instruments for the conversion of souls, be
themselves ingrafted into Christ; all the acts they perform
in that great work, are but parts of their own duty, of the
same nature in that regard with the rest of our spiritual
sacrifices ; so that they have not by them any farther pe-
culiar interest in the office of the priesthood more than
others : but if these preachers themselves do not belong
unto the covenant of grace, as God oftentimes out of his
care for his flock, bestows gifts upon some for the good of
others, on whom he will bestow no graces for the benefit
of their own souls, men may administer that consolation out
of the word unto their flock, which themselves never tasted,
preach to others, and be themselves castaways. St. Paul
tells us that some preach Christ out of envy and contention ;
not sincerely, but on purpose to add to his affliction ; and
yet, saith he, * whether in pretence or in truth, Christ is
preached, and therein do I rejoice, yea, and will rejoice ;'
Phil. i. 16 — 18. Surely had there been no good effected by
such preaching, St. Paul would not have rejoiced in it;
and yet doubtless it was no evidence of sanctification, to
preach Christ merely out of contention (and on purpose to
add to the affliction of his servants): but, I say, if the Lord
shall be pleased at any time to make use of such, as instru-

32 THE DUTY OF PASTORS AND

ments in his glorious work of converting souls, shall we
think that it is looked upon as their sacrifice unto God ?
No, surely, the soul of the Lord is delighted with the repent-
ance of sinners ; but all the sacrifices of these wicked men
are an abomination unto him, and therefore they have no
interest in it; neither can they from hence be said to be
priests of God, seeing they continue dogs and unclean
beasts, &,c. so that all the right unto this priestly office, seems
to be resolved into, and be the same with, the common interest
of all believers in Christ, whereby they have a participation
of his office. Whence I affirm,

3. That the name of priests is nowhere in the Scrip-
lure attributed peculiarly and distinctly to the ministers of
the gospel as such; let any produce an instance to the con-
trary, and this controversy is at an end : yea, that which
jDuts a difference between them, and the rest of the people
of God's holiness, seems to be a more immediate participa-
tion of Christ's prophetical office, to teach, instruct, and
declare the will of God unto men, and not of his sacerdotal,
to offer sacrifices for men unto God. Now I could never
observe that any of those, who were so forward of late to
style themselves priests, v/ere at all greedy of the appellation
of prophets ; no, this they were content to let go : name and
thing ; and yet when Christ ascended on high, he gave some
to be prophets, for the edification of his body, Eph. iv. 11.
none as we find to be priests : priests then (like prelates)
are a sort of church officers, whom Christ never appointed.
Whence I conclude,

4. That whosoever maintaineth any priests of the New
Testament, as properly so called, in relation to any altar
or sacrifice by them to be offered, doth as much as in him
lieth disannul the covenant of grace, and is blasphemously
injurious to the priesthood of Christ. The priest and the sa-
crifice under the New Testament are one and the same;
and therefore, they who make themselves priests, must also
make themselves Christs, or get another sacrifice of their
own. As there is but one God, so there is but ' one mediator
of God and man, the man Jesus Christ ;' 1 Tim. ii. 5. Now
he became the mediator of the New Testament chiefly by his
priesthood, because by the eternal Spirit 'he offered up him-
self unto God ;' Heb. ix. 14, 15. Neither is any now called

PEOPLE DISTINGUISHED. 33

of God to be a priest as was Aaron, and without such divine
vocation to this office, none ought to undertake it, as the
apostle argues, Heb. v. Now, the end of any such vocation
and office, is quite ceased ; being nothing but to oflfer gifts
and sacrifices unto God, Heb. viii. 3. for Christ hath offered
one sacrifice for sin for ever, and is * sat down at the right
hand of God,' Heb. x. 12. yea, 'by one offering he hath per-
fected them that are sanctified ;' ver. 14. and if that did pro-
cure remission of sins, there must be 'no more offering for
sin ;' ver. 18. and the surrogation of another makes the blood
of Christ to be no better than that of bulls and goats. Now
one of these they must do, who make themselves priests (in
that sense concerning which we now treat) ; either get them
a new sacrifice of their own, or pretend to offer Christ again :^
the first seems to have been the fault of those of ours, who
made a sacrifice of the sacrament, yet pretended not to be-
lieve the real presence of Christ in or under the outward
elements or species of them ; the other of the Romanists,
whose priests, in their mass, blasphemously make themselves
mediators between God and his Son, and offering up Christ
Jesus for a sacrifice, desire God to accept him ; so charging
that sacrifice with imperfection, which he offered on the
altar of the cross, and making it necessary not only that he
should annually, but daily, yea hourly, suffer afresh; so re-
crucifying unto themselves the Lord of glory. Farther,
themselves confessing that to be a true sacrifice, it is re-
quired that that which is offered unto God be destroyed,
and cease to be what it was ; they do confess by what lies in
them to destroy the Son of God, and by their mass have
transubstantiated their altars into crosses, their temples into
Golgotha's, their prelates into Pilates, their priests into
hangmen ; tormentors of Jesus Christ. Concerning them
and ours, we may shut up this discourse with what the apostle
intimates to the Hebrews, viz. that all priests are ceased,
who were mortal ; now small cause have we to believe them
to be immaterial spirits, among whom we find the works of
the flesh to have been so frequent.

And this may give us some light into the iniquity of

d For offering the host or their Christ they pray : ' Supra quse, propitio ac serene
vultu respicere digneris, et accepta habere sicut dignatus es niun era pueri tui
justi Abel, et sacrificium patriarchs nostri Abrahie :' with many more to that
purpose.

VOL, XIX, D

34 THE DUTY OF PASTORS AND

those times, vvhereinto we were lately fallen ; in which lord
bishops and priests had almost quite oppressed the bishops
of the Lord, and ministers of the gospel ; how unthankful
men were we for the light of the gospel, men that loved
darkness rather than light. ' A wonderful and horrible thing
was wrought in our land ; the prophets prophesied falsely,
the priests bare rule by their means,' almost the whole
'people loved to have it so : and what shall we now do in the
end thereof?' Jer. v. 30, 31. Such a hasty apostacy was
growing on us, as we might justly wonder at, because un-
paralleled in any church, of any age : but our revolters were
profound, hasty men, and eager in their master's service.
So what a height of impiety and opposition to Christ the
Roman apostacy in a thousand years attained unto ; and yet
I dare aver that never so many errors and suspicions in a
hundred years crept into that church, as did into ours of
England in sixteen ; and yet I cannot herein give the com-
mendation of so much as industry to our innovators (I
accuse not the whole church, but particulars in it, and that
had seized themselves of its authority), because they had a
platform before them, and materials provided to their hand ;
and therefore it was an easy thing for them to erect a Babel
of antichristian confusion ; when the workmen in the Roman
apostacy were forced to build in the plain of Christianity
without any pre-existent materials, but were fain to use brick
and slime of their own provision : besides, they were unac-
quainted with the main design of Satan, who set them on
work, and therefore it is no wonder if those Nimrods oft-
times hunted counter, and disturbed each other in their pro-
gress ; yea, the first mover in church apostacy knows, that
now his time is but short, and therefore it behoves him to
make speedy work in seducing, lest he be prevented by the
coming of Christ.

Then having himself a long tract of time granted unto
him, he allowed his agents to take leisure also ; but what he
doth now must be done quickly, or his whole design will
be quashed : and this made him inspire the present business
with so much life and vigour. Moreover he was compelled
then to sow his tares in the dark, while men slept, taking
advantage at the ignorance and embroilment of the times ;
if any man had leisure enough to search, and learning enough

PEOPLE DISTINGUISHED. 36

to see and find him at it, he commonly filled the world with
clamours against him, and scarce any but his avowed cham-
pions durst be his advocates : in our time he was grown bold
and impudent, working at noonday ; yea, he openly accused
and condemned all that durst accuse him for sowing any
thing but good wheat, that durst say that the tares of his
Arminianism and popery was any thing but true doctrine.
Let us give so much way to indignation, we know Satan's
trade what it is, to accuse the brethren ; as men are called
after their professions, one a lawyer, another a physician,
so is he the accuser of the brethren. Now surely if ever he
set up a shop on earth, to practise his trade in, it was our
high commission court, as of late employed, but arexwrrc.

CHAP. IV.

Of the duty of God's people in cases extraordinarif
concerning his worship.

This being thus determined, I return again to the main
ZrjTovfjisvov, concerning the duty and privilege of the com-
mon people of Christianity in sacred things : and first, in
cases extraordinary, in which, perhaps, it may be affirmed,
that every one (of those I mean before named) is so far a
minister of the gospel as to teach and declare the faith to
others, although he have no outward calling thereunto ; and
yet in this case every one for such an undertaking must have
a warrant by an immediate call from God ; and when God
calls there must be no opposition, the thing itself he sends
us upon becomes lawful by his mission ; * what God hath
cleansed, that call not thou common ;* Acts x. 13. never fear
the equity of what God sets thee upon ; no excuses of dis-
ability or any other impediment ought to take place, the
Lord can and will supply all such defects : this was Moses's
case, Exod.iv. 10, 11. * O Lord,' saith he, * I am not eloquent,
neither heretofore, nor since thou hast spoken to thy servant :
but I am slow of speech and of a slow tongue. And the Lord
said unto him, Who hath made man's mouth? have not I the
Lord V So also was it with the prophet Jeremiah, when God

D 2

36 THE DUTY OF PASTORS AND

told him that he had ordained him a prophet unto the na-
tions, he replies, 'Ah, Lord God ! behold I cannot speak : for
I am a child. But the Lord,' saith he, * said unto me. Say
not I am a child : for thou shalt go to all that I shall send
th^e, and whatsoever I command thee, thou shalt speak ;'
Jer. i. 6, 7. Nothing can excuse any from going on his mes-
sage, who can perfect his praise out of the mouth of babes
and sucklings. This the prophet Amos rested upon, when
he was questioned, although he were unfit for that heavenly
employment, either by education or course of life : ' I was
no prophet, neither was I a prophet's son ; but I was a
herdsman, and a gatherer of sycamore fruit : and the Lord
took me as I followed the flock, and said unto me. Go pro-
phesy to my people Israel ;' Amos vii. 14, 15. So on the
contrary, St. Paul, a man of strong parts, great learning and
endowments, of indefatigable industry, and large abilities,
yet affirms of himself, that when- God called him to preach
his word, he * conferred not with flesh and blood,' but went
on presently with his work ; Gal. i. 16, 17.

CHAP. V.

Of the several ways of extraordinary calling to the teaching of
others. The first way.

Now three ways may a man receive, and be assured that he
hath received this divine mission, or know that he is called
of God to the preaching of the word ; I mean not that per-
suasion of divine concurrence, which is necessary also for
them that are partakers of an ordinary vocation, but which
is required in extraordinary cases to them in whom all out-
ward calling is wanting.

1. By immediate revelation.

2. By a concurrence of Scripture rules, directory for
such occasions.

3. By some outward acts of Providence, necessitating
him thereunto.

For the first, not to speak of light prophetical, whether
it consists in a habit, or rather in a transient irradiating mo-
tion, nor to discourse of the species, whereby supernatural

PEOPLE DISTINGUISHED. 37

things are conveyed to the natural faculty, with the several
ways of divine revelation (for St. Paul affirmeth it to have
been TroXurpwrrtuc as well as TroXvfxeptog), with the sundry
appellations it received, from the manner whereby it came ;
I shall only shew what assurance such a one as is thus
called may have in himself that he is so called, and how he
may manifest it unto others. That men receiving any reve-
lation from God had always an assurance that such it was,
to me seems most certain. Neither could I ever approve
the note of Gregory on Ezek. i. viz. * That prophets being
accustomed to prophesying, did oftentimes speak of their
own spirit, supposing that it proceeded from the spirit of
prophesy.'* What is this but to question the truth of all pro-
phetical revelations, and to shake the faith that is built upon
it ? Surely the prophet Jeremiah had an infallible assurance
of the author of his message, when he pleaded for himself be-
fore the princes, ' Of a truth the Lord hath sent me unto you
to speak all these words in your ears;' chap. xxvi. 15. And
Abraham certainly had need of a good assurance whence
that motion did proceed, which made him address himself
to the sacrificing the son of promise; and that all other pro-
phets had the like evidence of knowledge, concerning the
divine verity of their revelations, is unquestionable. Hence
are those allusions in the Scripture, whereby it is compared
unto things whereof we may be most certain by the assur-
ance of sense. So Amos iii. 8. ' The lion hath roared, who
will not fear ? The Lord God hath spoken, who can but
prophesy?' and Jer. xx. 9. 'His word was in my heart
as a burning fire shut up in my bones;' things sensible
enough. Haply Satan may so far delude false prophets,
as to make them suppose their lying vanities are from above :
whence they are said to be 'prophets of the deceit of their
own heart ;' Jer. xxiii. 26. being deceived, as well as deceivers ;
thinking in themselves, as well as speaking unto others, 'He
saith,' ver. 31. But that any true prophets should not know a
true revelation from a motion of their own hearts, wants not
much of blasphemy. The Lord surely supposes that assur-
ance of discerning, when he gives that command; 'The pro-

^ Sciendum est quod aliquando prophetae sanctidum consuluntur ex niagno usu
prophetandi quaedam ex suo spiritu proferunt, et se hoc ex prophetiae spiiitu dicere
suspicantur. Gregor. Horn. 1. in Ezek.

38 THE DUTY OF PASTORS AND

phet that hath a dream, let him tell a dream; and he that
hath my word, let him speak my word faithfully; what is the
chaff to the wheat?' Jer. xxiii. 28. He must be both blind
and mad that shall mistake wheat for chaff; and on the con-
trary, what some men speak of a hidden instinct from God,
moving the minds of men, yet so as they know not whether
it be from him or no, may better serve to illustrate Plutarch's
discourse of Socrates' Deemon, than any passage in holy
writ. St. Austin says,'' his mother would affirm, that though
she could not express it, yet she could discern the difference
between God's revelation, and her own dreams. In which
relation, I doubt not but the learned father took advantage
from the good old woman's words of what she could do, to
declare what might be done, of every one that had such im-
mediate revelations. Briefly then, the Spirit of God never
so extraordinarily moveth the mind of man to apprehend
any thing of this kind whereof we speak, but it also illus-
trateth it with a knowledge and assurance that it is divinely
moved to this apprehension. Now, because it is agreed on
all sides, that light prophetical is no permanent habit in the
minds of the prophets, but a transient impression, of itself
not apt to give any such assurance, it may be questioned
from what other principle it doth proceed. But not to pry
into things perhaps not fully revealed, and seeing St. Paul
shews us that in such heavenly raptures there are some
things unutterable of them, and incomprehensible of us, we-
may let this rest, amongst those appr\Ta. It appeareth then
from the preceding discourse, that a man pretending to ex-
traordinary vocation, by immediate revelation, in respect of
self-persuasion of the truth of his call, he must be as ascer-
tained of it, as he could be of a burning fire in his bones, if
there shut up.

*> Dicebat se diacernere (nescio quo sapore quem verbis explicare non poterat)
quid interesset inter Dcum revelanteni, et animam suam soniniantem, Aug. Confess.

PEOPLE DISTINGUISHED. 39

CHAP. VI.

What assurance men extraordinarily called can give to others, that they are
so called in the former way.

The next thing to be considered is, what assurance he can
give to others, and by what means, that he is so called. Now
the matter or subject of their employment may give us some
light to this consideration: and this is, either the incho-
ation of some divine work to be established amongst men,
by virtue of a new, and before never-heard-of, revelation of
God's will; or a restoration of the same, when collapsed
and corrupted by the sin of men. To the first of these, God
never sendeth any but whom he doth so extraordinarily and
immediately call and ordain for that purpose; and that this
may be manifested unto others, he always accompanieth
them with his own almighty power, in the working of such
miracles as may make them be believed, for the very works'
sake which God by them doth effect. This we may see in
Moses, and (after Jesus Christ anointed with the oil of glad-
ness above his fellows to preach the gospel) the apostles :
but this may pass, for nothing in such a way shall ever
again take place, God having ultimately revealed his mind
concerning his worship and our salvation ; a curse being de-
nounced to man or angel that shall pretend to revelation, for
the altering or changing one jot or tittle of the gospel. For
the other, the work of reformation, there being, ever since
the writing of his word, an infallible rule for the performance
of it, making it fall within the duty and ability of men, par-
takers of an ordinary vocation, and instructed with ordinary
gifts ; God doth not always immediately call men unto it : but
yet, because oftentimes he hath so done, we may inquire what
assurance they could give of this their calling to that em-
ployment. Our Saviour Christ informs us, that a prophet
is often without honour in his own country. The honour
of a prophet, is to have credence given to his message; of
which it should seem, Jonas was above measure zealous,
yet such is the cursed infidelity and hardness of men's
hearts, that though they cried, ' Thus saith the Lord,' yet
they would reply 'the Lord hath not spoken;' hence are

40 THE DUTY OF PASTORS AND

those pleadings betwixt the prophet Jeremiah and his ene-
mies ; the prophet ' averring of a truth, the Lord hath sent
me unto you,' and they contesting, ' that the Lord had not
sent him, but that he lied in the name of the Lord.' Now to
leave them inexcusable, and whether they would hear or
whether they would forbear, to convince them that there
hath been a prophet amongst them, as also to give the
greater credibility to their extraordinary message, to them
that were to believe their report, it is necessary that * the arm
of the Lord should be revealed,' working in and by them, in
some extraordinary manner ; it is certain enough, that God
never sent any one extraordinarily, instructed only with or-
dinary gifts, and for an ordinary end. The aim of their em-
ployment I shewed before was extraordinary, even the repa-
ration of something instituted by God, and collapsed by the
sin of man ; that it may be credible, or appear of a truth
that God had sent them for this purpose, they were always
furnished with such gifts and abilities, as the utmost reach
of human endeavours, with the assistance of common grace,
cannot possibly attain. The general opinion is, that God
always supplies such with the gift of miracles. Take the
word in a large sense for every supernatural product, beyond
the ordinary activity of that secondary cause whereby it is
effected, and I easily grant it; but in the usual restrained
acceptation of it, for outward wonderful works, the power of
whose production consists in operation, I something doubt
the universal truth of the assertion. We do not read of any
such miracles wrought by the prophet Amos, and yet he
stands upon his extraordinary immediate vocation; *I was
neither prophet nor the son of a prophet, but the Lord
called me,' &c. It sufEceth then, that they be furnished with
a supernatural power either in, 1. Discerning; 2. Speaking;
3. Working. The power of discerning, according to the
things by it discernible, may be said to be of two sorts ; for
it is either of things present, beyond the power of human in-
vestigation, as to know the thoughts of other men's hearts, or
their words not ordinarily to be known, as Elisha discovered
the bedchamber discourse of the king of Syria (not that by
virtue of their calling they come to be KopStoy vwcrrat,' knowers
of the heart,' vVtiich is God's property alone, but that God
doth sometimes reveal such things unto them ; for otherwise

PEOPLE DISTINGUISHED. 41

no such power is included in the nature of the gift, which is
perfective of their knowledge, not by the way of habit, but
actual motion in respect of some particulars ; and when this
was absent, the same Elisha affirmeth, that he knew not
why the Shunamitish woman was troubled), or, secondly, of
things future and contingent in respect of their secondary
causes, not precisely necessitated by their own internal
principle of operation, for the effecting of the things so
foreknown : and therefore the truth of the foreknowledge,
consists in a commensuration to God's purpose. Now effects
of this power, are all those predictions of such things which
we find ia the Old and New Testament, and divers also
since. Secondly, The supernatural gift in speaking I intimate,
is that of tongues, proper to the times of the gospel, when
the worship of God was no longer to be confined to the peo-
ple of one nation.

The third working, is that which strictly and properly is
called the gift of miracles ; which are hard, rare, and strange
effects, exceeding the whole order of created nature : for
whose production God sometimes useth his servants instru-
mentally, moving and enabling them thereunto by a tran-
sient impression of his powerful grace ; of which sort the
holy Scripture hath innumerable relations. Now with one
of those extraordinary gifts at least, sometimes with all, doth
the Lord furnish those his messengers of whom we treat :
which makes their message a sufficient revelation of God's
will, and gives it credibility enough, to stir up faith in some,
and leave others inexcusable. All the difficulty is, that
there have been Simon Maguses, and are antichrists, falsely
pretending to have in themselves this mighty power of God,
in one or other of the forenamed kinds. Hence were those
many false prophets, dreamers, and wizards, mentioned in
the Old Testament, which the Lord himself forewarns us of,
as also those agentsof that man of sin, 'whose coming is after
the working of Satan with powers and signs and lying won-
ders ;' 2 Thess. ii. 9. I mean the juggling priests and Jesuits,
pretending falsely by their impostures to the power of mi-
racle-working ; though their employment be not to reform,
but professedly to corrupt the worship of God. Now in such
a case as this, we have, 1. The mercy of God to rely upon,
whereby he will guide his into the way of truth, and the

42 THE DUTY OF PASTORS AND

purpose or decree of God, making it impossible that his
elect should be deceived by them. 2. Human diligence
accompanied with God's blessing, may help us wonderfully
in a discovery, whether the pretended miracles be of God,
or no ; f?r there is nothing more certain, than that a true
and real miracle is beyond the activity of all created power
(for if it be not, it is not a miracle) ; so that the devil and all
his emissaries are not able to effect any one act truly mira-
culous ; but, in all their pretences there is a defect discernible,
either in respect of the thing itself pretended to be done, or
of the manner of its doing, not truly exceeding the power of
art or nature, though the apprehension of it, by reason of
some hell-conceived circumstances, be above our capacity.
Briefly, either the thing is a lie, and so it is easy to feign
miracles, or the performance of it is pure juggling, and so it
is easy to delude poor mortals. Innumerable of this sort, at
the beginning of the reformation, were discovered among the
agents of that wonder-working man of sin, by the blessing
of God upon human endeavours. Now from such discoveries,
a good conclusion may be drawn, against the doctrine they
desire by such means to- confirm ; for as God never worketh
true miracles, but for the confirmation of the truth, so will
not men pretend such as are false, but to persuade that to
others for a truth, which themselves have just reason to be
persuaded is a lie. Now if this means fail, 3. God himself
hath set down a rule of direction for us, in the time of
such difficulty ; Deut. xiii. 1 — 5. ' If there arise among you
a prophet or dreamer of dreams, and giveth thee a sign or a
wonder, and the sign or the wonder come to pass, where-
fore he spake unto thee, saying. Let us go after other gods to
serve them; thou shalt not hearken to the words of that pro-
phet, or dreamer of dreams : for the Lord your God proveth
you, to know whether ye love the Lord your God, with all
your heart, and all your soul. Ye shall walk after the Lord
your God, and fear him, and keep his commandments, and
obey his voice, and you shall serve him, and cleave unto him.
And that prophet or dreamer of dreams shall be put to death.'
The sum is, that seeing such men pretend that their reve-
lations and miracles are from heaven, let us search whether
the doctrine they seek to confirm by them be from heaven,
or no ; if it be not, let them be stoned, or accursed, for they

PEOPLE DISTINGUISHED. 43

seek to draw us from our God ; if it be, let not the curse of
a stony heart, to refuse them, be upon us. Where the mi-
racles are true, the doctrine cannot be false; and if the doc-
trine be true, in all probability the miracles confirming it, are
not false ; and so much of them, who are immediately called
of God from heaven, what assurance they may have in them-
selves of such a call, and what assurance they can make of
it to others. Now such are not to expect any ordinary voca-
tion from men below, God calling them aside to his work
from the midst of their brethren : the Lord of the harvest
may send labourers into his field, without asking his steward's
consent, and they shall speak whatever he saith unto them.

CHAP. VII.

77ie second ivay whereby a man jnay he called extraordinarily .

Secondly, A man may be extraordinarily called to the
preaching and publishing of God's word, by a concurrence
of Scripture rules, directory for such occasions, occurrences,
and opportunities of time, place, and persons, as he liveth
in, and under. Rules in this kind may be drawn either
from express precept, or approved practice : some of these
I shall intimate, and leave it to the indifferent reader to
judge, whether or no they hold in the application ; and all
that in this kind I shall propose, I did with submission to
better judgments.
Consider then,

1. Thatof our Saviour to St. Peter, Luke xxii. 32. 'When
thou art converted, strengthen thy brethren;' which contain-
ing nothing but an application of one of the prime dictates
of the law of nature, cannot, ought not, to be restrained unto
men of any peculiar calling as such. Not to multiply many
of this kind (whereof in the Scripture is plenty) ; add only
that of St. James ; ' Brethren, if any of you do err from the
truth, and one convert him ; let him know, that he which con-
verteth the sinner from the error of his way shall save a soul
from death,' &c. From these and the like places it appears
to me, that

(1.) There is a general obligation on all Christians, to

44 THE DUTY OF PASTORS AND

promote the conversion and instruction of sinners, and man
erring from the right way.

Again, Consider that of our Saviour, Matt. v. 15. ' Men
do not light a candle and put it under a bushel, but on a
candlestick, and it giveth light unto all that are in the house :*
to which add that of the apostle, * If any thing be revealed
to another that sitteth by, let the first hold his peace ;' 1 Cor.
xiv. 30. which words, although primarily they intend ex-
traordinary immediate revelations, yet I see no reason why
in their equity and extent, they may not be directory for the
use of things revealed unto us by Scripture light ; at least
we may deduce from them, by the way of analogy, that

2. Whatsoever necessary truth is revealed to any out of
the word of God, not before known, he ought to have an un-
contradicted liberty of declaring that truth, provided that
he use such regulated ways for that his declaration, as the
church wherein he liveth (if a right church) doth allow.

Farther, see Amos iii. 8. 'The lion hath roared, who will
not fear ? The Lord God hath spoken, who can but prophesy ?
And Jer. xx. 9. ' Then said I, I will not make mention of his
name. But his word was in mine heart, as a burning fire shut
up in my bones, I was weary with forbearing, and I could
not stay :' with the answer of Peter and John, to the rulers
of the Jews, Acts iv. 19, 20. ' Whether it be right in the
sight of God to hearken unto you more than unto God,
judge ye, for we cannot but speak the things that we have
seen and heard.'

Whence it appears, that

3. Truth revealed unto any, carries along with it an un-
moveable persuasion of conscience (which is powerfully ob-
ligatory) that it ought to be published and spoken to others.

That none may take advantage of this to introduce con-
fusion into our congregations, I gave a sufficient caution in
the second rule.

Many other observations giving light to the business in
hand, might be taken from the common dictates of nature,
concurring with many general precepts we have in the Scrip-
ture, but omitting them, the next thing I propose is the prac-
tice, &c.

1. Of our Saviour Christ himself, who did not only pose
the doctors when he was but twelve years old, Luke ii. 46.

PEOPLE DISTINGUISFIED. 45

but also afterward preached in the synagogue of Nazareth,
chap. iv. 18. being neither doctor, nor scribe, nor Levite, but
of the tribe of Judah (concerning which tribe it is evident
that Moses spake nothing concerning the priesthood).

2. Again, in the eighth of the Acts, great persecution
arising against the church, after the death of Stephen, they
were all scattered abroad from Jerusalem, ver. 1. that is, all
the faithful members of the church, who being thus dis-
persed, went everywhere ' preaching the word,' ver. 4. and
to this their publishing of the gospel (having ho warrant but
the general engagement of all Christians to further the pro-
pagation of Christ's kingdom), occasioned by their own per-
secution, the Lord gave such a blessing, that they were
thereby the first planters of a settled congregation among
the Gentiles, they and their converts being the first that
were honoured by the name of Christians ; Acts xi. 21. 26.
Neither, 3. is the example of St. Paul altogether imperti-
nent, who with his companions repaired into the synagogues
of the Jews, taught them publicly, yea, upon their own re-
quest; Acts xiii. 15. Apollos also spake boldly, and preached
fervently, when he knew only the baptism of John, and needed
himself farther instruction; Acts xviii. 24. It should seem
then, in that juncture of time, he that was instructed in any
truth, not ordinarily known, might publicly acquaint others
with it, though he himself were ignorant in other points of
high concernment ; yet perhaps now it is not possible that any
occurrences should require a precise imitation, of what was
not only lawful, but also expedient, in that dawning towards
the clear day of the last unchangeable revelation of God's
will. Now in these and the like, there is so much variety,
such several grounds and circumstances, that no direct rule
can from them be drawn, only they may give strength to
what from the former shall be concluded.

For a farther light to this discourse, consider what de-
solate estate the church of God hath been, may be, and at
this present in divers places is, reduced to : her silver may
become dross, and her wine be mixed with water ; the faithful
city becoming a harlot, her shepherds may be turned into
dumb sleeping dogs and devouring wolves; the watchmen
may be turned smiters, her prophets to prophesy falsely, and
her priests to bear rule by lies ; the commandments of God

46 THE DUTY OF PASTORS AND

being made void by the traditions of men, superstition, hu-
man inventions, will-worship, may defile and contaminate
the service of God ; yea, and greater abominations'* may men
possessing Moses' chair by succession do. Now that the tem-
ple of God hath been thus made a den of thieves, that the
abomination of desolation hath been set up in the holy place,
is evident from the Jewish and Christian church ; for in the
one it was clearly so, when the government of it was devolved
to the scribes and Pharisees, and in the other, when the man
of sin had exalted himself in the midst thereof. Now sup-
pose a man, living in the midst and height of such a sad
apostacy, when a universal darkness had spread itself over
the face of the church, if the Lord be pleased to reveal unto
him out of his word some points of faith, then either not all
known, or generally disbelieved, yet a right belief whereof
is necessary to salvation ; and farther, out of the same word
shall discover unto him the wickedness of that apostacy, and
the means to remove it, I demand. Whether that man, with-
out expecting any call from the fomenters and maintainers
of those errors, with which the church at that time is only
not destroyed, may not preach, publish, and publicly declare
the said truths to others (the knowledge of them being so
necessary for the good of their souls), and conclude himself
thereunto called of God, by virtue of the forenamed, and
other the like rules ? Truly for my part (under correction)
I conceive he may, nay, he ought, neither is any other out-
ward call requisite to constitute him a preacher of the gos-
pel, than the consent of God's people to be instructed by
him. For instance ; suppose that God should reveal the truth
of the gospel to a mere layman (as they say) in Italy, so
that he be fully convinced thereof; what shall he now do ?
abstain from publishing it, though he be persuaded in con-
science that a great door of utterance might be granted unto
him, only because some heretical, simonical, wicked, anti-
christian prelate, hath not ordained him minister ; who yet
would not do it, unless he will subscribe to those errors and
heresies which he is persuaded to be such ? Truly I think by
so abstaining, he should sin against the law of charity, in
seeing (not the ox or ass of his brother falling into the pit,
but) their precious souls sinking to everlasting damnation,

a Ezek. xxii. 27, 28. viii. 13.

PEOPLE DISTINGUISHED. 47

and not preventing it when he might ; and were he indeed
truly angry with his whole nation, he might have the advan-
tage of an Italian revenge.

Moreover, he should sin against the precept of Christ,
by hiding his light under a bushel, and napkining up his
talent, an increase whereof will be required of him at the last
day. Now with this I was always so well satisfied, that I ever
deemed all curious disquisition after the outward vocation
of our first reformers, Luther, Calvin, Sec. altogether need-
less ; the case in their days being exactly that which I have
laid down.

Come we now to the third and last way, whereby men
not partakers of any outward ordinary vocation, may yet
receive a sufficient warrant for the preaching and publishing
of the gospel, and that by some outward act of providence
guiding them thereunto ; for example, put case a Christian
man, should by any chance of providence be cast by ship-
wreck or otherwise, upon the country of some barbarous
people, that never heard of the name of Christ, and there by
his goodness that brought him thither, be received amongst
them, into civil human society ; may he not, nay, ought he
not, to preach Christ unto them ? and if God give a blessing
to his endeavours, may he not become a pastor to the con-
verted souls? None I hope makes any doubt of it; and in
the primitive times, nothing was more frequent than such
examples ; thus were the Indians and the Moors turned to
the faith, as you may see in Euseblus : yea, great was the
liberty which in the first church was used in this kind,
presently after the supernatural gift of tongues ceased
amongst men.

48 THE DUTY OF PASTORS AND

CHAP. VIII.

Of the liberty and duty of gifted uncalled Christians, in the exercise of
divers acts of God's worship.

And thus have I declared what I conceive, concerning ex-
traordinary calling to the public teaching of the word, in
what cases only it useth to take place ; whence I conclude,
that whosoever pretends unto it, not warranted by an evidence
of one of those three ways that God taketh in such proceed-
ings, is but a pretender, an impostor, and ought accordingly
to be rejected of all God's people in other cases, not to dis-
use what outwaid ordinary occasion from them who are
intrusted by commission from God with that power, doth
confer upon persons so called, we must needs grant it a ne-
gative voice, in the admission of any to the public preaching
of the gospel ; if they come not in at that door, they do climb
over the wall, if they make any entrance at all. It remains
then, to shut up all, that it be declared, what private Chris-
tians, living in a pure, orthodox, well ordered church may
do, and how far they may interest themselves, in holy soul-
concerning affairs, both in respect of their own particular,
and of their brethren in the midst of whom they live : in
which determination, because it concerneth men of low de-
gree, and those that comparatively may be said to be un-
learned, I shall labour to express the conceivings of my
mind, in as familiar, plain observations as I can ; only thus
much I desire may be premised, that the principles and rules
of that church government, from which, in the following
assertions, I desire not to wander, is of that (to which I do,
and always in my poor judgment have adhered, since by
God's assistance I had engaged myself to the study of his
word) which commonly is called presbyterial, or synodical,
in opposition to prelatical or diocesan on the one side ; and
that which is commonly called independent or congrega-
tional on the other.

First then, a diligent searching of the Scriptures, with fer-
vent prayers i^o Almighty God, for the taking away that veil
of ignorance, which by nature is before their eyes, that they

PEOPLE DISTINGUISHED. 49

may come to a saving knowledge in, and a right understand-
ing of them, is not only lawful and convenient for all men
professing the name of Christ, but also absolutely necessary
because commanded, yea indeed commanded because the
end so to be attained is absolutely necessary to salvation.
To confirm this, I need not multiply precepts out of the Old
or New Testament, such as that of Isa. viii. 20. ' To the law
and to the testimony,' and that of John v. 39. ' Search the
Scriptures,' which are innumerable; nor yet heap up motives
unto it, such as are the description of the heavenly country,
whither we are going, in them is contained ; John xiv. 2.
2 Cor. v. 1. Rev. xxii. 1, &c. the way by which we are to
travel laid down; John v. 39. xiv. 5, 6. Jesus Christ,
whom we must labour to be like, painted out; Gal. iii. 1.
and the back-parts of God discovered ; Deut. xxix. 29. by
them only true spiritual wisdom is conveyed to our souls ;
Jer. viii. 9. whereby we may become even wiser than our
teachers ; Psal. cxix. in them all comfort and consolation is
to be had, in the time of danger and trouble ; Psal. cxix. 54.
71, 72. in brief, the knowledge of Christ, which is life
eternal; John xvii. 3. yea, all that can be said in this kind
comes infinitely short of those treasures of wisdom, riches,
and goodness, which are contained in them ; ' The law of
the Lord is perfect, converting the soul; the testimony of the
Lord is sure, making wise the simple;' Psal. xix. 7. but
this duty of the people is clear and confessed; the objec-
tions of the Papists against it being, for the most part, so
many blasphemies against the holy word of God ; they ac-
cuse it of difficulty, which God affirms to ' make wise the
simple ;' of obscurity, which 'openeth the eyes of the blind ;'
to be a dead letter, a nose of wax, which ' is quick and
powerful, piercing to the dividing asunder of the soul and
spirit;' to be weak and insufficient, which 'is able to make
the man of God perfect and wise unto salvation ;' yea, that
w^ord which the apostle affirmeth to be * profitable for re-
proof,' is not in any thing more full, than in reproving of
this blasphemy.

Secondly, They may not only (as before) search the Scrip-
tures, but also examine, and try by them the doctrine that
publicly is taught unto them; the people of God must not be
like 'children, tossed to and fro, and carried about with every

VOL. XIX. E

50 THE DUTY OF PASTORS AND

wind of doctrine, by the sleight of men, and cunning crafti-
ness, whereby they lie in wait to deceive ;' Eph. iv. 14. all
is not presently gospel, that is spoken in the pulpit ; it is not
long since, that altar-worship, Arminianism, popery, super-
stition, 8cc. were freely preached in this kingdom ; now what
shall the people of God do in such a case ? yield to every
breath, to every puff of false doctrine? or rather try it by
the word of God, and if it be not agreeable thereunto, cast
it out like salt that hath lost its savour : must not the people
take care that they be not seduced ? must they not * beware
of false prophets, which come unto them in sheep's cloth-
ing, but inwardly are ravening wolves?' and how shall they
do this? Avhat way remains, but a trying their doctrine by
the rule ? In these evil days wherein we live, I hear many
daily complaining, that there is such difference, and con-
trariety among preachers, they know not what to do, nor
scarce what to believe : my answer is. Do but your own
duty, and this trouble is at an end ; is there any contrariety
in the book of God ? pin not your faith upon men's opinions,
the Bible is the touchstone : that there is such diversity
amongst teachers is their fault, who should think all the
same thing ; but that this is so troublesome to you, is your
own fault, for neglecting your duty of trying all things by
the word. Alas, you are in a miserable condition, if you
have all this while relied on the authority of men in heavenly
things : he that builds his faith upon preachers, though they
preach nothing but truth, and he pretend to believe it, hath
indeed no faith at all, but a wavering opinion, built upon a
rotten foundation. Whatever then is taught you, you must
go with it ' to the law and to the testimony, if they speak
not according to this word, it is because there is no light in
them ;' Isa. viii. 20. Yea, the Bereans are highly extolled
for searching whether the doctrine concerning our Saviour,
preached by St. Paul, were so or no, Acts xvii. 11. agree-
ably to the precept of the same preacher, 1 Thess. v. 21.
' Make trial of all things, and hold fast that which is good ;'
as also to that of St. John, 1 Epist. iv. 1. 'Beloved, believe
not every spirit, but try the spirits whether they be of God,
because many false spirits are gone out into the world ;'
prophets then must be tried, before they be trusted : now
the reason of this holds still. There are many false teachers

PEOPLE DISTINGUISHED. 51

abroad in the world, wherefore try every one, try his spirit,
his spiritual gift of teaching, and that by the word of God.
And here you have a clear rule laid down, how you may ex-
tricate yourselves from the former perplexity : nay, St. Paul
himself speaking to understanding Christians, requires them
to judge of it ; 1 Cor. x. 15. ' I speak as to wise men, judge
ye what I say.' Hence are those cautions, that the people
should look that none do seduce them. Matt. xxiv. 4. to
which end they must have their souls 'exercised in the word
of God, to discern good and evil ;' Heb. v. 14, Thus also in
one place, Christ biddeth his followers hear the Pharisees,
and do what they should command, because they sat in
Moses' chair. Matt, xxiii. 2, 3. and yet in another place,
gives them a caution to beware of the doctrine of the Pha-
risees; Matt. xvi. 12. It remaineth then, that the people are
bound to hear those who possess the place of teaching in
the church, but withal they must beware that it contain
nothing of the old leaven, to which end they must try it by
the word of God : when, as St. Paul prayeth for the Phi-
lippians, ' that their love might abound yet more and more
in knowledge, and all judgment, that they might approve
things that are excellent;' Phil; i. 9, 10. Unless ministers
will answer for all those souls they shall mislead, and excuse
them before God at the day of trial, they ought not to debar
them from trying their doctrine : now this they cannot do,
for 'if the blind lead the blind, both shall fall into'the pit' of
destruction. And here I might have just occasion of com-
plaint, 1. Of the superstitious pride of the late clergy of
this land, who could not endure to have their doctrine tried
by their auditors, crying to poor men with the Pharisees,
Johnix. 'You were altogether born in sins, and do you teach
us V A pretty world it is like to be, when the sheep will
needs teach their pastors ; nothing would serve them, but
a blind submission to the loose dictates of their cobweb
homilies : he saw farther, sure, in the darkness of popery,
who contended that a whole general council ought to give
place to a simple layman, urging Scripture, or speaking
reason.

Now surely this is very far from that gentleness, meek-
ness, and aptness to teach, which St. Paul requireth in a
man of God, a minister of the gospel. 2. The negligence

E 2

52 THE DUTY OF PASTORS AND

of the people also, might here come under a just reproof,
who have not laboured to discern the voice of the hireling
from that of the true shepherd, but have promiscuously fol-
lowed the new fangledness and heretical errors of every
time-serving starver of souls. Whence proceedeth all that
misery the land now groaneth under, but that we have had
a people willing to be led by a corrupted clergy, freely
drinking in the poison, wherewith they were tainted? ' The
prophets prophesied falsely, the priests bare rule by their
means, the people loved to have it so : but what shall we
now do in the end thereof?' Who could ever have thought,
that the people of England would have yielded a willing
ear to so many popish errors, and an obedient shoulder to
such a heavy burden of superstitions, as in a few years were
instilled into them, and laid upon them voluntarily by their
own sinful neglect, ensnaring their consciences by the omis-
sion of this duty we insist upon, of examining by the word
what is taught unto them?* But this is no place for com-
plaints, and this is a second thing which the people, distinct
from their pastors, may do for their own edification. Now
whether they do this privately, every one apart, or by as-
sembling more togethei', is altogether indifferent. And that
this was observed by private Christians in the primitive
times is very apparent.

Come we in the third place to what either their duty
binds them to, or otherwise by the word they are allowed to
do in sacred performances, having reference to others; look
then in general upon those things we find them tied unto,
by virtue of special precept ; such as are to ' warn the unruly,
comfort the feeble-minded, support the weak ;' 1 Thess. v. 14.
to admonish and reprove offending brethren; Matt, xviii. 15.
to instruct the ignorant ; John iv. 29. Acts xviii. 26. to ex-
hort the negligent; Heb. iii. 15. x. 24, 25. to comfort the
afflicted ; 1 Thess. v. 11. to restore him that falleth; Gal. vi. 1.
to visit the sick; Matt. xxv. 36. 40. to reconcile those that
are at variance ; Matt. v. 9. to contend for the truth ; Jude 3.
1 Pet. iii. 15. to pray for the sinner not unto death; 1 John
v. 16. to edify one another in their most holy faith ; Jude 20.
to speak to themselves in psalms, and hymns, and spiritual

* Vos facite quod scriptum est, ut uno dicente, omnes examinent, me ergo dicente
quod sentio, vos disccrnite et exaniinatc. Orig. in Josh. Horn. 21.

PEOPLE DISTINGUISHED. 53

songs; Eph. V. 19. to be ready to answer every man, in giving
account of their faith; Col. iv. 6. to mark them that make
divisions; Rom. xvi. 17. with innumerable others to the like
purpose. It remaineth them to consider, secondly, in parti-
cular, what course they may take, beyond private conference
between man and man, by indiction of time or place, for the
fulfilhng of what by these precepts, and the like is of them
required. To which I answer.

First, Lawful things must be done lawfully ; if any unlaw-
ful circumstance attends the performance of a lawful action,
it vitiates the whole work, for * bonum oritur ex integris ;' for
instance, to reprove an offender is a Christian duty, but for
a private man to do it in the public congregation, whilst
the minister is preaching, were, instead of a good act, a foul
crime, being a notorious disturbance of church decency and
order.

-Secondly, That for a public, formal, ministerial teaching,
two things are required in the teacher : First, Gifts from God ;
Secondly, Authority from the church (I speak now of or-
dinary cases) ; he that wants either, is no true pastor. For
the first, God sends none upon an employment but whom he
fits with gifts for it: 1. Not one command in the Scripture
made to teachers ; 2. Not one rule for their direction ;
3. Not one promise to their endeavours ; 4. Not any end
of their employment; 5. Not one encouragement to their
duty; 6. Not one reproof for their negligence ; 7. Not the
least intimation of their reward, but cuts off ungifted idol
pastors, from any true interest in the calling. And for the
other, that want authority from the church, neither ought
they to undertake any formal act, properly belonging to the
ministry, such as is solemn teaching of the word ; for,
1. They are none of Christ's officers ; Eph. iv. 11. 2. They
are expressly forbidden it ; Jer. xxiii. 21. Heb. v. 4. 3. The
blessing on the word is promised only to sent teachers ;
Rom. X. 14, 15. 4. If to be gifted, be to be called, then,
(1.) Every one might undertake so much in sacred duties, as
he fancies himself to be able to perform ; (2.) Children (as they
report of Athanasius*") might baptize ; (3.) Every common
Christian might administer the communion : but endless are
the arguments that might be multiplied against this fancy :

■* Eusebius, Ruf,

54 THE DUTY OF PASTORS AND

in a word, if our Saviour Christ be the God of order, he hath
left his church to no such confusion.

Thirdly, That to appoint time and place, for the doing
of that which God hath appointed indefinitely to be done,
in time and place, rather commends than vitiates the duty ;
so did Job's friends in the duty of comforting the afflicted,
they made an appointment together to come and comfort
him; Job ii. 11. and so did they, Zech. viii. 21. and so did
David, Psal. cxix. 62.

Fourthly, There is much difference between opening or
interpreting the word, and applying the word upon the ad-
vantage of such an approved interpretation ; as also between
an authoritative act, or doing a thing by virtue of special
office, and a charitable act, or doing a thing out of a motion
of Christian love.

Fifthly, It may be observed concerning gifts, 1. That
the gifts and graces of God's Spirit, are of two sorts ;
some being bestowed for the sanctification of God's people,
some for the edification of his church, some of a private
allay, looking primarily inwards, to the saving of his soul
on whom they are bestowed (though in their fruits also
they have a relation and habitude to others), other some,
aiming at the commonwealth or profit of the whole church,
as such : of the first sort are those mentioned. Gal. v.
22, 23. * The fruit of the Spirit is love, joy, peace,' &.c. with
all other graces that are necessary to make the man of God
perfect, in all holiness and the fear of the Lord ; the other
are those ^agiafxara irviVfxariKa, spiritual gifts of teaching,
praying, prophesying, mentioned 1 Cor. xiv. and in other
places.

2. That all these gifts coming down from the Father
of lights, are given by the same Spirit, ' dividing to every
one as he will ;' 1 Cor. xii. IL he is not tied in the bestow-
ing of his gifts to any sort, estate, calling, or condition of
men, but worketh them freely, as it pleaseth him, in whom
he will ; the Spirit there mentioned is that God which
* vvforketh all things according to the counsel of his own
will;' Eph. i. 11. they are neither deserved by our good-
ness, nor obtained by our endeavours.

3. That the end why God bestoweth these gifts on
any, is merely, that within the bounds of their own calling

PEOPLE DISTINGUISHED. 55

(ill which they are circumscribed, 1 Cor. i.24.) they should
use them to his glory, and the edification of his church.
' For the manifestation of the Spirit is given to every man
to profit withal;' 1 Cor. xii. 7. Christ gives none of his
talents to be bound up in napkins, but expects his own
with increase;" and from these considerations it is easily
discernible, both what the people of God, distinct from
their pastors in a well-ordered church, may do in this kind
whereof we treat, and how. In general then I assert.

That for the improving of knowledge, the increasing of
Christian charity, for the furtherance of a strict and holy
communion of that spiritual love and amity which ought to
be amongst the brethren, they may of their own accord as-
semble together, to consider one another, to provoke unto
love and good works, to stir up the gifts that are in them,
yielding and receiving mutual consolation, by the fruits of
their most holy faith. Now because there be many Uzzahs
amongst us, who have an itching desire to be fingering of
the ark, thinking more highly of themselves than they
ought to think, and like the ambitious sons of Levi, taking
too much upon them; it will not be amiss to give two
cautions, deducted from the former rules. First, That they
do not, under a pretence of Christian liberty and freedom
of conscience, cast away all brotherly amity, and cut them-
selves off from the communion of the church; Christ hath
not purchased a liberty for any to rent his body; they will
prove at length to be no duties of piety, which break the
sacred bonds of charity.

Men ought not, under a pretence of congregating them-
selves to serve their God, separate from their brethren,
neglecting the public assemblies, as was the manner of
some, rebuked by the apostle, Heb. x. 25. There be peculiar
blessings, and transcendent privileges annexed to public
assemblies, which accompany not private men to their re-
cesses; the sharp-edged sword becomes more keen, when
set on by a skilful master of the assemblies ; and when the
water of the word flows there, the Spirit of God moves upon
the face thereof, to make it effectual in our hearts. ' What?
despise you the church of God?' 1 Cor. xi. 22.

Secondly, As the ministry, so also ought the ministers,

<-■ Eccles. xii, 9.

56 THE DUTY OF PASTORS AND

to have that regard, respect, and obedience, which is due to
their labours in that sacred calling. Would we could not
too frequently see more puffed up with the conceit of their
own gifts, into a contempt of the most learned and pious
pastors ; ' these are spots in your feasts of charity, clouds
without water, carried about of winds.' It must doubtless
be an evil root, that bringeth forth such bitter fruit. Where-
fore let not our brethren fall into this condemnation, lest
there be an evil report, raised by them that are without ;
but * remember them who have the rule over you, who have
spoken unto you the word of God ;' Heb. xiii. 7. There is no
greater evidence of the heavenly improvement you make
by your recesses, than that you * obey them that are guides
unto you, and submit yourselves; for they watch for your
souls, as they that must give an account, that they may do
it with joy, and not with grief: for that is unprofitable for
you ;' ver. 17. Let not them who despise a faithful painful
minister in public, flatter themselves, with hope of a bless-
ing on their endeavours in private. Let them pretend what
they will, they have not an equal respect unto all God's or-
dinances. Wherefore that the coming together in this
sort may be for the better, and not for the worse, observe
these things :

Now for what gifts (that are as before freely bestowed),
whose exercise is permitted, unto such men, so assembled ;
I mean in a private family, or two or three met 6juo0u/xaSov
in one.

And first we may name the gift of prayer, whose exer-
cise must not be exempted from such assemblies, if any be
granted; these are the times, wherein the Spirit of grace and
supplication is promised to be poured out upon the Jeru-
salem of God; Zech. xii. 10. Now God having bestowed
the gift, and requiring the duty, his people ought not to be
hindered in the performance of it. Are all those precepts to
pray in the Scriptures, only for our closets? When the
church was in distress for the imprisonment of Peter, there
was a meeting at the house of Mary the mother of John;
Acts xii. 12. ' Many were gathered together, praying,' saith
the text ; a sufficient warrant for the people of God in like
cases. The churches are in no less distress now, than at that
time ; and in some congregations the ministers are so op-

PEOPLE DISTINGUISHED. 67

pressed, that publicly they dare not, in others so corrupted
that they will not, pray for the prosperity of Jerusalem. Now
truly it were a disconsolate thing, for any one of God's
servants to say, during all these straits, I never joined with
any of God's children in the pouring out of my prayer in
the behalf of his church ; neither can I see how this can
possibly be prevented, but by the former means ; to which
add the counsel of St. Paul, speaking to themselves, in
psalms, and hymns, and spiritual songs, making melody in
their hearts unto the Lord ;' Eph. v. 19.

Secondly, They may exercise the gifts of wisdom, know-
ledge, and understanding in the ways of the Lord ; com-
forting, strengthening, and encouraging each other with
the same consolations and promises, which by the benefit
of the public ministry, they have received from the word.
Thus in time of distress the prophet Malachi tells us, that
' they that feared the Lord spake often one to another, and
the Lord hearkened and heard,' &c. chap.iii. 16. comforting
(as it appears) one another in the promises of God made
unto his church, against the flourishing of the wicked, and
overflowing of ungodliness, the persecution of tyrants, and
impurity of transgressors.

Thirdly, They may make use of the tongue of the learned
(if given unto them) to speak a word in season to him that
is weary ;' Isa. 1. 4. for being commanded to confess their
faults one to another, James v. 16. they have power also to
apply to them that are penitent the promises of mercy.
We should never be commanded to open our wounds to
them who have no balm to pour into them; he shall have
cold comfort who seeks for counsel from a dumb man ; so
that in this, and the like cases, they may apply unto, and
instruct one another in the word of God, doing it as a cha-
ritable duty, and not as out of necessary function, even as
Aquila and Priscilla expounded unto Apollos the word of
God more perfectly than he knew it before; Acts xviii. 23.
In sum, and not to enlarge this discourse with any more
particulars, the people of God are allowed all quiet and
peaceable means, whereby they may help each other for-
ward in the knowledge of godliness, and the way towards
heaven. Now for the close of this discourse, I will remove
some objections, that I have heard godly men, and men not

58 THE DUTY OF PASTORS AND

tinlearned lay against it, out of a zeal not unlike that of
Joshua, for Moses' sake, the constitute pastor's sake (to
whom, though I might briefly answer with Moses, * I would
to God all the Lord's people were prophets;' I heartily wish
that every one of them had such a plentiful measure of spi-
ritual endowments, that they might become wise unto sal-
vation, above many of their teachers, in which vote I make
no doubt but every one will concur with me, who have the
least experimental knowledge ; what a burden upon the
shoulders, what a grief unto the soul of a minister, knowing
and desiring to discharge his duty, is an ignorant congre-
gation, of which, thanks to our prelates, pluralists, non-
residents, homilies, service-book and ceremonies, we have
too many in this kingdom ; the many also of our ministers
in this church, taking for their directory the laws and pe-
nalties of men, informing what they should not do, if they
would avoid their punishment, and not the precepts of God,
what they should as their duty do, if they meant to please
him, and knowing there was no statute, whereon they might
be sued for (pardon the expression) the dilapidation of
souls, so their own houses were ceiled, they cared not at all
though the church of God lay waste), I say, though I might
thus answer, with opening my desire for the increasing of
knowledge among the people; of which, I take this to be
an effectual means, yet I will give brief answers, to the
several objections.

Object. 1. Then this seems to favour all allowance of
licentious conventicles, which in all places the laws have
condemned, learned men in all ages have abhorred, as the
seminaries of faction and schism in the church of God.

^Ms. That (under correction) I conceive, that the law layeth
hold of none, as peccant in such a kind, but only those, who
have pre-declared themselves to be opposers of the worship
of God, in the public assemblies of that church wherein they
live: now the patronage of any such, I before rejected;
neither do I conceive, that they ought at all to be allowed
the benefit of private meetings, who wilfully abstain from the
public congregations, so long as the true worship of God is
held forth in them : yea, how averse I have ever been from
that kind of confused licentiousness in any church, I have
somewhile since declared, in an answer (drawn up for my

PEOPLE DISTINGUISHED. 59

own and private friends' satisfactions) to the arguments of
the Remonstrants, in their Apology, and replies to Vedelius,
with other treatises, for such a liberty of prophesying, as
they term it. If then the law account only such assemblies
to be conventicles, wherein the assemblers contemn and de-
spise the service of God in public, I have not spoken one
word in favour of them : and for that canon which was
mounted against them, whether intentionally, in the first
institution of it, it was moulded, and framed against Ana-
baptists, or no, I cannot tell ; but this I am sure, that in the
discharge of it, it did execution oftentimes, upon such as had
Christ's precept and promise, to warrant their assembling ;
Matt, xviii. 19, 20. Not to contend about words, would to
God that which is good might not be persecuted into odious
appellations, and called evil, when it is otherwise; so to op-
pose it to the tyrannical oppression of the enemies of the
gospel : the thing itself, rightly understood, can scarce be
condemned of any, who envies not the salvation of souls.
They that would banish the gospel from our houses, would
not much care, if it were gone from our hearts ; from our
houses, I say, for it is all one whether these duties be per-
formed in one family, or a collection of more; some one is
bigger than ten other; shall their assembling to perform
what is lawful for that one, be condemned for a conventicle?
Where is the law for that? or what is there in all this more
than God required of his ancient people, as I shewed before?
Or must a master of a family cease praying in his fa-
mily, and instructing his children, and servants in the ways
of the Lord, for fear of being counted a preacher in a tub?
Things were scarcely carried with an equal hand, for the
kingdom of Christ, when orders came forth on the one side,
to give liberty to the profane multitude to assemble them-
selves at heathenish sports, with bestial exclamations, on
the Lord's own day; and on the other, to punish them who
durst gather themselves together for prayer, or the singing
of psalms ; but I hope, through God's blessing, we shall be
for ever quit of all such ecclesiastical discipline, as must be
exercised according to the interest of idle drones, whom it
concerneth to see that there be none to try or examine their
doctrine, or of superstitious innovators, who desire to ob-
trude their fancies upon the unwary people. Whence comes it

60 THE DUTY OF PASTORS AND

that we have such an innumerable multitude of ignorant
stupid souls, unacquainted with the very principles of re-
ligion, but from the discountenancing of these means of
increasing knowledge ; by men who would not labour to do
it themselves ? O that we could see the many swearers, and
drunkards, and sabbath-breakers, &c. in this nation, guilty
only of this crime ; would the kingdom were so happy, the
church so holy !

Object. 2. Men are apt to pride themselves in their gifts,
and flatter themselves in their performances, so that let them
approach as nigh as the tabernacle, and you shall quickly
have them encroaching upon the priest's office also, and by
an over-weening of their own endeavours, create themselves
pastors in separate congregations.

Ans. It cannot be, but offences will come, so long as there
is malice in Satan, and corruption in men, there is no doubt,
but there is danger of some such thing ; but hereof the li-
berty mentioned is not the cause, but an accidental occasion
only, no way blameable ; gifts must not be condemned, be-
cause they may be abused : God-fearing men will remember
Korah, knowing, as one says well, thatUzzah had better ven-
tured the falling than the fingering of the ark : they that truly
love their souls, will not suffer themselves to be carried away
by false conceit, so far as to help overthrow the very con-
stitution of any church by confusion, or the flourishing of
it by ignorance, both which, would certainly follow such
courses; knowledge if alone pufFeth up, but joined to cha-
rity it edifieth.

Object. 3. But may not this be a means for men to vent
and broach their own private fancies unto others ? to foment
and cherish errors in one another? to give false interpreta-
tions of the word, there being no way to prevent it?

Ans. For interpreting of the word, I speak not, but apply-
ing of it being rightly interpreted ; and for the rest, would to
God the complaints were not true, of those things that have
for divers years in this church been done publicly, and out-
wardly according to order ! but that no inconvenience arise
from hence, the care rests on them to whom the dispensa-
tion of the word is committed, whose sedulous endeavour to
reprove and convince all unsound doctrine, not agreeing to
the form of wholesome words, is the sovereign and only re-

PEOPLE DISTINGUISHED. 61

niedy to cure, or means to prevent this evil. For the close
of all, we may observe, that those who are most offended,
and afraid, lest others should encroach upon their callings,
are for the most part such, as have almost deserted it them-
selves, neglecting their own employment, when they are the
busiest of mortals in things of this world. To conclude,
then, for what I have delivered in this particular, I conceive
that I have the judgment and practice of the whole church
of Scotland, agreeable to the word of God, for my warrant;
witness the act of their assembly at Edinburgh, An. 1641.
wherewith the learned Rutherford concludes his defence of
their discipline, with whose words I will shut up this dis-
course ; 'Our assembly also, commandeth godly conference
at all occasional meetings, or as God's providence shall dis-
pose, as the word of God commandeth, providing none in-
vade the pastor's office, to preach the word, who are not
called thereunto by God and his church.'

E S H C O L ;

CLUSTER OF THE FRUIT OF CANAAN;

BROUGHT TO THE BORDERS,

FOR THE ENCOURAGEMENT OF THE SAINTS,
TRAVELLING THITHERWARD, WITH THEIR FACES TOWARDS ZION.

OB,

RULES OF DIRECTION,

FOR THE WALKING OF THE SAINTS IN FELLOWSHIP,

ACCORDING TO THE ORDER OF THE GOSPEL. ,

For so is the will of God, that with well doing ye may put to silence the
ignorance of foolish men. — 1 Pet. ii. 15.

TO THE READER.

There are, Christian reader, certain principles in
church affairs, generally consented unto by all men
aiming at reformation, and the furtherance of the
power of godliness therein, however diversified among
themselves by singular persuasions, or distinguished by
imposed and assumed names and titles; some of these,
though not here mentioned, are the bottom and founda-
tion of this following collection of rules for our walking
in the fellowship of the gospel : amongst which, these
four are the principal :

First, That particular congregations or assemblies
of believers, gathered into one body, for a participation
of the ordinances of Jesus Christ, under officers of their
own, are of divine institution.

Secondly, That every faithful believer is bound by
virtue of positive precepts, to join himself to some such
single congregation, having the notes and marks where-
by a true church maybe known and discerned.

Thirdly, That every man's own voluntary consent
and submission to the ordinances of Christ in that
church whereunto he is joined, is required for his union
therewith, and fellowship therein.

Fourthly, That it is convenient that all believers of
one place should join themselves in one congregation,
unless through their being too numerous, they are by
common consent distinguished into more ; which order
cannot be disturbed without danger, strife, emulation,
and breach of love.

These principles, evident in the word, clear in them-

VOL. XIX. F

XVI TO THE READER.

selves, and owned in the main by all pretending to re-
gular church reformation, not liable to any colourable
exception from the Scripture, or pure antiquity, were
supposed and taken for granted, at the collection of
these ensuing rules.

The apostolical direction and precept in such cases
is, that whereunto we have attained, we should walk
according to the same rule ; unto whose performance
the promise annexed is, that if any one be otherwise
minded, God will also reveal that unto him. The re-
maining differences about church order and discipline,
are for continuance so ancient, and by the disputes of
men made so involved and intricate ; the parties at va-
riance so prejudiced and engaged, that although all
things of concernment appear to me, as to others, both
consenting with me, and dissenting from me, clear in
the Scriptures; yet I have little hopes of the accomplish-
ment of the promise in revelation of the truth, as yet
contested about in men differently minded; until the
obedience of walking suitably and answerably to the
same rules agreed on, be more sincerely accomplished.

This persuasion is the more firmly fixed on me
every day, because I see men, for the most part, to
spend their strength and time more in the opposing of
those things wherein others differ from them, than in
the practice of those which by themselves and others
are owned as of the most necessary concernment : to re-
call the minds of men, at least of those, who having
not much light to judge of things under debate (espe-
cially considering their way of handling in their
disputing age), may have yet much heat and love
towards the ways of gospel obedience, from the en-
tanglements of controversies about church affairs, and
to engage them into a serious, humble performance of
those duties, which are by the express command of
Jesus Christ incumbent on them in what way of order

TO THE READER. Ixvii

they walk, are these leaves designed. I shall only add,
that though the ensuing rules or directions may be
observed, and the duties prescribed performed with
much beauty, and many advantages by those who are
engaged in some reformed church society ; yet they are
(if not all of them, yet) for the most part, such as are to
be the constant practice of all Christians in their daily
conversation, though they are not persuaded of the ne-
cessity of any such reformation as is pleaded for : and
herein I am fully resolved, that the practice of any one
duty here mentioned, by any one soul before neglected,
shall be an abundant recompense for the publishing my
name with these papers, savouring so little of those or-
naments of art or learning, which in things that come to
public view, men desire. to hold out.

F 2

ESHCOL;

CLUSTER OF THE FRUIT OF CANAAN.

Rules of walking in fellow ship, ivith reference to the pastor or minister
that watcheth for our souls.

Hule I. 1 HE word and all ordinances dispensed in the ad-
ministration to him committed, by virtue of ministerial
authority, are to be diligently attended and submitted unto,
with ready obedience in the Lord.

1 Cor. iv. 1. * Let a man so accountof us, as of the minis-
ters of Christ, and stewards of the mysteries of God/

2 Cor. V. 18. 20. ' God hath committed unto us the mi-
nistry of reconciliation. Now then we are ambassadors for
Christ, as though God did beseech you by us.' Chap. iv. 7.
* We have this treasure in earthen vessels, that the excellency
of the power may be of God, and not of us.' See chap. vi. 1.

Gal. iv. 14. * You received me as an angel of God, even
as Jesus Christ.'

2 Thess. iii. 14. * And if any man obey not our words, note
that man, and have no company with him.'

Heb. xiii. 7. 17. * Remember them that have the rule over
you, who have spoken unto you the word of God. Obey
them that have the rule over you, and submit yourselves :
for they watch for your souls, as they that must give an ac-
count, that they may do it with joy, and not with grief: for
that is unprofitable for you.'

Explication L There is a twofold power for the dispens-
ing of the word : 1. Avvafiig, or ability ; 2/E^ov<Tia, or autho-
rity : the first, with the attending qualifications mentioned
and recounted 1 Tim. iii. 2 — 7. Tit. i. 6 — 8. and many other
places, is required to be previously in those, as bestowed on
them, who are to be called to office of ministration, and may
be in several degrees and measures in such as are never set
apart thereunto, who thereby are warranted to declare the

70 RULES OF WALKING

gospel, when called by the providence of God thereunto ;
Rom. X. 14, 15. For the work of preaching unto the conver-
sion of souls, being a moral duty, comprised under that
general precept of doing good unto all, the appointment of
some to the performance of that work by the way of office,
doth not enclose it.

The second, or authority proper to them who orderly are
set apart thereunto, ariseth from,

1. Christ's institution of the office, Eph. iv. 11.

2. God's providential designation of the persons. Matt,
ix. 38.

3. The church's call, election, appointment, acceptation,
submission. Gal. iv. 14. Acts xiv. 23. 1 Thess. v. 13, 14.
Acts vi. 3. 2 Cor. viii. 5. which do not give them dominion
over the faith of believers, 2 Cor. i. 24. nor make them
lords over God's heritage; 1 Pet. v. 3. but intrust them
with a stewardly power in the house of God, 1 Cor. iv. 12.
that is, the peculiar flock over which, in particular, they are
made overseers. Acts xx. 28. of whom the word is to be
received,

1. As the truth of God, as also from all others speak-
ing according to gospel order in his name.

2. As the truth held out with ministerial authority to
them in particular, according to the institution of Christ :
want of a due consideration of these things, lies at the bot-
tom of all that negligence, carelessness, sloth, and wanton-
ness in hearing, which have possessed many professors in
these days. There is nothing but a respect to the truth, and
authority of God in the administration of the word, that will
establish the minds of men in a sober and profitable at-
tending unto it. Neither are men weary of hearing until they
are weary of practising.

Motives to the observance of this rule, are ;

1. The name wherein they speak and administer; 2 Cor.
v. 20. 2. The work which they do ; 1 Cor. iii. 9. 2 Cor.
vi. 1. 1 Tim. iv. 16.

3. The return that they make; Heb. xiii. 17.

4. The regard that the Lord hath of them in his employ-
ment; Matt. X. 40—42. Luke x. 16.

5. The account that hearers must make of the word
dispensed by them; 2 Chron. xxxvi. 15, 16. Prov. i. 22—29.

IN FELLOWSHIP. 71

Psal. cxxxviii. 2. Luke x. 16. Mark iv. 24. Heb. ii. 1—3.
Heb. iv. 2.

Rule II. His conversation is to be observed, and dili-
gently followed, so far as he walks in the steps of Jesus
Christ.

1 Cor. iv. 16. • I beseech you be ye followers of me :' chap,
xi. 1. * Be ye followers of me, even as 1 also am of Christ.'

Heb. xiii. 7. ' Remember them who have spoken unto you
the word of God, whose faith follow, considering the end of
their conversation.'

2 Thess. iii. 7. * For yourselves know how ye ought to
follow us ; for we behaved not ourselves disorderly among
you.'

Phil. iii. 17. ' Brethren, be followers together of me, and
mark them which walk so, as you have us for an example.'

1 Tim. iv. 12. 'Be thou an example of the believers in
word, in conversation, in charity, in spirit, in faith, in purity.'

1 Pet. v. iii. * Be ensamples to the flock.'
Explication II. That an exemplar conversation was ever
required in the dispensers of holy things both under the Old
Testament and New, is apparent: the glorious vestments of
the old ministering priests, the soundness and integrity of
their person, without maim, imperfection, or blemish, Urim
and Thummim, with many other ornaments, though primi-
tively typical of Jesus Christ, yet did not obscurely set out
the purity and holiness required in the administrators them-
selves; Zech. iii. 4. In the New, the shining of their light
in all good works. Matt. v. 16. is eminently exacted : and
this not only, that no offence be taken at the ways of God,
and his worship by them administered, as hath fallen out in
the Old Testament, 1 Sam ii. 17. and in the New, Phil. iii.
18, 19. but also that those who are without may be con-
vinced, 1 Tim. iii. 7. and the churches directed in the prac-
tice of all the will and mind of God by them revealed ; as in
the places cited. A pastor's life should be vocal; sermons
must be practised, as well as preached ; though Noah's
workmen built the ark, yet themselves were drowned ; God
will not accept of the tongue, where the devil hath the soul.
Jesus did do and teach ; Acts i. 1. If a man teach uprightly,
and walk crookedly, more will fall down in the night of his
life, than he built in the day of his doctrine.

72 RULES OF WALKING

Now as to the completing of the exemplary life of a mi-
nister, it is required, that the principle of it be that of the
life of Christ in him. Gal, ii. 20. that when he hath taught
others, he be not himself a cast-away;' 2 Cor. ix. 27. with
which he hath a spiritual understanding, and light given
him into the counsel of God, which he is to communicate,

1 John V. 20. 1 Cor. ii. 12. 16. 2 Cor. iv. 6, 7. and that the
course of it be singular. Mat. v. 46. Luke vi. 32. whereunto
so many eminent qualifications of the person, and duties of
conversation are required, 1 Tim. ii. 3 — 6, &c. Titus i. 6 — 9.
and his aim to be exemplar to the glory of God, 1 Tim, iv-
12. so is their general course, and the end of their faith to
be eyed.

Heb. xiii. 7. And their infirmities, whilst really such, and
appearing through the manifold temptations whereunto they
are in these days exposed ; or imposed on them through the
zeal of their adversaries, that contend against them, to be
covered with love. Gal. iv. 12, 13. and this men will do,
when they conscientiously consider, that even the lives of
their teachers are an ordinance of God, for their relief under
temptations, and provocation unto holiness, zeal, meekness,
and self-denial.

Rule III. Prayer and supplications are continually to be
made on his behalf, for assistance and success in the work
committed to him.

Eph. vi. 18, 19. * Pray always with all prayer and sup-
plication in the Spirit, for me, that utterance may be given
me, that I may open my mouth boldly, to make known the
mystery of the gospel, for which I am an ambassador.'

2 Thess, iii. 1, 2. * Brethren pray for us, that the word of
the Lord may run and be glorified, and that we may be
delivered from the hands of unreasonable and wicked men.'
1 Thess. v. 25. Col. iv. 3. * Praying also for us, that God
would open unto us a door of utterance, to speak the mys-
tery of Christ:' Heb. xiii. 18.

Acts xii. 5. * Prayer was made without ceasing of the
church unto God for him:' Heb. xiii. 7.

Explication III. The greatness of the work ; for which
who is sufficient? 2 Cor. ii. 16. The strength of the oppo-
sition which lies against it, 1 Cor. xvi. 9. Rev. xii. 12. 1 Tim.
iv. 3 — 5. the concernment of men's souls, therein, Acts xx.

IN FELLOWSHIP. 73

26 — 28. Heb. xiii. 7. 1 Tim. iv. 16. the conviction which
is to be brought upon the world thereby, Ezek. ii. 5. 1 Cor.
i. 23. 2 Cor. iii. 15, 16. its aim and tendency to the glory
of God in Christ, call aloud for the most effectual daily con-
currence of the saints in their supplications for their sup-
portment. That these are to be for assistance, encourage-
ment, abilities, success, deliverance, and protection, is proved
in the rule. As their temptations are multiplied, so ought
prayers in their behalf. They have many curses of men
against them, Jer. xv. 10. it is hoped, that God hears some
prayers for them : when many are not ashamed to revile
them in public, some ought to be ashamed not to remem-
ber them in private.
Motives.

1. The word will doubtless be effectual, when ability for
its administration is a return of prayers; Acts x. 30, 31.

2. The ministers' failing is the people's punishment ; Acts
viii. 11. Isa. xxx. 20.

3. His prayers are continually for the church; Isa. Ixii.
7, 8. Rom. i. 9, &c.

4. That for which he stands in so much need of prayers
is the saints' good, and not peculiarly his own. Help him
who carries the burden ; 1 Tim. iii. 8. Phil. ii. 17. Col. i. 24.

Rule IV. Reverential estimation of him with submission
unto him for his work's sake.

1 Cor. iv. 1. ' Let a man so account of us as of the mi-
nisters of Christ, and stewards of the mysteries of God.'

1 Thess. V. 12, 13. ' And we beseech you, brethren, to
know them which labour among you, and are over you in the
Lord, and admonish you ; and to esteem them very highly
in love for their work's sake,

1 Tim. V. 17. * Let the elders that rule well be counted
worthy of double honour, especially they who labour in the
word and doctrine.'

1 Pet. V. 5. * Submit yourselves to the elders.'

Heb. xiii. 17. ' Obey them that have the rule over you,
and submit yourselves.'

Explication IV. The respect and estimation here required
is civil, the motive sacred, whence the honour of the minister
is the grace of the church, and the regard to him a gospel
duty acceptable to God in Christ ; 1 Tim. v. 17. Honour and

74 RULES OF WALKING

reverence is due only to eminency in some kind or other;
this is given to pastors, by their employment ; proved by
their titles ; they are called * angels,' Rev. i. 26. Heb. xii.
22. ' bishops' or overseers, Ezek. iii. 17. Acts xx. 28.
2 Cor. V. 20. ' stewards,' 1 Cor. iv. 1. Titus i. 7. 'men of
God,' 1 Sam. ii. 27. 1 Tim. vi. 11. ' rulers,' Heb. xiii. 7. 17.
' lights,' Matt. V. 14. * salt,' Mat. v. 13. * fathers,' 1 Cor.
iv. 15. And by many more such-like terms are they de-
scribed. If under these notions they honour God as they
ought, God will also honour them as he hath promised ;
and his people are in conscience to esteem them highly for
their work's sake : but if any of them be fallen angels,
thrown-down stars, negligent bishops, treacherous ambas-
sadors, lordly revelling stewards, tyrannical or foolish rulers,
blind guides, unsavoury salt, insatiate dogs, the Lord and his
people shall abhor them, and cut them off in a month ;
Zech. ii. 8.

Rule V. Maintenance for them and their families, by the
administration of earthly things, suitable to the state and
condition of the churches, is required from their pastors.

1 Tim. v. 17, 18. 'Let the elders viho rule well be ac-
counted worthy of double honour, especially they who labour
in the word and doctrine. For the Scripture saith. Thou
shalt not muzzle the ox that treadeth out the corn. And, The
labourer is worthy of his reward.'

Gal. vi. 6, 7. * Let him that is taught in the word, com-
municate to him that teacheth in all good things. Be not
deceived ; God is not mocked : for whatsoever a man soweth,
that shall he also reap.'

1 Cor. ix. 7.9 — 11. 13, 14. 'Who goeth a warfare any'time
at his own charges ? who planteth a vineyard, and eateth not
of the fruit thereof? who feedeth a flock, and eateth not of
the milk of the flock ? It is written in the law of Moses,
Thou shalt not muzzle the mouth of the ox that treadeth out
the corn. Doth God take care for oxen ? Or saith he it
altogether for our sakes ? for our sakes, no doubt, this is
written : that he that ploweth should plow in hope, and he
which thresheth in hope should be made partaker of his
hope : if we have sown unto you spiritual things, is it a
great thing, if we shall reap your carnal things? Do ye
not know, that they which minister about holy things, live

IN FELLOWSHIP. 75

of the things of the temple 1 and they which wait at the
altar, are partakers with the altar ? Even so hath the Lord
appointed, that they which preach the gospel should live of
the gospel.' Matt, x. 9, 10. ' Provide neither gold, nor silver,
nor brass, in your purses ; nor scrip for your journey, neither
two coats, neither shoes, nor yet staves : for the workman is
worthy of his meat.'

Add to these and the like places, the analogy of the pri-
mitive allowance in the church of the Jews.

Explication V. It is a promise to the church under the
gospel, ' that kings should be her nursing fathers, and
queens her nursing mothers ;' Isa. xlix. 23. To such it be-
longs principally to provide food and protection for those
committed to them ; the fruit of this promise the churches
in many ages have enjoyed : laws by supreme and kingly
power have been enacted ; giving portions and granting pri-
vileges to churches and their pastors. It is so in many
places, in the days wherein we live ; on this ground, where
equitable and righteous laws have allowed a supportment in
earthly things to the pastors of churches, arising from such
as may receive spiritual benefit by their labour in the gos-
pel, it is thankfully to be accepted and embraced, as an issue
of God's providence for the good of his. Besides, our Sa-
viour warranteth his disciples to take and eat of their things,
by their consent, to whomsoever the word is preached ;
Luke X. 8. But it is not always thus ; these things may
sometimes fail ; wherefore the continual care, and frequently
the burden, or rather labour of love in providing for the pas-
tors, lies, as in the rule, upon the churches themselves,
which they are to do in such a manner as is suitable to the
condition wherein they are, and the increase given them of
God. This the whole in general, and each member in par-
ticular is obliged unto ; for which they have as motives,

1. God's appointment, as in the texts cited.

2. The necessity of it: how shall he go on warfare, if he
be troubled about the necessities of this life ? they are to
give themselves wholly to the virork of the ministry ;] 1 Tim.
iv. 15.

Other works had need to be done for them.

3. The equity of the duty : our Saviour and the apostles
plead it out from grounds of equity and justice, and all kind

76 KULES OF WALKING

of laws and rules of righteousness, among all sorts of men ;
Matt. X. 10, 1 Cor. x. 10. Allowing proportionable rectitude
in the way of recompense to it with the wages of the la-
bourer, which to detain is a crying sin ; James v. 4, 5. The
wretched endeavours of men of corrupt minds, to rob and
spoil them of all, that by the providence of God, on any
other account, they are righteously possessed of.

Rule VI. Adhering to him, and abiding by him in all
trials and persecutions for the word.

2 Tim. iv. 16. * At my first answer no man stood with
me, but all men forsook me : I pray God that it may not be
laid to their charge.'

2 Tim. i. 16 — 18. * The Lord give mercy unto the house
of Onesiphorus ; for he oft refreshed me, and was not
ashamed of my chain. But when he was in Rome, he
sought me out very diligently, and found me. The Lord
grant unto him that he may find mercy of the Lord in that
day : and in how many things he ministered unto me at
Ephesus, thou knowest very well.'

Explication VI. A common cause should be carried on
by common assistance ; that which concerneth all should
be supported by all ; when persecutien ariseth for the word's
sake, generally it begins with the leaders ; 1 Pet. iv. 17, 18.
the common way to scatter the sheep, is by smiting the
shepherds; Zech. xiii. 7, 8. It is for the church's sake he
is reviled and persecuted ; 2 Tim. ii. 10. Col. i. 24. And
therefore it is the church's duty to share with him, and help
to bear his burden. All the fault in scattering congrega-
tions, hath not been in ministers ; the people stood not by
them in their trial ; the Lord lay it not to their charge. The
captain is betrayed, and forced to mean conditions with his
enemy, who going on, with assurance of being followed by
his soldiers, looking back in the entrance of danger, he finds
them all run away. In England usually, no sooner had per-
secution laid hold of a minister, but the people willingly re-
received another : perhaps a wolf instead of a shepherd.
Should a wife forsake her husband because he is come in
trouble for her sake ? when a known duty in such a relation
is incumbent upon a man, is the crime of a backslider in
spiritual things less ? Whilst a pastor lives, if he suffer for
the truth, the church cannot desert him, nor cease the per-

IN FELLOWSHIP. 77

formance of all required duties, without horrid contempt of
the ordinances of Jesus Christ. This is a burden that is
commonly laid on the shoulders of ministers, that for no
cause whatsoever -they must remove from their charge, when
those that lay it on will oftentimes freely leave them and
their ministry without any cause at all.

Rule VII. Gathering together in the assembly upon his
appointment, with theirs joined with him.

Acts xiv. 27. ' When they were come, and had gathered
the church together.'

These are some of the heads wherein the church's duty
consisteth, towards him or them that are set over it in the
Lord ; by all means giving them encouragement to the work,
saying also unto them, ' Take heed to the ministry you have
received, that you fulfil it in the Lord;' Col. iv. 17. For what
concerneth other officers, may easily be deduced hence by
analogy and proportion.

Rules to be observed by those who walk in fellowship, and considered to stir
vp their remembrance in things of mutual duty one towards another,
which consisteth in.

Rule I. Affectionate, sincere love in all things, without
dissimulation towards one another, like that which Christ
bare to his church.

John XV. 12. ' This is my commandment, That ye love one
another, as I have loved you.'

John xiii. 34, 35. ' A new commandment I give unto you,
That ye love one another : as I have loved you, that ye also
love one another. By this shall all men know that ye are
my disciples, if ye have love one to another.'

Rom. xiii. 8. * Owe no man any thing, but to love one
another ; for he that loveth another hath fulfilled the law.'

Eph. V. 2. 'Walk in love, as Christ also hath loved us.'

1 Thess. iii. 12. 'The Lord make you to increase and
abound in love one toward another.'

1 Thess. iv. 9. ' Yourselves are taught of God to love one
another.'

1 Pet.i. 22. ' Seeing ye have purified your souls in obey-
ing the truth through the Spirit unto unfeigned love of the

9'8 RULES OF WALKING

brethren, see that ye love one another with a pure heart
fervently.'

1 John iv. 21. 'And this commandment we have from
him, that he who loved God, do love his brother also.'

Rom. xii. 10. 'Be kindly affectioned one to another in
brotherly love.'

Explication I. Love is the fountain of all duties, towards
God and man; Matt. xxii. 3. 7. the substance of all rules
that concerneth the saints; the bond of communion ; 'the
fulfilling of the law ;' Rom. xiii. 8 — 10. the advancement of
the honour of the Lord Jesus, and the glory of the gospel.
The primitive Christians had a proverbial speech, received,
as they said, from Christ ; ' Never rejoice but when thou seest
thy brother in love ;' and it was common among the heathens
concerning them ; ' See how they love one another ;' from their
readiness for the accomplishment of that royal precept of
laying down their lives for their brethren. It is the fountain,
rule, scope, aim, and fruit of gospel communion : and of no
one thing of present performance, is the doctrine of the Lord
Jesus more eximious, and eminent above all other directions
than in this, of mutual, intense, affectionate love amongst
his followers, for which he gives them innumerable precepts,
exhortations, and motives, but above all, his own heavenly
example. To treat of love in its causes, nature, subject, fruits,
effects, tendency, eminency, and exaltation ; or, but to re-
peat the places of Scripture wherein these things are men-
tioned, would not suit with our present intention ; only it may
be plainly affirmed, that if there were no cause besides, of
reformation and walking in fellowship, but this one, that
thereby the power and practice of this grace, shamefully to
the dishonour of Christ and his gospel, lost amongst those
who call themselves Christians might be recovered, it were
abundantly enough to give encouragement for the undertak-
ing of it, notwithstanding any oppositions. Now this love is
a spiritual grace, wrought by the Holy Ghost, Gal. v. 22.
in the hearts of believers, 1 Pet. i. 22. whereby their souls
are carried out, 1 Thess. ii. 8. to seek the good of the chil-
dren of God, as such, Phil. v. Eph. i. 15. Heb.xiii. 11. unit-
ing the heart unto the object so beloved, attended with joy,
delight, and complacency in their good. The motives unto
love, and the grounds of its enforcement from.

IN FELLOWSHIP. 79

1. The command of God, and nature of the whole law,
whereof love is the accomplishment ; Lev. xix. 34. Matt. xix.
19. Rom. xiii. 9, 10.

2. The eternal, peculiar, distinguishing, faithful love of God
towards believers, and the end aimed at therein by him ; Ezek.
xvi.8. Deut. i. 8. xxxiii. 3. Zeph. iii. 17. Rom. v. 8. Eph.i. 4.

3. The intense, inexpressible love of Jesus Christ, in his
whole humiliation and laying down his life for us, expressly
proposed as an example unto us; Cant. iii. 10. John xv. 13.
Eph. V. 2.

4. The eminent renewal of the old command of love, with
such new enforcements that it is called * a new commandment,'
and peculiarly 'the law of Christ;' John. xiii. 34. xv. 12.
1 Thess. iv. 9. 2 John 5.

5. The state and condition of the persons between whom
this duty is naturally to be exercised, as

(1.) Children of one father; Matt, xxiii. 8.

(2.) Members of one body; 1 Cor. xii. 12, 13.

(3.) Partakers of the same hope ; Eph. iv. 4.

(4.) Objects of the same hate of the world ; 1 John iii. 13.

6. The eminency of this grace.

(1.) In itself, and divine nature ; Col. ii. 2. 1 Johniv. 7.
1 Cor. xiii.

(2.) In its usefulness ; Prov. x. 12. xv. 17. Gal. v. 13.
Heb. xiii. 1.

(3.) In its acceptance with the saints ; Eph. i. 15. Psal. v.
1 Cor. xiii.

7. The impossibility of performing any other duty with-
out it; Gal. v. 6. 1 Thess. i. 3. 1 Johniv. 20.

8. The great sin of want of love, with all its aggravations.
Matt. xxiv. 12. 1 John iii. 14, 15. and the like, are so many,
and of such various consideration as not now to be insisted on.

Love, which is the bond of communion, maketh out it-
self, and is peculiarly exercised in these things following.

Rule II. Continual prayer for the prosperous state of the
church, in God's protection towards it.

Psal. cxxii. 6. 'Pray for the peace of Jerusalem: they
shall prosper that love thee.'

Phil. i. 4, 5. ' Always in every prayer of mine for you all,
making request with joy, for your fellowship in the gospel
from the first day until now.'

80 liULES OF WALKING

Rom. i. 9. 'Without ceasing I make mention of you all
in my prayer.'

Acts xii. 5. ' Peter was kept in prison, but prayer was
made without ceasing of the church unto God for him.'

Isa. Ixii. 6, 7. * Ye that make mention of the Lord keep
not silence. And give him no rest till he establish, and till
he make Jerusalem a praise in the earth.'

Eph. vi. 18. * Praying always with all prayer and sup-
plication in the Spirit, and watching thereunto with all per-
severance and supplication for all saints.'

Col. iv. 12. ' Epaphras, who is one of you, a servant of
Christ, saluteth you, always labouring fervently for you in
prayers, that ye may stand perfect and complete in all the
will of God.'

Explication II. Prayer, as it is the great engine whereby
to prevail with the Almighty, Isa. xlv. 11. so it is the sure
refuge of the saints at all times, both in their own behalf,
Psal. Ixi. 2. and also of others; Acts xii. 4. It is a benefit
which the poorest believer may bestow, and the greatest
potentate hath no power to refuse ; this is the beaten way
of the soul's communion with God, for which the saints have
many gracious promises of assistance, Zech. xii. 10. Rom.
viii. 26. innumerable precepts for performance, Matt. vii.
7. 1 Thess. v. 17. 1 Tim. ii. 8. with encouragements there-
unto, James i. 5. Luke xi. 9. with precious promises of accept-
ance. Matt. xxi. 22. John xvi. 24. Psal. li. 15. By all which,
and divers other ways, the Lord hath abundantly testified
his delight in this sacrifice of his people. Now as the saints
are bound to pray for all men, of what sort soever, 1 Tim.
ii. 1, 2. unless they are such as sin unto death, 1 John v.
16. yea, for their persecutors. Matt. v. 44. and them that
hold them in bondage, Jer. xxix. 7. so most especially for all
saints, 1 Phil. i. 4. and peculiarly for those with whom they
are in fellowship. Col. iv. 12. the Lord having promised,
that ' upon every dwelling place, and all the assemblies of
mount Zion,' that there shall be * a cloud of smoke by day,
and a shining of a flaming fire by night,' Isa. iv. 5. it is every
one's duty to pray for its accomplishment. He is not worthy
of the privileges of the church, who continues not in prayer
for a defence upon that glory. Prayer then for the good,
prosperity, flourishing, peace, increase, edification, and pro-

IN FELLOWSHIP. 81

tection of the church, is a duty every day required of all the
members thereof.

1. Estimation of the ordinances.

2. Concernment of God's glory.

3. The honour of Jesus Christ.

4. Our own benefit and spiritual interest.

With the expressness of the command, are sufficient mo-
tives hereunto.

Rule III. Earnest striving and contending in all lawful
ways, by doing and suffering for the purity of the ordinances,
honour, liberty, and privileges of the congregation, being
jointly assistant against opposers and common adversaries.

Jude 3. * And exhort you, that ye should contend ear-
nestly for the faith which was once delivered to the saints.'

Heb. xii. 3, 4. ' For consider him that endureth such con-
tradiction of sinners against himself, lest ye be wearied,
and faint in your minds. Ye have not resisted unto blood,
striving against sin.'

1 John iii. 16. ' Hereby perceive we the love of God, be-
cause he laid down his life for us, and we ought to lay down
our lives for the brethren,'

Gal. V. 1. ' Stand fast therefore in the liberty wherewith
Christ hath made us free, and be not entangled again with
the yoke of bondage.'

Ver. 13. ' For, brethren, ye have been called unto liberty.'

1 Cor. vii. 23. ' Ye are bought with a price ; be not ye
the servants of men.'

Cant. vi. 4. 'Thou art beautiful, O my love, terrible as
an army with banners.'

1 Pet. iii. 15. ' Be ready always to give an answer to
every man that asketh you a reason of the hope that is in
you with meekness and fear.'

Explication III. The former rule concerned our dealing
with God, in the behalf of the church ; this, our dealing with
men ; to the right performance hereof many things are re-
quired : as,

1. Diligent labouring in the word, with fervent prayer,
to acquaint ourselves with the mind and will of God, con-
cerning the way of worship which we profess, and the rules
of walking, which we desire to practise, that so we may be
able to give an account to humble inquirers, and stop the

VOL. XIX. o

82 RULES OF WALKING

mouths of stubborn opposers ; according to our knowledge,
such will be our valuation of the ordinances we enjoy: a
man will not contend unless he knows his title.

2. An estimation of all the aspersions cast on, and in-
juries done to the church to be Christ's, and also our own;
Christ wounded through the sides of his servants, and his
ways ; and if we are of his, though the blow light not imme-
diately on us, we are not without pain : all such reproaches
and rebukes fall on us.

3. Just vindication of the church against calumnies and
false imputations ; who can endure to hear his parents in
the flesh falsely traduced? And shall we be senseless of her
reproaches who bears us unto Christ ?

4. Joint refusal of subjection, with all gospel opposition
to any persons or things ; who, contrary to, or besides the
word, under what name soever, do labour for power over
the church, to the abridging of it of any of those liberties
and privileges which it claimeth as part of the purchase
qf Christ ; to them that would enthral us, we are not to give
place, no not for an hour.

Rule IV. Sedulous care and endeavouring for the pre-
servation of unity, both in particular and in general.

Phil. ii. 1 — 3. 'If there be therefore any consolation in
Christ, if any comfort of love, if any fellowship of the Spirit,
if any bowels and mercies, fulfil ye my joy, that ye be like-
minded, having the same love, being of one accord, of one
mind. Let nothing be done through strife or vain-glory ;
but in lowliness of mind let each esteem other better than
themselves.'

Eph. iv. 3, 4. 'Endeavouring to keep the unity of the
Spirit in the bond of peace. There is one body and one
Spirit,' &c.

1 Cor. i. 10. ' Now I beseech you, brethren, by the name
of our Lord Jesus Christ, that ye all speak the same thing,
and that there be no divisions among you ; but that ye be
perfectly joined together in the same mind and in the same
judgment.'

2 Cor. xiii. 11. 'Be perfect, be of good comfort, be of one
mind, live in peace, and the God of love and peace shall be
with you.'

Rom. xiv. 19. 'Let us therefore follow after the things

IN FELLOWSHIP. 83

which make for peace, and things wherewith one may edify
another.'

Rom. XV. 5. ' Now the God of patience and consolation
grant you to be like-minded one toward another/ &c.

1 Cor. vi. 5 — 7. 'Is it so, that there is not a wise man
amongst you? no, not one that shall be able to judge between
his brethren? but brother goeth to law with brother. Now
therefore there is utterly a fault among you.'

Acts iv. 32» ' And the multitude of them that believed
were of one heart and of one soul.'

Explication IV, Union is the main aim and most proper
fruit of love ; neither is there any thing or duty of the saints
in the gospel pressed with more earnestness and vehemency
of exhortation than this. Now unity is threefold ; first, Purely
spiritual, by the participation of the same Spirit of grace ;
communication in the same Christ, one head to all. This
we have with all the saints in the world, in what condition
soever they be ; yea, with those that are departed, sitting
down in the kingdom of heaven, with Abraham, Isaac, and
Jacob. Secondly, Ecclesiastical or church communion, in
the participation of ordinances, according to the order of the
gospel. This is a fruit and branch of the former; opposed to
schism, divisions, rents, evil surmisings, self-practices, cause-
less differences in judgment in spiritual things concerning
the kingdom of Christ, with whatsoever else goeth off from
closeness of affection, oneness of mind, consent in judgment
to the form of wholesome words, conformity of practice to
the rule ; and this is that which in the churches, and among
them, is so earnestly pressed, commanded, desired, as the
glory of Christ, the honour of the gospel, the joy and crown
of the saints. Thirdly, Civil unity, or an agreement in things
of this life, not contending with them, nor about them, every
one seeking the welfare of each other. Striving is unseemly
for brethren ; why should they contend about the world who
shall jointly judge the world?

Motives to the preservation of both these, are,

1. The remarkable earnestness ofChrist andhis apostles
in their prayers for, and precepts of, this duty.

2. The certain dishonour of the Lord Jesus, scandal to
the gospel, ruin to the churches, shame and sorrow to the

84 RULES OF WALKING

saints, that the neglect of it is accompanied withal ;
Gal. V. 15.

3. The gracious issues, and sweet heavenly consolation,
which attendeth a right observance of thera.

4. The many fearful aggravations wherewith the sin of
Trending the body of Christ, is attended.

5. The sad contempt and profanation of ordinances,
which want of this hath brought upon many churches : for
a right performance of this duty, we must,

(1.) Labour by prayer and faith, to have our hearts and
spirits throughly seasoned with that affectionate love, which
our first rule requireth.

(2.) Carefully observe in ourselves or others, the first be-
ginnings of strife, which are as the letting out of waters, and
if not prevented will make a breach like the sea.

(3.) Sedulously apply ourselves to the removal of the first
appearance of divisions ; and in case of not prevailing, to
consult the church.

(4.) Daily to strike at the root of all dissention, by la-
bouring for universal conformity to Jesus Christ.

Rule V. Separation and sequestration from the world
and men of the world, with all ways of false worship, until
we be apparently a people dwelling alone, not reckoned
among the nations.

Numb, xxiii. 9. * Lo, the people shall dwell alone, and
shall not be reckoned among the nations.'

John XV. 19. * Ye are not of the world, but I have chosen
you out of the world, therefore the world hateth you.'

2 Cor. vi. 14 — 16. 17, 18. ' Be ye not unequally yoked to-
gether with unbelievers : for what fellowship hath righte-
ousness with unrighteousness ? and what communion hath
light with darkness? and what concord hath Christ with Be-
lial ? or what part hath he that believeth with an infidel ? and
what agreement hath the temple of God with idols? for ye
are the temple of the living God, Wherefore come out from
among them, and be ye separate, saith the Lord, and touch not
the unclean thing ; and I will receive you, and will be a Father
unto you, and ye shall be my sons and daughters, saith the
Lord Almighty.

Eph. V. 8. 'Walk as children of light:' ver. 11. 'And
have no fellowship with the unfruitful works of darkness.'

IN FELLOWSHIP. 85

2 Tim. iii. 5. ' Having a form of godliness, but denying
the power thereof; from such turn away.'

Hosea iv. 15. ' Though thou, Israel, play the harlot, yet
let not Judah offend ; and come not ye unto Gilgal, neither
go ye up to Beth-aven.'

Rev. xviii. 4. 'Come out of her, my people, that ye be
not partakers of her sins, and that ye receive not of her
plagues.'

Prov. xiv. 7. * Go from the presence of a foolish man,
when thou perceivest not in him the lips of knowledge.'

Explication V. Separation generally hears ill in the
world, and yet there is a separation suitable to the mind of
God ; he that will not separate from the world and false
worship, is a separate from Christ.

Now the separation here commanded from any persons,
is not in respect of natural affections, nor spiritual care of
the good of their souls, Rom. ix. 3. nor yet in respect of
duties of relation, 1 Cor. vii. 13. nor yet in offices of love
and civil converse, 1 Cor. v. 10. 1 Thess. iv. 12. much less
in not seeking their good and prosperity, 1 Tim. ii. 11. or
not communicating good things unto them. Gal. vi. 10. or
living profitably and peaceably with them ; Rom. xii. 18.
but in, 1. Manner of walking and conversation ; Rom. xii. 2.
Eph. iv. 17 — 19. 2. Delightful converse and familiarity
where enmity and opposition appears; Eph. v, 3, 4. 6 — 8.
10, 11. 3. In way of worship, and ordinances of fellowship ;
Rev. xviii. 4. Not running out into the same compass of
excess and riot with them, in any thing ; for these three, and
the like commands and discoveries of the will of God, are
most express ; as in the places annexed to the rule ; neces-
sity abundantly urgent, spiritual profit and edification, no
less requiring it. Causeless separation from established
churches, walking according to the order of the gospel
(though perhaps failing in the practice of some things of
small concernment), is no small sin; but separation from
the sinful practices, and disorderly walkings, and false un-
warranted ways of worship in any, is to fulfil the precept
of not partaking in other men's sins ; to delight in the
company, fellowship, society, and converse of unsavoury, dis-
orderly persons, proclaims a spirit not endeared to Christ,
Let motives hereunto be,

86 RULES OF WALKING

1. God's command.

2. Our own preservation from sin, and protection from
punishment;, that with others we be not infected and
plagued.

3. Christ's delight in the purity of his ordinances.

4. His distinguishing love to his saints ; provided, that
in the practice of this rule, abundance of meekness, patience,
gentleness, wisdom, and tenderness be exercised : let no
offence be given justly to any.

Rule VI. Frequent spiritual communication, for edifica-
tion according to gifts received.

Mai. iii. 16. 'Then they that feared the Lord, spake
often one to another ; and the Lord hearkened, and heard it,
and a book of remembrance was written before him for
them that feared the Lord, and thought upon his name.'

Job ii. 11. * Now when Job's three friends heard of all
this evil that was come upon him, they came every one from
his own place : for they had made an appointment to-
gether, to come to mourn with him, and to comfort him.'

Eph. iv. 29. * Let no corrupt communication proceed out
of your mouth, but that which is good to the use of edify-
ing, that it may administer grace unto the hearers.'

Col. iv. 6. ' Let your speech be alway with grace, sea-
soned with salt, that ye may know how ye ought to answer
every man.*

Eph. V. 4. ' Neither filthiness, nor foolish talking, nor
jesting, which are not convenient : but rather giving of
thanks.'

1 Thess. V. 11. * Wherefore comfort yourselves together,
and edify one another, even as also ye do.'

Heb. iii. 13. 'Exhort one another daily, while it is called
To-day; lest any of you be hardened through the deceitful-
ness of sin.'

Jude 20. • Building up yourselves on your most holy
faith, praying in the Holy Ghost.'

Heb. X. 24, 25. * Let us consider one another, to pro-
voke unto love and good works : not forsaking the assem-
bling of ourselves together, as the manner of some is; but
exhorting one another ; and so much the more, as ye see the
day approaching.'

Acts xviii. 26. 'Whom when Aquila and Priscilla had

IN FELLOWSHIP. 87

heard, they took him unto them, and expounded unto him
the way of God more perfectly.'

1 Cor. xii. 7. ' The manifestation of the Spirit is given
to every man to profit withal.'

Explication VI. That men not solemnly called and set
apart to the office of public teaching, may yet be endued
with useful gifts for edification, was before declared ; the
not using of such gifts, in an orderly way, according to the
rule and custom of the churches, is to napkin up the talent
given to trade and profit withal : that every man ought to
labour, that he may walk and dwell in knowledge, in his
family, nOne doubts; that we should also labour to do so
in the church or family of God, is no less apparent.

This the Scriptures annexed to the rule declare, which
in an especial manner hold out prayer, exhortation, in-
struction from the word, and consolation ; now the per-
formance of this duty of mutual edification, is incumbent
on the saints.

1. Ordinarily, Eph. iv. 29. v. 3. 5. Heb. iii. 13. Believers
in their ordinary daily converse, ought to be continually
making mention of the Lord ; with savoury discourses
tending to edification, and not waste their opportunities
with foolish, light, frothy speeches that are not convenient.

2. Occasionally, Luke xxiv. 14. Mai. iii. 1. 6. If any
thing of weight and concernment to the church be brought
forth by Providence, a spiritual improvement of it, by a due
consideration amongst believers, is required.

3. By assembling of more together by appointment, for
prayer and instruction from the word; Acts xviii. 23. xii. 12.
Job ii. 11. Eph. V. 19. James v. 16. Jude 20. 1 Thess.
XV. 14. This being a special ordinance and appointm.ent of
God, for the increasing of knowledge, love, charity, experi-
ence, and the improving of gifts received ; every one con-
tributing to the building of the tabernacle ; let then all vain
communication be far away. The time is short, and the
days are evil ; let it suffice us, that we have neglected so
many precious opportunities of growing in th6 knowledge
of our Lord Jesus Christ, and doing good to one another ;
let the remainder of our few and evil days be spent in living
to him who died for us; be not conformed to this world, nor
the men thereof.

88 RULES OF WALKING

Rule VII. Mutually to bear with each other's infirmities,
weakness, tenderness, failings, in meekness, patience, pity,
and with assistance.

Eph. iv. 32. * Be ye kind one to another, tender-hearted,
forgiving one another, even as God for Christ's sake hath
forgiven you.'

Matt, xviii. 21. 'Then came Peter to him, and said. How
oft shall my brother sin against me, and I forgive him?'
ver. 22. ' Jesus said unto him, I say not unto thee, seven
times, but until seventy times seven.'

Mark xi. 25, 26. ' And when ye stand praying, forgive, if
you have aught against any, that your Father which is also
in heaven may forgive you your trespasses. But if you do
not forgive, neither will your Father which is in heaven for-
give your trespasses,'

Rom. xiv. 13. ' Let us not therefore judge one another
any more: but judge this rather, that no man put a stum-
bling-block, or an occasion to fall in his brother's way.' See
ver. 3, 4.

Rom. XV. 1, 2. * We then that are strong ought to bear
the infirmities of the weak, and not to please ourselves.
Let every one of us please his neighbour for his good to edi-
fication.'

1 Cor. xiii. 4 — 7. * Charity suffereth long, and is kind ;
charity envieth not; charity is not rash, is not puffed up,
doth not behave itself unseemly, is not easily provoked,
thinketh no evil; rejoiceth not in iniquity, but rejoiceth in
the truth ; beareth all things, believeth all things, hopeth all
things, endureth all things.'

Gal. vi. 1. ' Brethren, if a man be overtaken in a fault,
ye which are spiritual restore such an one in the spirit
of meekness ; considering thyself, lest thou also be
tempted.'

Col. iii. 12 — 14. ' Put on therefore, as the elect of God,
holy and beloved, bowels of mercies, kindness, humbleness
of mind, meekness, long-suffering; forbearing one another,
and forgiving one another, if any man have a quarrel against
any ; even as Christ forgave you, so also do ye. And above
all these things put on charity, which is the bond of per-
fection.'

Explication VII. It is the glory of God to cover a mat-

IN FELLOWSHIP. 89

ter ; Prov. xxv. 2. free pardon is the substance of the gos-
pel ; the work of God in perfection, Isa. Iv. proposed to
us for imitation. Matt. viii. 26 — 28. Whilst we are clothed
with flesh we do all things imperfectly ; freedom from fail-
ings is a fruit of glory ; we see here darkly as in a glass,
know but in part, in many things we offend all; who know-
eth how often ? mutual failings to be borne with, offences to
be pardoned, weakness to be supported, may mind us in
these pence, of the talents forgiven us. Let him that is
without fault throw stones at others. Some men rejoice in
others' failings ; they are malicious, and fail more in that
sinful joy than their brethren in that which they rejoice at.
Some are angry at weaknesses and infirmities ; they are
proud and conceited, not considering that they themselves
also are in the flesh. Some delight to dwell always upon a
frailty; they deserve to find no charity in the like kind.
For injuries, who almost can bear until seven times? Peter
thought it much. Some more study revenge than pardon ;
some pretend to forgive, but yet every slight offence makes
a continued alienation of affections, and separation of con-
verse. Some will carry a smooth face over a rough heart.
Christ is in none of these ways ; they have no savour of
the gospel; meekness, patience, forbearance, and forgive-
ness, hiding, covering, removing of offences, are the foot-
steps of Christ : seest thou thy brother fail, pity him ; doth
he continue in it, earnestly pray for him, admonish him ;
cannot another sin, but you must sin too? If you be angry,
vexed, rejoiced, alienated from, you are partner with him in
evil, instead of helping him. Suppose thy God should be
angry every time thou givest cause, and strike every time
thou provokest him. When thy brother offendeth thee, do
but stay thy heart, until thou takest a faithful view of the
patience and forbearance of God towards thee ; and then
consider his command to thee, to go and do likewise. Let
then all tenderness of affection, and bowels of compassion
towards one another, be put on amongst us, as becometh
saints. Let pity, not envy; mercy, not malice; patience,
not passion; Christ, not flesh; grace, not nature; pardon,
not spite or revenge, be our guides and companions in our
conversations.

Motives hereunto are.

90 RULES OF WALKING

1 . God's infinite mercy, patience, forbearance, long-suf-
fering, and free grace towards us, sparing, pardoning, pity-
ing, bearing with us, innumerable, daily, hourly failings and
provocations; especially all this being proposed for our
imitation, in our measure, Matt. x. 24. 28.

2. The goodness, unwearied and unchangeable love of
the Lord Jesus Christ, putting in every day for us ; not
ceasing to plead in our behalf, notwithstanding our con-
tinual backsliding ; 1 John ii. 1, 2.

3. The experience which our own hearts have of the
need wherein we stand of others' patience, forbearance, and
pardon 5 Eccles. vii. 20. 22.

4. The strictness of the command, with the threatenings
attending its non-performance.

5. The great glory of the gospel, which is in the walk-
ing of the brethren with a right foot, as to this rule.

Rule VIII. Tender and affectionate participation with
one another, in their several states and conditions, bearing
each other's burdens.

Gal. vi. 2. * Bear ye one another's burdens, and so
fulfil the law of Christ.'

Heb. xiii. 3. ' Remember them that are in bonds, as
bound with them ; and them that are in adversity, as being
yourselves also in the body.'

1 Cor. xii. 25, 26. 'That there should be no schism in
the body ; but that the members should have the same care
one for another. And whether one member suflfer, all the
members suflfer with it ; or one member be honoured, all the
members rejoice with it.'

2 Cor. xi. 29. ' Who is weak, and I am not weak? who
is oflfended, and I burn not?'

James i. 21. 'Pure religion and undefiled before God
and the Father, is this 5 to visit the fatherless and widows
in their afiliction,' &c.

Matt. xxv. 35. * I was an hungered, and ye gave me meat :
I was thirsty, and ye gave me drink : I was a stranger, and
ye took me in : naked, and ye clothed me : I was sick, and
ye visited me: I was in prison, and ye came unto me.' Ver.
40. * Inasmuch as ye have done it unto one of the least of
these my brethren, ye have done it unto me.'

2 Tim. i. 16, 17. ' The Lord give mercy unto the house of

IN FELLOWSHIP. 91

Onesiphorus; for he oft refreshed me, and was not ashamed
of my chain. But when he was in Rome, he sought me out
very diligently, and found me.'

Acts XX. 35. * I have shewed you all things, how that
so labouring ye ought to support the weak,' &c.

ExpIicationVllI . The former rule concerned the carriage
and frame of spirits towards our brethren in their failings :
this is in their miseries and afflictions. In this also, con-
formity to Christ is required, who in all the, afflictions of his
people is afflicted, Isa. Ixiii. 9. and persecuted in their dis-
tresses ; Acts ix. 4. Could we bring up our spiritual union,
to hold any proportion with the mutual union of many
members in one body, to which it is frequently compared;
this duty would be excellently performed. No man ever yet
hated his own flesh: if one member be in pain, the rest have
little comfort or ease; it is a rotten member which is not
affected with the anguish of its companions. They are
marked particularly for destruction, who in the midst of
plentiful enjoyments, forget the miseries of their brethren;
Amos vi. 6. If we will not feel the weight of our brethren's
afflictions, burdens, and sorrow, it is a righteous thing that
our own should be doubled ; the desolations of the church
makes Nehemiah grow pale in the court of a great king ;
Nehem. i. 10. They who are not concerned in the troubles,
sorrows, visitations, wants, poverties, persecutions of the
saints, not so far as to pity their woundings, to feel their
strokes, to refresh their spirits, help bear their burdens upon
their own shoulders, can never assure themselves, that they
are united to the head of those saints. Now to a right per-
formance of this duty, and in the discharge of it, are re-
quired,

1. A due valuation, strong desire, and high esteem of
the church's prosperity in every member of it; Psal. cxxii. 6.

2. Bowels of compassion as a fruit of love, to be sensi-
ble of, and intimately moved for, the several burdens of the
saints ; Col. iii. 19.

3. Courage and boldness, to own them without shame
in all conditions ; 2 Tim. i. 16, 17.

4. Personal visitations in sicknesses, troubles, and
restraints, to advise, comfort, and refresh them; Matt^
XXV. 36.

92 RULES OF WALKING

5. Suitable supportment by administration of spiritual
or temporal assistances, to the condition wherein they are.
The motives are the same as to the former rule.

Rule IX. Free contribution, and communication of tem-
poral things, to them that are poor indeed, suitable to their
necessities, wants, and afflictions.

1 John iii. 17, 18. 'Whoso hath this world's good, and
seeth his brother have need, and shutteth up his bowels of
compassion from him, how dwelleth the love of God in
him? My little children, let us not love in word, neither in
tongue ; but in deed and in truth.'

1 Cor. xvi. 1, 2. * Now concerning the collection for the
saints, as I have given order to the churches of Galatia,
even so do ye. Upon the first day of the week, let every
one of you lay by him in store as God hath prospered him.'

2 Cor. ix. 5 — 7. * Let your gift be ready as a matter of
bounty, not covetousness; he that soweth sparingly, shall
reap sparingly. Every man, according as he purposeth in
his heart, so let him give ; not grudgingly, or of necessity;
for God loveth a cheerful giver.' So the whole eighth and
ninth chapters of this epistle.

Rom. xii. 13. ' Distributing to the necessity of the
saints, given to hospitality.'

Gal. vi. 10. ' As we have therefore opportunity, let us
do good unto all men, especially to them who are of the
household of faith.'

ITim. vi. 17, 18. 'Charge them that are rich in this world,
that they be not high-minded, nor trust in uncertain riches,
but in the living God, who giveth us all things richly to
enjoy ; that they do good, that they be rich in good works,
ready to distribute, willing to communicate ; laying up in
store for themselves a good foundation against the time to
come.'

Heb. xiii. 16. 'To do good and to communicate forget
not, for with such sacrifices God is well pleased.'

Levit. XXV. 35. ' And if thy brother be waxen poor, and
fallen in decay with thee, then thou shalt relieve him.'

Matt. XXV. 34 — 36. ' Come, ye blessed of my Father, in-
herit the kingdom prepared for you from the foundation of
the world : for I was an hungered, and ye gave me meat :
I was thirsty, and ye gave me drink : I was a stranger, and

IN FELLOWSHIP. 93

ye took me in : naked, and ye clothed me : I was sick,
and ye visited me : I was in prison, and ye came unto me.'
Ver. 40. ' Verily I say unto you, inasmuch as ye have done it
unto one of the least of these my brethren, ye have done it
unto me.'

Explication IX. The having of poor always amongst us,
and of us, according to our Saviour's prediction. Matt,
xxvi. 11. and the promise of God, Deut. xv. 11. serves for
the trial of themselves and others ; of their own content, with
Christ alone, with submission to the all -disposing sove-
reignty of God ; of others, how freely they can part, for
Christ's sake, with those things wherewith their hand is
filled. When God gave manna for food unto his people,
every one had an equal share, Exod. xvi. 18. 'and he that
gathered much had nothing over, and he that gathered little
had no lack;' 2 Cor. viii. 15. This distribution in equality
was again, for the necessity of the church, reduced into
practice in the days of the apostles; Acts iv. 35. Of the
total sum of the possessions of believers, distribution was
made to every man according to his need.

That every man, by the ordinance and appointment of
God, hath a peculiar right to the use and disposal of the
earthly things wherewith he is in particular intrusted, is
unquestionable. The very precept for free distribution and
communication, are enough to prove it ; but that these
things are altogether given to men for themselves and their
own use, is denied ; friends are to be made of mammon.
Christ needs in some, what he bestows on others ; if he hath
given thee thine own and thy brother's portion also to keep,
wilt thou be false to thy trust, and defraud thy brother ?
Christ being rich, became poor for our sakes ; if he make
us rich, it is that we may feed the poor for his sake ; neither
doth this duty lie only (though chiefly), on those who are
greatly increased ; those who have nothing but their labour,
should spare out of that for those who cannot work; Eph.
iv. 28. The two mites are required as well as accepted.
Now the relief of the poor brethren in the church, hath a
twofold rule.

First, Their necessity.

Secondly, Others' abilities.

Unto these two must assistance be proportioned ; pro

94 RULES OF WALKING

vided that those which are poor walk suitably to their con-
dition; 2 Thess. iii. 10, 11. And as we ought to relieve
men in their poverty, so we ought, by all lawful means,
to prevent their being poor : to keep a man from falling, is
an equal mercy to the helping of him up when he is down.
Motives to this duty are,

1. The love of God unto us ; 1 John iii. 14.

2. The glory of the gospel, exceedingly exalted thereby;
Titus iii. 8. 15. Matt. v. 6.

3. The union whereunto we are brought in Christ, with
the common inheritance promised to us all.

4. The testimony of the Lord Jesus, witnessing what is
done in this kind, to be done unto himself; Matt. xxv.
35—37.

5. The promise annexed to it, Eccles.xi. 1. Prov.xix. 17,
Deut. XV. 10. Matt. x. 42.

The way whereby it is to be done, is by appointing some.
Acts vi. to take what is voluntarily distributed by the bre-
thren, according as God hath blessed them, on the first day
of the week, 1 Cor. xvi. 1. and to distribute to the necessity
of the saints, according to the advice of the church ; besides
private distributions wherein we ought to abound ; Matt. vi.3.
Heb. xiii. 1^.

Ruk X. To mark diligently, and avoid carefully, all
causes and causers of divisions ; especially to shun seducers,
false teachers, and broachers of heresies and errors, contrary
to the form of wholesome words.

Kom. xvi. 17, 18. * Now I beseech you, brethren, mark
them which cause divisions and offences, contrary to the
doctrine which ye have learned, and avoid them : for they
that are such, serve not our Lord Jesus Christ, but their own
belly ; and by good words and fair speeches deceive the
hearts of the simple.'

Matt. xxiv. 4, 5. ' Jesus said unto them. Take heed that
no man deceive you. For many shall come in my name,
saying, I am Christ, and shall deceive many.' Ver. 23 — 25.
* Then if any man shall say unto you, Lo, here is Christ, or
there ; believe it not. For there shall arise false Christs,
and false prophets, and shall shew great signs and wonders ;
insomuch that, if it were possible, they shall deceive the
very elect. Behold, I have told you before.'

IN FELLOWSHIP. 95

i Tim. vi. 3 — 5. ' If any man teach otherwise, and consent
not to wholesome words, even the words of our Lord Jesus
Christ, and to the doctrine which is according to godliness,
he is proud, knowing nothing, but doting about questions
and strifes of words, whereof cometh envy, strife, railings,
evil surmisings, perverse disputings of men of corrupt
minds, and destitute of the truth: from such withdraw
thyself.'

2 Tim. ii. 16, 17. * But shun profane and vain babblings ;
for they will increase to more ungodliness. And their word
will eat as doth a canker.'

Titusiii. 9, 10. * But avoid foolish questions and gene-
alogies, and contentions and strivings about the law ; for
they are unprofitable and vain. A man that is a heretic,
after the first and second admonition, reject; knowing
that he that is such, is subverted, and sinneth,being con-
demned of himself.'

1 John ii. 18, 19. ' Little children, it is the last time : and
as ye have heard, that antichrist shall come, even now are
there many antichrists; whereby we know that it is the last
time. They went out from us, but they were not of us ;
for if they had been of us, they would no doubt have conti-
nued with us : but they went out, that they might be made
manifest that they were not all of us.'

1 John iv. 1. ' Beloved, believe not every spirit, but try
the spirits whether they are of God ; because many false
prophets are gone out into the world.'

2 John 10, 11. 'If there come any unto you, and bring,
not this doctrine, receive him not into your house, neither
bid him God speed : for he that biddeth him God speed, is
partaker of his evil deeds.'

Acts XX. 29. * For I know this, that after my departing
shall grievous wolves enter in among you, not sparing the
flock :' ver. 30. ' Also of your ownselves shall men arise,
speaking perverse things, to draw away disciples after them :'
ver. 31. 'Therefore watch.'

Rev. ii. 14. 'I have a few things against thee, because
thou hast there them that hold the doctrine of Balaam.'
Ver. 15, 16. ' So hast thou also them that hold the doctrine of
the Nicolaitanes, which thing I hate. Repent ; or else I shall

96 RULES OF WALKINCx

come to thee quickly, and will fight against thee with the
sword of my mouth.'

Explication X. The former part of this rule was some-
thing spoken to rule 4. If the preservation of unity ought
to be our aim, then certainly the causes and causers of di-
vision ought to be avoided ; ' from such turn away.' There
is a generation of men, whose tongues seem to be acted by
the devil ; James calls it, * Set on fire of hell ;' chap. iii. 6.
As though they were the mere offspring of serpents, they
delight in nothing but in the fire of contention ; disputing,
quarrelling, backbiting, endless strivings, are that they live
upon. ' Note such men, and avoid them.' Generally they
are men of private interests, fleshly ends, high conceits, and
proud spirits ; * from such turn away.' For the latter part
of the rule in particular, concerning seducers, that a judg-
ment of discerning by the spirit rests in the church, and
the several members thereof, is apparent; 1 John ii. 27.
1 Cor. ii. 15. Isa. viii. 28. To the exercise of this duty
they are commanded, John v. 1 . 1 Cor. x. 5. so it is com-
mended. Acts xvii. 11. and hereunto are they encouraged,
Phil. i. 9, 10. Heb. v. 14. 'If the blind lead the blind, both
will fall into the ditch :' that gold may be suspected, which
would not be tried. Christians must choose the good and
refuse the evil. If their teachers could excuse them, if
they lead them aside, they might well require blind sub-
mission from them. Now that the brethren may exercise
this duty aright, and perform obedience to this rule, it is
required,

1. That they get their senses exercised in the word, to
discern good and evil ; Heb. v. 14. Especially, that they
get from the Scripture a form of wholesome words, 2 Tim.
i. 13. of the main truths of the gospel, and fundamental ar-
ticles of religion; so that upon the first apprehension of the
contrary, they may turn away from him that brings it, and
not bid them God speed ; 2 John 10.

2. That they attend and hearken to nothing but what
comes to them in the way of God. Some men, yea, very
many in our days, have such itching ears after novelty, that
they run greedily after every one ' that lies in wait to de-
ceive, with cunning enticing words,' to make out some new

IN FELLOWSHIP. 97

pretended revelations; and this from a pretended liberty,
yea, duty of trying all things ; little considering that God
will have his own work done, only in his own way. How
they come it matters not, so they may be heard. Most of the
seducers and false prophets of our days, are men apparently
out of God's way, leaving their own callings to wander
without a call, ordinary or extraordinary, without providence
or promise; for a man to put himself voluntarily, uncalled,
upon the hearing of them, is to tempt God, with whom it is
just and righteous, to deliver them up to the efficacy of
error, that they may believe the lies they hear. Attend only
then to, and try only that which comes in the way of God ;
to others bid not God speed.

3. To be always ready furnished with, and to bear in
mind the characters, which the Holy Ghost hath given us in
the word, of seducers ; which are indeed the very same,
whereby poor unstable souls are seduced by them ; as, first.
That they should come in sheep's clothings, goodly pre-
tences of innocency and holiness. Secondly, With good
words and fair speeches, Rom. xvi. 17, 18. smooth as butter
and oil. Thirdly, Answering men's lusts in their doctrine,
2 Tim. iv. 3. bringing doctrines suitable to some beloved
lusts of men, especially a broad and easy way of salvation.
Fourthly, Pretences of glorious discoveries and revelations ;
Matt. xxiv. 24. 2 Thess. ii. 2.

4. Utterly reject and separate from such as have had
means of conviction and admonition; Tit. iii. 10.

5. Not to receive any without testimony from some of
the brethren of known integrity in the churches: such is
the misery of our days, that men will run to hear those, that
they know not from whence they come, nor what they are ;
the laudable practice of the first churches, to give testimo-
nials to them that were to pass from one place to another,

1 Cor. xvi. 3. and not to receive any without them. Acts ix.
26. is quite laid aside.

6. To walk orderly, not attending to the doctrine of any,
not known to, 'and approved by, the churches.

7. To remove far away all delight in novelties, disputes,
janglings, contentions about words not tending to godliness,
which usually are beginnings of fearful apostacies ; Tit. iii. 9.

2 Tim. iv. 3. 1 Tim. ii. 3—5.

VOL. XIX. H

98 RULES or WALKING

Rule XI. Cheerfully to undergo the lot and portion of
the whole church in prosperity and affliction, and not to draw
back upon any occasion whatever.

Matt. xiii. 20, 21. 'But he that received the seed into
s4;ony places, the same is he that heareth the word, and
anon with joy receiveth it; yet hath he not root in him-
self, but dureth for a while ; for when tribulation or per-
secution ariseth because of the word, by and by he is of-
fended.'

Heb. X. 23—25. 32—39. ' Let us hold fast the profession
of our faith without wavering ; for he is faithful that pro-
mised : and let us consider one another, to provoke unto
love and to good works : not forsaking the assembling of
ourselves together, as the manner of some is ; but exhorting
one another : and so much the more, as ye see the day ap-
proaching. But call to remembrance the former days, in
which, after ye were illuminated, ye endured a great fight of
afflictions ; partly, whilst ye were made agazing-stock, both
by reproaches and afflictions ; and partly, whilst ye became
companions of them that were so used. For ye had com-
passion of me in my bonds, and took joyfully the spoiling
of your goods, knowing in yourselves that ye have in
heaven a better and an enduring substance. Cast not away
therefore your confidence, which hath great recompense of
reward. For ye have need of patience; that, after ye have
done the will of God, ye might receive the promise. For
yet a little while, and he that shall come will come, and will
not tarry. Now the just shall live by faith : but if any man
draw back, my soul shall have no pleasure in him. But we
are not of them who draw back unto perdition, but of them
that believe to the saving of the soul.'

2 Tim. iv. 10. 16. 'For Demas hath forsaken me, having
loved this present world. At my first answer, no man stood
with me, but all men forsook me ; I pray God that it may
not be laid unto their charge.'

Explication XI. Backsliding from the practice of any
way of Christ, or use of any ordinances, taken up upon con-
viction of his institution, is in no small degree in apostacy
from Christ himself.

Apostacy, in what degree soever, is attended with all
that aggravation which a renunciation of a tasted sweetness

IN FELLOWSHIP.

and goodness from God for transitory things, can lay upon
it ; seldom it is that backsliders are without pretences.
Commonly of what they forsake, in respect of what they
pretend to retain, they say, as Lotof Zoar, 'Is it not a little
one?' But yet we see, without exception, that such things
universally tend to more ungodliness : every unrecovered
step backward, from any way of Christ, maketh a dis-
covery of falseness in the heart, whatever former pretences
have been.

They who, for motives of any sort, from things that are
seen, which are but temporal, will seek for, or embrace being-
presented, colours or pretences for declining from any gos-
pel duty, will not want them for the residue, if they should
be tempted thereunto.

The beginnings of great evils are to be resisted. That
the neglect of the duty whereof we treat, which is always
accompanied with contempt of the communion of saints,
hath been a main cause of the great dishonour and confusion
whereunto most churches in the world are fallen, was in
part touched before. It being a righteous thing with God,
to suffer the sons of men. to wax vain in their imaginations ;
in whom, neither the love of Christ, nor terror of the Lord,
can prevail against the fear of men.

Let this, then, with the danger and abomination of back-
sliding, make such an impression on the hearts of the saints,
* that, with full purpose of heart they might cleave unto the
Lord, follow hard after him,' in all his ordinances ; that if
persecution arise, they^may cheerfully follow the Lamb whi-
thersoever he goes ; and by their close adhering one to
another, receive such mutual assistance and supportment,
as that their joint prayers may prevail with the goodness
of God, and their joint sufferings overcome the wickedness
of men.

Now to a close adhering to the church wherein we walk
in fellowship, in all conditions whatsoever, without dismis-
sion attained upon just and equitable grounds, for the em-
bracing of communion in some other churches.

Motives are.

First, The eminency and excellency of the ordinances
enjoyed.

H 2

100 RULES OF WALKING

Secondly, The danger of backsliding, and evidence of
unsoundness in every degree thereof.

Thirdly, The scandal, confusion, and disorder of the
churches, by neglect thereof.

Rule XII. In church affairs to make no difference of
persons, but to condescend to the meanest persons and ser-
vices, for the use of the brethren.

James ii. 1 — 6. 'My brethren, have not the faith of our
Lord Jesus Christ, the Lord of glory, with respect of persons.
For if there come unto your assemblies, a man with a gold
ring, in goodly apparel ; and there come in also a poor man
in vile raiment ; and ye have respect to him that weareth the
gay clothing, and say unto him. Sit thou here in a good
place ; and say to the poor man. Stand thou there, or sit
here under my foot-stool : are ye not then partial in your-
selves, and are become judges of evil thoughts? Hearken,
my beloved brethren ; Hath not God chosen the poor of
this world, rich in faith, and heirs of the kingdom which
he hath promised to them that love him ? But ye have de-
spised the poor,' &c.

Matt. XX. 26, 27. ' But it shall not be so among you ;
but whosoever will be great among you, let him be your
minister; and whosoever will be chief among you, let him
be your servant.'

Rom. xii. 16. ' Be of the same mind one toward another.
Mind not high things, but condescend to men of low estate.
Be not wise in your own conceits.'

John xiii. 12 — 16. ' So after he had washed their feet,
and had taken his garments, and was set down again, he
said unto them. Know ye what I have done to you ? Ye
call me Master, and Lord : and ye say well ; for so I am.
If I then, your Lord and Master, have washed your feet, ye
ought also to wash one another's feet. For I have given you
an example, that ye should do even as I have done to you.
Verily, verily, I say unto you. The servant is not greater
than his Lord; neither he that is sent, greater than him that
sent him.'

Explication XII. Where the Lord hath not distinguished,
neither ought we ; in Jesus Christ there is neither rich nor
poor, high nor low, but a new creature; generally, 'God

IN FELLOWSHIP. 101

hath chosen the poor of this world to confound the
mighty.'

Experience shews us, that not many great, not many
wise, not many mighty after the flesh, are partakers of the
heavenly calling ; not that the gospel of Christ doth any
way oppose, or take away those many differences and dis-
tinctions among the sons of men, caused by power, autho-
rity, relation, enjoyment of earthly blessings, gifts, age, or
any other eminency whatsoever, according to the institution
and appointment of God, with all that respect, reverence,
duty, obedience, and subjection due unto persons in those
distinctions ; much less, pull up the ancient bounds of pro-
priety and interest in earthly things; but only declares,
that in things purely spiritual, these outward things, which
for the most part happen alike unto all, are of no value or
esteem : men in the church are considered as saints, and not
as great, or rich ; all are equal, all are naked before God.

Free grace is the only distinguisher, all being brethren
in the same family, servants of the same master, employed
about the same work, acted by the same precious faith,
enjoying the same purchased privileges, expecting the same
recompense of reward, and eternal abode. Whence should
any difference arise ? Let then the greatest account it their
greatest honour, to perform the meanest necessary service
to the meanest of the saints ; a community in all spiritual
advantages should give equality in spiritual affairs ; not he
that is richest, not he that is poorest, but he that is hum-
blest, is accepted before the Lord.

Motives hereunto, are

1. Christ's example.

2. Scripture precepts.

3. God's not accepting persons.

4. Joint participation of the same common faith, hope, &c.

5. The unprofitableness of all causes of outward differ-
ences in things of God.

Rule Xlll. If any be in distress, persecution, or afflic-
tion, the whole church is to be humbled, and to be earnest
in prayer in their behalf.

Acts xii. 5. 7. 12. ' Peter therefore was kept in prison;
but prayer was made without ceasing of the church unto
God for him. And, behold, the angel of the Lord came

102 RULES OF WALKING

upon him, and a light shined in the prison : and he smote
Peter on the side, and raised him up, saying, Arise up
quickly. And his chains fell off from his hands. And when
he had considered the thing, he came to the house of Mary
the mother of John, whose surname was Mark ; where many
were gathered together, praying.'

Rom. xii. 15. 'Rejoice with them that do rejoice, and
weep with them that weep.'

1 Cor. xii. 26, 27. ' And whether one member suffer, all
the members suffer with it ; or one member be honoured, all
the members rejoice with it. Now ye are the body of Christ,
and members in particular.'

2 Thess. iii. 1, 2. ' Pray for us, brethren, that we may
be delivered from unreasonable and wicked men.'

Explication XIII, This duty being in general made out
from, and included in, other former rules, we shall need to
speak the less unto it ; especially, seeing that upon consider-
ation and supposition of our fellow-membership, it is no more
than very nature requireth and calleth for. God delighteth,
as in the thankful praises, so in the fervent prayers of his
churches; therefore he variously calleth them by several dis-
pensations to the performance of these duties. Now this oft-
times, to spare the whole church, he doth by the afflictions of
some one or other of the members thereof; knowing that, that
near relation, which by his institution and Spirit is between
them, will make the distress common, and their prayers
closely combined. Spiritual union is more noble and excellent
than natural ; and yet in this it were monstrous, that either
any member in particular, or the whole in general, should not
both suffer with, and care for, the distress of every part and
member. That member is rotten and to be cut off, for fear
of infecting the body, which feels not the pains of its asso-
ciates. If then any member of the church, do lie under the
immediate afflicting hand of God, or the ])rosecuting rage of
man, it is the duty of every fellow-member, and of the church
in general, to be sensible of, and account themselves so
sharers therein, as to be instant with God by e.arnest suppli-
cation, and helpful to them by suitable assistance, that their
spiritual concernment in that affliction, may be apparent ;
and that because, first. The will of God is thereby fulfilled.
Secondly, The glory of the gospel is thereby exalted. Thirdly,

IN FELLOWSHIP. 103

Preservation and deliverance to the vi^hole church procured.
Fourthly, Conformity vi^ith Christ's sufferings in his saints
attained. Fifthly, An inestimable benefit of church fellow-
ship enjoyed, &c.

Rule XIV. Vigilant watchfulness over each other's con-
versation, attended with mutual admonition, in case of dis-
orderly walking ; with rendering an account to the church,
if the party offending be not prevailed with.

Matt, xviii. 15 — 17. * If thy brother shall trespass
against thee, go and tell him his fault between thee and him
alone : if he shall hear thee, thou hast gained thy brother.
But if he will not hear, then take with thee one or two
more, that in the mouth of two or three witnesses every word
may be established. And if he shall neglect to hear them,
tell it unto the church.'

1 Thess. v. 14. ' Now we exhort you, brethren, warn them
that are unruly.'

Heb. iii. 12, 13. ' Take heed, brethren, lest there be in
any of you an evil heart of unbelief, in departing from the
living God. But exhort one another daily, while it is called
To-day ; lest any of you be hardened through the deceitful-
ness of sin.'

Heb. X. 24, 25. * And let us consider one another, to pro-
voke unto love and to good works : exhorting one another,
and so much the more, as ye see the day approaching.'

Heb. xii. 13.15, 16. ' Make straight paths for your feet, lest
that which is lame be turned out of the way, but rather let
it be healed. Looking diligently lest any man fail of the
grace of God ; lest any root of bitterness springing up trouble
you, and thereby many be defiled j lest there be any forni-
cator, or profane person, as Esau, who for one morsel of bread,
sold his birthright.'

Lev. xix. 17. 'Thou shalt not hate thy brother in thy
heart : thou shalt in any wise rebuke thy neighbour, and not
suffer sin upon him.'

2 Thess. iii. 15. ' Yet count him not as an enemy, but
admonish him as a brother/

Rom. XV. 14. ' And I myself also am persuaded of you,
my brethren, that ye also are full of goodness, filled with all
knowledge, able also to admonish one another.'

James v. 19, 20. ' Brethren, if any of you do err from the

104

HULKS OF WALKING

truth, a nd one convert him, let him know, that he which
converteth the sinner from the error of his way, shall save
soul from death, and shall hide a multitude of sins.'

Prov. xxix. 1. ' He that being often reproved stiffeneth
his neck, shall suddenly be destroyed, and that without
remedy.'

Explication XIV. There is a threefold duty included in this
rule, the main whereof, and here chiefly intended, is that of
admonition, whereunto the first is previous and conducing;
the latter, in some cases consequent, and attending Chris-
tians' conversation : whether you consider the glory of God,
and the gospel therein concerned ; or the bonds of relation,
with those mutual endearments wherein they stand engaged ;
and obligations that are upon them for the general good
and spiritual edification one of another, this duty is of emi-
nent necessity and usefulness. Not that we should curiously
pry into one another's failings ; much less maliciously search
into doubtful unknown things, for the trouble or dispa-
ragement of our brethren ; both which are contrary to that
love which thinketh not evil, but covereth a multitude of
faults ; but only out of a sense of the glory of God, the ho-
nour of the gospel, and care of each other's souls : we are to
observe their walking, that what is exemplary therein may
be followed, what faileth may be directed, what is amiss
may be reproved, that in all things God may be glorified,
and Christ exalted.

Now admonition is twofold : 1. Authoritative, by the way
of power ; 2. Fraternal, by the way of love. The first again
is twofold; (1 .) Doctrinal, by the way of teaching ; (2.) Dis-
ciplinary, which belongeth to the whole church ; of these we
do not treat. The latter also is twofold : hortatory, to en-
courage unto good ; and monitory, to reprove that which is
amiss : it is this last which is peculiarly aimed at, and in-
tended in the rule. This then we assert, as the duty of every
church member towards them with whom he walks in fellow-
ship; to admonish any from the word, whom they perceive
not walking in any thing with a right foot, as becometh the
gospel, thereby to recover his soul to the right way, that
much caution and wisdom, tenderness and moderation is
required in the persons performing this duty; for want
whereof, it often degenerates from a peaceable remedy of

IN FELLOWSHIP. 105

evil, into fuel, for strife and debate is granted. Let them,
then, who are called to perform this duty, diligently consider
these things : 1. That in the whole action he transgress not
that rule of charity which we have, 1 Cor. xiii. 7. Gal vi.
2. Let him have peace at home, by an assurance of constant
labouring to cast out all beams and motes from his own eye ;
Matt. vii. 5. 3. Let him so perform it, that it may evidently
appear, that he hath no other aim but the glory of God, and
the good of his brother reproved ; all envy and rejoicing in
evil being far away. 4. Let him be sure to draw his admo-
nitions from the word, that the authority of God may ap-
pear therein, and without a word let him not presume to
speak. 5. Let all circumstances attending time, place, per-
sons, and the like, be duly weighed, that all provocation in
the least manner, may be fully avoided. 6. Let it be con-
sidered as an ordinance whereunto Christ hath an especial
regard. 7. Let him carefully distinguish between personal
injuries unto himself, wliose mention must have far more of
forgiveness than reproof, and other 'offences tending to pub-
lic scandal. Lastly, Let self-examination concerning the
same or the like miscarriage, always accompany the bro-
therly admonition.

These and the like things being duly weighed, let every
brother, with Christian courage, admonish from the word,
every one whom he judgeth to walk disorderly in any parti-
cular whatsoever; not to suffer sin upon him, being ready to
receive content and satisfaction upon just defence, or pro-
mised amendment : and without this, in case of just offence,
a man cannot be freed from the guilt of other men's sins.
Let also the person admonished, with all Christian patience,
accept of the admonition, without any more regret of spirit,
than he would have against him who should break the wea-
pon wherewith he was in danger to be slain : considering,

1. The authority of him who hath appointed it.

2. The privilege and mercy he enjoy eth by such a spi-
ritual prevention of such a danger, or out of such an evil,
which perhaps himself did not discern.

3. The dreadful judgments which are everywhere threat-
ened to despisers of reproofs, Prov. xxix. 1. and so thank-
fully accept just admonition from the meanest in the con-
gregation.

lOG RULES OF WALKING

For the last, or repairing unto the church in case of not
prevailing by private admonition ; our Saviour hath so
plainly laid down both the manner and end of proceeding
in Matt, xviii. that it needeth no explanation ; only I shall
observe, that by church there, ver. 17. cannot be understood
the elders of the church alone, but rather the whole congre-
gation ; for if the offended brother should take with him two
or three of the elders unto the offender, as he may, then were
they the church, and the church should be told of the
offence before the reproof hath been managed by two or
three, which is contrary to the rule.

Rule XV. Exemplary walking in all holiness and god-
liness of conversation, to the glory of the gospel, edification
of the church, and conviction of them which are without.

Psal. xxiv. 3, 4. ' Who shall ascend into the hill of the
Lord? or who shall stand in his holy place? He that hath
clean hands, and a pure heart ; who hath not lift up his soul
unto vanity, nor sworn deceitfully.

" • Matt. V. 16. 20, ' Let your light so shine before men, that
they may see your good works, and glorify your Father
which is in heaven. For I say unto you. That except
your righteousness shall exceed the righteousness of the
scribes and Pharisees, ye shall in no case enter into the king-
dom of heaven.'

Matt. xxi. 19. ' And when he saw a fig-tree in the way,
he came to it, and found nothing thereon, but leaves only,
and said unto it. Let no fruit grow on thee henceforward for
ever,' &c.

2 Cor. vii. 1. ' Having therefore these promises, dearly
beloved, let us cleanse ourselves from all filthiness of the
flesh and spirit, perfecting holiness in the fear of God.'

2 Tim. ii. 19. ' And let every one that nameth the name of
Christ, depart from iniquity.' Tit. ii. 11,^12, 14. 'For the
grace of God that bringeth salvation hath appeared to all
men, teaching us, that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this
present world. Who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a pecu-
liar people, zealous of good works.' Eph. iv. 21 — 23. * If so
be that ye have heard him, and have been taught by him, as
the truth is in Jesus : that ye put off concerning the former

IN FELLOWSHIP. 107.

conversation the old man, which is [corrupt according to the
deceitful lusts ; and be renewed in the spirit of your mind.'
1 Pet. iii. 1, 2. * Likewise, ye wives, be in subjection to your
own husbands, that if any obey not the word, they also may
without the word be won by the conversation of the wives ;
while they behold your chaste conversation coupled with
fear.' Heb. xii. 14. ' Follow peacewith all men, and holiness,
without which no man shall see the Lord.' Eph. v. 15. 16. 'See
then that ye walk circumspectly, not as fools, but as wise ;
redeeming the time, because the days are evil.' 2 Sam.
xii. 14. 'Howbeit because by this deed thou hast given great
occasion to the enemies of the Lord to blaspheme, the child
also that is born unto thee, shall surely die.'

Explication XV. Holiness becometh the house of the Lord
for ever, without it none shall see God. Christ died to wash
his church, to present it before his Father without spot or
blemish, to purchase unto himself a peculiar people, zealous
of good works. It is the kingdom of God within us, and by
which it appeareth unto all that we are the children of the
kingdom. Let this then be the great discriminating cha-
racter of the church from the world, that they are a holy,
humble, self-denying people : our Master is holy, his doc-
trine and worship holy ; let us strive that our hearts may
also be holy.

This is ourwisdo«i towards them that are without, whereby
they may be guided, or convinced ; this is the means whereby
we build up one another most effectually. Examples are
a sharper way'^of instruction than precepts ; loose walking
causing the name of God to be blasphemed, the little ones
of Christ to be offended, and his enemies to rejoice, is at-
tended with most dreadful woes. Oh, that all who are called
to a holy profession, and do enjoy holy ordinances, did
shine also in holiness of conversation, that those who accuse
them as evil doers, might have their mouths stopped, and their
hearts filled with shame, to the glory of the gospel ! To this
general head belongeth wise walking in all patience, meek-
ness, and long-suffering towards those that are without,
until they evidently appear to be fighters against God ; when
they are to be prayed for. Hither also might be referred
the patience of the saints in all tribulations, sufferings, and
persecutions for the name of Christ.

108 RULES OF WALKING IN FELLOWSHIP.

Motives for the exercise of universal holiness in acts in-
ternal and external, private and public, personal and of all
relations, are

1. The utter insufficiency of the most precious ordi-
nances, for any communion with God, without it.

2. The miserable issue of deceived souls, with their bar-
ren, empty, fruitless faith.

3. The glory of the gospel, when the power thereof hath
an evident impression on the hearts, thoughts, words, actions,
and lives of professors.

4. Scandal of the gospel, the advantage of its adversaries,
the shame of the church and fierce wjrath of God, following
the unsuitable walking of the professors.

5. The sweet reward which the practice of holiness
bringeth along with it, even in this life ; with that eternal
weight of glory, whereunto it leadeth hereafter ; unto which
the holy Son of God bring us all, through the sprinkling of
his most holy blood.

And these are some of those rules, whose practice is re-
quired from the persons, and adorneth the profession of
those who have obtained this grace, to walk together in fel-
lowship, according to the rule of the gospel ; towards others
also ouo-ht they, with several limitations, and in the full lati-
tude towards the brethren of the congregations in commu-
nion with them to be observed.

SCHISM;

THE TRUE NATURE OF IT,

DISCOVERED AND CONSIDERED.

WITH REFERENCE
TO THE PRESENT DIFFERENCES IN RELIGION.

SCHISM.

CHAP. I.

Aggravations of the evil of schism, from the authority of the ancients.
Their incoynpetcncy to determine in this case, instanced in the sayings
of Aitstin and Jerome. The saying of Aristides. Judgment of the
ancients subjected to disquisition. Some men's advantage in charging
others with schism. The actors' part privileged. The Romanists^ in-
terest herein. The charge of schism not to he despised. The iniquity of
accusers justifes not the accused. Several persons charged with schism
on several accounts. The design of this discourse in reference to them.
Justification of differences unpleasant. Attempts for peace and recon-
ciliation considered. Several persuasions hereabouts, and endeavours of
men to that €7id. Their issues.

It is the manner of men of all persuasions, who undertake
to treat of schism, to make their entrance with invectives
against the evils thereof, with aggravations of its heinous-
ness. All men, whether intending the charge of others, or
their own acquitment, esteem themselves concerned so to
do. Sentences out of the fathers, and determinations of
schoolmen, making it the greatest sin imaginable, are usually
produced to this purpose. A course this is which men's
apprehensions have rendered useful, and the state of things
in former days easy. Indeed whole volumes of the ancients,
written when they were actors in this cause, charging others
with the guilt of it, and consequently with the vehemency
of men contending for that wherein their own interest lay,
might (if it were to our purpose) be transcribed to this end.
But as they had the happiness to deal with men evidently
guilty of many miscarriages, and for the most part absurd
and foolish, so many of them having fallen upon such a no-
tion of the catholic church and schism, as hath given occa-
sion to many woful mistakes, and much darkness in the
following ages, I cannot so easily give up the nature of this

112

OF SCHISM.

evil to their determination and judgment. About the aggra-
vations of its sinfuhiess I shall not contend.

The evidence which remains of an indulgence in the best
of them, Ttj afxiTQia TriQ av'^o\Kt]Q in this business especially,
deters from that procedure. From what other principle
were those words of Augustine ; * Obscurius dixerunt pro-
phetge de Christo quam de ecclesia : puto propterea quia
videbant in spiritu contra ecclesiam homines facturos esse
particulas : et de Christo non tantam litem habituros, de
ecclesia magnas contentiones excitaturos.' Cone. 2. ad
Psal. XXX. Neither the affirmation itself, nor the reason
assigned, can have any better root. Is any thing more
clearly and fully prophesied on than Christ? or was it
possible that good men should forget with what contests
the whole church of God all the world over had been ex-
ercised from its infancy about the person of Christ? Shall
the tumultuating of a few in a corner of Africa, blot out the
remembrance of the late diffusion of Arianism over the world ?
But Jerome hath given a rule for the| interpretation of what
they delivered in their polemical engagements; telling us
plainly in his Apology for himself to Pammachius, that he
had not so much regarded what was exactly to be spoken in
the controversy he had in hand, as what was fit to lay load
upon Jovinian. And if we may believe him, this was the
manner of all men in those days. If they were engaged,
they did not what the truth only, but what the defence of
their cause also required. Though I believe him not as to
all he mentions, yet doubtless we may say to many of them,
as the apostle in another case, "0\wg r\TTr\}xa Iv vfxiv lariv.
Though Aristides obtained the name of Just, for his upright-
ness in the management of his own private affairs, yet being
engaged in the administration of those of the commonwealth,
he did many things professedly unjust; giving this reason,
he did them Upbg rr^v viro^emv r^e Trarpidog (TV)(yrig adiKiag

Seo/xei'ijC'

Besides, the age wherein we live having, by virtue of
that precept of our Saviour, * Call no man master,' in a good
measure freed itself from the bondage of subjection to the
dictates of men (and the innumerable evils with endless en-
tanglements thence ensuing), because they lived so many
hundreds of years before us ; that course of procedure.

OF SCFIISM. 113

tliough retaining its facility, hath lost its usefulness, and is
confessedly impertinent. What the Scripture expressly
saith of this sin, and what from that it saith may regularly
and rationally be deduced (whereunto we stand and fall),
shall be afterward declared. And what is spoken suitably
thereunto by any of old, or of late, shall he cheerfully also
received. But it may not be expected that I should build
upon their authority, whose principles I shall' be necessi-
tated to examine. And I am therefore contented to lie low,
as to any expectation of success in my present undertaking,
because I have the prejudice of many ages, the interest of
most Christians, and the mutual consent of parties at va-
riance (which commonly is taken for an unquestionable
evidence of truth) to contend withal. But my endeavours
being to go, ' non qua itur, sed qua eundum est,' I am not
solicitous about the event.

In dealing about this business among Christians, the ad-
vantage hath been extremely hitherto on their part, who
found it their interest to begin the charge. For whereas
perhaps themselves were, and are of all men most guilty of
the crime; yet, by their clamorous accusation, putting
others upon the defence of themselves, they have in a man-
ner clearly escaped from the trial of their own guilt, and
cast the issue of the question purely on them whom they
have accused. The actors or complainants' part was so
privileged by some laws and customs, that he who had des-
perately wounded another, chose rather to enter against
him the frivolous plea, that he received not his whole sword
into his body, than to stand to his best defence, on the
complaint of the wounded man. An accusation managed
with the craft of men guilty, and a confidence becoming
men wronged and innocent, is not every one's work to slight
and wave. And he is in ordinary judgments immediately
acquitted, who avers that his charge is but recrimination.
What advantage the Romanists have had on this account,
how they have expatiated in the aggravation of the sin of
schism, whilst they have kept others on the defence, and
would fain make the only thing in question to be, whether
they are guilty of it or no, is known to all. And therefore,
ever since they have been convinced of their disability to
debate the things in difference between them and us, unto

vox. XIX. I

1 14 OF SCHISM.

any advantage from the Scripture, they have almost wholly
insisted on this one business, wherein they would have it
wisely thought, that our concernment only comes to the
trial, knowing that in these things their defence is weak,
who have nothing else. Nor do they need any other ad-'
vantage ; for if any party of men can estate themselves at
large in all the privileges granted, and promises made to
the church in general, they need not be solicitous about-
dealing with them that oppose them ; having at once ren-
dered them no better than Jews and Mahometans,^ heathens
or publicans, by appropriating the privileges mentioned
unto themselves. And whereas the parties litigant, by all
rules of law and equity, ought to stand under an equal
regard, until the severals of their differences have been
heard and stated ; one party is hereby utterly condemned
before it is heard ; and it is all one unto them, whether they
are in the right or wrong. But we may possibly in the issue
state it upon another foot of account.

In the mean time it cannot be denied, but that their
vigorous adhering to the advantage which they have made
to themselves (a thing to be expected from men wise in
their generation), hath exposed some of them, whom they
have wrongfully accused, to a contrary evil; whilst in a
sense of their own innocency, they have insensibly slipped
(as is the manner of men) into slight and contemptible
thoughts of the thing itself whereof they are accused.
Where the thing in question is but a name or term of re-
proach, invented amongst men, this is incomparably the
best way of defence. But this contains a crime; and no
man is to set light by it. To live in schism, is to live in
sin ; which, unrepented of, will ruin a man's eternal condi-
tion : every one charged with it must either desert his
station, which gives foundation to his charge, or acquit
himself of the crime, in that station. This latter is that,
which in reference to myself and others, I do propose : as-
senting in the gross to all the aggravations of this sin,
that with any pretence from Scripture or reason are heaped
on it.

And I would beg of men fearing God, that they would

» Solis nosse Deos et Coeli numina Tobis ■ • ■
. 3ut solis nescire datum.

OF SCHISM. 115

not think, that the iniquity of their accusers doth in the
least extenuate the crime whereof they are accused. Schism
is schism still, though they may be unjustly charged with
it; and he that will defend and satisfy himself by prejudices
against them with whom he hath to do, though he may be
no schismatic, yet if he were so, it is certain he would jus-
tify himself in his state and condition. Seeing men on false
grounds and self-interest may yet sometimes manage a good
cause, which perhaps they have embraced upon better prin-
ciples, a conscientious tenderness and fear of being mistaken,
will drive this business to another issue. ' Blessed is he who
feareth always.'

It is well known how things stand with us in this world ;
as we are Protestants we are accused by the Papists to be
schismatics. And all other pleas and disputes neglected,
this is that which at present (as is evident from their many
late treatises on this subject, full of their wonted confidence,
contempt, reviling, and scurrility) is chiefly insisted on by
them.

Farther, among Protestants, as being reformatists, or as
they call us Calvinists, we are condemned for schismatics
by the Lutherans ; and for sacramentarian sectaries, for no
other crime in the world, but because we submit not to all
they teach ; for in no instituted church relation would they
ever admit us to stand with them; which is as considerable
an instance of the power of prejudice, as this age can give.
We are condemned for separation, by them who refuse to
admit us into union. But what hath not an irrational attempt
of enthroning opinions put men upon ?

The differences nearer home about episcopal government,
with the matter of fact, in the rejecting of it, and somewhat
of the external way of the worship of God formerly used
amongst us, hath given occasion to a new charge of the guilt
of the same crime on some ; as it is not to be supposed, that wise
and able men, suffering to a great extremity, will oversee or
omit any thing, from whence they may hope to prevail them-
selves against those, by whose means they think they suffer.
It cannot be helped, the engagement being past, but this ac-
count must be carried on one step farther. Amongst them
who in these late days have engaged, as they profess, into
reformation (and not to believe that to have been their in-

I 2

1 16 OF SCHISM.

lention is fit only for them, who are concerned, that it should
be thought to be otherwise, whose prejudice may furnish
them with a contrary persuasion), not walking all in the same
light as to some few particulars, whilst each party, as the
manner is, gathered together what they thought conduced
to the furtherance and improvement of the way wherein
they differed one from another, some unhappily to the height-
ening of the differences, took up this charge of schism against
their brethren; which yet, in a small process of time, being
almost sunk of itself, will ask the less pains utterly to re-
move and take off. In the mean time, it is amongst other
things (which is to be confessed) an evidence that we are
not yet arrived at that inward frame of spirit, which was
aimed at Phil, iii, 15, 16. whatever we have attained as to
the outward administration of ordinances.

This being the state of things, the concernment of some
of us lying in all the particulars mentioned, of all Protes-
tants in some, it may be worth while to consider, whether
there be not general principles of irrefragable evidence,
whereon both all and some may be acquitted from their se-
vei'al concernments in this charge, and the whole guilt of
this crime put into the ephah, and carried to build it a
house in the land of Shinar, to establish it upon its own base.

I confess I would rather, much rather, spend all my
time and days in making up and healing the breaches and
schisms that are amongst Christians, than one hour in jus-
tifying our divisions, even therein, wherein on the one side
they are capable of a fair defence. But who is sufficient for
such an attempt? The closing of differences amongst Chris-
tians is like opening the book in the Revelation : there is none
able or worthy to do it in heaven or in earth, but the Lamb:
when he will put forth the greatness of his power for it, it
shall be accomplished, and not before. In the mean time a
reconciliation amongst all Protestants is our duty, and prac-
ticable; and had perhaps ere this been in some forwardness
of accomplishment, had men rightly understood, wherein
such a reconciliation according to the mind of God doth
consist. When men have laboured as much in the improve-
ment of the principle of forbearance, as they have done to
subdue other men to their opinions, religion will have an-
other appearance in the world.

OF scShism. 117

I have considered and endeavoured to search into the
b6ttom of the two general vi^ays fixed on respectively by
sundry persons, for the compassing of peace and union
among Christians, but in one nation, with the issue and suc-
cess of them in several places ; namely, that of enforcing
uniformity by a secular power on the one side, as was the
case in this nation not many years ago (and is yet liked by
the most, being a suitable judgment for the most), and that
of toleration on the other, which is our present condition.
Concerning them both I dare say, that though men of a good
zeal, and small experience, or otherwise on any account full
of their own apprehensions, may promise to themselves much
of peace, union, and love, from the one or the other (as they
may be severally favoured by men of different interests in
this world, in respect of their conducingness to their ends),
yet that a little observation of events, if they are not able to
consider the causes of things, with the light and posture of
the minds of men in this generation, will unburden them of
the trouble of their expectations. It is something else that
must give peace unto Christians than what is a product of
the prudential considerations of men.

This I shall only add as to the former of these, of en-
forcing uniformity ; as it hath lost its reputation of givino-
temporal tranquillity to states, kingdoms, and common-
wealths (which with some is only valuable, whatever became
of the souls of men, forced to the profession of that which
they did not believe) the readiest means in the world to root
out all religion from the hearts of men, the letters of which
plea are in most nations in Europe washed out with rivers of
blood (and the residue wait their season for the same issue),
so it continues in the possession of this advantage against
the other, that it sees, and openly complains of the evil, and
dangerous consequences of it ; when against its own, where
it prevails, it suffers no complaints to lie. As it is ludicrously
said of physicians, the effects of their skill lie in the sun, but
their mistakes are covered in the church-yard : so is it with
this persuasion ; what it doth well, whilst it prevails, is evi-
dent : the anxiety of conscience in some, hypocrisy, forma-
lity, no better then atheism in others, wherewith it is attended,
are buried out of sight.

But as I have some while since ceased to be moved by

118 OF SCHISM.

the clamours of men, concerning bloody persecution on the
one hand, and cursed, intolerable toleration on the other, by
finding all the world over, that events and executions follow
not the conscientious embracing of the one or other of these
decried principles and persuasions, but are suited to the
providence of God, stating the civil interests of the nations;
so I am persuaded, that a general alteration of the state of
the churches of Christ in this world, must determine that
controversy : which, when the light of it appears, we shall
easily see the vanity of those reasonings wherewith men are
entangled, and are perfectly suited to the present condition
of religion. But hereof I have spoken elsewhere.

Farther, let any man consider the proposals and attempts
that have been made for ecclesiastical peace in the world, both
of old, and in these latter days ; let him consult the rescripts
of princes, the edicts of nations, advices of politicians, that
would have the world in quietness on any terms, consulta-
tions, conferences, debates, assemblies, councils of the clergy,
who are commonly zealots in their several ways, and are by
many thought to be willing rather to hurl the whole world
into confusion than to abate any thing of the rigour of their
opinions, and he will quickly assume the liberty of aflSrming
concerning them all, that as wise men might easily see flaws
in all of them, and an unsuitableness to the end proposed,
and as good men might see so much of carnal interest, self,
and hypocrisy in them, as might discourage them from any
great expectations ; so, upon many other accounts, a better
issue was not to be looked for from them, than hath been
actually obtained ; which hath for the most part been this,
that those that could dissemble most deeply, have been
thought to have the greatest advantage. In disputations,
indeed, the truth for the most part hath been a gainer; but
in attempts for reconciliation, those who have come with
the least candour, most fraud, hypocrisy, secular baits for
the subverting of others, have in appearance for a season
seemed to obtain success. And in this spirit of craft and
contention are things yet carried on in the world.

Yea, I suppose the parties at variance are so well ac-
quainted at length with each other's principles, arguments,
interests, prejudices, and real distance of their causes,
that none of them expect any reconciliation, but merely by

0]F SCHISM. ] 19

one party's keeping its station, and the other coming over
wholly thereunto. And therefore a Romanist, in his preface
to a late pamphlet about schism to the two univerities, tells
us plainly, that, ' If we will have any peace, we must without
limitation submit to, and receive those Kvptag do^ag, those
commanding oracles which God by his holy spouse pro-
poundeth to our obedience.' The sense of which expressions
we are full well acquainted with. And in pursuit of that
principle he tells us again, p. 238. *That suppose the church
should in necessarj'^ points teach error, yet even in that case
every child of the church must exteriorly carry himself quiet,
and not make commotions' (that is, declare against her) 'for
that were to seek a cure worse than the disease.' Now if it
seem reasonable to these gentlemen, that we should renounce
our sense and reason, with all that understanding which we
have, or at least are fully convinced that we have, of the
mind of God in the Scripture, and submit blindly to the
commands and guidance of their church, that we may have
peace and union with them, because of their huge interest
and advantage, which lies in our so doing, we profess our-
selves to be invincibly concluded under the power of a con-
trary persuasion, and consequently an impossibility of re-
conciliation.

As to attempts then for reconciliation between parties at
variance about the things of God, and the removal of schism
by that means, they are come to this issue among them, by
whom they have been usually managed, namely, politicians
and divines ; that the former perceiving the tenaciousness
in all things of the latter, their promptness and readiness to
dispute, and to continue in so doing with confidence of suc-
cess (a frame of spirit that indeed will never praise God,
nor be useful to bring forth truth in the world), do judge
them at length not to have that prudence, which is requisite
to advise in matters diffused into such variety of concern-
ments as these are, or not able to break through their un-
speakable prejudices and interests to the due improvement
of that wisdom they seem to have ; and the latter observing
the facile condescension of the former in all things that may
have a consistency with that peace and secular advantage
they aim at, do conclude, that, notwithstanding all their pre-
tences, they have indeed, in such consultations, little or no

120 OF SCHISM.

regard to the truth ; whereupon, having a mutual diffidence
in each other, they grow weary of all endeavours to be carried
on jointly in this kind ; the one betaking themselves wholly
to keep things in as good state in the world as they can,
let what will become of religion ; the other to labour for suc-
cess against their adversaries, let what will become of the
world, or the peace thereof. And this is like to be the state
of things, until another spirit be poured out on the profes-
sors of Christianity, than that wherewith at present they
seem mostly to be acted.

The only course then remaining to be fixed on, whilst our
divisions continue, is to inquire wherein the guilt of them
doth consist, and who is justly charged therewith; in espe-
cial what is, and who is guilty of the sin of schism. And
this shall we do, if God permit.

It may, I confess, seem superfluous to add any thing
more on this subject, which hath been so fully already
handled by others. But, as I said, the present concernment
of some fearing God, lying beyond what they have under-
taken, and their endeavours for the most part having tended
rather to convince their adversaries of the insufficiency of
their charge and accusatiow, than rightly and clearly to state
the thing or matter contended about, something may be far-
ther added as to the satisfaction of the consciences of men
unjustly accused of this crime, which is my aim, and which.
I shall now fall upon.

OF SCHISM. 121

CHAP. II.

The nature of schism to be determined from Scripture only. This principle
bi/ some opposed. Necessity of abiding in it. Parity of reason allowed.
Of the name of schism. Its constant use in Scripture.^ In things civil
and religious. The whole doctrine of schism in the epistles to the Co-
rinthians. The case of that church proposed to consideration. Schism
entirely in one church. Not in the separation of any from a church ; nor
in subtraction of obedience from governors. Of the second schism in the
church of Corinth. Of Clemens's epistle. The state of the church of
Corinth in those days : 'EKKXtjcria Trapoiicovaa KopivQov. UdpotKog who :
irapoiKia what. Hapoxog, ' paracia.' To ivhom the epistle of Clemens was
precisely written. Corinth not a metropolitical church. A llowance of what
by parity of reason may be deduced from what is of schism affirmed.
Things required to make a man guilty of schism. Arbitrary definitions
of schism rejected. That of Austin considered : as that also of Basil.
The common use and acceptation of it in these days. Separationfrom any
church in its own nature not schism. Aggravations of the evil of schism
ungrounded. The evil of it from its proper nature and consequences
evinced. Inferences from the whole of this discourse. The church of Rome,
if a church, the most schismatical church in the tvorld. The church of
Rome no church of Christ: a complete image of the empire. Final ac-
quitment of Protestants from schism on the principle evinced. Peculiarly
of them of the late reformation in England. False notions of schism the
ground of sin and disorder.

The thing whereof we treat being a disorder in the instituted
worship of God, and that which is of pure revelation, I sup-
pose it a modest request to desire, that we may abide solely
to that discovery and description, which is made of it in
Scripture; that, that alone shall be esteemed schism, which
is there so called, or which hath the entire nature of that
which is there so called ; other things may be other crimes ;
schism they are not, if in the Scripture they have neither the
name nor nature of it attributed to them.

He that shall consider the irreconcilable differences that
are among Christians all the world over about this matter,
as also what hath passed concerning it in former ages, and
shall weigh what prejudices the several parties at variance
are entangled with, in reference hereunto, will be ready to
thinly, that this naked appeal to the only common principle
amongst us all, is so just, necessary, and reasonable, that it
will be readily on all hands condescended unto. But as this

122 OF SCHISM.

is openly opposed by the Papists, as a most destructive way
of procedure, so I fear, that when the tendency of it is dis-
covered, it will meet with reluctancy from others. But let
the reader know, that as I have determined Trpwrtjitav rrjv
(i\{]9eiav, so to take the measure of it from the Scripture
only, * Consuetudo sine veritate est vetustas erroris ;' Cyp.
Ep. ad Pomp, and the sole measure of evangelical truth, is
his word, of whom it was said, 6 Xoyog 6 (rbg aXij^eia IdTt.
' Id verius quod prius, id pi'ius quod ab initio, id ab initio
quod ab apostolis,' says Tertul. It is to me a sufficient
answer to that fond question, Where was your religion before
Luther ? Where was your religion in the days of Christ and
his apostles? My thoughts to this particular are the same
with Chrysostom's on the general account of truth, "Epxirai
'EAXrjv KOI Xiyei, on jSouXojUat •y^^^^'^''" XjOiortai'Oc aXAu ovk
oTSn rhn Trpocr^wfiai, fxaxri Trap' v/j1v TroXXi) koX araaig, TroXitg
^opvjdog, TToiov t'Aojuai Sojfxa ; tI alpi]aofxaL ; ^Kaarog \iyn on
ly(i) aXrj^evit), nvi irei^u) ; firjBtv liXcjg ddwg Iv rmg ypa<j)a'ig
KaKiiv TO avTO irpopaXXovTat Travv ye. tovto virep ripuiv el plv
yap XoyKTfxoXg iXiyoixev ird^ecF^ai UKOTOjg l^opv(5ov d Se raXg
ypa<j>aig Xiyofiev irtaTevsiv avraX dl cnrXaX koi aXtj^eig ; evKoXov
aoiTo Kpivopevov, ung iKHvaig avptpiovel omog \pi,anavog' ting
pa\eTai ovTog Troppu) tov Kavovog tovtov. Horail. 3. in Acta.

But yet lest this should seem too strait, as being at
first view exclusive of the learned debates and disputes
which we have had about this matter, I shall, after the con-
sideration of the precise Scripture notion of the name and
thing wherein the conscience of a believer is alone con-
cerned, propose and argue also what by a parity of reason
may thence be deduced, as to the ecclesiastical common use
of them, and our concernment in the one and the other.

The word which is metaphorical, as to the business we
have in hand, is used in the Scripture, both in its primitive
native sense, in referrence to things natural, as also in the
tralatitious use of it about things politic and spiritual, or
moral. In its first sense we have the noun. Matt. ix. 16. Kal
Xtlpov ax}<jpa yiviTai, 'and the rent' (in the cloth) ' is made
worse :' and the verb, Matt, xxvii. 51. KaroTrtrao-^a tov vaov
t(Tx<'<r3^>?j * the vail of the temple was rent ;' koi al niTpai ha\ia^r]-
aav, 'and the rocks were rent:' both denoting an interruption
of continuity by an external power in things merely passive.

or SCHISM. 123

And this is the first sense of the word 5 a scissure or division
of parts before continued, by force, or violent dissolution.
The use of the word in a political sense is also frequent ;
John vii. 43. SxtV/xa ovv Iv ri^ o-^Xm, ' there was a division
among the multitude ;' some being of one mind, some of
another. John ix. 16. Kat a^iGfxa r]v Iv avrotg, ' there was a
division amongst them : and chap. x. 19. likewise. So Acts
xiv. 4. 'EffYtaSri] Se to TrXfjS'oc r?jc ttoXew^, 'the multitude of the
city was divided :' and chap, xxiii. 7. 'There arose a dissen-
tion between the Pharisees and Sadducees.' Kai la^K^^y] to
TtXri^og, ' the multitude was divided,' some following one,
some another of their leaders in that dissention : the same
thing is expressed by a word answering unto it in Latin.

' Scinditur incertum studia in contraria vulgus.' And
in this sense relating to civil things it is often used.*

This being the next posture of that word, from whence
it immediately slips into its ecclesiastical use, expressing
a thing moral or spiritual ; there may some light be given
into its importance, when so appropriated, from its constant
use in this state and condition, to denote differences of mind
and judgment with troubles ensuing thereon, amongst men
met in some one assembly about the compassing of a com-
mon end and design.

In the sense contended about it is used only by Paul in
his First Epistle to the Corinthians, and therein frequently :
chap. i. 10. I exhort you, ju?) y Ivvfxlv a-)(i<7}iaTa, 'that there be
no schisms amongst you :' chap. xi. 18. when you meet in'
the church, ukovu) axiafjiaTa iv vfuv virapxeiv, ' I hear there
be schisms amongst you :' chap. xii. 25. the word is used in
reference to the natural body, but with an application to the
ecclesiastical. Other words there are of the same import-
ance, which shall also be considered, as Rom. xvi. 17, 18.
Of schism in any other place, or in reference to any other
persons, but only to this church of Corinth, we hear nothing.
Here then being the principal foundation, if it hath any,
of that great fabric about schism, which in latter ages hath
been set up, it must be duly considered ; that if it be pos-
sible, we may discover by what secret engines or artifices
the discourses about it, which fill the world, have been hence

a O? TW puiif^riv olxovvrtg Silft£piV&»)a-civ £ij ra /ueg>j, not ovusn oofA-nms-av wpo; aWn>^t>vq,
K«i lyiviro (Aiyti. (rpfiVjwa. Chronic. Antioch. Joh. Male, p. 98. A. MS. Bib. Bod.

124 OF SCIIJSM.

deduced, being for the most part, universally unlike the thing
here mentioned : or find out, that they are built on certain
prejudices and presumptions, nothing relating thereto. The
church of Corinth was founded by Paul, Acts xviii. 8 — 10.
with him there were Aquila and Priscilla; ver. 2. 18. After
his departure, Apollos came thither, and effectually watered
what he had planted, 1 Cor. iii. 6. It is probable that
either Peter had been there also, or at least that sundry per-
sons converted by him were come thither, for he still men-
tions Cephas and Apollos with himself; chap.i. 12. iii. 22.
This church, thus watered and planted, came together for
the worship of God, etti to avro, chap. xi. 20. and for the ad-
ministration of discipline in particular, chap. v. 4. After
awhile, through the craft of Satan, various evils in doctrine,
conversation, and church-order crept in amongst them :
for doctrine, besides their mistake about eating things
• offered to idols,' chap. viii. 4. some of them denied the ' re-
surrection of the dead ;' chap. xv. 12. In conversation they
had not only the eruption of a scandalous particular sin
amongst them, chap. v. 1. but grievous sinful miscarriages,
when they ' came together' about holy administrations; chap,
xi. 21. These the apostle distinctly reproves in them : their
church-order, as to that love, peace, and union of heart and
mind, wherein they ought to have walked, was wofully dis-
turbed with divisions and sidings about their teachers ;
chap. i. 12. And not content to make this difference the
matter of their debates and disputes from house to house,
even when they met for public worship, or that which they
all met in, and for, they were divided on that account; chap,
xi. 18. This was their schism the apostle dehorts them
from, charges them with, and shews them the evil thereof.
They had differences amongst themselves about unnecessary
things ; on these they engaged in disputes and sidings, even
in their solemn assemblies ; when they came all together
for the same worship about which they differed not. Pro-
bably much vain jangling, alienation of affections, exaspe-
ration of spirits, with a neglect of due offices of love ensued
hereupon. All this appears from the entrance the apostle
gives to his discourse on this subject, 1 Cor. i. 10. Yla-
fHtKoXio vfuit;, 'iva to avro \iyr)Ti 7TavT£g, ' I beseech you that
ye all speak the sajne thing.' They were of various minds

OF SCHISM. 125

and opinions about their church affairs, which was at-
tended with the confusion of disputings : let it not be so,
saith the apostle ; koX fxi) ri Iv v/xXv ay^icr/jiaTa, ' and let there be
no schisms among you ;' which consist in such differences
and janglings : he adds, r^re St KaTtj^TiafiivoL Iv t({i avT(^
VOL Koi ev Ttj avTfj yvu)fxri ; 'but that ye be perfectly joined
together in the same mind, and the same judgment.' They
were joined together in the same church-order and fellow-
ship, but he would have them so also in oneness of mind
and judgment, which if they were not, though they con-
tinued together in their church-order, yet schisms would be
amongst them. This was the state of that church, this the
frame and carriage of the members of it, this the fault and
evil whereon the apostle charges them with schism, and the
guilt thereof. The grounds, whereon he manageth his re-
proof, are their common interest in Christ, chap. i. 13. the
nothingness of the instruments of preaching the gospel,
about whom they contended, chap. i. 14. iii. 4, 5. their
church-order instituted by God, chap. xii. 13. of which
afterward.

This being, as I said, the principal seat of all that is
taught in the Scripture about schism, we are here, or hardly
at all to learn what it is, and wherein it doth consist. The
arbitrary definitions of men, with their superstructions and
inferences upon them, we are not concerned in. At least I
hope I shall have leave from hence to state the true nature
of the thing, before it be judged necessary to take into con-
sideration what by parity of reason may be deduced from it.
In things purely moral, and of natural equity, the most ge-
neral notion of them is to be the rule, whereby all particu-
lars claiming an interest in their nature are to be measured
and regulated; in things of institution, the particular in-
stituted is first and principally to be regarded : how far the
general reason of it may be extended is of after considera-
tion ; and as is the case in respect of duty, so it is in respect
of the evils that are contrary thereto. True and false are
indicated and tried by the same rule. Here then our foot is
to be fixed ; what compass may be taken to fetch in thinos
of a like kin, will in its proper place follow. Observe then,
1. That the thing mentioned is entirely in one church,
amongst the members of one particular society. No men-

12G OF SCHISM.

tion is there in the least of one church divided against an-
other, or separated from another, or others ; whether all
true, or some true, some false, or but pretended. Whatever
the crime be, it lies wholly within the verge of one church,
that met together for the worship of God and administra-
tion of the ordinances of the gospel ; and unless men will
condescend so to state it upon the evidence tendered, I
shall not hope to prevail much in the process of this dis-
course.

2. Here is no mention of any particular man's, or any
number of men's separation from the holy assemblies of the
whole church, or of subduction of themselves from its power,
nor doth the apostle lay any such thing to their charge, but
plainly declares, that they continued all in the joint cele-
bration of that worship, and performance together of those
duties, which were required of them in their assemblies;
only they had groundless, causeless differences amongst
themselves, as I shall shew afterward. All the divisions of
one church from another, or others, the separation of any
one or more persons from any church or churches, are
things of another nature, made good or evil by their cir-
cumstances, and not that at all which the Scripture knows
and calls by the name of schism ; and therefore was there
no such thing or name as schism, in such a sense, known in
the Judaical church, though in the former it abounded. All
the different sects to the last, still communicated in the
same carnal ordinances ; and those who utterly deserted
them, were apostates, not schismatics ; so were the body of
the Samaritans, they worshipped they knew not what, nor
was salvation among them ; John iv. 22.

3. Here is no mention of any subtraction of obedience
from bishops or rulers in what degree soever, no exhortation
to regular submission unto them, much less from the pope
or church of Rome ; nor doth the apostle thunder out against
them. You are departed from the unity of the catholic church,
have rent Christ's seamless coat, set up 'altare contra altare,'
have forsaken the visible head of the church, the fountain
of all unity; you refuse due subjection to the prince of the
apostles ; nor, you are schismatics from the national church
of Achaia, or have cast off the rule of your governors; with
the like language of after days ; but when you come toge-

OF SCHISM. 127

ther, you have divisions amongst you : * behold, hovjr great a
matter a little fire kindleth !'

A condition not unlike to this befalling this very church
of Corinth, sundry years after the strifes nov^ mentioned
were allayed by the epistle of the apostle, doth again ex-
hibit us the case and evil treated on. Some few unquiet
persons among them drew the whole society (upon the
matter) into division and an opposition to their elders.
They, who were the causes, fxiapag koi avomov araa^wq, as
Clement tells them in the name of the church at Rome,
were oXiya irpoaojira a few men, acted by pride and mad-
ness : yet such power had those persons in the congrega-
tion, that they prevailed with the multitude to depose the
elders and cast them out of office : so the same Clement
tells them, 6pu)fj.ev on Iviovg vfxiig jUiTayayeTe kqXwc iroXirnvo-
fxivovQ Ik. Trig afxifxirrtog avTolg TETifxri/JLexnig \(iTOvpyiag. What
he intends by his (.uTayayere, &c. he declares in the words
foregoing, where he calls the elders, that were departed this
life, happy and blessed, as not being subject or liable to ex-
pulsion out of their offices ; ov yap evXajSouvrat fxr) rtg avrohg
fxeraaTrjai) airo tov lEpvfxivov avrolg tottov. Whether these
men, who caused the differences and sedition against those
elders that were deposed, were themselves by the church
substituted into their room and place, I know not. This
difference in that church, the church of Rome in that epistle
of Clement calls everywhere schism, as it also expresses the
same thing, or the evil frame of their minds and their actings
by many other words ; ^fjXoc, £p<Cj araatg, di(i)yfxog, uKara-
araaia, aXa^oivia, rv^og, TroXefxog, are laid to their charge.
That there was any separation from the church, that the
deposed elders, or any for their sakes withdrew themselves
from the communion of it, or ceased to assemble with it for
the celebration of the ordinances of the gospel, there is not
any mention: only the difference in the church, is the
schism whereof they are accused. Nor are they accused of
schism for the deposition of the elders, but for their dif-
ferences amongst themselves, which was the ground of their
so "doing.

It is alleged, indeed, that it is not the single church of
Corinth, that is here intended, but all the churches of
Achaia, whereof that was the metropolis : which though as

128 OF SCHISM.

to the nature of schism, it be not at all prejudicial to what
hath been asserted, supposing such a church to be ; yet be-
cause it sets up in opposition to some principles of truth,
that must afterward be improved, I shall briefly review the
arguments whereby it is attempted to be made good.

The title of the epistle in the first place is pretended to
this purpose : it is i) iKKXrima ^eov irapoiKOvcra 'Pwfiriv ry
£(CK:Xr}(Tia tov ^eov TrapoiKoixjy Ko^iv^ov' ' wherein' (as it is
said) * on each part the' irapoiKia or whole province, as of
Rome, so of Corinth, the region and territory that belonged
to those metropolises, is intended.' But, as I have formerly
elsewhere said, we are beholden to the frame and fabric of
church affairs in after ages for such interpretations as these ;
the simplicity of the first knew them not; they who talked
of the church of God, that did TrapoiKuv at Rome, little then
thought of province or region. 'EKKXi](yia Trapoticouffa'Pw/xjjv,
is as much as tKicXrjffia iv 'ItpocroXviaoig, Acts viii. 1. TiapoiKoc;
is a man that dwells at such a place, properly one that
dwells in another's house, or soil, or that hath removed from
one place, and settled in another ; whence it is often used
in the same sense with fXETotxog, he is such an inhabitant,
as hath yet some such consideration attending him, as
makes him a kind of a foreigner to the place where he is ;
so Eph. ii. 19. TrapoiKoi and (rvfXTToXXTai are opposed. Hence
is TrapoiKia, which, as Budseus says, differs from KaroiKia, in
that it denotes a temporary habitation ; this a stable and
abiding. UapoiKtu) is so to ' inhabit,' to dwell in a place,
where yet something makes a man a kind of a stranger. So
it is said of Abraham, TrtcrrEi irapc^K-qaev dg ti)v yrfv Trig
iTrayyeXiag Mg aXXoTpiav' Heb. xi. 9. 1 Pet. ii. 11. joined
with TraptTTidnixog (hence this word by the learned pub-
lisher of this epistle is rendered ' peregrinatur, diversatur');
and more clearly Luke xxiv. 18. av fxovog irapoiKalg Iv 'Itpov
aaXrjfi, which we have rendered, 'are you only a stranger in
Jerusalem.' Whether TrapoiKia and ' paraecia' is from hence
or no, by some is doubted ; irapoxog is ' convivater,' and
Trapoxn ' prsebitio,' Gloss, vetus : so that 'parochial' may
be called so from them, who met together to break bread,
and to eat. Allow * parochia' to be barbarous, and our
only word to be ' paroecia' from irapoiKLa, then it is as much
as the Voisinage, men living near together for any end

OF SCHISM. 129

whatever. So says Budaeus irapoiKoi are TrpocrotKoi ; thence
churches were called irapoiKiaq, consisting of a number of
them, who were irapoLKoi or TTQoaoiKoi. The saints of God
expressing the place which they inhabited, and the manner,
as strangers, said of the churches whereof they were'EKKXrjo-ia
TTapoiKOvaa 'Pojjurjv and £»cKXrjorta irapoiKovaa KopivOov '. this is
now made to denote a region, a territory, the adjacent re-
gion to a metropolis; and such-like things, as the poor
primitive pilgrims little thought of. This will scarcely, as I
suppose, evince the assertion we are dealing about; there
may be a church of God dwelling at Rome or Corinth,
without any adjacent region annexed to it, I think. Be-
sides, those who first used the word in the sense now sup-
posed, did not understand a province by TrapoiKia, which was
with them (as originally) the charge of him that was a
bishop, and no more. E-n-ap^ia was with them a province
that belonged to a metropolitan ; such as the bishop of
Corinth is supposed to be. I do not remember where a
metropolitan's province is called his irapoiKia, there being
many of these in every one of them. But at present I will
not herein concern myself.

But it is said, that this epistle of Clement was written
to them, to whom Paul's epistles were written ; which ap-
pears, as from the common title, so also from hence, that
Clement advises them, to whom he writes, to take and con-
sider that epistle, which Paul had formerly wrote to them;
now Paul's epistle was written to all the churches of Asia,
as it is said expressly in the second, 'To the church of God
which is at Corinth, with all the saints, which are in all
Asia;' chap. i. 1. And for the former, that also is directed
TTaat ETTtKaXoujUEVotc TO ovofxa Tov Xptcrrou Iv iravTi tottc^, and
the same form is used at the close of this, koi juera ttuvtwv
7ravTa\ri KeK\r]fiiv(i)v viro tov Qeov, wherein all places in Achaia
(and everywhere therein) not absolutely are intended ; for
if they should, then this epistle would be a catholic epistle,
and would conclude the things mentioned in it, of the letter
received by the apostle, &c. to relate to the catholic church.

Ans. It is confessed, that the epistles of Paul, and Cle-
ment, have one common title ; so that ry EKKXrjtri^ TrapoiKoixry
Kopiv^ov, which is Clement's expression, is the same with
Ty lKK\r]<Ti<} Tig ovary Iv Kopiv^(^, which is Paul's in both his

VOL. XIX. K

130 OF SCHISM,

e}3i3tles, which adds little strength to the former argument
from the word TrapoiKovaa ; ovay Iv KoQiv^^i, as I suppose,
confining it thither. It is true, Paul's second epistle, after
its inscription ry eicKXrjcrta ry ovtry Iv KoptvS'w adds <n)v Toitg
ajioiQ tram rote ovmv ev oXrj ry Ax^ta. He mentions not any
where any more churches in Achaia than that of Corinth, and
that at Cenchrea ; nor doth he speak of any churches here in
this salutation, but only of the saints. And he plainly makes
Asia and Corinth to be all one, 2 Cor. ix. 2. so that to me
it appears, that there were none as yet, any more churches
brought into order in Achaia, but that mentioned ; with that
other at Cenchrea, which, I suppose, comes under the same
name with that at Corinth; nor am I persuaded, that it was
a completed congregation in those days. Saints in Achaia
that lived not at Corinth, there were perhaps many ; but
being scattered up and down, they were not formed into so-
cieties, but belonged to the church of Corinth, and assem-
bled therewith, as they could, for the participation of or-
dinances : so that there is not the least evidence, that this
epistle of Paul was directed to any other church, but that of
Corinth. For the first, it can scarce be questioned ; Paul
writing an epistle for the instruction of the saints of God,
and disciples of Christ in all ages, by the inspiration of the
Holy Ghost, salutes in its beginning and ending all them,
that on that general account are concerned in it. In this
sense all his epistles were catholic, even those he wrote to
single persons. The occasion of writing this epistle was
indeed from a particular church, and the chief subject matter
of it was concerning the affairs of that church. Hence it is
in the first place particularly directed to them ; and our pre-
sent inquiry is not after all that by any means were, or might
be, concerned in that which was then written, as to their pre-
sent or future direction, but after them who administered
the occasion to what was so written, and whose particular
condition was spoken to : this, I say, was the single church of
Corinth. That iravreg ol £7riKaXovjLif voi to ovofxa tov Xpiarov Iv
TravTLTOTTU), ' all in every place,' should be all only in Achaia, or
that Clement's jutra TravTUJv Travra^^j tojv K£K\r}fxiv(t)v vtto tov
Otov, should be 'with them that are called in Achaia,' I can
yet see no ground to conjecture. Paul writes an epistle to
the church of Ephesus, and concludes it, J7 xaptCi"*'"" iravTwv

OF SCHISM. 131

rwu ayaTrii)VT(i)v tov Kvpiov r]fiCov 'Irj^owv XpiexTov Iv tK^^apaiq :
the extent of which prayer is supposed to reach farther than
Ephesus, and the region adjacent. It doth not then as yet
appear that Paul wrote his epistles particularly to any other,
but the particular church at Corinth. If concerning the lat-
ter, because of that expression ' with all the saints which are
in all Achaia,' it be granted there were more churches than
that of Corinth, with its neighbour Cenchrea (which whether
it were a stated distinct church on no, I know not), yet it
will not at all follow, as was said before, that Clement, at-
tending the particular occasion only, about which he and
the church of Rome were consulted, did so direct his epistle,
seeing he makes no mention in the least, that so he did.
But yet, by the way, there is one thing more that I would
be willingly resolved about in this discourse, and that is
this ; seeing that it is evident that the apostle by his ttuvtec
Iv TTavTi TOTTto ; and Clemens, by his navTojv Travra^r} kekXjj-
fievbjv, intend an enlargement beyond the first and immediate
direction to the church of Corinth, if by the church of Co-
rinth, as it is pleaded, he intend to express that whole re-
gion of Achaia, what either the apostle, or Clemens do ob-
tain by that enlargement, if restrained to that same place.

It is indeed said, that at this time there were many other
episcopal sees in Achaia ; which until it is attempted to be
put upon some kind of proof, maybe passed by: it is granted
that Paul speaks of that which was done at Corinth, to be
done in Achaia, Rom. xv.26. as what is done in London is
without doubt done in England : but that which lies in expecta-
tion of some light or evidence to be given unto it is, that there
was a metropolitical see at Corinth, at this time, whereunto
many episcopal sees in Achaia were in subordination, being
all the irapoLKia of Corinth, all which are called the church of
Corinth, by virtue of their subjection thereunto : when this
is proved, I shall confess some principles I afterward insist
on will be impaired thereby.

This then is added by the same author, 'That the eccle-
siastical estate was then conformed to the civil : wherever
there was a metropolis in a civil-political sense, there was
seated also a metropolitical church : now that Corinth was
a metropolis, the proconsul of Achaia keeping his residence
there, in the first sense is confessed.' And besides what

132 OF SCHISM.

follows from thence, by virtue of the principle now laid
down, Chrysostom calls it a metropolis, relating to the time
wherein Paul wrote his epistle to the church there in the
latter sense also.

The plea about metropolitical churches, I suppose will be
thought very impertinent to what I have now in hand, so it
shall not at present be insisted on. That the state of churches
in after ages was moulded and framed after the pattern of
the civil government of the Roman empire is granted ; and
that conformity (without offence to any be it spoken) we
take to be a fruit of the working of the mystery of iniquity.
But that there was any such order instituted in the churches
of Christ by the apostles, or any intrusted by authority from
their Lord and ruler, is utterly denied ; nor is any thing, but
very uncertain conjectures from the sayings of men of after
ages, produced to attest any such order or constitution.
When the order, spirituality, beauty, and glory of the church
of Christ shall return, and men obtain a light whereby they
are able to discern a beauty and excellency in the inward,
more noble, spiritual part, indeed life and soul of the wor-
ship of God, these disputes will have an issue. Chrysostom
says, indeed, that Corinth was the metropolis of Achaia, but
in what sense he says not ; the political is granted, the ex-
clesiastical not proved ; nor are we inquiring what was the
state of the churches of Christ in the days of Chrysostom,
but of Paul. But to return.

If any one now shall say. Will you conclude, because this
evil mentioned by the apostle is schism, therefore nothing
else is so?

I answer. That having before asserted this to be the chief
and only seat of the doctrine of schism, I am inclinable so
to do : and this I am resolved of, that unless any man can
prove that something else is termed schism by some divine
writer, or blamed on that head of account by the Holy
Ghost elsewhere, and is not expressly reproved as another
crime, I will be at liberty from admitting it so to be.

But yet for what may hence by a parity of reason be de-
duced, I shall close with, and debate at large, as I have pro-
fessed.

The schism then here described by the apostle, and
blamed by him, consists in causeless differences, and con-

OF SCHlSftl. 133

tentions amongst the members of a particular church, con-
trary to that of love, prudence, and forbearance, which are
required of them to be exercised amongst themselves and
towards one another; which is also termed aTacrig, Acts
XV. 21. and Bixo(TTa(Tia, Rom. xvi. 17. And he is a schis-
matic that is guilty of this sin of schism, that is, who raiseth,
or entertaineth, or persisteth in such differences ; nor are
these terms used by the divine writers in any other sense.
That any men may fall under this guilt, it is required,

1. That they be members of, or belong to, some one
church, which is so by the institution and appointment of
Jesus Christ. And we shall see that there is more required
hereunto than the bare being a believer or a Christian.

2. That they either raise or entertain, and persist in
causeless differences with others of that church more or less,
to the interruption of that exercise of love in all the fruits
of it, which ought to be amongst them ; and the disturbance
of the due performance of the duties required of the church,
in the worship of God. As Clement in the forementioned
epistle, (piXovLKOt eare lideXcpoi koX Zi]\(i)TaL irepi jut) avi^Kovruyv
ilg (rwTt]piav.

3. That these differences be occasioned by, and do be-
long to, some things in a remoter or nearer distance apper-
taining to the worship of God ; their differences on a civil
account are elsewhere mentioned and reproved, 1 Epist,
chap. vi. for therein also there was from the then state of
things an i^TTr^fxa, ver. 7.

This is that crime which the apostle rebukes, blames,
condemns, under the name of schism, and tells them that
were guilty of it, that they shewed themselves to be carnal,
or to have indulged to the flesh and the corrupt principle of
self, and their own wills, which should have been subdued
to the obedience of the gospel. Men's definitions of things
are for the most part arbitrary and loose ; fitted and suited
to their several apprehensionsof principles and conclusions ;
so that nothing clear or fixed is generally to be expected
from them : from the Romanists' description of schism, who
violently, without the least colour or pretence, thrust in the
pope and his headship, into all that they affirm in church
matters, least of all. I can allow men that they may extend
their definitions pf things unto what they apprehend of an'

134 OF SCHISM.

alike nature to that, which gives rise to the whole disquisi-
tion, and is the first thing defined. But at this I must pro-
fess myself to be somewhat entangled, that I could never
yet meet with a definition of schism, that did comprise, that
was not exclusive of that which alone in the Scripture is
affirmed so to be.

Austin's definition contains the sum of what hath since
been insisted on : saith he, 'Schisma ni fallor est eadem
opinantem, et eodem ritu utentem solo congregationis de-
lectari dissidio.' Con. Faust, lib. 20. cap. 3. By * dissidium
congregationis' he intends separation from the church into a
peculiar congregation; a definition directly suited to the
cause he had in hand, and was pleading against the Dona-
tists. Basil, in Epist. ad Amphiloch. Con. 44. distinguisheth
between aiptaig, a^KTfia, and Trapacrvvaytoy^ : and as he makes
schism to be a division arising from some church contro-
versies suitable to what those days experienced, and in the
substance true, so he tells us that Trapaavvaycjyri is when
either presbyters, or bishops, or laicks hold unlawful meet-
ings, assemblies, or conventicles, which was not long since
with us the only schism.

Since those days schism in general hath passed for a
causeless separation from the communion and worship of
any true church of Christ (the Catholic church, saith the
Papist), with a relinquishment of its society, as to a joint
celebration of the ordinances of the gospel ; how far this
may pass for schism, and what may be granted in this de-
scription of it, the process of our discourse will declare.
In the mean time I am most certain, that a separation from
some churches, true or pretended so to be, is commanded in
the Scriptures ; so that the withdrawing from, or relinquish-
ment of, any church or society whatever, upon the plea of its
corruption, be it true or false, with a mind and resolution to
serve God in the due observation of church institutions, ac-
cording to that light which men have received, is nowhere
called schism, nor condemned as a thing of that nature, but
is a matter that must be tried out, whether it be good or evil,
by virtue of such general rules and directions, as are given
us in the Scriptures for our orderly and blameless walking
with God in all his ways.

As for them who suppose all church power to be invested

OF SCHISM. 135

in some certain church oflficers originally (I mean that which
they call ofjurisdiction),whoon that accountare* eminenter/
the church, the union of the whole consisting in a subjection
to those officers according to rules, orders, and canons of
their appointment, whereby they are necessitated to state
the business of schism on the rejection of their power and
authority, I shall speak to them afterward at large. For
the present, I must take leave to say, that I look upon the
whole of such a fabric, as a product of prudence and ne-
cessity.

I cannot but fear lest some men's surmisings may prompt
them to say, that the evil of schism is thus stated, in a com-
pliance with that, and them, which before we blamed : and
seems to serve to raise slight and contemptible thoughts of
it, so that men need not be shaken though justly charged
with it. But besides that sufficient testimony, which I have
to the contrary, that will abundantly shelter me from this
accusation, by an assurance that I have not the least aim
SouXfuEtv vTTo^iaei, I shall farther add my apprehension of
the greatness of the evil of this sin, if I may first be borne
with a little in declaring what usual aggravations of it I do
either not understand, or else cannot assent unto.

Those who say it is a renting of the seamless coat of
Christ (in which metaphorical expression men have wonder-
fully pleased themselves), seem to have mistaken their aim ;
and instead of an aggravation of its evil, by that figure of
speech, to have extenuated it : a rent of the body well com-
pacted, is not heightened to any one's apprehension, in its
being called the renting of a seamless coat : but men may
be indulged the use of the most improper and groundless
expressions, so they place no power of argument in them,
whilst they find them moving their own, and suppose them
to have an alike efficacy upon the affections of others. I
can scarce think that any ever supposed that the coat of
Christ was a type of his church ; his church being clothed
with him, not he with it. And therefore, with commendation
of his success who first invented that allusion, I leave it in
the possession of them who want better arguments to evince
the evil of this sin.

It is most usually said to be a sin against charity, as
heresy is against faith. Heresy is a sin against faith, if I

136 OF SCHISM.

may so speak, both as it is taken for the doctrine of faith,
which is to be believed, and the assent of the mind whereby
we do believe. He that is a heretic (I speak of him in the
usual acceptation of the word, and the sense of them who
make this comparison, in neither of which I am satisfied),
rejects the doctrine of faith, and denies all assent unto it.
Indeed he doth the former by doing the latter. But is schism
so a sin against charity ? doth it supplant and root out love
out of the heart ? is it an affection of the mind attended
with an inconsistency therewith? I much question it.

The apostle tells us, 'that love is the bond of perfection,'
Col. iii. 14. because in the several and various ways whereby
it exerts itself, it maintains and preserves, notwithstanding
all hinderances and oppositions, that perfect and beautiful
order, which Christ hath appointed amongst his saints,
wherein men by schism are kept off, and withheld from the
performance of any of those offices and duties of love, which
are useful or necessary for the preservation of the bond of
perfection ; then is it, or may in some sense be said to be, a
sin against love.

Those who have seemed to aim nearest the apprehension
of the nature of it in these days, have described it to be an
open breach of love, or charity. That that expression is
warily to be understood, is evident in the light of this single
consideration. It is possible for a man to be all, and do all,
that those were, and did, whom the apostle judges for schis-
matics, under the power of some violent temptation, and
yet have his heart full of love to the saints of the communion
disturbed by him. It is thus far then in its own nature a
breach of love, in that in such men love cannot exert itself
in its utmost tendency in wisdom and forbearance for the
preservation of the perfect order instituted by Christ in his
church. However I shall freely say, that the schoolmen's
notion of it, who insist on this as its nature, that it is a sin
against charity, as heresy is against faith, is fond and be-
coming them ; and so will others also, that shall be pleased
to consider, what they intend by charity.

Some say it is a rebellion against the church, that is, the
rulers and officers of the church. I doubt not but that there
must be either a neglect in the church in the performance of
its duty, or of the authority of it in so doing, wherever there

OF SCHISM. 137

is any schism, though the discovery of this also have innu-
merable entanglements attending it. But that to refuse the
authority of the church is to rebel against the rulers or
guides of it, will receive farther light than what it hath done,
when once a pregnant instance is produced, not where the
church signifies the officers of it, but where it doth not sig-
nify the body of the congregation in contradistinction from
them, or comprising them therein.

Add unto these, those who dispute whether schismatics
do belong to the church or no, and conclude in the nega-
tive; seeing according to the discovery already made, it is
impossible a man should be a schismatic unless he be a
church member. Other crimes a man may be guilty of on
other accounts ; of schism, only in a church. What is the
formal reason of any man's relation to a church, in what
sense soever that word is used, must be afterward at large
discussed.

But now this foundation being laid, that schism is a
causeless difference or division amongst the members of
any particular church, that meet together, or ought so to
do, for the worship of God, and celebration of the same
numerical ordinances to the disturbance of the order ap-
pointed by Jesus Christ, and contrary to that exercise of
love in wisdom and mutual forbearance, which is required
of them, it will be easy to see, wherein the iniquity of it
doth consist, and upon what considerations its aggravations
do arise.

It is evidently a despising of the authority of Jesus
Christ, the great sovereign Lord and head of the church.
How often hath he commanded us to forbear one another,
to forgive one another, to have peace among ourselves, that
we may be known to be his disciples, to bear with them
that are in any thing contrary minded to ourselves ? To
give light to this consideration, let that which at any time
is the cause of such hateful divisions, rendered as consider-
able as the prejudices, and most importune affections of
men can represent it to be, be brought to the rule of love
and forbearance, in the latitude of it, as prescribed to us by
Christ, and it will evidently bear no proportion thereunto.
So that such differences, though arising on real miscarriages

138 OF SCHISM.

and faults of some, because they might otherwise be han-
dled and healed, and ought to be so, cannot be persisted in
without the contempt of the immediate authority of Jesus
Christ. If it were considered, that he standeth in * the con-
gregation of God;' Psal. Ixxxii. 1. that he dwells in the
* church in glory as in Sinai in the holy place,' Psal. Ixviii.
17, 18. 'walking in the midst of the candlesticks,' Rev. i. 13.
with his eyes upon us as a * flame of fire,' ver. 14. his pre-
sence and authority would perhaps be more prevalent with
some, than they seem to be.

Again, His wisdom, whereby he hath ordered all things
in his church, on set purpose, that schism and divisions
may be prevented, is no less despised. Christ who is the
wisdom of the Father, 1 Cor. i. 24. the stone on which are
seven eyes, Zech. iii. 9. upon whose shoulders the go-
vernment is laid, Isa. ix. 6, 7; hath in his infinite wisdom
so ordered all the officers, orders, gifts, administrations of
and in his church, as that this evil might take no place. To
manifest this, is the design of the Holy Ghost, Rom. xii.
3 — 9. 1 Cor. xii. Eph. iv. 8 — 14. The consideration in
particular of this wisdom of Christ, suiting the officers of
his church, in respect of the places they hold, of the au-
thority wherewith from him they are invested, the way
whereby they are entered into their function, distributing
the gifts of his Spirit in marvellous variety, unto several
kinds of usefulness ; and such distance, and dissimilitude
in the particular members, as in a due correspondency and
proportion give comeliness and beauty to the whole, dis-
posing of the order of his worship, and sundry ordinances
in especial, to be expressive of the highest love and union,
pointing all of them against such causeless divisions, might
be of use, were that my present intendment.

The grace and goodness of Christ, whence he hath pro-
mised to give us one heart, and one way, to leave us peace,
such as the world cannot give, with innumerable other pro-
mises of the like importance, are disregarded thereby. So
also is his prayer for us: with what affection and zeal did he
pour out his soul to his Father forour union in love ! That
seems to be the thing his heart was chiefly fixed on, when
lie was leaving this world ; John xvii. what weight he lay

OF SCHISM. 139

thereon, how thereby we may be known to be his disciples,
and the world be convinced that he was sent of God, is
there also manifested.

How far the exercise of love and charity is obstructed
by it, hath been declared. The consideration of the nature,
excellency, property, effects, usefulness of this grace in all
the saints in all their ways, its especial designation by our
Lord and Master, to be the bond of union and perfection, in
the way and order instituted for the comely celebration of
the ordinances of the gospel, will add weight to this ag-
gravation.

Its constant growing to farther evil, in some to apostacy
itself; its usual and certain ending in strife, variance, de-
bate, evil surmisings, wrath, confusion, disturbances public
and private, are also to be laid all at its door. What far-
ther of this nature and kind may be added (as much may
be added) to evince the heinousness of this sin of schism, I
shall willingly subscribe unto ; so that I shall not trouble
the reader in abounding in what on all hands is confessed.

It is incumbent upon him who would have me to go
farther in the description of this evil than as formerly
stated, to evince from Scripture, another notion of the name
or thing than that given, which when he hath done, he shall
not find me refractory. In the mean time I shall both con-
sider what may be objected against that which hath been
delivered, and also discuss the present state of our divisions
on the usual principles, and common acception of schism ;
if first I may have leave to make some few inferences, or
deductions from what hath already been spoken, and, as I
hope, evinced.

On supposition that the church of Rome is a church of
Christ, it will appear to be the most schismatical church in
the world. I say on supposition that it is a church, and
that there is such a thing as a schismatical church (as per-
haps a church may from its intestine differences, be so not
unfitly denominated), that is, the state and condition thereof.
The pope is the head of their church, several nations of
Europe are members of it. Have we not seen that head
taking his flesh in his teeth, tearing his body and his limbs
to pieces ? Have some of them thought on any thing else,
but, * Arise, Peter, kill and eat,' all their days ? Have we not

140 OF SCHISM.

seen this goodly head, in disputes about Peter's patrimony,
and his own jurisdiction, wage war, fight, and shed blood,
the blood of his own members ? Must we believe armies
raised, and battles fought, towns fired, all in pure love, and
perfect church order? not to mention their old * altare con-
tra altare,' anti-popes, anti-councils ; look all over their
church, on their potentates, bishops, friars, there is no end
of their variances. What do the chiefest, choicest pillars,
eldest sons, and I know not what of their church at this
day ? do they not kill, destroy, and ruin each other, as they
are able ? Let tliem not say these are the divisions of the
nations that are in their church, not of the church ; for all
these nations on their hypothesis are members of that one
church. And that church, which hath no means to prevent
its members from designed, resolved on, and continued
murdering one of another, nor can remove them from its
society, shall never have me in its communion, as being
bloodily schismatical. Nor is there any necessity, that men
should forego their respective civil interests, by being mem-
bers of one church. Prejudicate apprehensions of the na-
ture of a church, and its authority, lie at the bottom of that
difficulty. Christ hath ordained no church, that inwraps
such interests, as on the account whereof, the members of
it may murder one another. Whatever then they pretend
of unity, and however they make it a note of the true church
(as it is a property of it), that which is like it amongst them,
is made up of these two ingredients. Subjection to the pope,
either for fear of their lives, or advantage to their liveli-
hood ; and a conspiracy for the destruction and suppression
of them that oppose their interests ; wherein they agree like
those who maintained Jerusalem in its last siege by Titus ;
they all consented to oppose the Romans, and yet fought
out all other things among themselves. That they are not
so openly clamorous about the diflferences at present, as in
former ages, is merely from the pressure of Protestants
round about them. However, let them at this day silence
the Jesuits and Dominicans, especially the Baijans and the
Jansenians on the one part, and the Molinists on the other ;
take off the Gallican church from its schismatical refusal
of the council of Trent; cause the king of Spain to quit his
claim to Sicily, that they need not excommunicate him

OF SCHISM. 141

every year ; compel the commonwealth of Venice to receive
the Jesuits ; stop the mouths of the Sorbonists about the
authority of a general council above the pope, and of all
those, whom opposing the papal omnipotency they call
politicians ; quiet the contest of the Franciscans and Do-
minicans about the blessed Virgin ; burn Bellarmine's
books, who almost on every controversy of Christian reli-
gion gives an account of their intestine divisions, branding
some of their opinions as heretical, as that of Medina about
bishops and presbyters, some as idolatrical, as that of
Thomas about the worship of the cross with * latria,' &c.
and they may give a better colour to their pretences, than
any as yet it wears.

But what need I insist upon this supposition ; when I
am not more certain, that there is any instituted church in
the world, owned by Christ as such, than I am, that the
church of Rome is none, properly so called. Nor shall I
be thought singular in this persuasion, if it be duly consi-
dered what this amounts unto. Some learned men of latter
days in this nation, pleading in the justification of the
church of England, as to her departure from Rome, did
grant that the church of Rome doth not err in fundamentals,
or maintained no errors remedilessly pernicious and de-
structive of salvation. How far they entangled themselves
by this concession I argue not. The foundation of it lies
in this clear truth, that no church whatever, universal or
particular, can possibly err in fundamentals, for by so doing
it would cease to be a church. My denying then the syna-
gogue of Rome to be a church, according to their principles,
amounts to no more than this ; the Papists maintain in their
public confessions, fundamental errors; in which assertion
it is known I am not alone.

But this is not the principle, at least not the sole nor
main principle, whereon I ground my judgment in this case;
but this, that there was never any such thing in any tolera-
ble likeness or similitude, as that which is called the church
■ of Rome, allowing the most skilful of its rabbles to give in
the characters and delineations of it, instituted in reference
to the worship of God by Jesus Christ. The truth is, the
whole of it is but an imitation and exemplar of the old im-
perial government ; one is set up in chief and made aviinv-

142 OF SCHISM.

^vvog in spirituals, as the emperors were in civil things ;
from him all power flows to others ; and as there was a com-
munication of power by the emperors in the civil state
to prgefects, proconsuls, vicars, presidents, governors of the
lesser and greater nations, with those under them, in various
civil subordinations, according to the dignity of the places
where they did bear rule and preside, and in the military to
generals, legates, tribunes, and the inferior officers ; so is
there by the pope, to patriarchs, archbishops, bishops, in
their several subordinations, which are as his civil state ;
and to generals of religious orders, provincials, and their
dependants, which are as his military. And it is by some
(not in all things agreeing with them) confessed, that the
government, pleaded for by them in the church, was brought
in and established, in correspondency and accommodation
to the civil government of the empire ; which is undeniably
evident and certain : now this being not thoroughly done
till the empire had received an incurable wound, it seems to
me to be the making of an image to the beast, giving life to
it, and causing it to speak. So that the present Roman
church is nothing else but an image or similitude of the
Roman empire, set up in its declining among and over the
same persons in succession, by the craft of Satan, through
principles of deceit, subtlety, and spiritual wickedness, as
the other was by force and violence, for the same ends
of power, dominion, fleshliness, and persecution with the
former.

The exactness of this correspondency in all things, both
in respect of those who claim to be the stated body of his
ecclesiastical commonwealth, and those who are merely
dependent on his will, bound unto him professedly by a
military sacrament, exempted from the ordinary rules and
government of his fixed rulers in their several subordina-
tions, under officers of their own immediately commission-
ated by him, with his management of both those parties to
balance and keep them mutually in quiet and in order for
his service (especially confiding in his men of war, like the
emperors of old), may elsewhere be farther manifested.

I suppose it will not be needful to add any thing to
evince the vanity of the pretensions of the Romanists or
others against all or any of us, on the account of schism.

OF SCHISM. 143

upon a grant of the principles laid down, it lies so clear in
them without need of farther deduction ; and I speak with
some confidence, that I am not in expectation of any hasty
confutation of them, I mean, that which is so indeed. The
earnestness of their clamours, importuning us to take no-
tice of them by the way, before I enter upon a direct debate
of the cause, as it stands stated in reference to them, I shall
only tell them, that seeking to repose our consciences in
the mind of God revealed in the Scriptures, we are not at
all concerned in the noise they make in the world. For
what have we done? Wherein doth our guilt consist?
Wherein lies the peculiar concernment of these aWoTpieiria •
KOTTot? Let them go to the churches, with whom we walk,
of whom we are, and ask of them concerning our ways, our
love, and the duties of it ; Do we live in strife, and va-
riance? -Do we not bear with each other? Do we not wor-
ship God without disputes and divisions ? Have we differ-
ences and contentions in our assemblies? Do we break any
bond of union, wherein we are bound, by the express insti-
tutions of Jesus Christ? If we have, let the righteous re-
prove us, we will own our guilt, confess we have been
carnal, and endeavour reformation. If not, what have the
Romanists, Italians, to do to judge us ? Knew we not your
design, your interest, your lives, your doctrines, your wor-
ship, we might possibly think, that you might intermeddle
out of love and mistaken zeal, but *ad populum Phaleras:*
you would be making shrines, and thence is this stir and
uproar. ' But we are schismatics in that we have departed
from the catholic church ; and for our own conventicles,
they are no churches, but sties of beasts.' But this is most
false. We abide in the catholic church under all the bonds
wherein by the will of Christ we stand related unto it;
which if we prove not with as much evidence as the nature
of such things will bear, though you are not at all con-
cerned in it, yet we will give you leave to triumph over us.
And if our own congregations be not churches, whatsoever
we are, we are not schismatics ; for schism is an evil
amongst the members of a church, if St. Paul may be
believed. * But we have forsaken the church of Rome.' But
gentlemen, shew first how we were ever of it. No man
hath lost that which he never had; nor hath left the place

144 OF SCHISM.

or station wherein he never was. Tell me when or how we
were members of your church ? We know not your lan-
guage, you are barbarians to us. It is impossible we should
assemble with you. * But your forefathers Left that church,
and you persist in their evil.' Prove that our forefathers
were ever of your church in any communion instituted by
Christ, and you say somewhat. To desert a man's station
and relation, which he had on any other account, good or
bad, is not schism, as shall farther be manifested.

Upon the same principle, a plea for freedom from the
charge of any church, real or pretended, as national, may
be founded and confirmed ; either we are of the national
church of England (to give that instance) or we are not;
if we are not, and are exempted by our protestation, as be-
fore, whatever we are, we are not schismatics ; if we are
fatally bound unto it, and must be members of it, whether
we will or no, being made so we know not how, and con-
tinuing so we know not why, shew us then what duty or
office of love is incumbent on us, that we do not perform?
Do we not join in external acts of worship in peace with the
whole church? Call the whole church together, and try
what we will do. Do we not join in every congregation in
the nation ? This is not charged on us ; nor will any say,
that we have right so to do, without a relation to some par-
ticular church in the nation; I know where the sore lies.
A national officer, or officers, with others acting under them
in several subordinations, with various distributions of power,
are the church intended. A non-submission to their rules
and constitutions, is the schism we are guilty of.

Quern das finem rex niagne laborura!

But this pretence shall afterward be sifted to the utmost.
In the mean time let any one inform me, what duty I ought
to perform towards a national church, on supposition there
is any such thing, by virtue of an institution of Jesus Christ,
that is possible for me to perform, and I shall (tvv^h^ address
myself unto it.

To close these considerations with things of more imme-
diate concernment. Of the divisions that have fallen out
amongst us in things of religion, since the last revolutions
of this nation, there is no one thing hath been so effectual a

OF SCHISM. 145

promotion (such is the power of tradition and prejudice,
which even bear all before them in human affairs) as the
mutual charging one another with the guilt of schism.
That the notion of schism, whereon this charge is built by
the most, if not all, was invented by some of the ancients,
to promote their plea and advantage with them with whom
they had to do, without due regard to the simplicity of the
gospel, at least in a suitableness to the present state of the
church in those days, is too evident. For on very small
foundations have mighty fabrics, and juopjUwXuKia in religion
been raised. As an ability to judge of the present posture
and condition of affairs, with counsel to give direction for
their order and management, towards any end proposed, not
an ability to contrive for events, and to knit on one thing
upon another, according to a probability of success for con-
tinuance, which is almost constantly disturbed by unex-
pected providential interveniences, leaving the contrivers at
a perplexing loss, will be found to be the sum of human
wisdom; so it will be our wisdom in the things of God, not
to judge according to what by any means is made present
to us, and its principles on that account rendered ready to
exert themselves, but ever to recoil to the original, and first
institution. When a man first falls into some current, he
finds it strong and almost impassable ; trace it to its foun-
tain, and it is but a dribbling gutter. Paul tells the mem-
bers of the church of Corinth, that there were divisions
amongst them, breaches of that love and order, that ought
to be observed in religious assemblies. Hence there is a
sin of schism raised, which when considered as now stated,
doth no more rclato to that treated on by the apostle, than
* Simon, son of Jonas, lovest thou me?' doth to the pope's su-
premacy ; or Christ's saying to Peter of John, ' If I will that
he tarry till I come, what is that to thee?' did to the report
that went afterward abroad, ' that that disciple should not
die.' When God shall have reduced his churches to their
primitive purity and institution, when they are risen, and
have shaken themselves out of the dust, and things of reli-
gion return to their native simplicity, it is scarce possible to
imagine what vizards will fall off, and what a contrary ap-
pearance many things will have, to what they now walk up
and down in.

VOL. XIX. I-

146 OF SCHISM.

I wish that those who are indeed really concerned in
this business, namely, the members of particular churches,
who have voluntarily given up themselves to walk in them
according to the appointment of Christ, would seriously con-
sider what evil lies at the door, if they give place to cause-
less differences and divisions amongst themselves. Had
this sin of schism been rightly stated, as it ought, and the
guilt of it charged in its proper place, perhaps some would
have been more careful in their deportment in their relations.
At present, the dispute in the world relating hereunto, is
about subjection to the pope, and the church of Rome, as
it is called : and this managed on the principles of edicts
and of councils, with the practices of princes and nations,
in the days long ago past, with the like considerations,
wherein the concernment of Christians is doubtless very
small. Or of obedience and conformity to metropolitan
and diocesan bishops in their constitutions, and ways of
worship, jointly or severally prescribed by them. In more
ancient times, that which was agitated under the same name,
was about persons or churches renouncing the communion
and society of saints with all other churches in the world,
consenting with them in the same confession of faith, for
the substance of it. And these differences respectively are
handled, in reference to what the state of things was, and is
grown unto in the days wherein they are managed. When
Paul wrote his epistle there was no occasion given to any
such controversies, nor foundation laid making them pos-
sible. That the disciples of Christ ought everywhere to
abound in love and forbearance towards one another, espe-
cially to carry all things in union and peace in those societies
wherein they were joined for the worship of God, were his
endeavours, and exhortations : of these things he is utterly
silent : let them who aim to recover themselves into the like
state and condition consider his commands, exhortations,
and reproofs. Things are now generally otherwise stated,
which furnisheth men with objections against what hath
been spoken, to whose removal, and farther clearing of the
whole matter, I shall now address myself.

OF SCHISM. 147

CHAP. III.

Objections against the former discourse proposed to consideration. Separa-
tion from any church in the Scripture not called schism. Grounds of such
separation. Apostacy, irregular walking, sensuality. Of separation on
the account of reformation. Of commands for separation. No example
of churches departing from the communion of another. Of the common
notion of schism, and the use made of it. Schism a breach of union. The
union instituted by Christ.

That which lies obvious to every man against vehat hath
been delivered, and which is comprehensive of what parti-
cular objections, to which it seems liable and obnoxious,
is, that according to this description of schism, separation
of any man or men from a true church, or of one church from
others, is not schism ; seeing that is an evil only amongst the
members of one church, whilst they continue so to be : which
is so contrary to the judgment of the generality of Christians
in this business, that it ought to be rejected as fond and absurd.

Of what hath been the judgment of most men in former
ages, what it is in this, what strength there is in an argu-
ment deduced from the consent pretended, I am not as yet
arrived to the consideration. Nor have I yet manifested^
what I grant of the general notion of schism, as it may be
drawn by way of analogy or proportion of reason, from what
is delivered in the Scriptures concerning it.

I am upon the precise signification of the word and de-
scription of the thing, as used and given by the Holy Ghost:
in this sense I deny that there is any relinquishment, de-
parture, or separation from any church or churches, men-
tioned or intimated in the Scripture, which is, or is called
schism, or agreeth with the description by them given us of
that term. Let them that are contrary minded attempt the
proof of what they affirm. As far as a negative proposition
is capable of evidence from any thing but the weakness of the
opposition made unto it, that laid down will receive it by
the ensuing considerations.

All blameable departure from any church or churches, or
relinquishment of them mentioned in the gospel, may be re-
duced to one of these three heads or causes : 1 . Apostacy.
2. Irregularity of walking. 3. Professed sensuality.

L 2

148 OF SCHISM.

1 , Apostacy or falling away from the faith of the gos-
pel, and thereupon forsaking the congregations or assem-
blies for the worship of God in Jesus Christ is mentioned,
Heb. X. 25. fxi) lyKaToXe'nrovTtg rrjv liriavvaywjriv kavriov, 'not
wholly deserting the assembling ourselves, as is the man-
ner of some.' A separation from, and relinquishment of, the
communion of that church, or those churches, with whom
men have assembled for the worship of God, is the guilt here
charged on some by the apostle. Upon what account they
so separated themselves is declared, ver. 26. ' they sinned
wilfully, after they had received the knowledge of the truth;'
thereby slipping out their necks from the yoke of Christ,
ver. 28. and ' drawing back to perdition ;' ver. 39. that is, they
departed off to Judaism. I much question, whether any one
would think fit to call these men schismatics ; or whether we
should so judge, or so speak of any, that in these days should
forsake our churches, and turn Mahometans ; such departure
makes men apostates, not schismatics. Of this sort many
are mentioned in the Scriptures. Nor are they not at all ac-
counted schismatics, because the lesser crime is swallowed
up and drowned in the greater, but because their sin is
wholly of another nature.

Of some, who withdraw themselves from church com-
munion, at least for a season, by their disorderly and irregular
walking, we have also mention. The apostle calls them,
aruKToiy 1 Thess. v. 14. * unruly,' or 'disorderly persons,' not
abiding in obedience to the order prescribed by Christ in
and unto his churches ; and says, they walked araKTivg ;
2 Thess. iii. 6. out of all church order ; whom he would
have warned and avoided : so also aToirovg, chap. iii. 2. per-
sons that abide quietly in no place or station, but wandered
up and down ; whom whatever their profession be, he de-
nies to have faith. That there were many of this sort in the
primitive times, who through a vain and slight spirit neg-
lected and fell off from church assembles, when yet they
would not openly renounce the faith of Christ, is known.
Of such disorderly persons we have many in our days wherein
we live, whom we charge not with schism, but vanity, folly,
disobedience to the precepts of Christ in general.

Men also separated themselves from the churches of
Christ upon the account of sensuality, that they might freely

OF SCHISM. 149

indulge to their lusts and live in all manner of pleasure all
their days ; Jude 19. These are they that separate them-
selves, sensual, having not the Spirit.' Who are these?
They that * turn the grace of God into laciviousness and that
deny the Lord God, and our Saviour Jesus Christ,' ver. 4.
* that defile the flesh after the manner of Sodom and Gomor-
rah,' ver. 7, 8. that spoke ' evil of things they knev^^ not, and
in things they knew naturally as brute beasts they corrupted
themselves,' ver. 10. sinning openly like beasts against the
light of nature; so ver. 12, 13. 16. 'These,' saith the apostle,
'are they that separate themselves,' men given over to vv^ork
all uncleanness with delight and greediness in the face of the
sun, abusing themselves and justifying their abominations
with a pretence of the grace of God.

That there is any blameable separation from, or relin-
quishment of, any church or churches of Christ, mentioned
in the Scripture ; but what may be referred to one of those
heads, I am yet to learn. Now whether the men of these
abominations are to be accounted schismatics, or their crime
in separating themselves to be esteemed schism, it is not hard
to judge : if on any of these accounts, any persons have with-
drawn themselves from the communion of any church of Christ,
if they have on any motives of fear, or love, apostatized from
the faith of the gospel, if they do it by walking disorderly
and loosely in their conversations, if they give themselves
up to sensuality and uncleanness, and so to be no more able
to bear the society of them whom God hath called to holiness
and purity of life, and worship, they shall assuredly bear
their own burden.

But none of these instances are comprehensive of the
case inquired after ; so that for a close of them, I say, for a
man to withdraw or withhold himself from the communion
external and visible of any church or churches, on the pre-
tension and plea, be it true or otherwise, that the worship,
doctrine, discipline, instituted by Christ is corrupted among
them, with which corruption he dares not defile himself, it
is nowhere in the Scripture called schism, nor is that case
particularly exemplified, or expressly supposed, whereby a
judgment may be made of the fact at large ; but we are left
upon the whole matter to the guidance of such general prin-
ciples and rules as are given us for that end and purpose.

150 OF SCHISM.

What may regularly, on the other hand, be deduced from
the commands given to * turn away from them who have
only a form of godliness,' 2 Tim. iii. 5. to ' withdraw from
them that walk disorderly, 2 Thes. iii. 6. not to bear nor
endure in communion, men of corrupt principles, and
wicked lives. Rev, ii. 14. but positively to separate from an
apostate church. Rev. xviii. 4. that in all things we may
worship Christ according to his mind and appointment,
what is the force of these commands aTTOTjolTTEfrS'at, juj) awa-
vajxi'yvva^ai, irapaTrdaa^ai, ekkXiveiv, fxrj koiviovuv, /ujj \iyeiv
Xaipuv, (l>tvyHv, and the like, is without the compass of what
I am now treating about.

Of one particular church departing from that commu-
nion with another, or others, be it what it will, which it
ought to hold, unless in the departing of somej of them, in
some things, from the common faith, which is supposed not
to relate to schism, in the Scripture we have no example.
Diotrephes assuming an authority over that church wherein
he was placed, 3 John 9, 10. and for a season hindering the
brethren from the performance of the duty incumbent upon
them, toward the great apostle and others, makes the nearest
approach to such a division : but yet in such a distance, that
it is not at all to our purpose in hand. When I come to con-
sider that communion that churches have, or ought to have
among themselves, this will be more fully discussed. Neither
is this my sense alone, that there is no instance of any such
separation as that, which is the matter of our debate, to be
found in the Scripture. It is confessed by others differing
from me, in and about church affairs. To ' leave all ordinary
communion in any church with dislike, where opposition or
offence offers itself, is to separate from such a church in the
Scripture sense ; such separation was not in being in the apo-
stles time,' say they. Pap. Accom. p. 55. But how they
came to know exactly the sense of the Scripture in and about
things not mentioned in them, I know not. As I said before,
were I unwilling, I do not as yet understand how I may be
compelled to carry on the notion of schism any farther : nor
is there need of adding any thing to demonstrate how little
the conscience of a godly man, walking peaceably in any
particular church-society, is concerned in all the clamorous
disputes of this age about it j being built on false hypo-

OF SCHISM. 151

thesis, presumptions, and notions, no other way considera-
ble, but as received by tradition from our fathers.

But I shall for the sake of some carry on this discourse
to a fuller issue ; there is another common notion of schism,
which pleads to an original from that spoken expressly of
it, by a parity of reason, which tolerable in itself, hath been
and is injuriously applied, and used, according as it hath
fallen into the hands of men who needed it as an engine to
fix or improve them in the station wherein they are, or were ;
and wherewith they are pleased. Indeed, being invented for
several purposes, there is nothing more frequent than for
men, who are scarce able to keep off the force of it from their
own heads, whilst managed against them by them above ;
at the same time vigorously to apply it for the oppression
of all under them. What is on all hands consented unto,
as its general nature, I shall freely grant that I might have
liberty and advantage thence to debate the restriction and
application of it to the several purposes of men prevailing
themselves thereon.

Let then the general demand be granted, that schism is
^laipemg rrjc horrjTog, * the breach of union;' which I shall
attend with one reasonable postulatum, namely, that this
union be a union of the appointment of Jesus Christ : the con-
sideration then of what, or what sort of union in reference to
the worship of God, according to the gospel, is instituted and
appointed by Jesus Christ, is the proper foundation of what
I have farther to offer in this business. Let the breach of
this, if you please, be accounted schism ; for being an evil,
I shall not contend by what name or title it be distinguished.
It is not pleaded that any kind of relinquishment or deser-
tion of any church or churches is presently schism, but
only such a separation as breaks the bond of union insti-
tuted by Christ.

Now this union being instituted in the church, according
to the various acceptations of that word, so is it distin-
guished. Therefore, for a discovery of the nature of that
which is particularly to be spoken to, and also its contrary,
I must shew,

1. The several considerations of the church, wherein,
and with which, union is to be preserved.

2. What that union is, and wherein it doth consist, which

152 OF SCHISM.

according to the mind of Christ we are to keep and observe
with the church, under the several notions of it respectively.

3. And how that union is broken, and what is that sin
whereby it is done.

In handling this triple proposal, I desire that it may not
be expected that I should much insist on any thing that falls
in my way, though never so useful to my end and purpose,
which hath been already proved and confirmed by others
beyond all possibility of control ; and such will many, if
not most of the principles that I proceed upon appear to be.

CHAP. IV.

Several acceptations in the Scripture of the name church. Of the church
catholic properly so called. Of the church visible. Perpetuity of par-
ticular churches. A mistake rectified. The nature of the chirch catho-
lic evinced. Bellarmine^s description of the church catholic. Unioii of
the church catholic, wherein it consists. Union by way of consequence.
Unity of faith. Of love. The communion of the catholic church in
and with itself. The breach of the union of the church catholic, wherein
it consisteth. Not morally possible. Protestants not guilty of it. The
papal world out of interest in the church catholic. As partly profane.
Miracles no evidence of holiness. Partly ignorant. Self-justitiaries,
Idolatrous. Worshippers of the beast.

To begin with the first thing proposed. The church of
Christ living in this world, as to our present concernment, is
taken in Scripture three ways.

1. For the mystical body of Christ, his elect, redeemed,
justified, and sanctified ones throughout the world, com-
monly called the church-catholic militant.

2. For the universality of men throughout the world,
called by the preaching of the word, visibly professing and
yielding obedience to the gospel; called by some the church-
catholic visible.

3. For a particular church of some place, wherein the
instituted worship of God in Christ is celebrated according
to his mind.

From the rise and nature of the things themselves, doth
this distinction of the signification of the word church arise;
for whereas the church is a society of men called out of the

OF SCHISM. 153

world, it is evident there is mention of a twofold call in
Scripture, one effectual, according to the purpose of God,
Rom. viii. 28. the other only external. The church must
be distinguished according to its answer and obedience to
these calls, which gives us the two first states and consider-
ations of it. And this is confessed by the ordinary gloss,
ad Rom. 8. 'Vocatio exterior fit per prsedicatores, et est com-
munis bonorum, et malorum, interior vero tantum est electo-
rum.' And whereas there are laws and external rules for
joint communion, given to them that are called, which is
confessed, the necessity of churches in the last acceptation,
wherein obedience can alone be yielded to those laws, is
hereby established.

In the first sense the church hath as such the proper-
ties of perpetuity, invisibility, infallibility, as to all neces-
sary means of salvation attending of it ; not as notes whereby
it may be known, either in the whole, or any considerable
part of it, but as certain adjuncts of its nature and existence.
Neither are they any signs of less or more certainty, whereby
the whole may be discerned or known as such ; though
there are of the individuals whereof it doth consist.

In the second, the church hath perpetuity, visibility, and
infallibility as qualified above, in a secondary sense; namely,
not as such, not as visible and confessing, but as comprising
the individuals whereof the catholic church doth consist.
For all that truly believe, profess ; though all that profess,
do not truly believe.

Whether Christ hath had always a church in the last
sense and acceptation of the word, in the world, is a most
needless inquiry : nor are we concerned in it, any farther
than in other matters of fact, that are recorded in story :
though I am apt to believe, that although very many in all
ages kept up their station in, and relation to, the church in
the two former acceptations, yet there was in some of them
scarce any visible society of worshippers, so far answering
the institution of Christ, as to render them fit to be owned
and joined withal, as a visible particular church of Christ.
But yet, though the notions of men were generally corrupt,
the practice of all professors throughout the world, whereof
so little is recorded, and least of them that did best, is not

154 OF SCHISM.

rashly to be determined of. Nor can our judgment be cen-
sured in this, by them who think that when Christ lay in
the grave there was no believer left but his mother, and
that the church was preserved in that one person : so was
Bernard minded, Tractat. de Pass. * Dom. (ego sum vitis)
sola per illud triste sabbathum stetit in fide, et salvata fuit
ecclesia in ipsa sola.' Of the same mind is Marsilius in
Sent, qusest. 20. art. 3. as are also others of that sort of
men. See Bannes in 2. 2. Thom. quaBst. 1. art. 10. I no way
doubt of the perpetual existence of innumerable believers in
every age, and such as made the profession that is abso-
lutely necessary to salvation one way or other : though I
question a regular association of men, for the celebration of
instituted worship, according to the mind of Christ. The
seven thousand in Israel, in the days of Elijah, were mem-
bers of the church of God, and yet did not constitute a church-
state among the ten tribes. But these things must be far-
ther spoken to.

I cannot but by the way remind a learned person, with
whom I have formerly occasionally had some debate in print
about episcopacy, and the state of the first churches, of a mis-
take of his, which he might have prevented with a little inquiry
into the judgment of them, whom he undertook to confute
at a venture. I have said, that there was not any ordinary
church officer instituted in the first times, relating to more
churches in his office, or to any other church, than a single
particular congregation ; he replies, that ' this is the very
same, which his memory suggested to him out of the Saints'
Belief, printed twelve or fourteen years since, where, instead
of that article of the apostolic symbol, the holy catholic
church, this very hypothesis was substituted.' If he really
believed that in professing I owned no instituted church
with officers of one denomination in Scripture, beyond a
single congregation, I renounced the catholic church, or
was any way necessitated so to do, I suppose he may by
what hath now been expressed, be rectified in his apprehen-
sion. If he was willing only to make use of the advantage,
wherewith he supposed himself accommodated by that ex-
pression, to press the persuasion owned in the minds of ig-
norant men, who could not but startle at the noise of deny-

OF SCHISM. 155

ing the catholic church, it may pass at the same rate that
most of the repartees in such discourses are to be allowed
at. But to proceed.

In the first sense the word is used Matt. xvi. 28. * Upon
this rock will I build my church, and the gates of hell shall
not prevail against it.' This is the church of the elect, re-
deemed, justified, sanctified ones, that are so built on Christ;
and these only, and all these are interested in the promise
made to the church ; there is no promise made to the church
as such, in any sense, but is peculiarly made therein, to
every one that is truly and properly a part and member of
that church. Who, and who only are interested in that
promise, Christ himself declares, John vi. 40. x. 28, 29.
xvii. 20. 24. They that will apply this to the church in any
other sense, must know that it is incumbent on them to es-
tablish the promise made to it unto every one that is a true
member of the church in that sense, which whatever be the
sense of the promise I suppose they will find difficult work
of. Eph. V. 25 — 27. ' Christ loved the church, and gavehim-
self for it ; that he might sanctify and cleanse it with the wash-
ing of water by the word, that he might present it to him-
self a glorious church, not having spot, or wrinkle, or any such
thing.' He speaks only of those, whom Christ loved ante-
cedently to his dying for them, whereof his love to them
was the cause ; who they are is manifest, John x. 15. xvii.
17. And those on whom by his death he accomplished the
effects mentioned, by washing, cleansing, and sanctifying,
bringing them into the condition promised to the 'bride the
Lamb's wife,' Rev. xix. 8. which is the 'new Jerusalem/
xxi. 2. of elected and saved ones; ver. 27. Col. i. 18. con-
tains an expression of the same light and evidence ; ' Christ
is the head of the body the church ;' not only a governing
head, to give it rules and laws; but as it were a natural head
unto the body, which is influenced by him with a new spi-
ritual life, which Bellarmine professeth against, as any re-
quisite condition to the members of the catholic church,
which he pleaded for. In that same sense, ver. 24. saith the
apostle, ' I fill up that which is behind of the afflictions of
Christ in my flesh for his body's sake, which is the church :'
which assertion is exactly parallel to that of 2 Tim. ii. 10.
* Therefore I endure all things for the elect's sake, that they

156 OF SCHISM.

may obtain salvation ;* so that the elect and the church are
the same persons under several considerations : and there-
fore even a particular church, on the account of its partici-
pation of the nature of the catholic, is called elect; 1 Pet. v.
13. and so the church. Matt. xvi. 18. is expounded by our
Saviour himself, chap. xxii. 24. But to prove at large by a
multiplication of arguments and testimonies, that the catholic
church, or mystical body of Christ, consists of the whole
number of the elect, as redeemed, justified, sanctified, called,
believing, and yielding obedience to Christ throughout the
world (I speak of it as militant in any age), and of them only,
were as needlessly ' actum agere,' as a man can well devise.
It is done already, and that to the purpose uncontrollably,
' terque quaterque.' And the substance of the doctrine is
delivered by Aquinas himself, p. 3. q. 8. a. 3. In brief, the
sum of the inquiry upon this head, is concerning the matter
of that church, concerning which such glorious things are
spoken in Scripture ; namely, that it is the spouse, the wife,
the bride, the sister, the only one of Christ, his dove unde-
filed, his temple, elect, redeemed, his Zion, his body, his
new Jerusalem ; concerning which inquiry, the reader knows
where he may abundantly find satisfaction.

That the asserting the catholic church in this sense is no
new apprehension, is known to them who have at all looked
backvvard to what was past before us. ' Omnibus consider-
atis,' saith Austin, ' puto me non temere dicere, alios ita esse
in domo Dei, ut ipsi etiara sint eadem domus Dei, quae di-
citur sedificari supra petram, quse unica columba appellatur,
quae sponsa pulchra sine macula, et ruga, et hortus conclu-
sus, fons signatus, puteus aquae vivae, paradisus cum fructu
pomorum, alios autem ita constat esse in domo, ut non per-
tineant ad compagem domus. — Sed sicut esse palea dicitur
in frumentis];' de Bapt. lib. 1. cap, 51 . who is herein followed
by not a few of the Papists. Hence saith Biel. * Accipitur
etiam ecclesia pro tota multitudine praedestinatorum ;' in
Canon. Miss. Lee. 22. In what sense this church is visible,
was before declared. Men elected, redeemed, justified as
such are not visible, for that which makes them so is not :
but this hinders not but they may be so upon the other con-
sideration ; sometimes to more, sometimes to fewer, yea,
they are so always to some. Those that are may be seen ;

OF SCHISM. 157

and when we say they are visible, we do not intend that
they are actually seen by any that we know, but that they
may be so.

Bellarmine gives us a description of this catholic church
(as the name hath of late been used at the pleasure of men,
and wrested to serve every design that was needful to be
carried on) to the interest which he was to contend for, but
in itself perfectly ridiculous. He tells us out of Austin, that
the church is a living body, wherein is a body and a soul,
thence, saith he, the soul is the internal graces of the Spirit,
faith, hope, and love : the body is the external profession of
faith ; some are of the soul and body perfectly united to
Christ by faith, and the profession of it ; some are of the
soul that are not of the body, as the catechumeni, which are
not as yet admitted to be members of the visible church, but
yet are true believers. Some, saith he, are of the body that
are not of the soul, who having no true grace, yet out of
hope or temporal fear do make profession of the faith, and
these are like the hair, nails, and ill humours in a human
body. Now, saith Bellarmine, our definition of a church
compriseth only the last sort, whilst they are under the head
the pope ; which is all one, as if he had defined a man to be
a dead creature, composed of hair, nails, and ill humours,
under a hat. But of the church in this sense so far.

It remaineth, then, that we inquire what is the union
which the church in this sense hath, from the wisdom of its
head, Jesus Christ. That it is one, that it hath a union with
its head, and in itself, is not questioned. It is one sheepfold,
one body, one spouse of Christ, his only one as unto him ;
and that it might have oneness in itself, with all the fruits of
it, our Saviour prays, John xvii. 19 — 23. The whole of it is
described, Eph. iv. 15, 16. * May grow up into him in all
things, which is the head, even Christ : from whom the whole
body fitly joined together and compacted by that which
every joint supplieth, according to the effectual working in
the measure of every part, maketh increase of the body to
the edifying itself in love.' And of the same importance is
that of the same apostle. Col. ii. 19. ' Not holding the head,
from which all the body, by joints and bands having nourish-
ment ministered, and knit together, increaseth with the in-
crease of God.'

158 OF SCHISM.

Now in the union of the church in every sense, there is
considerable both the ' formalis ratio' of it, whence it is,
what it is, and the way and means whereby it exerts itself,
and is useful and active in communion. The first, in the
church, as now stated, consists in its joint holding the head,
and growing up into him by virtue of the communication of
supplies unto it therefrom, for that end and purpose. That
which is the formal reason and cause of the union of the
members with the head, is the formal reason and cause of
the union of the members themselves. The original union
of the members is in and with the head ; and by the same
have they union with themselves as one body. Now the in-
habitation of the same Spirit in him and them, is that which
makes Christ personal, and his church, to be one Christ mys-
tical, 1 Cor. xii. 12. Peter tells us, that we are by the pro-
mises 'made partakers of the divine nature, 2Epist. i.4. We
are ^dag koivwvoi ^vcteijog, we have communion with it : that
^da<}>vmg is no more but Kaivri KTiaig, I cannot easily consent.
Now it is in the person of the Spirit whereof we are by the
promise made partakers : he is the Spirit of promise, Eph.
i. 13. promised by God to Christ, Acts ii. 33. hray^ikiav tov
ayiov TTv^vfxaTog i\a[5e Trapa row irarpbg, and by him to us,
John xiv. 16. being of old the great promise of the cove-
nant, Isa. lix. 21. Ezek. xi. 17. xxvi. 36. Now in the parti-
cipation of the divine nature consists the union of the saints
with Christ, John vi. 55. our Saviour tells us, that it arises
from eating his flesh and drinking his blood: *He that
eateth my flesh, and drinketh my blood, dwelleth in me, and
I in him.' This he expounds ver. 63. 'It is the Spirit that
quickeneth, the flesh profiteth not.' By the quickening Spi-
rit, inhabitation in Christ, and Christ in it, is intended. And
the same he manifests in his prayer that his church may be
one in the Father and the Son, as the Father is in him,
and he in the Father, John xvii. 21. for the Spirit being the
love of the Father and of the Son is ' vinculum Trinitatis :'
and so here of our union in some resemblance.

The unity of members in the body natural with one
head is often chosen to set forth the union of the church,
1 Cor. xii. 12. xi. 3. Eph. v. 23. Col.i. 19. Now every man
can tell, that, union of the head and members, whereby
they become all one body, that and not another, is oneness

OF SCHISM. 159

of soul; whereby the whole is animated, which makes the
body, be it less or greater, to be one body. That which
answers hereunto, in the mystical body of Christ, is the ani-
mation of the whole by his Spirit, as the apostle fully, 1 Cor.
XV. 45. The union between husband and wife is also chosen
by the Holy Ghost to illustrate the union between Christ
and his church. ' For this cause shall a man forsake his
father and his mother and cleave to his wife, and they two
shall be one flesh ; this is a great mystery, but I speak con-
cerning Christ and his church;' Eph. v. 31, 32. The union
between man and wife we have, Gen ii. 24. * They be no
more twain but one flesh ;' of Christ and his church that
they are one spirit. ' For he that is joined to the Lord is
one spirit;' 1 Cor. vi. 17. See also another similitude of the
same importance, John xv. 5. Rom. xi. 16, 17. This, I say,
is the fountain radical union of the church catholic in itself,
with its head and formal reason of it.

Hence flows a double consequential union that it hath
also. 1. Of faith. All men united to Christ by the in-
habitation of the same Spirit in him and them, are by it
from and according to the word, ' taught of God,' Isa.
liv. 13. John vi. 45. so taught, every one of them, as to
come to Christ, ver. 46. that is, by believing, by faith. They
are so taught of God, as that they shall certainly have that
measure of knowledge and faith, which is needful to bring
them to Christ, and to God by him. And this they have
by the unction or Spirit, which they have received, 1 John
ii. 21. 27. accompanying the word by virtue of God's cove-
nant with them ; Isa. lix. 29. And hereby are all the mem-
bers of the church catholic, however divided in their visible
profession, by any differences among themselves, or differ-
enced by the several measures of gifts and graces they have
received, brought to the perfection aimed at, to the unity of
the faith, and to the * acknowledgment of the Son of God,
to a perfect man, to the measure of the stature of the fulness
of Christ;' Eph. iv. 13.

Nor was this hidden from some of the Papists them-
selves. 'Ecclesia sancta corpus est Christi uno Spiritu
vivificata, unita fide una, et sanctificata,' saith Hugo de
Victore, de Sacram. lib. 2. as he had said before in the for-
mer cap. ' Sicut scriptum est qui non habet Spiritum Christi,

IGO OF SCHISM.

hie non est ejus : qui non habet Spiritum Christi, non est
membrum Christi ; in corpora uno Spiritus unus, nihil in
corpora mortuum, nihil extra corpus vivum.' See to the
same purpose, Enchirid. Concil Colon in Symbol.

With peculiar reference to the members themselves,
there is another necessary consequence of the union men-
tioned ; and that is the mutual love of all those united in
the head as before towards one another, and of every one
towards the whole, as so united in the head Christ Jesus ;
there is an ' increase made of the body to the edifying
itself in love ;' Eph. iv. 16. And so it becomes the bond of
perfectness to this body of Christ. I cannot say, that the
members or parts of this church have their union in them-
selves by love 5 because they have that with and in Christ,
whereby they are one in themselves, John xvii. 21. 23. they
are one in God, even in Christ, where their life is hid; Col.
iii. 3. But it is the next and immediate principle of that
communion, which they severally have one with another,
and the whole body, in and with itself. I say then, that the
communion which the catholic church, the mystical body
of Christ, hath with and in ^itself, springing from the union
which it hath in and with Christ, and in itself thereby,
consists in love, exerting itself in inexpressible variety, ac-
cording to the present state of the whole, its relation to
Christ, to saints and angels, with the conditions and occa-
sions of the members of it respectively; 1 Cor. xii. 26, 27.

What hath been spoken concerning the union and com-
munion of this church, will not I suppose, meet with any
contradiction. Granting that there is such a church, as
that we speak of, ' ccetus prsedestinatorum credentium,' the
Papists themselves will grant that Christ alone is its head,
and that its union ariseth from its subjection to him, and
dependance on him. Their modesty makes them contented
with constituting the pope in the room of Christ, as he is
as it were a political head for government ; they have not as
yet directly put in their claim to his office as a mystical
head, influencing the body with life and motion ; though
by their figment of the sacraments communicating grace,
* ex opere operato,' and investing the original power of dis-
pensing them in the pope only, they have contended fair
for it. But if any one can inform me of any other union.

OF SCHISM. 161

or communion of the church, described as above, than these
laid down, I shall wilUngly attend unto his instructions. In
the mean time, to carry on the present discourse unto that
which is aimed at, it is manifest, that the breach of this
union must consist in these two things :

1. The casting out, expelling, and loosening that spirit,
which abiding in us, gives us this union.

2. The loss of that love, which thence flows into the
body of Christ, and believers, as parts and members thereof.

This being the state of the church under the first consi-
deration of it, certainly it would be an extravagancy scarcely
to be paralleled, for any one to affirm a breach of this union,
as such, to be schism, under that notion of it which we are
inquiring after. But because there is very little security
to be enjoyed in an expectation of the sobriety of men in
things wherein they are, or suppose they may be concerned,
that they may know beforehand what is farther incumbent
on them, if in i-eference to us, they would prevail themselves
of any such notion, I here inform them that our persuasion
is, that this union was never utterly broken by any man
taken into it, or ever shall be to the end of the world, and I
suppose they esteem it vain to dispute about the adjuncts
of that which is denied to be.

But yet this persuasion being not common to us, with
them with whom we have to do in this matter, I shall not
farther make use of it, as to our present defence. That any
other union of the catholic church, as such, can possibly
be fancied or imagined by any (as to the substance of what
hath been pleaded), leaving him a plea for the ordinary
soundness of his intellectuals, is denied.

Let us see now then what is our concernment in this dis-
course; unless men can prove that we have not the Spirit
of God, that we do not savingly believe in Jesus Christ, that
we do not sincerely love all the saints, his whole body, and
every member of it, they cannot disprove our interest in the
catholic church. It is true, indeed, men that have so great
a confidence of their own abilities, and such a contempt of
the world, as to undertake to dispute men out of conclu-
sions from their natural senses, about their proper objects,
in what they see, feel, and handle, and will not be satisfied,
that they have not proved there is no motion, whilst a man

VOL. XIX. M

162 or SCHISM.

walks for a conviction under their eye ; may probably ven-
ture to disprove us, in our spiritual sense and experience
also, and to give us arguments, to persuade us that we have
not that communion with Christ, which we know we have
every day. Although I have a very mean persuasion of my
own abilities, yet I must needs say, I cannot think that any
man in the world can convince me, that I do not love Jesus
Christ in sincerity, because I do not love the pope, as he is
so. Spiritual experience is a security against a more cun-
ning sophister, than any Jesuit in the world, with whom the
saints of God have to deal all their lives; Eph. vi. 12. And
doubtless through the rich grace of our God, help will arise
to us, that we shall never make a covenant with these men
for peace, upon conditions far worse than those that Nabash
would have exacted on the men of Jabesh Gilead, which
were but the loss of one eye with an abiding reproach j they
requiring of us, the deprivation of whatsoever we have to
see by, whether as men or Christians, and that with a re-
proach never to be blotted out.

But as we daily put our consciences upon trial as to this
thing, 1 Cor. xiii. 5. and are put unto it by Satan ; so are
we ready at all times to give an account to our adversaries
of the hope that is in us. Let them sift us to the utmost,
it will be to our advantage. Only let them not bring frivo-
lous objections, and such as they know are of no weight
with us; speaking (as is their constant manner), about the
pope and their church, things utterly foreign to what we are
presently about, miserably begging the thing in question.
Let them weigh, if they are able, the true nature of union
with Christ, of faith in him, of love to the saints ; consider
them in their proper causes, adjuncts, and effects with a
spiritual eye, laying aside their prejudices and intolerable
impositions ; if we are found wanting as to the truth and
sincerity of these things, if we cannot give some account of
our translation from death to life, of our implantation into
Christ, and our participation of the Spirit, we must bear our
own burden ; if otherwise, we stand fast on the most noble
and best account of church-union whatever; and whilst this
shield is safe, we are less anxious about the issue of the
ensuing contest. Whatever may be the apprehensions of
other men, I am notin this thing solicitous (I speak not of

OF SCHISM. 163

myself, but assuming for the present the person of one con-
cerning whom these things may be spoken), whilst the effi-
cacy of the gospel accomplisheth in my heart all those
divine and mighty effects, which are ascribed unto it as
peculiarly it works towards them that believe ; whilst I
know this one thing, that whereas I was blind, now I see ;
whereas I was a servant of sin, I am now free to righteous-
ness, and at liberty from bondage unto death ; and instead
of the fruits of the flesh, I find all the fruits of the Spirit
brought forth in me to the praise of God's glorious grace ;
whilst I have an experience of that powerful work of con-
version, and being born again, which I am able to manage
against all the accusations of Satan, having peace with
God upon justification by faith, with the love of God shed
abroad in my heart by the Holy Ghost investing me in the
privileges of adoption ; I shall not certainly be moved with
the disputes of men, that would persuade me, I do not be-
long to the, catholic church, because I do not follow this,
or that, or any part of men in the world.

But you will say, this you will allow to them also with
whom you have to do, that they may be members of the
catholic church : I leave other men to stand or fall to their
own master ; only as to the papal multitude, on the account
of several inconsistencies between them, and the members
of this church, I shall place some swords in the way, which
wilfreduce their number to an invisible scantling; I might
content myself by aflSrming at once, that upon what hath
been spoken, I must exclude from the catholic church all,
and every one, whom Bellarmine intends to include in it as
such ; namely, those who belong to the church as hairs
and ill humours to the body of a man. But I add in par-
ticular,

1. All wicked and profane persons, of whom the Scrip-
ture speaks expressly that they shall not enter into the
kingdom of God, are indisputably cut off: whatever they
pretend in show at any time in the outward duties of de-
votion, they have neither faith in Christ, nor love to the
saints : and so have part and fellowship neither in the union
nor communion of the catholic church.

How great a proportion of that synagogue, whereof we
are speaking, will be taken off by this sword ; of their

M 2

164 OF SCHISM.

popes, princes, prelates, clergy, votaries, and people, and
that not by a rule of private surmises, but upon the visible
issue of their being servants to sin, haters of God and good
men, is obvious to all. Persons of really so much as re-
formed lives amongst them are like the berries after the
shaking of an olive-tree ; 1 Cor. vi. 7 — 10. Rev. xxii. 15.

I find some persons of late, appropriating holiness and
regeneration* to the Roman party, on this account, that
among them only miracles are wrought; which is, say they,
the only proof of true holiness. But these men err as their
predecessors, 'not knowing the Scriptures, nor the power of
God.' Amongst all the evidences that are given in Scripture
of regeneration, I suppose they will scarcely find this to be
one ; and they who have no other assurance that they are
themselves born of God, but that some of their church work
miracles, had need maintain also that no man can be as-
sured thereof in this life. They will find that a broken reed"*
if they lean upon it. Will it evince all the members of
their church to be regenerate, or only some ? If they say
all, I ask then what becomes of Bellarmine's church, which
is made up of them who are not regenerate ? If some only,
I desire to know on what account the miracles of one man
may be an evidence to some in his society that they are re-
generate and not to others? or whether the foundation of
that distinction must not lie in themselves ? But the truth is,
the miracles now pretended are an evidence of a contfary
condition to what these men are willing to own ; 2 Thess.
ii. 11, 12.

2. All ignorant persons, into whose hearts God hath not
shined, 'to give them the knowledge of his glory in the face
of Jesus Christ,' are to be added to the former account.
There is a measure of knowledge of absolute and indispen-
sable necessity to salvation, whereof how short the most of
them are, is evident. Among the open abominations of the
papal combination, for which they ought to be an abhor-
rency to mankind, their professed design of keeping the
people in ignorance is not the least ; Hos. iv. 6. That it
was devotion to themselves, and not to God, which they

» Ille coetus Cliristianoruni qui solus in orbe claret regeneratis est ecciesia ; solus
coetus Christianorum papae subditorum claret regeneratis ; ergo. prob. apud illos
solos sunt qui miracula faciunt. ergo. Val. Mag.

'' Deut. xiii. 1, 2. Matt. vii. 22, 23. Exod. iii. 7.

OF SCHISM. 1C5

aimed to advance thereby, is by experience sufficiently
evinced : but that, whose reverence is to be preserved by
its being hid, is in itself contemptible. What other thoughts
wise men could have of Christian religion in their manage-
ment of it, I know not. Woe to you Romish clergy, * for
you have taken away the key of knowledge ; ye entered not
in yourselves, and them that were entering in you hindered.'
'The people hath perished' under your hands ' for want of
knowledge;' Zech. xi. 15 — 17. The figment of an implicit
faith, as managed by these men, to charm the spirits and
consciences of poor perishing creatures with security in
this life, will be found as pernicious to them in the issue,
as their purgatory, invented on the same account, will be
useless.

3. Add to these all hypocritical self-justiciaries, who
seek for a righteousness as it were by the works of the law,
which they never attained to, Rom. ix. 31, 32. though they
take pains about it; chap. x. 15. Eph. ii. S — 11. By this
sword will fall the fattest cattle of their herd. How the
hand of the Lord on this account sweeps away their de-
votionists, and therein takes down the pride of their glory,
the day will discover ; yet, besides these, there are two other
things that will cut them down as the grass falls before the
scythe of the mower.

1. The first of these is idolatry: 'Be not deceived, no
idolaters shall inherit the kingdom of God ;' 1 Cor. vi. 9.
'Without are idolaters;' Rev. xxii. 15. This added to their
lives hath made Christian religion, where known only as by
them professed, to be an abomination to Jews and Gentiles.
Some will one day besides himself answer for Averroe's de-
termining of the case as to his soul : ' Quonian Christian!
adorant quod comedunt, anima mea sit cum philosophis.'
Whether they are idolaters or no, whether they yield the
worship due to the Creator to the creature, hath been sifted
to the utmost, and the charge of its evil, which the jealous
God doth of all things most abhor, so fastened on them
beyond all possibility of escape, that one of the wisest of
them hath at length fixed on that most desperate and profli-
gate refuge, that some kind of idolatry is lawful, because
Peter mentions ' abominable idolatries,' 1 Pet. iv. 5. who is
therein so far from distinguishing of several sorts and

166 OF SCHISM.

kinds of it to any such purpose, as that he aggravates all
sort and kinds of it with the epithet of nefarious, or abo-
minable.

A man may say. What is there almost that they have not
committed lewdness in this kind withal? on every hill, and
under every green tree is the filth of their abomination
found : saints and angels in heaven ; images of some that
never were ; of others that had been better they never had
been ; bread and wine, cross and nails, altars, wood, and
iron, and the pope on earth are by them adored. The truth
is, if we have any assurance left us of any thing in the world,
that we either see or hear, feel or taste, and so consequently
that we are alive, and not other men, the poor Indians who
worship a piece of red cloth, are not more gross idolaters
than they are.

2. All that worship the beast set up by the dragon, all
that receive his mark in their hands, or forehead, are said
not to have their * names written in the book of life of the
Lamb,' Rev. xiii. 8. which what aspect it bears towards the
visible Roman church, time will manifest.

All these sorts of persons we except against, as those
that have no interest in the union of the catholic church.
All profane, ignorant, self-justiciaries, all idolaters, wor-
shippers, or adorers of the papal power, if any remain among
them, not one way or other visibly separated from them,
who fall not under some one or more of these exceptions ;
as we grant they may be members of the catholic church,
so we deny that they are of that which is called the Roman.
And I must needs inform others by the way, that whilst the
course of their conversation, ignorance of the mystery of the
gospel, hatred of good men, contempt of the Spirit of God,
his gifts and graces, do testify to the consciences of them
that fear the Lord, that they belong not to the church ca-
tholic, it renders their rebuking of others, for separating
from any instituted church national (as is pretended), or
more restrained, very weak and contemptible. All dis-
courses about motes, have a worm at the root, whilst there
is a beam lies in the eye. Do men suppose, that a man who
hath tasted how gracious the Lord is, and hath by grace
obtained communion with the Father and his Son Jesus
Christ, walking at peace with God, and in a sense of his

OF SCHISM. 167

love all his days, filled with the Holy Ghost, and by him
with joy unspeakable and glorious in believing, is not
strengthened against the rebukes and disputes of men,
whom he sees and knows by their fruits, to be destitute of
the Spirit of God, uninterested in the fellowship of the gospel,
and communion thereof?

CHAP. V.

Of the catholic church visible. Of the nature thereof. In what sense the
universality of professors is called a church. Amiraldus's judgment in.
this business. The union of the church in this sense wherein it consists.
Not the same tvith the union of the church catholic ; nor that of a par-
ticular instituted church. Not in relation to any one officer, or more, in
subordination to one another. Such a subordination not proveable. Td
dpxata of the Nicene synod. Of general councils. Union of the church
visible not in a general council. The true unity of the universality of
professors asserted. Thinys necessary to this union. Story of a martyr
at Bagdat. The apostacy of churches from the unity of the faith.
Testimony of Hegesippus vindicated. Papal apostacy. Protestants not
guilty of the breach of this unity. The catholic church in the sense in-
sisted on, granted by the ancients. Not a political body.

The second general notion of the church, as it is usually
taken, signifies the universality of men professing the doc-
trine of the gospel, and obedience to God in Christ, accord-
ing to it, throughout the world. This is that, which is
commonly called the visible catholic church, which now, to-
gether with the union which it hath in itself, and how that
unity is broken, falls under consideration.

That all professors of the gospel throughout the world,
called to the knowledge of Christ by the word, do make up,
and constitute his visible kingdom, by their professed sub-
jection to him, and so may be called his church, I grant.
That they are precisely so called in Scripture is not un-
questionable. What relation it stands in to all particular
churches, whether as a genus to its species, or as a totum
to its parts, hath lately by many been discussed. I must
crave leave to deny that it is capable of filling up, or of
being included in, any of these denominations and relations.
The universal church we are speaking of, is not a thine; that

168 OF SCHISM.

hath, as such, a specificative form, from which it should be
called a universal church ; as a particular hath for its ground
of being so called. It is but a collection of all that are
duly called Christians in respect of their profession ; nor
are the several particular churches of Christ in the world,
so parts and members of any catholic church, as that it
should be constituted, or made up by them and of them, for
the order and purpose of an instituted church, that is, the
celebration of the worship of God, and institutions of Jesus
Christ according to the gospel ; which to assert, were to
overthrow a remarkable difference between the economy of
the Old Testament and the New. Nor do I think that par-
ticular congregations do stand unto it in the relation of
species unto a genus, in which the whole nature of it should
be preserved and comprised, which would deprive every one
of membership in this universal church, which is not joined
actually to some particular church or congregation, than
which nothing can be more devoid of truth. To debate the
thing in particular, is not my present intention, nor is need-
ful to the purpose in hand.

The sum is, the universal church is not so called upon
the same account that a particular church is so called. The
formal reason constituting a particular church to be a parti-
cular church, is, that those of whom it doth consist, do
join together according to the mind of Christ in the exercise
of the same numerical ordinances for his worship : and in
this sense the universal church cannot be said to be a
church, as though it had such a particular form of its own ;
which that it hath, or should have, is not only false but im-
possible. But it is so called, because all Christians through-
out the world (excepting some individual persons provi-
dentially excluded) do, upon the enjoyment of the same
preaching of the word, the same sacraments administered
in specie, profess one common faith and hope ; but to the
joint performance of any exercise of religion, that they
should hear one sermon together, or partake of one sacra-
ment, or have one officer for their rule and government, is
ridiculous to imagine ; nor do any profess to think so, as to
any of the particulars mentioned, but those only, who have
profit by the fable. As to the description of this church, I
shall acquiesce in that lately given of it by a very learned

OF SCHISM.

169

man. Saith he, * Ecclesia universalis, est communio, seu
socielas omnium ccetuura' (I had rather he had said, and he
had done it more agreeable to principles by himself laid
down, ' omnium fidem Christianam profitentium sive illi ad
ecclesiasaliquas particulares pertineant, sive non pertineant')
* qui religionem Christianam profitentur, consistens in eo,
quod tametsi neque exercitia pietatis uno numero fre-
quentent, neque sacramenta eadem numero participent,
neque uno eodemque omnino ordine regantur, et guber-
nentur, unum tamen corpus in eo constituunt, quod eundem
Christum servatorem habere se profitentur, uno in evangelio
propositum, iisdem promissionibus comprehensum, quas ob-
signant, etconfirmant sacramenta, ex eadem institutione pen-
dentia.' Amyrald. Thes. de Eccles. nom et. defin. The. 29.
There being then in the world a great multitude, which
no man can number, of all nations, kindreds, people, and
languages, professing the doctrine of the gospel, not tied to
mountains or hills, John iv. but worshipping IviravTi roTrt^;
1 Cor. i. 2. 1 Tim. ii. 8. let us consider what union there
is amongst them as such, wrapping them all in the bond
thereof, by the will and appointment of Jesus Christ; and
wherein the breach of that union doth consist, and how any
man is or may be guilty thereof.

I suppose this will be granted : that only elect believers
belong to the church in this sense considered, is a chimera
feigned in the brains of the Romanists, and fastened on the
reformed divines. I wholly assent to Austin's dispute on
this head against the Donatists : and the whole entangle-
ment that hath been about this matter, hath arisen from
obstinacy in the Papists in not receiving the catholic church
in the sense mentioned before ; which to do, they know
would be injurious to their interest.

This church being visible and professing, and being now
considered under that constituting difference, that the union
of it cannot be the same with that of the catholic church
before mentioned, it is clear from hence, that multitudes of
men belong unto it, who have not the relation mentioned
before to Christ and his body ; which is required in all com-
prehended in that union; seeing 'many are called, but few
are chosen.' Nor can it consist in a joint assembly, either

170 OF SCHISM.

ordinary or extraordinary, for the celebration of the ordi-
nances of the gospel, or any one of them, as was the case
of the church of the Jews, which met at set times in one
place for the performance of that worship which was then
required, nor could otherwise be accomplished. For as it
is not at all possible, that any such thing should ever be
done, considering what is, and shall be, the estate of Christ's
visible kingdom to the end of the world ; so it is not (that I
know of) pleaded, that Christ hath made any such appoint-
ment: yea, it is on all hands confessed, at least cannot
reasonably be denied, that there is a supersedeas granted to
all supposals of any such duty, incumbent on the whole
visible church, by the institution of particular churches,
wherein all the ordinances of Christ are duly to be ad-
ministered.

I shall only add, that if there be not an institution for
the joining in the same numerical ordinances, the union of
this church is not really a church-union : I mean, of an in-
stituted church, which consists therein, but something of
another nature. Neither can that have the formal reason
of an instituted church as such, which as such can join in
no one act of the worship of God instituted to be performed
in such societies : so that he that shall take into his thoughts
the condition of all the Christians in the world ; their pre-
sent state, what it hath been for fifteen hundred years, and
what it is like to be iwg rrig avvreXdag tov aiMvog, will easily
understand, what church-state they stand in, and relate unto.

3. It cannot possibly have its union by a relation to any
one officer given to the whole, such a one as the Papists
pretend the pope to be. For though it be possible that one
officer may have relation to all the churches in the world,
as the apostles severally had (when Paul said the care of all
the churches lay on him), who by virtue of their apostolical
commission were to be received, and submitted to in all the
churches in the world, being antecedent in office to them ;
yet this neither did, nor could make all the churches one
church ; no more than if one man were an officer or magis-
trate in every corporation in England, this would make all
those corporations to be one corporation. I do not suppose
the pope to be an officer to the whole church visible as such.

OF SCHISM. 171

which I deny to have a union or order capable of any such
thing ; but suppose him an officer to every particular church,
no union of the whole would thence ensue. That which is
one church must join at least in some one church act, nu-
merically one. So that though it should be granted that
the pope were a general officer unto all and every church in
the world, yet this would not prove, that they all made one
church, and had their church-union in subjection to him,
who was so an officer to them all ; because to the constitu-
tion of such a union as hath been shewed, tl^ere is that
required, which in reference to the universal society of
Christians, is utterly and absolutely impossible. But the
non-institution of any such officer ordinarily to bear rule
in and over all the churches of God, hath been so abun-
dantly proved by the divines of the reformed churches,
and he who alone puts in his claim to that prerogative
so clearly manifested to be quite another thing, that I
will not needlessly go over that work again ; something
however shall afterward be remarked, as to his preten-
sions, from the principles whereon I proceed in the whole
business.

There is indeed by some pleaded a subordination of
officers in this church, tending towards a union on that
account; as that ordinary ministers should be subjected to
diocesan bishops, they to archbishops or metropolitans, they
again to patriarchs ; where some would bound the process,
though a parity of reason would call for a pope. Nor will
the arguments pleaded for such a subordination rest, until
they come to be centred in some such thing.

But, (1.) Before this plea be admitted, it must be proved,
that all these officers are appointed by Jesus Christ, or it
will not concern us, who are inquiring solely after his will,
and the settling of conscience therein. To do this with
such an evidence, that the consciences of all those who are
bound to yield obedience to Jesus Christ may appear to be
therein concerned, will be a difficult task, as I suppose.
And to settle this once for all, I am not dealing with the
men of that lazy persuasion, that church affairs are to be
ordered by the prudence of our civil superiors and gover-
nors, and so seeking to justify a non-submission to any of
their constitutions, in the things of this nature, or to evi-

172 or SCHISM.

dence that the so doing is not schism ; nor do I concern
myself in the order and appointment of ancient times, by
men assembled in synods and councils, wherein whatever
was the force of their determinations in their own seasons,
we are not at all concerned, knowing of nothing that is ob-
ligatory to us, not pleading from sovereign authority, or our
own consent, but it is after things of pure institution that I
am inquiring. With them who say there is no such thing
in these matters, we must proceed to other principles than
any yet laid down.

Also it must be proved, that all these officers are given,
and do belong to the catholic church as such, and not to
the particular churches of several measures and dimensions
to which they relate ; which is not as yet, that I know of,
so much as pretended by them that plead for this order.
They tell us indeed of various arbitrary distributions of the
world, or rather of the Roman empire into patriarchates, with
the dependent jurisdictions mentioned ; and that all within
the precincts of those patriarchates must fallwithin the lines
of the subordination, subjection, and communication before
described ; but as there is no subordination between the
ofl&cers of one denomination in the inferior parts, no more
is there any between the superior themselves, but they are
independent of each other. Now it is easily discernible
that these patriarchates, how many or how few soever they
are, are particular churches, not any one of them the catho-
lic, nor altogether comprising all that are comprehended in
the precincts of it (which none will say that ever they did),
and therefore this may speak something as to a combination
of those churches, nothing as to the union of the catholic as
such, which they are not.

Supposing this assertion to the purpose in hand, which
it is not at all, it would prove only a couibination of all the
officers of several churches, consisting in the subordination
and dependence mentioned, not of the whole church itself,
though all the members of it should be at once imagined or
fancied (as what shall hinder men from fancying what they
please?) to be comprised within the limits of those distribu-
tions, unless it be also proved that Christ hath instituted
several sorts of particular churches, parochial, diocesan,
metropolitical, patriarchal (I use the words in the present

OK SCHIS.M. 173

vulgar acceptation, their signification having been somewhat
otherwise formerly ; * paroecia' being the care of a private
bishop, * provincia' of a metropolitan, and * diocesis' of a pa-
triarch), in the order mentioned, and hath pointed out which
of his churches shall be of those several kinds throughout the
world ; which that it will not be done to the disturbance
of my principles, whilst I live, I have some present good
security.

And because I take the men of this persuasion to be
charitable men, that will not think much of taking a little
pains for the reducing any person whatever from the error of
his way, I would entreat them that they would inform me
what patriarchate, according to the institution of Christ, I
(who by the providence of God live here at Oxon) do ' de
jure' belong unto ; that so I may know how to preserve the
union of that church, and to behave myself therein ; and this
I shall promise them, that if I were singly, or in conjunction
with any others, so considerable, that those great officers
should contend about whose subjects we should be (as was
done heretofore about the Bulgarians), that it should not at
all startle me about the truth and excellency of Christian
religion, as it did those poor creatures, who being newly
converted to the faith, knew nothing of it but what they re-
ceived from men of such principles.

But that this constitution is human, and the distribu-
tions of Christians in subjection unto church-officers, into
such and such divisions of nations and countries prudential
and arbitrary, I suppose will not be denied. The ra apxaXa
of the Nicene synod intends no more; nor is any thing of
institution, nor so much as of apostolical tradition pleaded
therein. The following ages were of the same persuasion.
Hence in the council of Chalcedon, the archiepiscopacy of
Constantinople was advanced into a patriarchate, and many
provinces cast in subjection thereunto, wherein the primates
of Ephesus and Thrace were cut short of what they might
plead TO. apxaia for. And sundry other alterations were like-
wise made in the same kind ; Socrat. lib. 5. cap. 8. The
ground and reason of which procedure, the fathers assembled
sufficiently manifest in the reason assigned for the advance-
ment of the bishops of Constantinople, which was for the
city's -sake Eia to uvm avTriv viav Pw/wrjv, Can. 3. Con. Con-

174 OF SCHISM.

Stan. And what was the judgment of the council of Chalce-
don upon this matter may be seen in the composition and
determination of the strife between Maximus bishop of An-
tioch, and Juvenalis of Jerusalem, Ac. 7. Con. Cal. with
translation of provinces from the jurisdiction of one to an-
other. And he that shall suppose that such assemblies as
these were instituted by the will and appointment of Christ
in the gospel, with church-authority for such dispositions
and determinations, so as to make them of concernment to
the unity of the church, will, if I mistake not, be hardly be-
stead in giving the ground of that his supposal.

4. I would know of them who desire to be under this
law, whether the power with which Jesus Christ hath fur-
nished the officers of his church come forth from the su-
preme mentioned patriarchs and archbishops, and is by them
communicated to the inferiors, or ' vice versa j' or whether
all have their power in an equal immediation from Christ ;
if the latter be granted, there will be a greater independency
established than most men are aware of (though the Pa-
palins understood it in the council of Trent), and a wound
given to successive episcopal ordination, not easily to be
healed. That power is communicated from the inferiors to
the superiors will not be pleaded. And seeing the first must
be insisted on, I beseech them not to be too hasty with men
not so sharp-sighted as themselves, if finding the names they
speak of barbarous and foreign as to the Scriptures, and the
things themselves not at all delineated therein, eTrixovai.

5. The truth is, the whole subordination of this kind,
which ' de facto' hath been in the world, was so clearly a
human invention, or a prudential constitution, as hath been
shewed (which being done by men professing authority in
the church, gave it, as it was called, 'vim ecclesiasticam'),
that nothing else in the issue is pleaded for it. And now
though I shall, if called thereunto, manifest both the unrea-
sonableness and unsuitableness to the design of Christ for
his worship under the gospel, comparative novelty and mis-
chievous issue of that constitution; yet, at the present, being
no farther concerned, but only to evince that the union of
the general visible, church doth not therein consist, I shall
not need to add any thing to what hath been spoken.

The Nicene council, which first made towards the con-

OF SCHISM. 175

firmation of something, like somewhat of what was after-
ward introduced in some places, pleaded only, as I said be-
fore, the TO. apxaXa, old usage for it, which it would not have
done, could it have given a better original thereunto. And
whatever the antiquities then pretended might be, we know
that CLTT apxng ow/c fiv ourwc- And I do not fear to say, what
others have done before me, concerning the canons of that
first and best general council, as it is called, they are all
hay and stubble; nor yet doth the laying this custom on
TO. ap;j^a7a, in my apprehension, evince their judgment of any
long prescription. Peter, speaking of a thing that was done
a few years before, says, that it was done a<f i7juepwv ap\anov,
Acts XV. 7. somev/hat a greater antiquity, than that by him
intended, I can freely grant to the custom by the fathers
pretended.

But a general council is pleaded with the best colour
and pretence for a bond of union to this general and visible
church. In consideration hereof, I shall not divert to the
handling of the rise, right use, authority, necessity of such
councils, about all which, somewhat in due tune towards
satisfaction may be offered to those who are not in bondage
to names and traditions. Nor shall I remark what hath
been the management of the things of God in all ages in
those assemblies, many of which have been the stuins and
ulcers of Christian religion. Nor yet shall I say, with what
little disadvantage to the religion of Jesus Christ, I sup-
pose a loss of all the canons of all councils that ever were
in the world, since the apostle's days, with their acts and
contests (considering what use is made of them) might be
undergone. Nor yet shall I digress to the usefulness of the
assemblies of several churches in their representatives, to
consider and determine about things of common concern-
ment to them, with their tendency to the preservation of
that communion, which ought to be amongst them ; but as
to the present instance only offer,

1. That such general councils, being things purely ex-
traordinary and occasional (as is confessed), cannot be an
ordinary standing bond of union to the catholic church ;
and if any one shall reply, that though in themselves, and
in their own continuance they cannot be so, yet in their
authority, laws, and canons they may : I must say, that be-

176 OF SCHISM.

sides the very many reasons I have to call into question the
power of law-making for the whole society of Christians in
the world, in all the general councils that have been, or
possibly can be on the earth ; the dispute about the title of
those assemblies, which pretend to this honour, which are
to be admitted, which excluded, are so endless ; the rules
of judging them so dark, lubricous, and uncertain, framed
to the interest of contenders on all hands; the laws of them,
which ' de facto' have gone under that title and name, so
innumerable, burdensome, uncertain, and frivolous ; in a
great part so grossly contradictory to one another ; that I
cannot suppose that any man, upon second thoughts, can
abide in such an assertion. If any shall, I must be bold to
declare my affection to the doctrine of the gospel main-
tained in some of those assemblies, for some hundreds of
years, and then to desire him to prove, that any general
council, since the apostles fell asleep, hath been so con-
vened, and managed, as to be enabled to claim that au-
thority to itself, which is, or would be due to such an as-
sembly, instituted according to the mind of Christ.

That it hath been of advantage to the truth of the gos-
pel, that godly learned men, bishops of churches, have con-
vened, and witnessed a good confession in reference to the
doctrine thereof, and declared their abhorrence of the errors
that are contrary thereunto, is confessed. That any man,
or men, is, are, or ever were, intrusted by Christ with au-
thority so to convene them, as that thereupon, and by vir-
tue thereof, they should be invested with a new authority,
power, and jurisdiction, at such a convention, and thence
should take upon them to make laws and canons, that
should be ecclesiastically binding to any persons, or
churches, as theirs, is not as yet to me attended with any
convincing evidence of truth. And seeing at length it
must be spoken, I shall do it with submission to the
thoughts of good men, that are any way acquainted with
these things, and in sincerity therein commend my con-
science to God ; that I do not know any thing that is ex-
tant, bearing clearer witness to the sad degeneracy of
Christian religion in the profession thereof, nor more evi-
dently discovering the efficacy of another spirit than what
was poured out by Christ at his ascension, nor containing

OF SCHISM. 177

more hay and stubble, that is to be burned and consumed,
than the stories of the acts and laws of the councils and
synods, that have been in the world.

2. But to take them as they are, as to that alone wherein
the first councils had any evidence of the presence of the
Holy Ghost with them, namely, in the declaring the doc-
trine of the gospel ; it falls in with that which I shall give
in for the bond of union unto the church in the sense
pleaded about.

3. Such an assembly arising cumulative out of particu-
lar churches, as it is evident that it doth, it cannot first
and properly belong to the church general, as such ; but it
is only a means of communion between those particular
churches as such, of whose representative (I mean virtually,
for formally the persons convening for many years ceased to
be so) it doth consist.

4. There is nothing more ridiculous than to imagine a
general council, that should represent the whole catholic
church, or so much as all the particular churches that are
in the world; and let him that is otherwise minded, that
there hath been such a one, or that it is possible there
should be such a one, prove by instance, that such there
hath been since the apostles' times; or by reason, that
such may be in the present age, or be justly expected in
those that are to succeed, and we will, as we are able, crown
him for his discovery.

5. Indeed I know not how any council, that hath been
in the world these thirteen hundred years and somewhat
upwards, could be said to represent the church in any sense,
or any churches whatever. Their convention, as is known^
hath been always by imperial or papal authority ; the per-
sons convened such, and only they who, as was pretended
and pleaded, had right of suffrage, with all necessary au-
thority in such conventions, from the order, degree, and
office, which personally they hold in their several churches.
Indeed a pope or bishop sent his legate, or proxy, to repre-
sent, or rather personate him, and his authority. But that
any of them were sent, or delegated by the church wherein
they did preside, is not so evident.

I desire then, that some man more skilled in laws and
common usages than myself, would inform me, on what ac-

VOL. XIX. N

178 OF SCHISM.

count such a convention could come to be a church-repre-
sentative, or the persons of it to be representatives of any
churches ; general grounds of reason and equity, I am per-
suaded, cannot be pleaded for it. The lords in parliament
in this nation, who being summoned by regal authority, sat
there in their own personal right, were never esteemed to
represent the body of the people. Supposing indeed all
church-power in any particular church, of whatever extract
or composition, to be solely vested in one single person; a
collection of those persons, if instituted, would bring to-
gether the authority of the whole. But yet this would not
make that assembly to^ be a church-representative, if you
will allow the name of the church to any but that single
person. But for men, who have but a partial power and
authority in the church, and perhaps separated from it,
none at all, without any delegation from the churches to
convene, and in their own authority to take upon them to
represent those churches, is absolute presumption.

These several pretensions being excluded, let us see
wherein the unity of this church, namely, of the great so-
ciety of men professing the gospel, and obedience to Christ,
according to it, throughout the world, doth consist; this
is summed up by the apostle, Eph. iv. 5. ' one Lord, one
faith, one baptism.' It is the unity of the doctrine of faith,
which men profess, in subjection to one Lord Jesus Christ,
being initiated into that profession by baptism ; I say, the
saving doctrine of the gospel of salvation by Jesus Christ,
and obedience through him to God as professed by them, is
the bond of that union, whereby they are made one body,
are distinguished from all other societies, have one head
Christ Jesus, which as to profession they hold, and whilst
they do so, are of this body, in one professed hope of their
calling.

1 . Now that this union be preserved, it is required that all
those grand and necessary truths of the gospel, without the
knowledge whereof no man can be saved by Jesus Christ,
be so far believed, as to be outwardly and visibly professed
m that variety of ways, wherein they are, or may be called
out thereunto. There is a ' proportion of faith ;' Rom. xii. 6.
a ' unity of faith, and of knowledge of the Son of God ;'
Eph. iv. 13. a measure of saving truths, the explicit know-

OF SCHISM.

179

ledge whereof in men, enjoying the use of reason within,
and the means of grace without, is of indispensible necessity
to salvation, without which it is impossible that any soul in
an ordinary way should have communion with God in
Christ, having not light sufficient for converse with him,
according to the tenor of the covenant of grace. These
are commonly called fundamentals, or first principles, which
are justly argued by many to be clear, perspicuous, few,
lying in an evident tendency to obedience. Now look what
truths are savingly to be believed, to render a man a member
of the church catholic invisible ; that is, whatever is re-
quired in any one, unto such a receiving of Jesus Christ,
as that thereby he may have power given to him to become
the Son of God ; the profession of those truths is required,
to instate a man in the unity of the church visible.

2. That no other internal principle of the mind, that hath
an utter inconsistency with the real belief of the truths ne-
cessary to be professed, be manifested by professors. Paul
tells us of some, who, though they would be called Chris-
tians, yet they so walked as that they manifested themselves
to be 'enemies of the cross of Christ;' Phil. iii. 18. Cer-
tainly those who, on one account, are open and manifest
enemies of the cross of Christ, are not on any, members of
his church : there is 'one Lord,' and 'one faith' required, as
well as 'one baptism;' and a protestation contrary to evidence
of fact, is in all law, null. Let a man profess ten thousand
times, that he believes all the saving truths of the gospel,
and by the course of a wicked and profane conversation evi-
dence to all, that he believes no one of them, shall his pro-
testation be admitted ? shall he be accounted a servant in
and of my family, who will call me master, and come into
my house only to do me and mine a mischief, not doing
any thing I require of him, but openly and professedly the
contrary? Paul says of such. Tit. v. 15, 16. 'They profess
that they know God, yet in works they deny him, being abo-
minable, disobedient, and unto every good work reprobate;*
which though peculiarly spoken of the Jews, yet contains a
general rule, that men's profession of the knowledge of
God, contradicted by a course of wickedness, is not to be
admitted, as a thing giving any privilege whatever.

3. That no thing, opinion, error, or false doctrine, evert-

N 2

180 OF SCHISM.

ing or overthrowing any of the necessary saving truths pro-
fessed as above, be added in and with that profession, or
deliberately be professed also. This principle the apostle
lays down and proves. Gal. v. 3, 4. notwithstanding the pro-
fession of the gospel, he tells the Galatians, that if they were
bewitched to profess also the necessity of circumcision, and
keeping of the law for justification, that Christ or the pro-
fession of hira would not profit them. On this account the
ancients excluded many heretics from the name of Christians ;
so Justin of the Marcionites and others, wv ovBsvX Koivwvovfjiev
ol yvwpiZovTeg a^iovg koi aaej^elg, Kcit a^iKOvg, koI avofxovg
avTOvg vTTap\ovTag, koi aviX tov tov 'I»)<7oi)v ai^Hv ovofiari
fiovov bjiioXoysiv Koi Xpiariavovg iavToiig Xiyovcriv, 6v rpoirov ol
£v ToXg tdvtai to ovofia tov Qeov lTriypa(}}ov<n Tolg yiipoTroLi]Taig.
We are at length then arrived to this issue ; the belief
and profession of all the necessary saving truths of the gos-
pel, without the manifestation of an internal principle of the
mind, inconsistent with the belief of them, or adding of other
things in profession, that are destructive to the truths so
professed, is the bond of the unity of the visible professing
church of Christ. Where this is found in any man, or num-
ber of men, though otherwise accompanied with many fail-
ings, sins, and errors, the unity of the faith is by him or them
so far preserved, as that they are thereby rendered members
of the visible church of Christ, and are by him so esteemed.

Let us suppose a man by a bare reading of the Scriptures,
brought to him by some providence of God (as finding the
Bible in the highway), and evidencing their authority by
their own light, instructed in the knowledge of the truths of
the gospel, who shall thereupon make profession of them
amongst them with whom he lives, although he be thou-
sands of miles distant from any particular church wherein
the ordinances of Christ are administered ; nor perhaps
knows there is any such church in the world, much less hath
ever heard of the pope of Rome (which is utterly impossible
he should, supposing him instructed only by reading of the
Scriptures); I ask whether this man, making open profession
of Christ according to the gospel, shall be esteemed a mem-
ber of the visible church in the sense insisted on or no?

That this may not seem to be such a fiction of a case as
may involve in it any impossible supposition, which being

OF SCHISM. 181

granted, will hold a door open for other absurdities ; I shall
exemplify it in its most material * postulata' by a story of un-
questionable truth.

Elmacinus, who wrote the story of the Saracens, being-
secretary to one of the caliphs of Bagdad, informs us, that
in the year 309 of their Hegira, about the year 921 of our
account, Muctadinus the caliph of Bagdad by the counsel
of his wise men, commanded one Huseinus the son of Maii-
sor to be crucified for certain poems, whereof some verses
are recited by the historian, and are thus rendered by
Erpenius :

' Laus ei qui manifestavit humilitatem suam, celavit inter
nos divinitatem suam permeantem donee ccepit in creatura
sua apperere sub specie edentis et bibentis ;

' Jam que aspexit eum creatura ejus, sicuti supercilium
obliquum respiciat spercilium.'

From which remnant of his work it is easily to perceive,
that the crime whereof be was accused, and for which he
was condemned and crucified, was the confession of Jesus
Christ the Son of God. As he went to the cross he added,
says the same author, these that follow :

'Compotur mens nihil plane habet in se iniquitatis, bi-
bendum mihi dedit simile ejus quod bibit fecit hospitem in
hospite.'

And so died constantly (as it appears) in the profession
of the Lord Jesus.

Bagdad was a city built not long before by the Saracens,
wherein it is probable there were not at that time any Chris-
tians abiding : add now to this story what our Saviour speaks,
Luke xii. 8. 'I say unto you, whosoever shall confess me be-
fore men, him shall the Son of man confess before the angels
of God ;' and considering the unlimitedness of the expression
as to any outward consideration, and tell me whether this
man, or any other in the like condition, be not to be reck-
oned as a subject of Christ's visible kingdom, a member of
his church in the world.

Let us now recall to mind what we have in design. Grant-
ing for our process' sake, that schism is the breach of any
unity instituted and appointed by Christ, in what sense so-
ever it is spoken of, our inquiry is, whether we are guilty in
any kind of such a breach, or the breach of such a unity.

182 OF SCHISxM.

This then now insisted on being the union of the church of
Christ, as visibly professing the word, according to his own
mind, when I have laid down some general foundations of
what is to ensue, I shall consider whether we are guilty of
the breach of this union, and argue the several pretensions
of men against us, especially of the Romanists, on this
account.

1. I confess that this union of the general visible church
was once comprehensive of all the churches in the world ;
the faith once delivered to the saints being received amongst
them. From this unity it is taken also for granted, that a
separation is made, and it continues not as it was at the first
institution of the churches of Christ, though some small
breaches were made upon it immediately after their first
planting. The Papists say, as to the European churches
(wherein their and our concernment principally lies), this
breach was made in the days of our forefathers ; by their
departure from the common faith in those ages, though be-
gun by a few some ages before. We are otherwise minded,
and affirm, that this succession was made by them, and their
predecessors in apostacy, in several generations by several
degrees ; which we manifest by comparing the present pro-
fession and worship with that in each kind which we know
was at first embraced, because we find it instituted. At
once then, we say this schism lies at their doors, who not
only have deviated from the common faith themselves, but
do also actually cause and attempt to destroy temporally
and eternally all that will not join with them therein. For as
the mystery of iniquity began to work in the apostles' days,
so we have a testimony beyond exception in the complaint
of those that lived in them, that not long after the opera-
tion of it became more effectual, andthe infection of it to be
more diffused in the church. This is that of Hegesippus in
Eusebius Eccles. Hist. lib. 3. cap. 26. who affirms that the
church remained a virgin (whilst the apostles lived) pure and
uncorrupted; but when that sacred society had ended its
pilgrimage, and the generation that heard and received the
word from them were fallen asleep, many false doctrines
were preached and divulged therein.

I know who hath endeavoured to elude the sense of this
complaint, as though it concerned not any thing in the

OF SCHISM. 183

church, but the despisers and persecutors of it, the Gnostics.
But yet I know also, that no man would so do but such a
one as hath a just confidence of his own ability to make
passable at least any thing that he shall venture to say or
utter. For why should that be referred by Hegesippus to
the ages after the apostles and their hearers were dead, with
an exception against its being so in their days ; when, if the
person thus expounding this testimony may be credited, the
Gnostics were never more busy nor prevalent than in that
time which alone is excepted from the evil here spoken of.
Nor can I understand how the opposition and persecution
of the church should be insinuated to be the deflowering
and violating of its chastity, which is commonly a great pu-
rifying of it ; so that speaking of that broaching and preach-
ing of errors, which was not in the apostles' times, nor in
the time of their hearers, the chiefest time of the rage and
madness of the Gnostics ; such as spotted the pure and un-
corrupted virginity of the church, which nothing can attain
unto that is foreign unto it, and that which gave original
unto sedition in the church : I am of the mind, and so I con-
ceive was Eusebius that recited those words, that the good
man intended corruptions in the church, not out of it, nor
oppositions to it.

The process made in after ages, in a deviation from the
unity of the faith, till it arrived to that height wherein it is
now stated in the Papal apostacy, hath been the work of
others to declare ; therein then I stated the rise and progress
of the present schism (if it may be so called) of the visible
church.

2. As to our concernment in this business, they that will
make good a charge against us, that we are departed from
the unity of the church catholic, it is incumbent on them to
evidence that we either do not believe and make profession
of all the truths of the gospel indispensably necessary to be
known, that a man may have a communion with God in Christ
and be saved. Or,

2. That doing so, in the course of our lives we manifest
and declare a principle that is utterly inconsistent with the
belief of those truths which outwardly we profess. Or,

3. That we add unto them, in opinion or worship, that,
or those things, which are in very deed destructive of them,

184

OF SCHISM.

or do any way render them insufficient to be saving unto us.
If neither of these three can be proved against a man, he may
justly claim the privilege of being a member of the visible
church of Christ in the world, though he never in all his life
be a member of a particular church ; which yet, if he have
fitting opportunity and advantage for it, is his duty to be.

And thus much be spoken as to the state and condition
of the visible catholic church, and in this sense we grant it
to be, and the unity thereof. In the late practice of men,
that expression of the catholic church hath been an ' indivi-
duum vagum,' few knowing what to make of it, a ' cothurnus,'
that every one accommodated at pleasure to his own prin-
ciples and pretensions. I have no otherwise described it
than did Irenseus of old : said he, ' Judicabit omnes eos, qui
sunt extra veritatem, id est, extra ecclesiam;' lib. 4. cap. 62.
and on the same account, is a particular church sometimes
called by some, the catholic : ' Quandoque ego Remigius
episcopus de hac luce transiero, tu mihi hseres esto, sancta
et venerabilis ecclesia catholica urbis remorum ;' Flodo-
ardus, lib. 1.

In the sense insisted on was it so frequently described
by the ancients.

So again Irenseus: ' Etsi in mundo loquelss dissimiles
sunt, sed tamen virtus traditionis una et eademest, et neque
hse, quae in Germania sunt fundatse, ecclesise aliter credunt,
aut aliter tradunt, neque has, quae in Hibernis sunt, neque
hse quae in Celtis, neque hae, quas in Oriente, neque hae quae
in ^gypto, neque hae quae in Lybia, neque hse quae in medio
mundi constitutae : Sed sicut sol creatura Dei in universo
mundo unus et idem est, sic et lumen et prsedicatio veritatis
ubique lucet;' lib. 1. cap 3. To the same purpose Justin Mar-
tyr, Ovde 'iv yap 6\o)g larX to yevog av^pwTTOJv tire [iap^apwv,
£iTe EXX^vwv, the airXiog, wTiviovv ovofiari Trpoaayogivofxiviov
rj ajua^ojSituv, r/ aoiKUiv KaXovfievov, tj ev aKtivaig KTr]V0Tp6(j)U)v
oIkwvtwv Iv oig fxrj dta tov ovofxarog tov aravpto^ivTog 'I)/<tow
ivX^"- KOt tvxapiaTiaL t((> Trarpl koi TTOtrjr^ Tb)v oXwv yivojvrai.
Dialog, cum Tryphone.

The generality of all sorts of men worshipping God in
Jesus Christ, is the church we speak of; whose extent in
his days Tertullian thus related : * In quem alium credide-
runt gentes universae, nisi in ipsum, qui jamvenit? Cui

OF SCHISM. 185

enim alii, gentes crediderunt, Parthi, Medi, et Elamitae, et
qui habitant Mesopotamiam, Armeniam, Phrygiam, et im-
morantes Egyptum et regionem Africse, quae est trans Cyre-
nem Romani, at incolse tunc, et in Hierusalem Judaei et
gentes cseteree, ut jam Getulonum varietates et Maurorum
nulli fines Hispanarum omnes termini, et Galliarum diversse
nationes et Brittanorum inaccessa loca Romanis, Christo
vero subdita et Sarmatarum et Dacorum et Germanorum et
Scytharum et abditarum multarum gentium et provinciaruni
et insularum multarum nobis ignotarum, et quse enumerare
non possumus, in quibus omnibus locis Christi nomen, qui
jam venit, regnat ad Judseos.'

Some have said, and do yet say, that the church in this
sense is a visible, organical, political body. That it is visible
is confessed, both its matter and form bespeak visibility,
as an inseparable adjunct of its subsisting. That it is a
body also in the general sense wherein that word is used, or
a society of men embodied by the profession of the same
faith, is also granted. Organical, in this business, is an
ambiguous term ; the use of it is plainly metaphorical,
taken from the members, instruments, and organs of a natu-
ral body; because Paul hath said, that in 'one body there
are many members,' as eyes, feet, hands, yet the body is but
one ; so is the church. It hath been usually said, that the
church is an organical body : what church Paul speaks of in
that place is not evident; but what he alludes unto, is. The
difference he speaks of, in the individual persons of the
church, is not in respect of office, power, and authority, but
gifts or graces, and usefulness on that account ; such an
organical body we confess the church catholic visible to be;
in it are persons endued with variety of gifts and graces for
the benefit and ornament of the whole.

An organical political body is a thing of another nature ;
a politic body or commonwealth, is a society of a certain
portion of mankind united under some form of rule, or go-
vernment, whose supreme and subordinate administration is
committed to several persons, according to the tenor of such
laws and customs as that society hath, or doth consent unto.
This also is said to be organical on a metaphorical account,
because the officers and members that are in it, and over it.

186 OF SCHISM.

hold proportion to the more noble parts of the body. Kings
are said to be heads, counsellors o^S'aXjUoi jSao-tXewv : to the
constitution of such a commonwealth distinctly, as such, it
is required that the whole hath the same laws ; but not that
only. Two nations most distinct and different, on the ac-
count of other ends and interests, may yet have the same in-
dividual laws and customs for the distribution of justice, and
preservation of peace among themselves. An entire form of
regimen and government peculiar thereunto is required for
the constitution of a distinct political body. In this sense we
deny the church whereof we speak to be an organical, political
body, as not having indeed any of the requisites thereunto.
Not one law of order; the same individual moral law, or law
for moral duties it hath ; but a law given to the whole as such,
for order, polity, rule, it hath not. All the members of it are
obliged to the same law of order and polity in their several
societies ; but the whole, as such, hath no such law : it hath
no such head or governor as such ; nor will it suffice to
say, that Christ is its head ; for if, as a visible political body,
it hath a political head, that head also must be visible. The
commonwealth of the Jews was a political body ; of this God
was the head and king : hence their historian saith their go-
vernment was QaoKparia ; and when they would choose a king,
God said they rejected him who was their political head ; to
whom a shekel was paid yearly as tribute, called the * shekel
of the sanctuary.' Now they rejected him, not by asking a
king simply, but a king after the manner of the nations ; yet,
that it might be a visible political body, it required a visible
supreme magistrate to the whole; which when there was
none, all polity was dissolved amongst them ; Judges xxi.
Christ is the head of every particular church, its lawgiver,
and ruler : but yet to make a church a visible, organical, po-
litical body, it is required that it hath visible governors and
rulers, and of the whole. Nor can it be said that it is a poli-
tical body that hath a supreme government and order in it,
as it is made up and constituted of particular churches; and
that in the representatives convened doth the supreme visi-
ble power of it consist; for such a convention in the judg-
ment of all ought to be extraordinary only ; in ours is utterly
impossible, and ' de facto' was not among the churches for

OF SCHISM. 187

three hundred years, yea, never: besides, the visible catholic
church is not made up of particular churches as such ; for
if so, then no man can be member of it but by virtue of
his being a member of some visible church, which is false :
profession of the truth, as before stated, is the formal reason
and cause of any person's relation to the church visible, which
he hath thereby, whether he belong to any particular church
or no.

Let it be evidenced, that the universal church whereof
we speak hath any law or rule of order and government, as
such, given unto it; or that it is in possibility as such, to
put any such law or rule into execution ; that it hath any ho-
mogeneous ruler or rulers that have the care of the admi-
nistration of the rule and government of the whole, as such,
committed to him or them by Jesus Christ ; that as it hath
the same common spiritual and known orders and interest,
and the same specifical ecclesiastical rule given to all its
members, so it hath the same political interest, order, and
conversation, as such ; or that it hath any one cause consti-
tutive of a political body, whereby it is such, or hath at all
the form of an instituted church, or is capable of any such
form ; and they that do so shall be farther attended to.

188 OF SCHISM.

CHAP. VI.

Romanists' charge of schism on the account of separation from the church
catholic proposed to consideration. The importance of this plea on both
sides. The sum of their charge. The church of Rome not the church
catholic: not a church in any sense. Of antichrist in the temple. The
catholic church how intrusted with interpretation of Scripture. Of in-
terpretation of Scripture by tradition. The interest of the Roman church
herein discharged. All necessary truths believed by Protestants. No
contrary principle by them manifested. Profane persons no members of
the church catholic. Of the late Roman proselytes. Of the Donatists.
Their business reported, and case stated. The present state of things un-
suited to those of old. Apostacy from the unity of the church catholic
charged on the Romanists. Their claim to be that church sanguinary,
false. Their plea to this purpose considered. The blasphemous manage-
ment of their plea by some of late. The whole dissolved. Their infer-
ences on their plea practically prodigious. Their apostacy proved by
instances. Their grand argument in this cause proposed: anstvered.
Consequences of denying the Roman church, to be a church of Christ,
weighed.

Let us see now what as to conscience can be charged on
us, Protestants I mean, who are all concerned herein, as to
the breach of this union. The Papists are the persons that
undertake to manage this charge against us. To lay aside
the whole plea * subesse Romano pontifici/ and all those
fears, wherewith they juggled, when the whole world sat in
darkness, which they do now use at the entrance of their
charge. The sum of what they insist upon firstly, is. The
catholic church is intrusted with the interpretation of the
Scripture, and declaration of the truths therein contained,
which being by it so declared, the not receiving of them im-
plicitly, or explicitly, that is the disbelieving of them as so
proposed and declared, cuts off any man from being a mem-
ber of the church ; Christ himself having said, that he that
hears not the church, is to be as a heathen man or publican;
which church they are, that is certain. It is all one then
what we believe, or do not believe, seeing that we believe
not all that the catholic church proposeth to be believed,
and what we do believe, we believe not on that account.

Ans. Their insisting on this plea so much as tlicy do, is
sufficient to evince their despair of making good by in-

OF SCHISM. 189

stance our failure in respect of the way and principles by
which the unity of the visible church may be lost or broken.
Fail they in this, they are gone ; and if they carry this plea,
we are all at their disposal. The sum of it is, the catholic
church is intrusted with sole power of delivering what is
truth, and what is necessary to be believed. This catholic
church is the •church of Rome ; that is, the pope, or what
else may in any juncture of time serve their interest. But
as it is known,

1. We deny their church, as it is styled, to be the ca-
tholic church, or as such, any part of it, as particular
churches are called or esteemed. So that of all men in the
world, they are least concerned in this assertion. Nay, I
shall go farther; suppose all the members of the Roman
church to be sound in the faith, as to all necessary truths,
and no way to prejudice the advantages and privileges
which accrue to them by the profession thereof, whereby
the several individuals of it would be true members of the
catholic church ; yet I should not only deny it to be the
catholic church, but also, abiding in its present order and
constitution, being that which by themselves it is supposed
to be, to be any particular church of Christ at all; as want-
ing many things necessary to constitute them so, and having
many things destructive utterly to the very essence and
being of that order that Christ hath appointed in his
churches.

The best plea that I know for their church-state, is, that
antichrist sits in the temple of God. Now although we
might justly omit the examination of this pretence, until
those, who are concerned in it, will professedly own it, as
their plea ; yet as it lies in our way, in the thoughts of
some, I say to it, that I am not so certain that Ka^laai hq
Tov vaov Tov ^eov, signifies to ' sit in the temple of God ;'
seeing a learned man long ago thought it rather to be a ' set-
ting up against the temple of God;' Aug. de Civitate Dei,
lib. 10. cap. 59. But grant the sense of the expression to
be, as it is usually received, it imports no more, but that the
man of sin shall set up his power against God, in the midst
of them, who by their outward visible profession have right
to be called his temple, which entitles him, and his copart-

190 OF SCHISM.

ners in apostacy, to the name of the church, as much as
changing of money, and selling of cattle, were ordinances
of God under the old temple, when by some men's prac-
tising of them in it, it was made a den of thieves.

2. Though as to the plea of them, and their interest,
with whom we have to do, we have nothing requiring our
judgments in the case ; yet * ex abundanti,' we add, that we
deny that by the will and appointment of Jesus Christ the
catholic church visible is in any sense intrusted with such
an interpretation of Scripture, as that her declaration of
truth should be the measure of what should be believed ; or
that, as such, it is intrusted with any power of that nature
at all, or is enabled to propose a rule of faith to be received,
as so proposed, to the most contemptible individual in the
world ; or that it is possible that any voice of it should be
heard or understood, but only this, I believe the necessary
saving truths contained in the Scripture ; or that it can be
consulted withal, or is, as such, intrusted with any power,
authority, or jurisdiction; nor shall we ever consent, that
the office and authority of the Scriptures be actually taken
from it, on any pretence. As to that of our Saviour, of
telling the church, it is so evidently spoken of a particular
church, that may immediately be consulted in case of dif-
ference between brethren ; and does so no way relate to the
business in hand, that I shall not trouble the reader with a
debate of it. But do we not receive the Scripture itself
upon the authority of the church ? I say if we did so, yet
this concerns not Rome, which we account no church at all.
That we have received the Scripture from the church of
Rome at first, that is, so much as the book itself, is an in-
tolerable figment. But it is worse, to say that we receive
and own their authority, from the authority of any church,
or all the churches in the world. It is the expression of
our learned Whitaker, ' Qui Scripturam non credit esse
divinam, nisi propter ecclesise vocem, Christianus non est.'
To deny that the Scripture hath immediate force and effi-
cacy to evince its own authority, is plainly to deny them;
on that account being brought unto us, by the providence
of God (wherein I comprise all subservient helps of human
testimony), we receive them, and on no other.

OF SCHISM. 191

But is not the Scripture to be interpreted according lo
the tradition of the catholic church? and are not those inter-
pretations so made to be received ?

I say, among all the figments that these latter ages have
invented ; I shall add, amongst the true stories of Lucian,
there is not one more remote from truth than this assertion ;
that anyone text of Scripture maybe interpreted according
to the universal tradition of the catholic church, and be
made appear so to be, any farther than that in general the
catholic church hath not believed any such sense to be in
any portion of Scripture, which to receive, were destructive
of salvation. And therefore the Romanists tell us, that the
present church (that is theirs) is the keeper and interpreter
of these traditions ; or rather, that its power, authority, and
infallibility, being the same that it hath been in former ages,
what it determines, is to be received to be the tradition of
the catholic church ; for the trial whereof, whether it be so
or no, there is no rule but its own determination ; which if
they can persuade us to acquiesce in, I shall grant that
they have acquired such an absolute dominion over us, and
our faith, that it is fit that we should be soul and body at
their disposal.

It being then the work of the Scripture to propose the
saving truths of Christ (the belief and profession whereof
are necessary to make a man a member of the church) so as
to make them of indispensable necessity to be received ; if
they can from them convince us that we do not believe and
profess all and every one of the truths or articles of faith
so necessary as expressed, we shall fall down under the au-
thority of such conviction ; if not, we profess our con-
sciences to be no more concerned in the authority of their
church, than we judge their church to be, in the privileges
of the church catholic. But,

2. It may be we are chargeable with manifesting some
principles of profaneness, wherewith the belief of the truth
we profess hath an absolute inconsistency : for those who
are liable and obnoxious to this charge, I say, let them
plead for themselves ; for let them profess what they will,
and cry out ten thousand times, that they are Christians, I
shall never acknowledge them for others than visible ene-
mies of the cross, kingdom, and church of Christ. Traitors

192 OF SCHISM.

and rebels are not ' de facto' subjects of that king or ruler
in reference to whom they are so. Of some, who said they
were Jews, Christ said they ' lied, and were not, but the sy-
nagoge of Satan ;' Rev. ii. 9. Though such as these say they
are Christians, I will be bold to say, they lie, they are not,
but slaves of Satan. Though they live within the pale, as
they call it, of the church (the catholic church being an
enclosure as to profession, not place), yet they are not within
it, nor of it, any more than a Jew, or Mahometan within the
the same precinct : suppose they have been baptized, yet if
their belly be their God, and their lives dedicated to Satan,
all the advantage they have thereby, is, that they are apos-
tates and renegadoes.

That we have added any thing of our own, making pro-
fession of any thing in religion absolutely destructive to the
fundamentals we profess, I know not that we are accused, see-
ing our crime is asserted to consist in detracting, not adding.
Now unless we are convinced of failing on one of these three
accounts, we shall not at all question but that we abide in
the unity of the visible catholic church.

It is the common cry of the Romanists that we are schis-
matics. Why so ? because we have separated ourselves from
the communion of the catholic church. What this catholic
is, and how little they are concerned in it, hath been de-
clared. How much they have prevailed themselves with ig-
norant souls by this plea, we know. Nor was any other
success to be expected in respect of many whom they have
won over to themselves^ who being persons ignorant of the
righteousness of God, and the power of the faith they have
professed; not having had experience of communion with
the Lord Jesus, under the conduct of them; have been, upon
every provocation and temptation, a ready prey to deceivers.

Take a little view of their late proselytes, and it will
quickly appear what little cause they have to boast in them.
With some by the craft and folly of some relations they are
admitted to treat, when they are drawing to their dissolution.
These for the most part having been persons of dissolute and
profligate lives ; never having tasted the power of any reli-
gion; whatever they have professed in their weakness and
disturbed dying thoughts, may be apt to receive any impres-
sion that with confidence and violence is imposed upon

OF SCHISM. 193

them. Besides, it is a far easier proposal to be reconciled
to the church of Rome, and so by purgatory to get to hea-
ven, than to be told of regeneration, repentance, faith, and
the covenant of grace, things of difficulty to such poor crea-
tures. Others that have been cast down from their hopes
and expectations, or out from their enjoyments, by the late
revolution in these nations, have by their discontent, or
necessity, made themselves an easy prey to their zeal. What
hath been the residue of their proselytes ? What one who
hath ever manifested himself to share in the power of our reli-
gion, or was not prepared by principles of superstition almost
as deep as their own, have they prevailed on ? But I shall
not farther insist on these things. To return ;

Our communion with the visible catholic church is in the
unity of the faith only. The breach of this union, and therein
a relinquishment of the communion of the church, lies in a
relinquishment of, or some opposition to, some or all of the
saving necessary truths of the gospel. Now this is not
schism, but heresy or apostacy ; or it is done by an open
profligateness of life : so that indeed this charge is nothing
at all to the purpose in hand : though through grace, in a
confidence of our own innocency, we are willing to debate
the guilt of the crime under any name or title whatever.

Unto what hath been spoken, I shall only add the re-
moval of some common objections, with a recharge on them,
with whom principally we have as yet had to do, and come
to the last thing proposed. The case of some of old, who
were charged with schism for separating from the catholic
church on an account wholly and clearly distinct from that of
a departure from the faith, is an instance of the judgment of
antiquity, lying in an opposition to the notion of departure
from the church now delivered. Doth not Augustine, do
not the rest of his orthodox contemporaries, charge the Do-
natists with schism, because they departed from the catho-
lic church ? And doth not the charge rise up with equal ef-
ficacy against you as them ? At least doth it not give you
the nature of schism in another sense than is by you granted.

The reader knows sufficiently, if he hath at all taken no-
tice of these things, where to find this cloud scattered, without
the least annoyance or detriment to the Protestant cause, or
ofany concerned in that name, however by lesser differences

VOL. XIX. o

194 OF SCHISM.

diversified among themselves. I shall not repeat what by
others hath been at large insisted on. In brief, put the whole
church of God into that condition of liberty and soundness
of doctrine, which it was in when the great uproar was made
by the Donatists, and we shall be concerned to give in our
judgments concerning them.

To press an example of former days, as binding unto duty,
or convincing of evil, in respect of any now, without stating
the whole ' substratum' of the business, and complete cause,
as it was in the days and seasons wherein the example was
given, we judge it not equal. Yet although none can with
ingenuity press me with the crime they were guilty of, un-
less they can prove themselves to be instated in the very
same condition, as they were against whom that crime was
committed, which I am fully assured none in the world can;
the communion of the catholic church then pleaded for be-
ing, in the judgment of all, an effect of men's free liberty and
choice, now pressed as an issue of the tyranny of some few;
yet I shall freely deliver my thoughts concerning the Do-
natists, which will be comprehensive also of those other,
that suffer with them in former and after ages under the
same imputation.

1 . Then, I am persuaded, that in the matter of fact, the
Donatists were some of them deceived, and others of them
did deceive, in charging Csecilianus to be ordained by ' tra-
ditores ;' which they made the main ground of their separa-
tion, however they took in other things (as is usual) into
their defence afterward. Whether any of themselves were
ordained by such persons, as they are recharged, I know not.

2. On supposition that he was so, and they that ordained
him were known to him to have been so ; yet he being not
guilty of the crime, renouncing communion with them
therein, and themselves repenting of their sin, as did Peter,
whose sin exceeded theirs, this was no just cause of casting
him out of communion, he walking and acting in all other
things suitable to principles by themselves acknowledged.

3. That on supposition they had just cause hereupon to
renounce the communion of Csecilianus, which according
to the principles of those days, retained by themselves,
was most false ; yet they had no ground of separating from
the church of Carthage, where were many elders not ob-

OF SCHISM. 195

noxious to that charge. Indeed to raise a jealousy of a fault
in any man, which is denied b)'^ him, which ue are not able to
prove, which, if it were proved, were of little or no import-
ance, and on pretence thereof to separate from all who will
not believe what we surmise, is a wild and unchristian course
of proceeding.

4. Yet grant farther, that men of tender consciences, re-
gulated by the principle then generally received, might be
startled at the communion of that church, wherein Caecili-
anus did preside ; yet nothing but the height of madness,
pride, and corrupt fleshly interest, could make men declare
hostility against all the churches of Christ in the world, who
would communicate with, or did not condemn that church;
which was to regulate all the churches in the world by their
own fancy and imagination.

5. Though men out of such pride and folly might judge
all the residue of Christians to be faulty and guilty in this
particular, of not condemning and separating from the church
of Carthage ; yet to proceed to cast them out from the very
name of Christians, and so disannul their privileges and or-
dinances, that they had been made partakers of, as mani-
festly they did, by rebaptizing all that entered into their
communion, was such unparalleled pharisaism and tyranny,
as was wholly to be condemned, and intolerable.

6. The divisions, outrages, and enthusiastical furies and
riots that befell them, or they fell into, in their way, were in
my judgment tokens of the hand of God against them : so
that, upon the whole matter, tlieir undertaking and enter-
prise was utterly undue and unlawful.

I shall farther add, as to the management of the cause
by their adversaries, that there is in their writings, especi-
ally those of Austin, for the most part a sweet and gra-
cious spirit breathing, full of zeal for the glory of God,
peace, love, union among Christians ; and as to the issue of
the cause under debate, it is evident that they did suffi-
ciently foil their adversaries on principles then generally
confessed, and acknowledged on all hands, though some of
them seem to have been considering, learned, and dexterous
men.

How little we are at this day, in any contests that are
managed amongst us about the things of God, concerned

() 2

196 OF SCHISM.

in those differences of theirs, these few considerations will
evince, yet notwithstanding all this, I must take liberty to
profess, that although the fathers justly charged the Dona-
tists with disclaiming of all the] churches of Christ, as a
thing wicked and unjust, yet many of the principles whereon
they did it were such, as I cannot assent unto. Yea, I shall
say, that though Austin was suflBciently clearjn the^nature
of the invisible church catholic, yet his frequent'confound-
ing it with a mistaken notion of the visible general church,
hath given no small occasion of stumbling, and sundry un-
happy entanglements to divers in after ages. His own book
' De Unitate Ecclesise,' which contains the sum and substance
of what he had written elsewhere, or disputed against the
Donatists, would afford me instances enough to make good
my assertion, were it now under consideration or proof.

Being then thus come off from this part of our charge
and accusation of schism, for the relinquishment of the ca-
tholic visible church, which as we have not done, so to do
is not schism, but a sin of another nature and importance;
according to the method proposed, a recharge on the Ro-
manists, in reference to their present condition and its un-
suitableness to the unity of the church, evinced, must briefly
ensue.

Their claim is known to be no less, than that they are
this catholic church, out of whose communion there is no
salvation (as the Donatists was of old): that also the union
of this church consists in its subjection to its head the pope,
and worshipping of God according to his appointment, in
and with his several qualifications and attendences. Now
this claim of theirs, to our apprehension and consciences, is,

1. Cruel and sanguinary ; condemning millions to hell,
that invocate and call on the name of the Lord Jesus Christ,
believing all things that are written in the Old and New Tes-
taments, for no other cause in the world, but because they
are not convinced that it is their duty to give up reason,
faith, soul, and all to him, and his disposal, whom they have
not only unconquerable presumptions against as an evil and
wicked person, but are also resolved, and fully persuaded
in their consciences, that he is an enemy to their dear Lord
Jesus Christ, out of love to whom, they cannot bear him.
Especially will this appear to be so, if we consider thei-r far-

01' SCHISM. 197

ther improvement of this principle to the killing, hanging,
torturing to death, burning of all that they are able, who
are in the condition before mentioned. This upon the mat-
ter is the great principle of their religion. All persons that
will not be subject (at least in spiritual things) to the pope,
are to be hanged or burned in this world, or by other means
destroyed, and damned for ever hereafter. This is the sub-
stance of the gospel they preach, the centre wherein all the
lines of their writings do meet; and to this must the holy,
pure word of God be wrested to give countenance. Blessed
be the God of our salvation, who as he never gave merciless
men power over the souls and eternal condition of his saints,
so he hath began to work a deliverance of the outward con-
dition of his people from their rage and cruelty ; which in
his good time he will perfect in their irrecoverable ruin. In
the mean time, I say, the guilt of the blood of millions of in-
nocent persons, yea, saints of God, lies at their doors. And
although things are so stated in this age, that in some nations
they have left none to kill ; in others are restrained, that they
can kill no more ; yet retaining the same principles with
their forefathers, and justifying them in their paths of blood,
I look upon them all as guilty of murder, and so not to have
eternal life abiding in them; being as Cain of that wicked
one, who slew his brother. I speak not of individuals, but
of those in general that constitute their governing church.

2, Most false, and such as nothing but either judiciary
hardness from God, sending men strong delusions that
they might believe a lie, or the dominion of cursed lusts,
■pride, ambition, covetousness, desire of rule, can lie at the
bottom of. For,

1. It is false, that the union of the catholic church, in
the notion now under consideration, consists in subjection
to any officer or officers ; or that it hath any peculiar form,
constituting one church in relation to them, or in joint par-
ticipation of the same individual ordinances whatever, by
all the members of it; or that any such oneness is at all pos-
sible ; or any unity whatever, but that of the faith which
by it is believed, and of the truth professed.

2. It is most ridiculous, that they are this catholic
church, or that their communion is comprehensive of it in
its latitude. He must be blind, uncharitable, a judge of

198 OF SCHISM.

what he cannot see or know, who can once entertain a
thought of any such thing. Let us run a little over the
foundations of this assertion.

First, Peter was the prince of the apostles. It is denied;
arguments lie clear against it. The gospel, the acts of the
apostles, all confute it. The express testimony of Paul lies
against it ; our Saviour denies it, that it was so, gives order
that it should not be so. The name and thing is foreign to
the times of the apostles. It was a ministry, not a princi-
pality, they had committed to them -, therein they were all
equal. It is from that spirit, whence they inquired after a
kingdom and dominion before they had received the Spirit
of the gospel, as it was dispensed after Christ's ascension,
that such assertions are now insisted on. But let that be
supposed, what is next? He had a universal monarchical
jurisdiction committed to him over all Christians. For
Christ said, ' Tu es Petrus, tibi dabo claves, et pasce oves
meas.' But these terms are barbarous to the Scripture ;
monarchy is not the English of 'vos autem non sic' Juris-
diction is a name of a right, for the exercise of civil power.
Christ hath left no such thing as jurisdiction, in the sense
wherein it is now used, to Peter or his church. Men do
but make sport and expose themselves to the contempt of
considering persons, who talk of the institutions of our Lord,
in the language of the last ages ; or expressions suitable to
what was in practice in them. He that shall compare the
fraternal church admonition and censures of the primitive
institution, with the courts, powers, and jurisdictions, set
up in pretence and colour of them in after ages, will admire
at the likeness and correspondency of the one with the
other. The administration of ecclesiastical jurisdiction in
the papacy, and under the prelacy here in England, had no
more relation to any institution of Christ (unless it be, that
it effectually excluded the exercise of his institutions), than
other civil courts of justice among Christians have. Peter
had the power and authority of an apostle in and over the
churches of Christ, to teach, to instruct them, to ordain
elders in them by their consent wherever he came ; so had
the rest of the apostles. But as to this monarchy of Peter's
over the rest of the apostles, let them shew what authority
he ever exercised over them, while he and they lived to-

OF SCHISM.

199

gether : we read that he was once reproved by one of them,
not that he ever reproved the meanest of them. If Christ
made the grant of pre-eminency to him, when he said, * Tu
es Petrus,' why did the apostles inquire afterward, who
among them should be greatest? And why did not our
Saviour on that dispute plainly satisfy them, that Peter
was to be chief? But chose rather to so determine the
question, as to evince them of the vanity of any such in-
quiry? And yet the determination of it is that that lies at
the bottom of the papal monarchy. And why doth Paul
say, that he was in nothing inferior to any of the apostles,
when (if these gentlemen say true), he was in many things
inferior to Peter ? What special place hath the name of Peter
in the foundation of the new Jerusalem ? Rev. xxi. 14.
What exaltation hath his throne among the twelve, whereon
the apostles judge the world, and house of Israel, Matt,
xix. 28. What eminency of commission for teaching all
nations, or forgiving sins ? What had his keys more than
those of the rest of the apostles, John xx. 3. What was pe-
culiar in that triple command of feeding the sheep of Christ,
but his triple denial, that preceded ? Is an injunction for
the performance of duty, a grant of new authority? But
that we may make some progress, suppose this also ; Why,
this power, privilege, and jurisdiction of Peter was to be
transferred to his successors, when the power of all the
other apostles, as such, died with them. But what pre-
tence, or colour of it, is there for this assertion? What one
tittle or iMTu is there in the whole book of God, giving the
least countenance to this imagination ? what distinction
between Peter and the rest of the apostles on this account,
is once made, or in any kind insinuated ? Certainly this was
a thing of great importance to the churches, to have been
acquainted with it. When Paul so sadly tells the church,
that after his departure grievous wolves would spoil the
flock, and many among themselves would arise, speaking
perverse things, to draw disciples after them ; why did he
not give them the least direction to make their address to
him, that should succeed Peter in his power and office, for
relief and redress ? Strange, that it should be of necessity
to salvation to be subject to 1iim, in whom this power of
Peter was to be continued ; that he was to be one, in whom

200 OF SCHIS.M.

the saints were to be consummated ; that in relation to hira
the unity of the catholic church, to be preserved under pain
of damnation, should consist, and yet not a word spoken of
him in the whole word of God !

But they say, * Peter had not only an apostolical power
with the rest of the apostles, but also an ordinary power
that was to be continued in the church.' But the Scripture
being confessedly silent of any such thing, let us hear what
proof is tendered for the establishment of this uncouth as-
sertion. Herein then thus they proceed: It will be con-
fessed that Jesus Christ ordained his church wisely, accord-
ing to his infinite wisdom, which he exercised about his
body. Now to this wisdom of his, for the prevention of
innumerable evils, it is agreeable, that he should appoint
some one person with that power of declaring truth, and of
jurisdiction to enforce the receiving of it, which we plead
for. For this was in Peter, as is proved from the texts of
Scripture before mentioned, therefore it is continued in
them that succeed him. And here lies the great stress of
their cause ; that to prevent evils and inconveniences, it
became the wisdom of Jesus Christ to appoint a person, with
all that authority, power, and infallibility, to continue in his
church to the end of the world. And this plea they manage
variously with much sophistry, rhetoric, and testimonies of
antiquity. But suppose all this should be granted ; yet I
am full well assured, that they can never bring it home to
their concernment by any argument, but only the actual
claim of the pope wherein he stands singly now in the
world; which that it is satisfactory to make it good'de
fide,' that he is so, will not easily be granted. The truth is,
of all the attempts they make against the Lord Jesus Christ,
this is one of the greatest, wherein they will assert, that it
became his wisdom to do that which by no means they can
prove that he hath done ; which is plainly to tell us what
in their judgment he ought to have done, though he hath
not; and that therefore it is incumbent on them to supply
what he hath been defective in. Had he taken the care he
should of them and their master, that he and they might
have ruled and revelled over, and in the house of God, he
would have appointed things as now they are, which they
affirm to have become his wisdom. He was a king that

OF SCIJISM. 201

once cried, * Si Deo in creationeadfuissera, mundum melius
ordinassem.' But every friar or monk can say of Jesus
Christ, had they been present at his framing the world to
come (whereof we speak), they would have told him what
had become his wisdom to do. Our blessed Lord hath left
sufficient provision against all future emergencies and in-
conveniences, in his word and Spirit given and promised to
his saints. And the one remedy which these men have
found out, with the contempt and blasphemy of him and
them, hath proved worse than all the other evils and dis-
eases, for whose prevention he made provision ; which he
hath done also for that remedy of theirs, but that some are
hardened through the righteous judgment of God and de-
ceitfulness of sin.

The management of this plea by some of late is very
considerable; say they, ' Quia non de verbis solum Scrip-
turse, sed etiam de sensu plurima controversia est, si ecclesiee
interpretatio non est certa intelligendi norma, ecquis erit
istiusmodi controversise judex ? sensum enim suum pro sua
virili quisque defendet ; quod si in exploranda verbi Dei
intelligentia nullus est certus judex, audemus dicere nullam
rempublicam fuisse stultius constitutam. Sin autem apos-
toli tradiderunt ecclesiis verbum Dei sine intelligentia verbi
Dei, quomodo prsedicarunt evangelium omni creaturee ?
quomodo docuerunt omnes gentes servare qusecunque illis
fuerunt a Christo commendata. Non est puerorum aut
psittacorum prsedicatio, qui sine mente dant, accipiuntque
sonum.' Walemburg, Con. 4. Num. 26.

It is well, that at length these men speak out plainly.
If the pope be not a visible supreme judge in and over the
church, Christ hath in the constitution of his church dealt
more foolishly than ever any did in the constitution of a
commonwealth. If he have not an infallible power of de-
termining the sense of the Scriptures, the Scripture is but
an empty, insignificant word, like the speech of parrots or
popinjays. Though Christ hath by his apostles given the
Scripture to make the man of God wise unto salvation,
and promised his Spirit unto them that believe, by whose
assistance the Scripture gives out its own sense to them, yet
all is folly if the pope be not supreme and infallible. The

202 OF SCHISM.

Lord rebuke them, who thus boldly blaspheme his word
and wisdom. But let us proceed.

This Peter, thus invested in power that was to be tra-
duced to others, went to Rome, and preached the gospel
there. It is most certain, nor will themselves deny it, that
if this be not so, and believed, their whole fabric will fall
to the ground. But can this be necessary for all sorts of
Christians, and every individual of men among them, to be-
lieve, when there is not the least insinuation of any such
thing in the Scripture ; certainly, though it be only a matter
of fact, yet being of such huge importance and consequence,
and such a doctrine of absolute and indispensable necessity
to be believed, as is pretended, depending upon it, if it were
true, and true in reference to such an end and purpose as
is pleaded, it would not have been passed over in silence
there, where so many things of inconceivable less concern-
ment to the church of God (though all in their respective
degrees tending to edification) are recorded. As tp what is
recorded in story; the order and series of things, with the
discovery afforded us of Peter's course and place of abode
in Scripture, do prevail with me to think steadfastly, that
he was never there ; against the self-contradicting testimo-
nies of some few, who took up vulgar reports then, when
the mystery of iniquity had so far operated at least, that it
was judged meet that the chief of the apostles should have
lived in the chief city of the world.

But that we may proceed, grant this also, that Peter
was at Rome, which they shall never be able to prove ; and
that he did preach the gospel there ; yet so he did, by their
own confession, at other places, making his residence at
Antioch for some years ; what will this avail towards the
settling of the matter under consideration ? There Christ
appointed him to fix his chair, and make that church the
place of his residence ; AJjjoot !

Of his meeting Simon Magus at Rome, who in all pro-
bability was never there (for Semo Sangus was not Simon
Magus, nor Sanctus, nor Deus Magnus), of the conquest
made of him and his devils, of his being instructed of
Christ not to go from Rome, but tarry there and suffer,
something may be said from old legends. But of his chair.

OF SCHISM. 203

and fixing of it at Rome, of his confinement, as it were, to
that place, in direct opposition to the tenor of his apostoli-
cal commission, who first told the story I kiiow not ; but
this I know, they will one day be ashamed of their chair,
thrones, and sees, and jurisdictions, wherein they now so
please themselves.

But what is next to this? The bishop of Rome succeeds
Peter in all that power, jurisdiction, infallibility, with what-
soever else was fancied before in him, as the ordinary lord
of the church, and therefore the R,oman church is the ca-
tholic; 'quod erat demonstrandum.' Now though this
inference will no way follow upon these principles, though
they should all be supposed to be true, whereof not one is
so much as probable ; and though this last assertion be vain
and ridiculous, nothing at all being pleaded to ground this
succession ; no institution of Christ ; no act of any council
of the church; no will nor testament of Peter; but only it
is so fallen out, as the world was composed of a casual con-
currence of atoms ; yet seeing they will have it so, I desire
a little farther information in one thing that yet remains ;
and that is this, the charter, patents, and grant of all this
power, and right of succession unto Peter, in all the advan-
tages, privileges, and jurisdiction, before mentioned, being
wholly in their own keeping, whereof I never saw letter or
title, nor ever conversed with any one, no not of themselves,
that did ; I would be gladly informed, whether this grant
be made to him absolutely, without any manner of condi-
tion whatever; so that whoever comes to be pope of Rome,
and possessed of Peter's chair there, by what means soever
he is possessed of it, whether he believe the gospel or no,
or any of the saving truths therein contained, and so their
church must be the catholic church, though it follow him
in all abominations ; or whether it be made on any con-
dition to him, especially that of cleaving to the doctrine of
Christ revealed in the gospel? If they say the first, that it
is an absolute grant, that is made to him without any con-
dition expressed or necessarily to be understood, I am at an
issue, and have nothing to add, but my desire that the grant
may be produced ; for whilst we are at this variance, it is
against all law and equity, that the parties litigant should
be admitted to plead bare allegations, without proof. If

204 OF SCHISM,

the latter, though we should grant all the former monstrous
suppositions, yet we are perfectly secure against all their
pretensions, knowing nothing more clearly and evidently,
than that he and they have broken all conditions that can
possibly be imagined, by corrupting and perverting almost
the whole doctrine of the gospel.

And whereas it may be supposed, that the great condition
of such a grant would consist in his diligent attendance to
the Scriptures, the word of God, herein doth the filth of their
abominations appear above all other things. The guilt that
is in that society or combination of men, in locking up the
Scriptures in an unknown tongue, forbidding the people to
read it, burning some men to death for the studying of it,
and no more, disputing against its power to make good its
own authority, charging it with obscurity, imperfection, in-
sufficiency, frighting men from the perusal of it, with the
danger of being seduced and made heretics by so doing,
setting up their own traditions in an equality with it, if
not exalting them above it, studying by all means to decry
it as useless and contemptible, at least comparatively with
themselves, will not be purged from them for ever.

But you will say, this is a simple question. For the pope
of Rome hath a promise that he shall still be such a one
as is fit to be trusted with the power mentioned ; and not one
that shall defend Mahomet to be the prophet of God sent
into the world, or the like abominations; at least, that be he
what he will, placed in the chair, he shall not err, nor mistake
in what he delivereth for truth. Now seeing themselves, as
was said, are the sole keepers of this promise and grant also,
which they have not as yet shewed to the world ; I am
necessitated to ask once more, whether it be made to him
merely upon condition of mounting into his chair, or also
upon this condition, that he use the means appointed by
God to come to the knowledge of the truth? If they say
the former, I must needs say, that it is so remote from my
apprehension, that God, who will be worshipped in spirit and
and in truth only, should now under the gospel promise to
any persons, that be they never so wicked and abominable,
never so openly and evidently sworn enemies of him and his
anointed, whether they use any means or not by him ap-
point<jd, that they shall always in all things speak the truth.

OF SCHISM. 205

which they hate, in love, which they have not, with that
authority which all his saints must bow unto; especially
not having intimated any one word of any such promise in
the Scripture, that I know not whatever I heard of in my
life that I cannot as soon believe. If they say the latter, we
close then as we did our former inquiry.

Upon the credit and strength of these sandy foundations
and principles, which neither severally nor jointly will bear
the weight of a feather, in a long-continued course of apos-
tacy, have men conquered all policy, religion, and honesty,
and built up that stupendous fabric , coupled together with
subtle and scarce discernible joints and ligaments, which
they call the catholic church.

1. In despite of policy they have not only enslaved kings,
kingdoms, commonwealths, nations, and people to be their
vassals, and at their disposal ; but also contrary to all rules
of government, beyond the thoughts and conjectures of all
or any that ever wrote of, or instituted, a government in the
world, they have in most nations of Europe set up a go-
vernment, authority, and jurisdiction, within another go-
vernment and authority settled on other accounts, the one
independent on the other, and have brought these things to
some kind of consistency; which that it might be accom-
plished never entered into the heart of any wise man once
to imagine, nor had ever been by them effected, without
such advantages, as none in the world ever had in such a
continuance but themselves: unless the Druids of old in
some nations obtained some such thing.*

2. In despite of religion itself, they have made a new
creed, invented new ways of worship, given a whole sum
and system of their own, altogether alien from the word of
God, without an open disclaiming of that word, which in
innumerable places bears testimony to its own perfection
and fulness.

3. Contrary to common honesty, the first principles of

* Si qiiis aut privatus, aut populus eorum decreto non stetit, sacrificiis inter-
dicunt. Heec posna apud eos est gravissima ; quibus ita est interdictum, ii numero
inipiorura, et sceleratorum habentur, ab iis oranes decedunt, aditum eorum ser-
monemque defugiuiit, nequid ex contagione incomraodi accipiant; neque iis petenti-
bus jus redditur, neque honos ullus coramunicatar : his autem omnibus Druidibus
prseest unus; qui sumtnam inter eos habet authoritatem : hoc mortuo, si quis ex
reliquis excellit dignitate, succedit : at si sunt plures, suffragio Druiduin allegitur :
iionnunquam etiamde principatu armis contendunt. Caes. lib. 6. de Bell. Gal. ;

206 OF SCHISM.

\
reason, with violence to the evident dictates of the law of
nature, they will in confidence of these principles have the
word and sentence of a pope, though a beast, a witch, a'con-
juror, as by their own confession many of them have been, to
be implicitly submitted to in and about things which he nei-
ther knoweth, nor loveth, nor careth for ; being yet such in
themselves as immediately and directly concern the everlast-
ing condition of the souls of men. And this is our second
return to their pretence of being the catholic church : to
which I add,

3. That their plea is so far from truth, that they are, and
they only, the catholic church, that indeed they belong not
to it, because they keep not the ' unity of the faith,' which
is required to constitute any person whatever a member of
that church, but fail in all the conditions of it. For,

1. To proceed by way of instance, they do not profess
nor believe a justification distinct from sanctification, and
acceptance thereof; the doctrine whereof is of absolute and
indispensable necessity to the preservation of the unity of the
faith; and so fail in the first condition of professing all ne-
cessary truths. I know what they say of justification, what
they have determined concerning it in the council of Trent,
what they dispute about it in their books of controversies.
But I deny that which they contend for to be a justification;
so that they do not deny only justification by faith, but
positively, over and above, the infusion of grace, and the ac-
ceptance of the obedience thence arising ; that there is any
justification at all consisting in the free and full absolution
of a sinner, on the account of Christ.

2. They discover principles corrupt and depraved, utterly
inconsistent with those truths, and the receiving of them,
which in general by owning the Scriptures they do profess.
Herein to pass by the principles of atheism, wickedness,
and profaneness, that effectually work and manifest them-
selves in the generality of their priests and people; that of
self-righteousness, that is in the best of their d6votionists,
is utterly inconsistent with the whole doctrine of the gospel,
and all saving truths concerning the mediation of Jesus
Christ therein contained.

3. That in their doctrine of the pope's supremacy, of
merits, satisfaction, the mass, the worshipping of images,

OF SCHISM. 207

they add such things to their profession as enervate the
efficacy of all the saving truths they do profess, and so fail
in the third condition. This hath so abundantly been mani-
fested by others, that I shall not need to add any thing to
give the charge of it upon them any farther evidence or
demonstration.

Thus it is unhappily fallen out with these men, that what
of all men they most pretend unto, that of all men they have
the least interest in. Athenaeus tells us of one Thrasilaus an
Athenian, who being phrenetically distempered, .whatever
ships came into the Pyraeum he looked on them and thought
them his own, and rejoiced as the master of so great wealth,
when he was not the owner of so much as a boat: such a
distemper of pride and folly hath in the like manner seized
on these persons with whom we have to do ; that wherever in
Scripture they meet with the name church, presently, as
though they were intended by it, they rejoice in the privi-
leges of it, when their concernment lies not at all therein.

To close this whole discourse I shall bring the grand
argument of the Romanists (with whom I shall now in this
treatise have little more to do), wherewith they make such a
noise in the world, to an issue. Of the many forms and
shapes whereinto by them it is cast, this seems to be the
most perspicuously expressive of their intention.

Voluntarily to forsake the communion of the church of
Christ is schism, and they that do so are guilty of it;

You have voluntarily forsaken the communion of the
church of Christ:

Therefore, you are guilty of the sin of schism.

I have purposely omitted the interposing of the term
catholic, that the reason of the argument might run to its
length; for upon the taking in of that term we have nothing
to do, but only to deny the minor proposition; seeing the
Roman church, be it what it will, is not the church catholic;
but as it is without that limitation called the church of
Christ indefinitely, it leaves place for a farther and fuller
answer.

To this by way of inference they add, that schism, as it
declared by St. Austin and St. Thomas of Aquin, being so
great and damnable a sin; and whereas it is plain, that
out of the church, which, as Peter says, is as Noah's ark.

208 OF SCHISM.

1 Pet. iii. 20, 21. there is no salvation, it is clear you will be
damned. This is the sum of their plea.

Now as for the fore-mentioned argument, some of our
divines answer to the minor proposition, and that both as to
the terms of voluntary forsaking, and that also of the com-
munion of the church. For the first, they say they did not
voluntarily forsake the communion of the church that then
was, but being necessitated by the command of God to re-
form themselves in sundry things, they were driven out by
bell, book, and candle, cursed out, killed out, driven out by
all manner of violence, ecclesiastical and civil; which is a
strange way of men's becoming schismatic.

2. That they forsook not the communion of the church,
but the corruptions of it, or the communion of it in its cor-
ruption, not in other things, wherein it was lawful to con-
tinue communion with it.

To give strength to this answer, they farther add, that
though they grant the church of Rome to have been at the
time of the first separation a true church of Christ, yet
they deny it to be the catholic church, or only visible
church then in the world ; the churches in the East claiming
that title by as good a right as she. So they. Others princi-
pally answer to the major proposition, and tell you, that se-
paration is either causeless, or upon just ground and cause ;
that it is a causeless separation only from the church of
Christ that is schism ; that there can be no cause of schism,
for if there be a cause of schism materially, it ceaseth to be
schism formally : and so to strengthen their answer ' in hy-
pothesi,' they fall upon the idolatries, heresies, tyranny, and
apostacy of the church of Rome, as just causes of separa-
tion from her ; nor will their plea be shaken to eternity : so
that being true and popular, understood by the meanest,
though it contain not the whole truth, I shall not in the
least impair it.

For them, who have found out new ways of justifying
our separation from Rome, on principles of limiting the ju-
risdiction of the bishop of Rome to a peculiar patriarchate,
and granting a power to kings or nations, to erect pa-
triarchs or metropolitans within their own territories, and
the like ; the Protestant cause is not concerned in their
plea; the whole of it on both hands being foreign to the

OF SCHISM. 209

Scripture, relating mostly to human constitutions, wherein
they may have liberty to exercise their wits and abilities.

Not receding from what hath by others solidly been
pleaded, on the answers above mentioned ; in answer to the
principles I have hitherto evinced, I shall proceed to give
my account of the argument proposed.

That we mistake not, I only premise, that I take schism
in this argument in the notion and sense of the Scripture
precisely, wherein alone it will reach the conscience, and
bear the weight of inferring damnation from it.

1. Then I wholly deny the major proposition, as utterly
false, in what sense soever that expression, ' true church of
Christ' is taken. Take it for the catholic church of Christ,
I deny that any one, who is once a true member of it, can
utterly forsake its communion ; no living member of that
body of Christ can perish ; and on supposition it could do
so, it would be madness to call that crime schism : nor is
this a mere denial of the assertion, but such as is attended
with an invincible truth for its maintenance.

Take it for the general visible church of Christ ; the vo-
luntary forsaking of its communion, which consists in the
profession of the same faith, is not schism, but apostacy,
and the thing itself is to be removed from the question in
hand : and as for apostates from the faith of the gospel,
we question not their damnation ; it sleepeth not : whoever
called a Christian that turned Jew or Mahometan a schis-
matic ?

Take it for a particular church of Christ, I deny,

(1.) That separation from a particular church, as such, as
merely separation, is schism, or ought to be so esteemed ;
though perhaps such separation may proceed from schism,
and be also attended with other evils.

(2.) That however, separation upon just cause and ground
from any church, is no schism : , this is granted by all
persons living. Schism is causeless, say all men however
concerned. And herein is a truth uncontrollable, separa-
tion upon just cause is a duty ; and therefore cannot be
schism, which is always a sin. Now there are five hundred
things in the church of Rome, whereof every one, grafted as
they are there into the stock and principle of imposition
on the practice and confession of men, is a sufficient cause

VOL. XIX. P

210 OF SCHISM.

of separation from any particular church in the world ; yea,
from all of them, one after another, should they all consent
unto the same thing, and impose it in the same manner, if
there be any truth in that maxim ; * It is better to obey God
than man.'

2. I wholly deny the minor proposition also, if spoken
in reference to the church of Rome ; though I willingly ac-
knowledge our separation to be voluntary from them ; no
more being done than I would do over again this day, God
assisting me, were I called unto it. But separation in the
sense contended about, must be from some state and condi-
tion of Christ's institution, from communion with a church
which we held by his appointment ; otherwise it will not be
pleaded that it is a schism, at least not in a gospel sense.
Now though our forefathers, in the faith we profess, lived
in subjection to the pope of Rome, or his subordinate en-
gines, yet they were not so subject to them, in any way or
state instituted by Christ; so that the relinquishment of
that state can possibly be no such separation, as to be
termed schism. For I wholly deny that the papacy, ex-
ercising its power in its supreme and subordinate officers,
which with them is their church, is a church at all of Christ's
appointment, or any such thing. And when they prove it
is so, I will be of it. So that when our forefathers with-
drew their neck from his tyrannical yoke, and forsook the
practice of his abominations in the worship of God, they
forsook no church of Christ's institution, they relinquished
no communion of Christ's appointment. A man may possi-
bly forsake Babylon, and yet not forsake Zion.

For the aggravations of the sin of schism from some
ancient writers, Austin and Optatus, men interested in the
contests about it, Leo and Innocent, gaining by the notion
of it then growing in the world, Thomas Aquinas and such
vassals of the papacy, we are not concerned in them ; what
the Lord speaks of it, that we judge concerning it. It is
true of the catholic church always, that out of it is no salva-
tion, it being the society of them that shall be saved ; and
of the visible church in general, in some sense and cases;
seeing with the heart ' man believeth to righteousness, and
with the mouth confession is made unto salvation ;' but of
a particular church in no sense, unless that of contempt of a

OF SCHISM. 211

known duty ; and to imagine Peter to speak of any such
thing is a fancy.

The consequence of this divesting the Roman synagogue
of the privileges of a true church in any sense, arising in
the thoughts of some to a denial of that ministry, which we
have at this day in England, must by the way a little be
considered. For my part (be it spoken without offence), if
any man hath nothing to plead for his ministry, but merely
that successive ordination which he hath received through
the church of Rome, I cannot see a stable bottom of owning
him so to be ; I do not say, if he will plead nothing else,
but if he hath nothing else to plead. He may have that
which indeed constitutes him a minister, though he will not
own that so it doth. Nor doth it come here into inquiry,
whether there were not a true ministry in some all along
under the papacy, distinct from it, as were the thousands in
Israel in the days of Elijah; when in the ten tribes, as to
the public worship, there was no true ministry at all. Nor
is it said that any have their ministry from Rome, as though
the office, which is an ordinance of Christ, was instituted
by antichrist : but the question is, whether this be a suffi-
cient and good basis and foundation of any man's interest
in the office of the ministry, that he hath received ordina-
tion in a succession, through the administration of, not the
woman flying into the wilderness under the persecution of
antichrist, not of the two witnesses prophesying all along
under the Roman apostacy, not from them to whom we
succeed in doctrine, as the Waldenses, but the beast itself,
the persecuting church of Rome, the pope and his adherents,
■who were certainly administrators of the ordination pleaded
for : so that in doctrine we should succeed the persecuted
woman, and in office the persecuting beast. I shall not
plead this at large, professedly disclaiming all thoughts of
rejecting those ministers, as papal and antichristian, who
yet adhere to this ordination; being many of them eminently
gifted of God to dispense the word, and submitted unto by
his people in the administration of the ordinances, and are
right worthy ministers of the gospel of Christ. But,

I shall only remark something on the plea that is in-
sisted on by them, who would (if I mistake not) keep up in

p 2

212 OF SCHISM.

this particular, what God would have pulled down. They
ask us, why not ordination from the church of Rome as well
as the Scripture ? In which inquiry I am sorry that some
do still continue. We are so far from having the Scriptures
from the church of Rome, by any authority of it as such,
that it is one cause of daily praising God, that by his pro-
vidence he kept them from being either corrupted or de-
stroyed by them. It is true, the Bible was kept among the
people that lived in those parts of the world where the pope
prevailed : so was the Old Testament by the Jews ; the
whole by the eastern Christians : by none so corrupted as
by those of the papal territory. God forbid we should say
we had the Scriptures from the church of Rome, as such ; if
we had, why do we not keep them as she delivered them to
us, in the vulgar translation, with the apocryphal addi-
tions ? The ordination pleaded for, is from the authority of
the church of Rome, as such : the Scriptures were by the
providence of God preserved under the papacy for the use
of his people ; and had they been found by chance, as it were,
like the law of old, they had been the same to us that now
they are. So that of these things there is not the same
reason.

It is also pleaded, that the granting true ordination to
the church of Rome doth not prove that to be a true church.
This I profess I understand not; they who ordained had no
power so to do, but as they were officers of that church ; as
such they did it; and if others had ordained, who were not
officers of that church, all would confess that action to be
null. But they who will not be contented that Christ hath
appointed the office of the ministry to be continued in his
churches, that he continues to dispense the gifts of his
Spirit for the execution of that office when men are called
thereunto, that he prepares the hearts of his people to desire
and submit unto them in the Lord, that as to the manner of
entrance upon the work, they may have it according to the
mind of Christ to the utmost in all circumstances ; so soon
as his churches are shaken out of the dust of Babylon with
his glory shining on them, and the tabernacle of God is
thereby once more placed with men, shall have leave for me
to derive their interest in the ministry through that .dark

OF SCHISM. 213

passage, wherein I cannot see one step before me : if they
are otherwise qualified and accepted as above, I shall ever
pay them that honour which is due to elders labouring in
the word and doctrine.

CHAP. VII.

Of a particular church ; its nature. Frequently mentioned in Scripture.
Particular congregations acknowledged the only churches of the first in-
stitution. What ensued on the multiplication of churches. Somethings
premised to clear the unity of the church in this sense. Every believer
ordinarily obliged to join himself to some particular church. Many
things in instituted worship answering a natural principle. Perpetuity
of the church in this sense. Tru£ churches at first planted in England.
Hoio they ceased so to be. How churches may be again re-erected. Of
the union of a particular church in itself. Foundation of that union
twofold. The union itself. Of the communion of particular churches
one with another. Our concernment in this union.

I NOW descend to the last consideration of a church, in the
most usual acceptation of that name in the New Testament,
that is, of a particular instituted church. A church in
this sense I take to be a society of men, called by the word
to the obedience of the faith in Christ, and joint performance
of the worship of God in the same individual ordinances,
according to the order by Christ prescribed. This general
description of it exhibits its nature so far as is necessary to
clear the subject of our present disquisition. A more accu-
rate definition would only administer farther occasion of
contesting about things, not necessary to be determined as
to the inquiry in hand. Such as this was the church at
Jerusalem that was persecuted. Acts viii. 1. the church
whereof Saul made havoc, ver. 3. the church that was
vexed by Herod, Acts xii. 1. Such was the church at
Antioch, which * assembled together in one place,' Acts
xiii. 14. wherein were sundry prophets. Acts xiii. 1. as that
at Jerusalem consisted of elders and brethren. Acts xv. 22.
the apostles or some of them being there then present,, which
added no other consideration to that church than that we
are now speaking of. Such were those many churches where-
in elders were ordained by Paul'sappointment, Acts xiv. 23.

214 OF SCHISM.

as also the church of Csesarea, Acts xviii. 22. and at Ephe-
sus. Acts XX. 14. 28. as was that of Corinth, 1 Cor. i. 2.
vi. 4. 11, 12. xiv. 4, 5. 12. 19. 2 Cor. i. 1. and those men-
tioned. Rev. i. 2, 3. all which Paul calls the churches of the
Gentiles, Rom. xvi. 4. in contradistinction to those of the
Jews; and calls them indefinitely the churches of God, ver. 16.
or the churches of Christ, 1 Cor. vii. 17. 2 Cor. viii. 18, 19.
23. 2 Thess. i. 4. and in sundry other places. Hence we have
mention of many churches in one country, as in Judea,
Acts ix. 1. in Asia, 1 Cor. xvi. 19. in Macedonia, 2 Cor.
viii. 1. in Galatia, Gal. i. 2. the seven churches of Asia,
Rev. i. 11. and unto rag iroXng, Acts xvi. 4. al eKKXrjatai an-
swers, ver. 5. in the same country.

I suppose that in this description of a particular church
I have not only the consent of them of all sorts with whom I
have now to do, as to what remains of this discourse, but
also their acknowledgment that these were the only kinds of
churches of the first institution. The reverend authors of
the Jus Divinum Ministerii Anglicani, p. 2. c. 6. tell us,
that • in the beginning of Christianity the number of be-
lievers even in the greatest cities were so few, as that they
might all meet lirl to avrb, in one and the same place. And
these are called the church of the city, and the angel of
such a city was congregational, not diocesan;' which dis-
course exhibits that state of a particular church which is
now pleaded for, and Avhich shall afterward be evinced,
allowing no other, no not in the greatest cities. In a re-
joinder to that treatise, so far as the case of episcopacy is
herein concerned, by a person well known by his labours in
that cause, this is acknowledged to be so. ' Believers,'
saith he, ' in great cities were not at first divided into pa-
rishes, whilst the number of Christians was so small that
they might well assemble in the same place,' Ham. Vind.
p. 16. Of the believers of one city meeting in one place,
being one church, we have the like grant, p. 18. ' In this
particular church,' he says, ' there was one bishop, which
had the rule of it, and of the believers in the villages ad-
jacent to that city; which as it sometimes was not so, Rom.
xvi. r, 2. so for the most part it seems to have been the case ;
and distinct churches upon the growth of the number of be-
lievers were to be erected in several places of the vicinage.

OF SCHISM. 215

And this is the state of a particular instituted church
which we plead for. Whether in process of time, believers
multiplying, those who had been of one church met in seve-
ral assemblies, by a settled distribution of them, to celebrate
the same ordinances specifically, and so made many churches;
or met in several places in parties, still continuing one body,
and were governed in common by the elders, whom they in-
creased and multiplied in proportion to the increase of be-
lievers; or whether, that one or more officers, elders, or
bishops, of that first single congregation, taking on him or
them the care of those inhabiting the city wherein the
church was first planted, designed and sent some fitted for
that purpose, upon their desire and choice, or otherwise,
to the several lesser companies of the region adjacent, which
in process of time became dependent on, and subject to, the
officer and officers of that first church from whence they
came forth, 1 dispute not. I am satisfied that the first
plantation of churches was as hath been pleaded : and I
know what was done afterward on the one hand or the other
must be examined, as to our concernment, by what ought
to have been done. But of those things afterward.

Now according to the course of procedure hitherto in-
sisted on, a declaration of the unity of the church in this
sense, what it is, wherein it doth consist, with what it is to
be guilty of the breach of that unity, must ensue; and
this shall be done after I have premised some few things
previously necessary thereunto.
I say then,

1. A man may be a member of the catholic church of
Christ, be united to him by the inhabitation of his Spirit,
and participation of life from him, who upon the account of
some providential hindrance, is never joined to any particu-
lar congregation, for the participation of ordinances, all his
days.

2. In like manner may he be a member of the church
considered as professing visibly ; seeing that he may do all
that is of him required thereunto, without any such con-
junction to a visible particular church. But yet,

3. I willingly grant, that every believer is obliged, as in
a part of his duty, to join himself to some one of those
churches of Christ; that therein he may abide in doctrine,

210 OF SCHISM.

and fellowship, and ' breaking of bread and prayer,' ac-
cording to the order of the gospel, if he have advantage and
opportunity so to do. For,

1. There are some duties incumbent on us, vi^hich can-
not possibly be performed, but on a supposition of this duty
previously required, and submitted unto. Matt, xviii. 15 — 17.

2. There are some ordinances of Christ, appointed for
the good and benefit of those that believe, which they
can never be made partakers of if not related to some such
society; as public admonition, excommunication, participa-
tion of the sacrament of the Lord's supper.

3. The care that Jesus Christ hath taken that all things be
well ordered in these churches, giving no direction for the
performance of any duty of worship merely and purely of
sovereign institution, but only in them, and by them, who
are so joined, sufficiently evinced his mind, and our duty
herein. Rev. ii. 7, 11. 29. iii. 6, 7. 12. 1 Cor. xi.

4. The gathering, planting, and settling of such churches
by the apostles, with the care they took in bringing them to
perfection, leaving none whom they converted out of that
order, where it was possible for them to be reduced unto it,
is of the same importance. Acts xiv. 23. Tit. i. 5.

5. Christ's institution of officers for them, Eph. iv. 11.
1 Cor. xi. 28. calling such a church his body, ver. 29. ex-
actly assigning to every one his duty in such societies, in
respect of the place he held in them, with his care for their
preservation from confusion, and for order, evinces from
whom they are, and what is our duty in reference unto them.

6. The judging and condemning them by the Holy Ghost,
as disorderly blameable persons who are to be avoided, who
walk not according to the rules and order appointed in these
churches, his care that those churches be not scandalized
or offended, with innumerable other considerations, evince
their institution to be from heaven, not of men, or any pru-
dential considerations of them whatever.

That there is an instituted worship of God to be continued
under the New Testament until the second coming of Christ,
I suppose needs not much proof. With those with whom
it doth so I am not now treating, and must not make it my
business to give it evidence, by the innumerable testimonies
which might be alleged to that purpose. That for the whole

OF SCHISM. 217

of his worship, matter, or manner, or any part of it, God hath
changed his way of proceeding, and will not allow the will
and prudence of man to be the measure and rule of his ho-
nour and glory therein, contrary to what he did or would
allow under the law, is so prejudicial to the perfection of the
gospel^, infinite wisdom, and all-sufficiency of Christ, and so
destructive to the whole obligation of the second command-
ment, having no ground in the Scripture, but being built
merely on the conceit of men, suited to one carnal interest
or other, I shall unwillingly debate it. That as to this par-
ticular under consideration, there were particular churches
instituted by the authority of Jesus Christ, owned and ap-
proved by him ; that officers for them were of his appointment,
and furnished with gifts from him for the execution of their
employment ; that rules, cautions, and instructions for the
due settlement of those churches were given by him ; that
these churches were made the only seat of that worship,
which in particular he expressed his will to have continued
until he came, is of so much light in Scripture, that he must
wink hard that will not see it.

That either he did not originally appoint these things, or
he did not give out the gifts of his Spirit, in reference to the
right ordering of them, and exalting of his glory in them ;
or that having done so then, yet that his institutions have
an end, being only for a season, and that it may be known
when the efficacy of any of his institutions ceaseth ; or that
he doth not now dispense the gifts and graces of his Spirit,
to render them useful, is a difficult task for any man to un-
dertake to evince.

There is indeed, in the institutions of Christ, much that
answers a natural principle in men, who are on many ac-
counts formed and fitted for society. A confederation and
consultation to carry on any design, wherein the concern-
ment of the individuals doth lie, within such bounds, and
in such order, as lies in a ready way to the end aimed at, is
exceeding suitable to the principles whereby we are acted
and guided as men. But he that would hence conclude,
that there is no more but this, and the acting of these prin-
ciples, in this church constitution whereof we speak, and
that therefore men may be cast into any prudential form, or
appoint other ways and forms of it than those mentioned in

218 OF SCHISM.

the Scripture, as appointed and owned, takes on himself
the demonstrating that all things necessarily required to the
constitution of such a church-society are commanded by
the law of nature, and therefore allowed of and approved
only by Christ, and so to be wholly moral, and to have no-
thing of instituted worship in them ; and also he must know,
that when, on that supposition, he hath given a probable rea-
son why never any persons in the world fixed on such so-
cieties in all essential things as those, seeing they are na-
tural, that he leaves less to the prudence of men, and to the
ordering and disposing of things concerning them, than
those who make them of pure institution, all whose circum-
stances cannot be derived from themselves; as those of
things purely moral may. But this is not of my present
consideration.

2. Nor shall I consider, whether perpetuity be a property
of the church of Christ in this sense ; that is, not whether a
church that was once so may cease to be so, which it is
known I plead for in the instance of the church of Rome,
not to mention others ; but whether by virtue of any pro-
mise of Christ, there shall always be somewhere in the world
a visible church, visibly celebrating his ordinances, Luke i.
33. ' He shall reign over the house of Jacob for ever, and of
his kingdom there shall be no end ;' is pleaded to this pur-
pose. But that any more but the spiritual reign of Christ
in his catholic church is there intended, is not proved.
Matt. xvi. 18. ' Upon this rock will I build my church,' is
also urged ; but to intend any but true believers, and that as
such, in that promise, is wholly to enervate it, and to take
away its force and efficacy : chap, xviii. 18. 20. declares the
presence of Christ with his church wherever it be, not that
a church in the regard treated of shall be. To the same pur-
pose are other expressions in the Scripture. As I will not
deny this in general, so I am unsatisfied as to any parti-
cular instance for the making of it good.

It is said, that true churches were are at first planted in
England. How then, or by what means, did they cease so to
be? how, or by what act, did God unchurch them? They
did it themselves meritoriously by apostacy and idolatry,
God legally by his institution of a law of rejection of such
churches. If any shall ask, How then is it possible, that

OF SCHISM. 219

any such churches should be raised anew ? I say, that the
catholic church mystical, and that visibly professing, being
preserved entire, he that thinketh there needs a miracle for
those who are members of them to join in such a society
as those now spoken of, according to the institution of Christ,
is a person delighting in needless scruples.

Christ hath promised, that where * two or three are ga-
thered together in his name, he will be in the midst of them ;'
Matt, xviii. 20. It is now supposed, with some hope to have
it granted, that the Scripture being the power of God to
salvation, Rom. i. 16. hath a sufficient efficacy and energy
in itself, as to its own kind, for the conversion of souls ; yea,
let us, till opposition be made to it, take it for granted, that
by that force and efficacy it doth mainly and principally
evince its own divinity, or divine original. Those who are
contented for the honour of that word which God delighteth
to magnify to grant this supposition, will not, I hope, think
it impossible, that though all church-state should cease in
any place, and yet the Scripture by the providence of God
be there in the hand of individuals preserved, two or three
should be called, converted, and regenerated by it. For my
part, I think he that questions it, must do it on some cor-
rupt principle of a secondary dependent authority in the
word of God as to us ; with which sort of men I do not now
deal. I ask whether these converted persons may not pos-
sibly come together, or assemble themselves in the name of
Jesus ? may they not upon his command, and in expectation
of the accomplishment of his promise, so come together, with
resolution to do his will, and to exhort one another thereto;
Zech. iii. 10. Mai. iii. 10. Truly I believe they may, in what
part of the world soever their lot is fallen. Here lie all the
difficulties, whether being come together in the name of
Christ they may do what he hath commanded them, or no ?
whether they may exhort and stir up one another to do the will
of Christ ? Most certain it is, that Christ will give them his
presence, and therewithal his authority, for the performance
of any duty that he requireth at their hands. Were not men
angry, troubled, and disappointed, there would be little dif-
ficulty in this business. But of this elsewhere.

3. Upon this supposition, that particular churches are
institutions of Jesus Christ, which is granted by all with

220 OF SCHISM.

whom I have to do, I proceed to make inquiry into their
union and communion, that so we may know wherein the
bonds of them do consist.

1. There is a double foundation, fountain, or cause of
the union of such a church : the one external, procuring,
commanding; the other internal, inciting, directing, assist-
ing. The first is the institution of Jesus Christ, before men-
tioned, requiring peace and order, union, consent, and agree-
ment, in and among all the members of such a church ; all to
be regulated, ordered, and bounded, by the rules, laws, pre-
scripts, which from him they have received, for their walk-
ing in those societies.

The latter is that love without dissimulation, which al-
ways is, or which always ought to be, between all the mem-
bers of such a church ; exerting itself in their respective
duties one towards another, in that holy combination, where-
unto they are called and entered for the worship of God :
whether they are those which lie in the level of the equality
of their common interest of being church-members, or those
which are required of them in the several differences, whereby
on any account whatever they are distinguished one from
another amongst themselves ; for ' love is the bond of perfect-
ness ;' Col. iii. 14.

Hence then it appears, what is the union of such a church,
and what is the communion to be observed therein, by the
appointment of Jesus Christ. The joint consent of all the
members of it, in obedience to the command of Christ, from
a principle of love, to walk together in the universal cele-
bration of all the ordinances of the worship of God, insti-
tuted and appointed to be celebrated in such a church; and
to perform all the duties and offices of love, which in refer-
ence to one another, in their respective stations and places,
are by God required of them ; and doing so accordingly,
is the union inquired after. See Phil. ii. 1 — 3. iv. 1 — 3.
1 Cor. i. 10. 2 Cor. xiii. 11. Rom. xv. 5.

Whereas there are in these churches, some rulers, some
ruled ; some eyes, some hands in this body ; some parts vi-
sibly comely, some uncomely ; upon the account of that va-
riety of gifts and graces which is distributed to them: in the
performance of duties, regard is to be had to all the parti-
cular rules that are given with respect to men in their seve-

OF SCHISM. 221

ral places and distributions. Herein doth the union of a
particular church consist ; herein have the members of it
communion among themselves, and vi^ith the whole.

4. I shall farther grant, and add hereunto ; over and
above the union that is between the members of several par-
ticular churches, by virtue of their interest in the church
catholic, which draws after it a necessity of the occasional
exercise of duties of love one towards another, and that
communion they have, as members of the general church
visible, in the profession of the faith once delivered unto
the saints ; there is a communion also to be observed be-
tween these churches, as such, which is sometimes, or may
be exerted in their assemblies by their delegates, for declar-
ing their sense, and determining things of joint concernment
unto them. Whether there ought to be an ordinary com-
bination of the officers of these churches, invested with
power for the disposal of things and persons that concern
one or more of them, in several subordinations, by the in-
stitution of Christ ; as it is not my judgment that so there
is, so it belongs not unto my present undertaking at all to
debate.

That which alone remains to be done, is to consider
what is our concernment as to the breach of this union, which
we profess to be appointed by Jesus Christ; and that both
as we are Protestants, as also farther differenced, according
to the intimations given at the entrance of this discourse.
What hath already been delivered about the nature of schism,
and the Scripture notion of it, might well suffice, as to our
vindication in this business from any charge that we are or
seem obnoxious unto. But because I have no reason to sup-
pose, that some men will be so favourable unto us, as to
take pains for the improvement of principles, though in them-
selves clearly evinced on our behalf; the application of them
to some present cases, with the removal of objections that
lie against my intendment, must be farther added.

Some things there are, which upon what hath been
spoken, I shall assume and suppose as granted in thesi,
until I see them otherwise disproved than as yet I have
done. Of these the first is, That the departing or secession
of any man or men, from any particular church, as to that
communion which is peculiar to such a church, which he

S22 OF SCHISM.

or they have had therewith, is no where called schism, nor
is so in the nature of the thing itself (as the general signi-
fication of the word is restrained by its Scripture use); but is
a thing to be judged, and receive a title according to the
causes and circumstances of it.

2. One church's refusing to hold that communion with
another which ought to be between them, is not schism pro-
perly so called.

3. The departure of any man or men from the society
or communion of any church whatever, so it be done with-
out strife, variance, judging, and condemning of others, be-
cause according to the light of their consciences they can-
not in all things in them worship God according to his mind,
cannot be rendered evil but from circumstances taken from
the persons so doing, or the way and manner whereby and
wherein they do it.

Unto these I add, that if any one can shew and evince
that we have departed from, and left the communion of, any
particular church of Christ, with which we ought to walk ac-
cording to the order above mentioned, or have disturbed and
broken the order and union of Christ's institution, wherein
we are or were inwrapped, we put ourselves on the mercy of
our judges.

The consideration of what is the charge on any of us, on
this account, was the first thing aimed at in this discourse ;
and as it was necessary from the rules of the method wherein
I have proceeded, comes now in the last place to be put to
the issue and trial, which it shall in the next chapter.

OF SCHISM. 223

CHAP. VIII.

Of the church of England. The charge of schism in the name thereof
proposed and considered. Several considerations of the church of Eng'
land. In what sense we were members of it. Of anabaptism. The sub-
jection due to bishops. Their power examined. Its original in this na-
tion. Of the ministerial power of bishops. Its present continuance. Of
the church of England, what it is. Its description. Form peculiar and
constitutive. Answer to the charge of schism, on separation from it, in
its episcopal constitution. How and by what means it was taken away.
Things necessary to the constitution of such a church proposed, and of-
fered to proof. The second way of constituting a national church, consi-
dered. Principles agreed on and consented unto between the parties at vari-
ance on this account. Judgment of Amiruldus in this case. Inferences from
the common principles before consented unto. The case of schism in refer-
ence to a national church in the last sense, debated. Of particular churches,
and separation from them. On what accounts justifiable. No necessity of
joining to this or that. Separation from some so called, required. Of the
church of Corinth. The duty of its members. Austin's judgment of the
practice of Elijah. The last objection waved. Inferences upon the whole.

That which first presents itself, is a plea against us, in the
name of the church of England, and those intrusted with the
reglement thereof, as it was settled and established some
years since; the sum whereof, if I mistake not, amounts to
thus much.

You were sometimes members and children of the church
of England, and lived in the communion thereof, professing
obedience thereunto, according to its rules and canons ; you
were in an orderly subjection to the archbishops, bishops,
and those acting under them in the hierarchy, who were of-
ficers of that church ; in that church you were baptized, and
joined 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 offyour sub-
jection to the bishops and rulers; rejected the form of wor-
ship appointed in that church, that great bond of its com-
munion ; and set up separated churches of your own, ac-
cording to your pleasures ; and so are properly schismatics.

This I say, if I mistake not, is the sum of the charge
against us, on the account of our late attempt for reforma-
mation, and reducing of the church of Christ to its primi-

224 OF SCHISM.

tive institution, which we profess our aim in singleness of
heart to have been, and leave the judgment of it unto God.
To acquit ourselves of this imputation, I shall declare,

1 . How far we own ourselves to have been, or to be, mem-
bers or children (as they speak) of the church of England,
as it is called or esteemed.

2. What was the subjection wherein 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 inquiry, whether we
have broken any bond or order, which by the institution and
appointment of Jesus Christ we ought to have preserved en-
tire, and unviolated : not doubting but that on the whole
matter in difference, we shall find the charge managed
against us to be resolved wholly into the prudence and
interest of some men, wherein our consciences are not
concerned.

As to the first proposal ; the several 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
mystical body, or catholic church of Christ, holding him as
a spiritual 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 Christ's catholic
church militant which lives in England. In this sense it
is the desire of our souls to be found and to abide members
of the church of England, to keep with it, whilst we live in
this world, the ' unity of the Spirit in the bond of peace.'
Jerusalem which is above, is the mother of us all; and one
is our Father, which is in heaven; one is our Head, So-
vereign, Lord, and Ruler, the dearly beloved of our souls,
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 ways, we profess our rea-
diness to lie at his or their feet for reconciliation, accordino^
to the mind of Christ. If we bear not love to all the mem-
bers of the church of England in this sense, without dissi-

OF SCHISJM. 225

mulation (yea, even to them amongst them, who through
mistakes and darkness, have on several accounts designed
our harm and ruin); if we rejoice 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 souls, 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, condemn,
despise any of them, as to their persons, spiritual state, and
condition, because they walk not with us, let us be esteemed
the vilest schismatics that overlived 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, governors, teachers, and body of the peo-
ple of this nation of England, having by laws, professions,
and public protestations, cast off the tyranny, authority, and
doctrine of the church of Rome, with its head the pope; and
jointly assented unto, and publicly professed the doctrine
of the gospel, as expressed in their public confession, vari-
x>usly attested and confirmed, declaring their profession by
that public confession, preaching, laws, and writings suitable
thereunto, may also be called on good account, the church
of England. In this sense, we profess ourselves members
of the church of England, and professing and adhering to
that doctrine of faith in the unity of it, which was here esta-
blished and declared, as was before spoken. As to the at-
tempt of some, who accuse us for everting of fundamentals,
by our doctrine of election by the free grace of God, of
effectual 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 manage against us is
weakened thereby. Indeed it seems strange to us, that we
should be charged with schism from the church of England,
for endeavouring to reform ourselves, as to something relat-
ing to the worship of God, by men everting, and denying so
considerable a portion of the doctrine of that church, which
we sacredly retain entire, as the most urgent of our present
adversaries do. In this sense, I say, we still confess our-

VOL. XIX. Q

226 OF SCHISM.

selves riiembers 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 gospel 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,
nor can by any means consent unto it, to be 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 parallel unto it insisted on by him; yet
in a general sense, so far 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 seal of it in our baptism, may be signified by that ex-
pression, we own ourselves to have been, and to be children
of the church of England, because we have received all this
by the administration of the gospel here in England, as dis-
pensed in several assemblies therein : and are contented, that
this concession be improved to the utmost.

Here indeed are we left by them who renounce the bap-
tism they have received in their infancy, and repeat it again
amongst themselves. Yet I suppose, that he who upon that
single account will undertake to prove them schismatical,
may find himself entangled. Nor is the case with them ex-
actly as it was with the Donatists. They do 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 assemblies was null: and that they
were to be looked on as no such thing. Our anabaptists do
the same thing, but on this plea, that though baptism be, yet
infant baptism is not an institution of Christ, and so is null
from the nature of the thing itself, not the way of its admi-
nistration : but this falls not within the verge of my defence.

In these several considerations we were, and do continue
members in the church of God in England ; and as to our
failing herein, who is it that convinces us of sin?

The second thing inquired after, is, what subjection we
stood, or were supposed to have stood in, to the bishops ?
Our subjection being regulated by their power, the conside-
ration of this, discovers the true state of that.

OF SCHISM. 227

They had, and exercised in this nation, a twofold
power ; and consequently the subjection required of us
was twofold.

1. A power delegated from the supreme magistrate of
the nation, conferred on them, and invested in them, by the
laws, customs, and usages of this commonwealth, and ex-
ercised by them on that account. This not only made them
barons of the realm, and members of parliament, and gave
them many dignities and privileges, but also was the sole
fountain and spring of that jurisdiction, which they exer-
cised by ways and means, such as themselves will not plead
to have been purely ecclesiastical, and of the institution of
Jesus Christ. In this respect we did not cast off our sub-
jection to them; it being our duty to * submit ourselves to
every ordinance of man, for the Lord's sake.' Only when-
ever they cohimanded things unlawful in themselves, or unto
us, we always retreated to the old safe rule, ' whether it be
meet to obey you or'God, judge ye.' 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 an-
other account, but received formally their authority thereby.
The tenour whereby their predecessors held this power be-
fore the reformation, the change of the tenour by the laws
of this land, the investiture of the whole original right
thereof in another person than formerly, by the same means,
the legal concession and delegation to them made, the en-
larging or contracting of their jurisdiction by the same laws,
the civil process of their courts in the exercise of their au-
thority, sufficiently evince from whence they had it. Nor
was any thing herein any more of the institution of Jesus
Christ, than the courts are in Westminster Hall. Sir Edward
Coke, who knew the laws of his country, and was skilled in
them to a miracle, will satisfy any in the rise and tenour of
episcopal 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 ways 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

Q 2

22S OF SCHISM.

kind was required, to derive its original from the pure in-
stitution of Christ in the gospel, or. to be any such thing as
it was, in an imagined separation from the human laws
whereby it was animated ; and more will be asserted than I
have had the happiness 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 re-
moved, taken away, and annulled by the people of the land
assembled in parliament.

But this, they reply, is the state of the business in hand ;
the parliament, as much as in them lay, did so indeed as is
confessed, and by so doing made the schism, which you by
adhering to them, and joining with them in your several
places, have made yourselves also guilty of.

But do these men know what they say, or will it ever
trouble the conscience of a man in his right wits, to be
charged with schism 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 annul laws, for the good of
the people of the land. If their making alterations in the
civil laws and constitutions, in the political administrations
of the nation be schism, we have very little security, but
that we may be n^ade new schismatics every third year, whilst
the constitution of a triennial parliament doth continue. In
the removal then of all episcopal jurisdiction founded in the
laws and usages of this nation, we are not at all concerned.
For the laws enforcing it, do not press it as a thing neces-
sary 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 im-
pleaded annexed by him thereunto ; yet this, whilst we abide
at diocesans, with the several divisions apportioned to them
in the nation, will not suffice to constitute a national church,
unless some union 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 un-
dertake.

2. Bishops had here a power as ministers of the gospel,
to preach, administer the sacraments, to join in the ordina-

OF SCHISM. 229 .

tion of ministers, and the like duties of church officers. To
this we say, let the individuals of them acquit themselves,
by the qualifications mentioned in the epistles to Timothy
and Titus, v^^ith 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 virtue of any law or insti-
tution of Christ, they can claim. Let them come forth
with weapons that are not carnal, evidencing their ministry
to the consciences of believers, acting in a spirit and power
received from Christ, and who are they that will harm
them ?

I had once formerly said thus much. ' Let the bishops
attend the particular flocks over which they are appointed,
preaching the word, administering the holy ordinances of
the gospel in and to their own flock, there will not be con-
tending about them.' It was thought meet to return 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 do this as carefully as L I shall not con-
tend with him concerning the nature of their task, 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 administering
the holy ordinances of the gospel in and to their own flock,
and whatever else of duty and ' ratione ofiicii' belongs to a
rightly constituted bishop ; and let all that have disturbed
this course so duly settled in this church, and in all churches
of Christ since the apostles' planting them, discern their
error, and return to that peace and unity of the church, from
whence they have causelessly and inexcusably departed.'

Though I was not then speaking of the bishops of
England, yet I am contented with the application to them ;
there being amongst them men of piety and learning, whom
I exceedingly honour and 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 1 now am by
the providence of God, I can plead an exemption on the

•230 OF SCHISM.

same foot of account, as he can his jurisdiction. So that 1
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 hinderance from me ; but being he is, as I
hear he is, a reverend and learned person, I shall be glad of
his neighbourhood and acquaintance. But to suppose that
the diocese of Oxon, as legally constituted and bounded, is
his particular flock or church, that such a church is insti-
tuted 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 diocese or shire (ex-
cepting 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 appoint-
ment of Jesus Christ, is to suppose what will not be granted.
I confess, as before, there was once such an order in this
place, and that it is now removed bylaws, on which founda-
tion alone it stood before : and this is that wherein I am
not concerned. Whether we have causelessly and inex-
cusably departed from the unity of the church, is the matter
now in inquiry. I am sure, unless the unity can be fixed,
our departure will not be proved. A law unity I confess,
an evangelical I am yet in the disquisition of. But I confess
it will be to the prejudice of the cause in hand, if it shall be
thought that the determination of it depends on the contro-
versy about episcopacy : for if so, it might be righteously
expected that the arguments produced in the behalf and
defence thereof, should be particularly discussed. But the
truth is, I shall easily acknowledge all my labour to no
purpose, if I have to deal only with men, who suppose that
if it be granted, that bishops, as commonly esteemed in this
Ration, are of the appointment of Christ, it will thence fol-
low, that we have a national church of Christ's 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 several con-
gregations, with their inferior officers, yet this would be
remote enough from giving subsistence and union to a na-
tional church.

OF SCIilSM. 231

What then it is which is called the church of England,
in respect whereto we are charged with schism, is nextly to
be considered.

Now there are two ways whereby we may come to the
discovery 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, to constitute a national church by descent,

it must be supposed that all church power is vested in
national officers, viz. archbishops, and from them derived to
several diocesans by a distribution of power limited in its
exercise to a certain portion of the nation, and by them com-
municated by several engines to parochial priests in their
several places. A man with half an eye may see that here
are many things to be proved.

Thus their first church is national, which is distributed
into several greater portions termed provinces; those again
into others, now called diocesses; and those again subdi-
vided into parochial or particular congregations. Now the
union of this church consisteth in the due observance of the
same worship specifically by all the members of it, and sub-
jection according to rules of their own appointment (which
were called commonly canons), by way of distinction unto
the rulers before mentioned in their several capacities. And
this is that which is the peculiar form of this church. That
of the church catholic absolutely so called is its unity with
Christ, and in itself by the one Spirit whereby it is animated.
That of the church catholic visibly professing the unity of
the faith, which they do profess, as being by them professed.
That of a particular church as such, its observance and per-
formance of the same ordinance 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 national, as
it is called, the unity consists in the subjection of one sort
of officers unto another, within a precinct limited originally
wholly on an account foreign to any church-state whatever.
So that it is not called the church of England from its partici-
pation of the nature of the catholic church, on the account of
its most noble members ; nor yet from its participation of the
nature of the visible church in the world, on the account of its

232 OF SCHISM.

])rofession of the truth; in both which respects we profess
our unity with it; nor yet from its participation of the nature
of a particular church, which it did not in itself, nor as
such, but in some of its particular congregations; but from
a peculiar form of its own, as above described, which is to
be proved to be of the institution of Jesus Christ.

In this description given of their church-state, with
whom we have now to do, I have purposely avoided the
mention of things odious and exposed to common obloquy,
which yet were the very ties and ligaments of their order,
because the thing, as it is in itself, being nakedly repre-
sented, we may not be prejudiced in judging of the strength
and utmost of the charge that lies against any of us, on the
account of a departure from it.

The communion of this church, they say, we have for-
saken, and broken its unity, and therefore are schismatics.

I answer in a word, laying aside so much of the jurisdic-
tion of it mentioned before, and the several ways of its ad-
ministration, for which there is no colour or pretence that
it should relate to any gospel institution ; pass 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 enjoin and
establish, which we judge evil; let them prove that such a
national church as would remain 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 abso-
lute necessity to its being and existence, and I will confess
myself 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, 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 magistrates assembled to make rules
and canons to become binding to the good people of the
commonwealth, when confirmed by the supreme authority
of the nation, and not else; that penalties 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 itself, was instituted by the will and ap-
pointment of Jesus Christ, that is denied. Let not any one

OF SCHISM. 233

think, that because we deny the constitution pleaded about
to have had the stamp of the authority of Jesus Christ, that
therefore we pulled it down and destroyed it by violence.
It was set up before we were born, by them who had power
to make laws to bind the people of this nation, and we found
men in an orderly legal possession of that power, which ex-
erting itself several ways, maintained and preserved that
constitution, which we had no call to eradicate. Only
whereas they took 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 pass our pilgrimage quietly in our native country (as
Israel would have gone through the land of Edom, without the
disturbance of its inhabitants), and worship God according
to the light which he had graciously imparted to us, but
they would not hearken. But herein also was it our duty
to keep the word of Christ's patience. Their removal, and
the dissolution of this national church, arose, and was car-
ried on, as hath been declared, by other hands, on other
accounts.

Now it is not to any purpose, 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 form of the church that we plead about;
nor hath any church any authority but what is answerable to
its nature: if itself be of a civil prudential constitution, its
authority also is civil, and no more. Denying their church
in that form of it, which makes it such to be of the institu-
tion 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 unity of this church, as it had
its rise on such an account, proceeded from an alteration of
the human 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 ' instituenda,' which must
be the foundation of their work. (We confess extraordinary
officers were before the church, nor, considering the way of
men's coming to be joined in such societies, was it possible it
should be otherwise; but as for ordinary officers, they were

234 OF SCHISM.

an exurgeucy from a church, and serve to the completion of
it ; Acts xiv. 23, 24. Tit. i. 5.)

2. That Christ hath appointed any national officers, with
a plentitude of ordinary power, to be imparted, communi-
cated, and distributed to other recipient subjects, in several
degrees within one nation, and not elsev/here. 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 national 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 pre-
scribed to them by him, or are left to be commensurate to
the civil dominion of any potentate, and so to enjoy or suffer
the providential enlargements or straits, that such domi-
nions 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 Eng-
land, Scotland, and Ireland, were not one also; especially
since they have been under one civil magistrate ? or whe-
ther the difference of the civil laws of these nations be not
the only cause, that these are three churches? and if so,
whether from thence any man may not discern whereon the
unity of the church of England doth depend?

Briefly, when they have proved metropolitan, diocesan
bishops in a firstness of power by the institution of Christ,
a national church by the same institution in the sense
pleaded for; a firstness of power in the national officers of
that national church to impose a form of worship upon all
being within that nation by the same institution, which
should contain ihe bond of the union of that church ; also,
that every man who is born, and in his infancy baptized in
that nation, is a member of that national church by the
same institution, and shall have distinguished clearly in and
about their administrations, and have told us what they
counted to be of ecclesiastical power, and what they grant
to be a mere emanation of the civil government of the
nation, we will then treat with them about the business of

OF SCHISM. 235

schism. Until then, if they tell us that we have forsaken
the church of England in the sense pleaded for by them ; I
must answer, that which is wanting cannot be numbered. 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 several respective concernments of con-
science and power. It hath been from the darkness of men,
and ignorance of the Scriptures, that some have taken ad-
vantage 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 again
well fixed amongst men, these shadows will fly away : in the
mean time, we owe all these disputes, with innumerable
other evils, to the apostacy of the Roman combination,
from which we are far as yet from being clearly delivered.

I have one thing more to add upon the whole matter,
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 herself from the church of Rome. To
free herself from the imputation of schism in so doing, as
she (that is, the learned men of the nation) pleaded the
errors and corruptions of that church, under this especial
consideration of their being imposed by tyrants; so also, by
professing her design to be nothing but to reduce religion
and the worship of God to its original purity, from which it
was fallen. And we all jointly justify both her and all other
reformed churches in this plea.

In her design to reduce religion to its primitive purity,
she always professed, that she did not take her direction
from the Scripture only, but also from the councils and ex-
amples of ihe four or five first centuries, to which she la-
boured to conform her reformation. Let the question now
be, whether there be not corruptions in this church of Eng-
land, supposing such a national state to be instituted. What
I beseech you, shall bind my conscience to acquiesce in what
is pleaded from the four or five first centuries, consisting of
men that could and did err, more than that did her's, which
was pleaded from the nine or ten centuries following? Have
not I liberty to call for reformation according to the Scrip-
ture only ? or at least to profess that my conscience cannot be
bound to any other? The sum is, the business of schism

236 OF SCHISM.

from the church of England, is a thing built purely and
simply on political considerations so interwoven with them,
so influenced from them, as not to be separated. The famous
advice of Maecenas to Augustus, mentioned in Dio Cassius,
is the best authority I know against it.

Before we part with this consideration, I must needs
prevent one mistake, which perhaps in the mind of some
may arise upon the preceding discourse : for whereas sun-
dry ordinances of the worship of God are rightly to be ad-
ministered only in a church, and ministers do evidently
relate thereunto, the denying of a national church-state
seems to deny that we had either ministers or ordinances
here in England. The truth is, it seems so to do, but it
doth not ; unless you will say, that unless there be a na-
tional church-state, there is no other; which is too absurd
for any one to imagine. It follows, indeed, that there were
no national church officers, that there were no ordinances
numerically the same to be administered in and to the nation
at once ; but that there was not another church-state in
England, and on the account thereof, ordinances truly ad-
ministered by lawful ministers, it doth not follow. And
now if by this discourse I only call this business to a re-
view, bv them who are concerned to assert this national
church, I am satisfied. 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,
and the successive ordination of its officers, through the
church of Rome itself, from the primitive times. About the
constitution and nature of a national 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 external worship and ceremonies es-
tablished on the authority of the church, they managed
against the nonconformists and separatists at home. But
their chief 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 de-
fensative.

2. There is another way of constituting a national church,
which is insisted on by some of our brethren of the presby-

OF SCHISM. ' 237

terian 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 sup-
pose necessary to the constitution of a particular church),
yet there may be an assembly of the representatives of them
all by several elevations for some end and purpose.

In this sense, say some, a church may be called national,
when all the particular congregations of one nation, living
under one civil government, agreeing in doctrine and wor-
ship, 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 congrega-
tion. Nor does subjection to one civil government, and
agreement on the same doctrine and worship specifically,
either jointly or severally constitute one church, as is known
even in the judgment of these brethren. It is the last ex-
pression of lesser and greater assemblies that must do it ;
but as to any such institution of Christ, as a standing ordi-
nance, sufficient to give unity, yea, or denomination to a
church, this is the to Kpivofxevov. And yet this alone is to
be insisted on. For, as was shewed before, the other things
mentioned contribute nothing to the form nor union of such
a church.

It is pleaded, that there are prophecies and promises of
a national church, that should be under the New Testament,
as Psal. xxxii. 10—12. Isa. ii. 2. x. 18, 19. 24, 25. That it
is foretold and promised that many whole nations shall be
converted to the faith of the gospel, and thereby become
the people of God, who before were no people, is granted ;
but that their way of worship shall be by national churches
governed by lesser and greater assemblies, doth not appear.
And when the Jews shall be converted, they shall be a na-
tional church as England is : but their way of worship shall

238 OF SCHISM.

be regulated according to the institution of Christ in the
gospel. And therefore the publishers of the life of Dr.
Gouge have expressed his judgment found in a paper in his
study, that the Jews on their calling shall be gathered to-
gether into churches, and not be scattered, as now they are.
A nation may be said to be converted, from the professed
subjection to the gospel of so many in it, as may give de-
monstration to the whole : but the way of worship for those
so converted, is peculiarly instituted. It is said, moreover,
that the several congregations in one city, are called a
church, as in Jerusalem; Acts vi. 1. xii. 1. 3. xv. 14. 22.
So also may all the churches in a nation be called a national
church. But this is to Iv ap\yi ; nor is that allowed to be
made a medium in another case, which at the same time is
'sub judice' in its own. The like also may be said of the
church of Ephesus ; Acts xx. 17. Rev. ii. 1 . Nor is it about
a mere denomination that we contend, but the union and
form of such a church : and if more churches than one were
together called a church, it is from their participation of the
nature of the general visible church, not of that which is
particular, and the seat of ordinances. So where Paul is
said to persecute the church of God, Gal. i. 13. it is spoken
of the professors of the faith of Christ in general, and not
to be restrained to the churches of Judea, of whom he speaks,
ver. 22, 23. seeing his rage actually reached to Damascus,
a city of another nation. Acts xxii. 5, 6. and his design was
vpbg TO yivog. That by the church, mentioned 1 Cor. xii. 28.
X. 32. Eph. iii. 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 denied, 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, than all the congregations. That all professors of the
truth of the gospel, throughout the world, are the visible
church of Christ, in the sense 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, com-
prising the representatives of all the churches in the world,

OF SCHISM. 239

that must give being and union to the visible church in the
sense pleaded for throughout the world, or in this nation,
and that bounded to this relation by virtue of the same in-
stitution that is to be proved.

But of what there is, or seems to be, of divine institution
in this order and fabric, what of human 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 lie in common between the men of this persuasion
and myself, with some others otherwise minded. Now of
these are the ensuing assertions.

1. No man can possibly be a member of a national church
in this sense, but by virtue of his being a member of some
particular church in the nation ; which concurs to the making
up of the national church. As a man doth not legally be-
long to any county in the nation, unless he belong to some
hundred or parish in that county; this is evident from the
nature of the thing itself. Nor is it pleaded, that we are
one national church, because the people of the nation are
generally baptized, and do profess the true faith, but be-
cause 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 solemnly in doctrine and
worship under one civil government, do constitute a national
church ; for if so, its form and unity, as such, must be given
it merely by the civil government.

2. No man can recede from this church, or depart from
it, but by departing from some particular church therein.
At the same door that a man comes in, he must go out. If
I cease to be a member of a national church, it is by the
ceasing or abolishing of that, which gave me original right
thereunto, which was my relation to the particular church,
whereof I am.

3. To make men members of any particular church or
churches, their own consent is required. All men must ad-
mit of this, who allow it free for a man to choose where he
will fix his habitation.

4. That as yet, at least since possibly we could be per-
sonally concerned who are now alive, no such church in this

240 OF SCHISM.

nation hath been formed. It is impossible that a man shoukl
be guilty of offending against that which is not : we have
not separated from a national church in the presbyterian
sense, as never having seen any such thing ; unless they will
say, we have separated from what should be.

5. As to the state of such a church as this, I shall only
add to what hath been spoken before, the judgment 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 di-
vinity at Saumur, whose words are these that follow. ' Scio
nonnunquam appellari particularemecclesiam communionem,
ac veluti confcBderationem plurium ejusmodi societatum,
quas vel ejusdem linguae usus, vel eadem rei-pub. forma'
(the true spring of a national church) 'una cum ejusdem
disciplinsB regimine consociavit : sic appellatur ecclesia Gal-
licana, Anglicana, Germanica particularis, ut distinguatur
ab universali ilia Christianorum societate ; quae omnes Chris-
tiani nominis nationes complectitur : at uti supradiximus,
ecclesise nomen non proprie convenire societati omnium
Christianorum, eo modo quo convenit particularibus Chris-
tianorum ccBtibus; sic consequens est, ut dicamus, ecclesise
nomen -non competere in eam multarum ecclesiarum parti-
cularium consociationem eodem plane modo. Vocetur ergo
certe ecclesiarum quae sunt in Gallia communio inter ipsas,
et ecclesia si ecclesia, est multarum ecclesiarum confoede-
ratio non si nomen ecclesise ex usu Scripturse sacrse acci-
piatur. Paulus enim varias ecclesias particulares, quae erant
in Achaia, ecclesias Achaise nuncupat, non ecclesiam Achaise
vel ecclesiam Achaicam.' Amyral. Disput. de Ecclesise Nom.
et Defin. Thes. 28.

These being, if I mistake not, things of mutual acknow-
ledgment (for I have not laid down any principles peculiar
to myself, 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 business will be brought to a speedy
issue. V

Only I desire the reader to observe, 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 hypo-

OF SCHISM. 241

theses, than any as yet I have had occasion to mention ; but
am only in general considering the true notion of schism,
and the charge managed against us on that single account,
which relates not to gathering of churches, as simply con-
sidered. I say, then,

1 . Either we have been members by our own voluntary
consent, according to the mind of Christy of some particular
congregations in such a national church, and that as * de
facto' part of such a church, or we have not. If we have not
been so (as it is most certain we have not), then we have
not as yet broken any bond, or violated any unity, or dis-
turbed any peace or order of the appointment of Jesus
Christ ; so that whatever of trouble or division bath fol-
lowed on our way and walking, is to be charged on them
who have turned every stone, to hinder us our liberty. And
I humbly beg of them, who acting on principles of reforma-
tion according to the (commonly called) presbyterian plat-
form, do 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 sustain any such crimina-
tion. Is it that we have forsaken the church of England as
under its episcopal constitution? have they not done the
same ? have they not rejected their national officers, with all
the bonds, ties, and ligaments of the union of that pre-
tended church ? have they not renounced the way of wor-
ship established by the law of the land ? do they not dis-
avow all obedience to them who were their legal superiors
in that constitution ? do they retain either matter or form,
or any thing, but that naked name of that church ? and
will they condemn others in what they practise themselves?
As for a church of England, in their new sense (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 schism, for not esteeming
ourselves made members of a particular church against our
wills, by buying or hiring a habitation within such a pre-
cinct of ground, we expect not ; especially considering what
is delivered by the chief leaders of them, with whom now
we are treating, whose words are as followeth : ' We grant,

VOL. XIX. R

242 OF SCHISM.

that living in parishes is not sufficient to make a man a mem-
ber of a particular church. A Turk, or pagan, or idolater,
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 claim
admission into the society of Christians within those bounds,
and enjoy the privileges and ordinances which are there dis-
pensed;' Ans. of Commit, p. 105. This is also pursued by
the authors of Jus Divinum Ministerii Anglicani, p. 9, 10.
where, after the repetition of the words first mentioned, they
add, that * all that dwell in a parish and constantly hear 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 \ve have been so members by our own voluntary con-
sent, and do not continue so to be, then this congregation
wherein we are so members, was reformed according to the
mind of Christ (for I speak now to them that own reforma-
tion, 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 confess it may be difficult how a man
can leave such a congregation without their consent, in
whose power it is to give it him, without giving offence to
the church of God. Only I say, let all by-respects be laid
aside on the one hand, and on the other, all regard to repute
and advantage, let love have its perfect work, 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 himself to
some other congregation, wherein he supposes and is per-
suaded that he may be more effectually built up in his most
holy faith.

I confess this to be a case of the greatest difficulty that
presents itself to my thoughts in this business. 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 persuaded to be in, that church,

OF SCHISM.

243

whose reformation he cannot obtain, he cannot abide in that
church to his spiritual advantage and edification ; suppose
the church on the other side, cannot be induced to consent
to his secession and relinquishment of its ordinary external
communion, and that person is hereby entangled; what
course is to be taken? I profess, for my part, I never knew
this case fall out wherein both parties were not blameable.
The person seeking to depart, in making that to be an in-
dispensable cause of departure from a church, which is far
short of it ; and the church in not condescending to the
man's desire, though proceeding from infirmity or tempta-
tion. In general, the rule of forbearance and condescen-
sion 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 cir-
cumstances in great variety, both with reference to the
church offending and the person offended. He that can
give one certain 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, do yet allow men on such occasions to
change their habitations, and consequently their church rela-
tions. ' Men may be relieved by change of dwelling;' Sub-
com. of Div. p. 52. And when a man's leaving the ordinary
external communion of any particular church for his own
edification, to join with another whose administration he is
persuaded in some things more, or fewer, are carried on more
according to the mind of Christ, is as such proved to be
schism, I shall acknowledge it. ,

As then the not giving a man's self up unto any
way, 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 en-
gaged in, cannot with any colour or pretence of reason
be reckoned unto him for schism, though he may, if he
persist in his refusal, prejudice his own edification; so no
more can a man's peaceable relinquishment of the ordi-
nary communion of one church in all its relations, to join
with another, be so esteemed. For instance of the first case;
suppose by the law of this nation the several parochial
churches of the land, according to arbitrary distributions

K 2

244 OF SCHISM.

made of them, should be joined in classical associations, and
those again in the like arbitrary disposal into provincial, and
so onward (which cannot be done without such interve-
niences 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 pa-
rochial churches, and others joining 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, than by their
habitation within some of these difterent precincts, that by
public authority, or consent of some amongst them, are com-
bined as above; nor do believe suclr associations to be the
institutions of Christ, whatever they prove to be in the issue ;
I say, they are by their dissent and refusal to subject them-
selves to this order, not in the least liable to the charge of
schism; whatever they are, who neglecting the great duty
of love and forbearance, would by any means whatever im-
pose upon them a necessity of so doing. For besides what
they have to plead, as to the non-institution of any such
ordinary associations, and 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 accord-
ing to the mind of Christ; nor of the neglect of any duty of
love that was incumbent on them.

For the latter; 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 the mind 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 clear convictions, not so useful to
him as he might rationally expect it would be, were all things
done according to the mind of Christ; that also he hath de-
clared his judgment as he is able, and dissatisfaction: if no
reformation do ensue, this person, I say, is doubtless at
liberty to dispose of himself, as to particular church-com-
munion, to his own best advantage.

But now suppose this congregation whereof a man is sup-
posed to be a member, is not reformed, will not nor cannot
reform itself (I desire that it may be minded with whom

OF SCHISM. 245

1 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 parochial assemblies).
Those I have formerly dealt withal are not to be imposed on
with this principle of reformation; they acknowledge none
to be needful; but they are not concerned in our present
inquiry. Their charge lies all in the behalf of the church of
England, not of particular assemblies 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 blameworthy, but only as it respecteth the con-
stitutions of the church national in them to be observed. If
any claim arise on that hand, as to parochial assemblies, 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 business; I deal, as I said, with
them who own reformation ; and I now suppose the congre-
gation, whereof a man is supposed to be a member on any
account whatever, not to be reformed.

In this case, I ask, whether it be schism or no, for any
number of men to reform themselves, by reducing the prac-
tice of worship to its original institution, though they be the
minor part lying within the parochial precinct ; or for any of
them to join themselves with others for that end and pur-
pose not living within those precincts? I shall boldly say,
this schism is commanded by the Holy Ghost, 1 Tim. vi. 5.

2 Tim. iii. 5. Hos. iv. 15. Is this yoke laid upon me by
Christ, that to go along with the multitude where I live, that
hate to be reformed, I must forsake my duty, and despise the
privileges that he hath purchased for me with his own pre-
cious blood? Is this a unity of Christ's institution, that I
must for ever associate myself with wicked and profane men
in the worship of God, to the unspeakable detriment and dis-
advantage of my own soul ?

I suppose nothing can be more unreasonable than once to
imagine any such thing.

However, not to drive this business 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 civil constitu-
tions, wherein the people or inhabitants do, or may usually

246 OF SCHISM.

meet for the celebration of the worship of God, or which they
have light for, or on any account whatever do make profes-
sion of, how profane soever that part of them be from whom
the whole is denominated, how corrupt soever in their wor-
ship, how dead soever as to the power of godliness, must
abide with them and join with them in their administrations
and worship, and that indispensably ; this business may come
again under debate. In the mean time, I suppose the people of
God are not in any such subjection. I speak not this as laying
down this for a principle, that it is the duty of every man to
separate from that church, wherein evil and wicked men are
tolerated (though that opinion must have many other atten-
dances before it can contract the least affinity with that of the
same sound, which was condemned in the Donatists), but this
only, I say, that where any church is overborne by a multi-
tude of men wicked and profane, so that it connot reform it-
self, or will not according to the mind of Christ, a believer is
so far at liberty, that he may desert the communion of that
society without the least guilt of schism. But this state of
things is now little pleaded for.

It is usually objected about the church of Corinth, that
there was in it many disorders and enormous miscarriages,
divisions, and breaches of love : miscarriages through drink
at their meetings ; gross sins in the incestuous person tole-
rated ; false doctrine broached ; the resurrection denied ;
and yet Paul advises no man to separate from it, but all to
perform their duty in it.

But how little our present plea and defensative is con-
cerned in this instance, supposed to lie against it, very few
considerations will evince.

1. The church of Corinth was undoubtedly a true church,
lately instituted according to the mind of Christ, and was
not fallen from that privilege by any miscarriage, nor had
suffered any thing destructive to its being; which wholly
differences between the case proposed in respect of many
particulars, and the instance produced. We confess the
abuses and evils mentioned had crept into the church, and
do thence grant, that many abuses may do 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

OF SCHISM. 247

to fly out of it, like Paul's mariners out of the ship, when
the storm grew hazardous. It being the duty of all the
members of such a church, untainted with the evils and cor-
ruptions of it, upon many accounts to attempt and labour
the remedy 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 Co-
rinth continued in the condition before prescribed, that no-
torious, scandalous sins had went unpunished, unreproved,
drunkenness continued, and practised in the assembles, men
abiding by the denial of the resurrection, so overturning the
whole gospel, 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 with-
drawn from it, to come out from among them, and not to
have been partaker of their sins, ijnless they were willing to
partake of their plague also ; which on such an apostacy
would certainly ensue.

I confess Austin, in his single book against the Donatists,
Post Collationem, cap. 20. affirms, that Elijah and Elisha
communicated with the Israelites in their worship, when
they were so corrupted, as in their days, and separated not
from their sacraments (as he calls them), but only withdrew
sometimes for- fear of persecution; a mistake unworthy so
great and wise a person as he was. The public worship of
those ten tribes in the days of those prophets was idolatrous,
erected by Jeroboam, confirmed by a law, by Omri, and con-
tinued by Ahab. That the prophets joined with them in it,
is not to be imagined. But earnestness of desire for the at-
taining of any end, sometimes leaves no room for the ex-
amination of the mediums, 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 schism,
allowing the term to pass in its large and usual acceptation,
receding for the sake of the truth's farther ventilation, from
the precise propriety of the word annexed to it in the Scrip-
ture : the sum is, we have broken no bond of unity, no order
instituted or appointed by Jesus Christ, have causelessly

248 OF SCHISIM.

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 do withhold ourselves from partaking in some
ways, engaged into upon mere grounds of prudence we
acknowledge.

And thus from what hath been said, it appears in what a
fair 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, may we be per-
mitted to serve God according to our light, for the acquit-
ting ourselves 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 tie to communion,
which lay upon us by the will and 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 treat with men at farther leisure,
and when we are lawfully called thereto.

It may be some will yet say (because it hath been often
said), there is difference between reforming of churches al-
ready gathered and raised, and raising of churches out of
mere materials. The first may be allowed, but the latter
tends to all manner of confusion.

I have at present, not much to say to this objection, be-
cause, as I conceive, it concerns not the business we have
in hand : nor would I have mentioned it at all, but that it is
insisted on by some on every turn, whether suited for the
particular cause for which it is produced, or no. In brief,
then,

1. I know no other reformation of any church, or any
thing in a church, but the reducing of it to its primitive in-
stitution, and the order allotted to it by Jesus Christ. If
any plead for any other reformation of churches, they are
in my judgment to blame.

And when any society, or combination of men (whatever
hitherto it hath been esteemed), is not capable of such a re-
duction and renovation, I suppose I shall not provoke any

OF SCHISM. 249

wise and sober person, if I profess, I cannot look on such
a society as a church of Christ, and thereupon advise those
therein who have a due right to the privileges purchased for
them by Christ, as to gospel administrations, to take some
other peaceable course to make themselves partakers of them.
2. Were I fully to handle the things pointed to in this
objection, I must manage principles, which in this discourse
I have not been occasioned to draw forth at all, or to im-
prove. Many things of great weight and importance must
come under debate and consideration, before a clear account
can be given of the case stated in this objection. As,

1. The true nature of an instituted church under the gos-
pel, as to the matter, form, and all other necessary consti-
tutive causes, is to be investigated and found out.

2. The nature and form of such a church is to be exem-
plified from the Scripture, and the stories of the first churches,
before sensibly infested with the poison of that apostacy
which ensued.

3. The extent of the apostacy under antichrist, as to the
ruining of instituted churches, making them to be Babylon,
and their worship fornication, is duly and carefully to be
examined.

Hie labor, hoc opus.

Here lies our disorder and division ; hence is our dark-
ness and pollution of our garments, which is not an easy
thing to free ourselves of ; though we may arise, yet we
shall not speedily shake ourselves out of the dust.

4. By what way and means God begat anew, and kept
alive his elect, in their several generations, when antichris-
tian darkness covered the earth, and thick darkness the na-
tions, supposing an intercision of instituted ordinances, so
far 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 again with men, and the setting up of
church worship according to his mind and will. And here
the famous cause of the united brethren of Bohemia would
come under consideration ; who concluding the whole pa-
pacy to be purely antichristian, could not allow of the ordi-
nation of their ministers by any in communion with it; and
yet being persuaded of a necessity of continuing of that or-
dinance in a way of succession, sent some to the Greek and

250 OF SCHISM.

Armenian churches, who observing their ways returned with
little satisfaction ; so that at last committing themselves and
their cause to God, they chose them elders from among them-
selves, and set them apart by fasting and prayer ; which was
the foundation of all those churches, which for piety, zeal,
and suffering for Christ, hath given place to none in Europe.

What was the way of the first reformation in this nation,
and what principles the godly learned men of those days
proceeded on, how far 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 gospel derived down to
us; whether ordinary officers be before or after the church,
and so whether a church-state is preserved in the preserva-
tion of officers, by a power foreign 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 con-
sidered to the bottom, before a full resolution can be given
to the inquiry couched in this objection, which, as I said,
to do, is not my present business.

This task then is at its issue and close ; some consider-
ations of the manifold miscarriages that have ensued for
want of a due and right apprehension of the thing we
have now been exercised in the consideration of, shall shut
it up.

1. 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, than those who when they have so done,
are most unable to make good their charge ; ' si accusasse
sbfficiat, quis erit innocens?' what real schisms in amoral
sense have ensued among brethren, by their causeless mutual
imputation of schism in things of institution, is known. And
when men are in one fault, and are charged with another,
wherein they are not, it is a ready way to confirm them in
that wherein they are. There is more darkness and diffi-
culty in the whole matter of instituted worship, than 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 customs, darkness.

OF SCHISM. 251

and invincible prejudices, that have taken hold on the minds
of men by a secret diffusion of the poison of that grand
apostacy. It were well, then, that men would not be so
confident, nor easily persuaded, that they presently know
how all things ought to be, because they know how they
would have some things to be, which suit their temper and
interest. Men may easily perhaps see, or think they see,
what they do not like, and cry out schism 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 evi-
dences they have of the grounds and principles, whereon
they condemn others, it might make them yet swift to hear,
but slow to speak, and take off from the number of teachers
among us; some are ready to think, that all that join not
with them are schismatics ; and they are so, because they
go not with them, and other reason they have none ; being
unable to give any solid foundation of what they profess ;
what the cause of unity among the people of God hath suf-
fered 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, and to consider them as stated originally,
will ease us of much trouble and labour. Perhaps many of
them will not appear 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 and spring, the
addition of many brooks, showers, and landfloods, have
perhaps swelled it to the condition wherein it is ; every dif-
ference in religion is not to be thought to be as big at its
rise, as it appears 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 engaged. What a flood of abomina-
tions doth this business of schism seem to be, as rolling
down to us through the writings of Cyprian, Austin, and
Oplatus of old ; the schoolmen, decrees of popish councils,
with the contrivances of some among ourselves, concerned
to keep up' the swelled notion of it ! Go to its rise, and vou
will find it to be, though bad enough, yet quite another
thing, than what by the prejudices accruing by the addition
of so many generations, it is now generally represented to

252 OF SCHISM.

The great maxim, 'to the law and to the testimony,' truly
improved, would quickly cure all our distempers : in the
mean time, let us bless God, that though our outward man
may possibly be disposed of, according to the apprehension
that others have of what we do, or are, our consciences are
concerned only in what he hath appointed. How some
men may prevail against us, before whom we must stand or
fall according to their corrupt notion of schism, we know
not; the rule of pur consciences, in this, as in all other
things, is f^ternal and unchangeable. Whilst I have an un-
controllable faithful witness, that I transgress no limits pre-
scribed to me in the word, that I do not willingly break, or
dissolve any unity of the institution of Jesus Christ, my
mind, as to this thing, is filled with perfect peace. Blessed
be God, that hath reserved the sole sovereignty of our con-
sciences in his hand, and not in the least parcelled it out to
any of the sons of men, whose tender mercies being often-
times cruelty itself, they would perhaps destroy the soul
also, when they do so to the body, seeing they stay there,
as our Saviour vvitnesseth, because they can proceed no far-
ther. Here then I profess to rest, in this doth my con-
science acquiesce ; whilst I have any comfortable persuasion,
on grounds infallible, that I hold the head, and that I am
by faith a member of the mystical body of Christ, whilst I
make profession of all the necessary saving truths of the
gospel, whilst I disturb not the peace of that particular
church, whereof by my own consent I am a member, nor do
raise up, nor continue in any causeless differences with
them, or any of them, with whom I walk in the fellowship
and order of the gospel, whilst I labour to exercise faith
towards the Lord Jesus Christ, and love towards all the
saints, I do keep the unity which is of the appointment of
Christ; and let men say, from principles utterly foreign to
the gospel, what they please or can to the contrary, I am
no schismatic.

3. Perhaps the discovery 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 effectual engine of difference, and
distance between us, may be a means to reconcile in love

OF SCHISM. 253

them that truly fear God, though engaged in several ways
as to some particulars. I confess I have not any great
hope of much success on this account ; for let principles
and ways be made as evident, as if he that wrote them car-
ried the sun in his hand; yet, whilst men are forestalled by
prejudices, and have their affections and spirits engaged
suitably thereunto, no great alteration in their minds and
ways, 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 means we see to be
used.

4. To conclude ; what vain janglings men are endlessly
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 in-
stance, is that doubty dispute in the world, whether a
schismatic doth belong to the church, or no ? which for the
most part is determined in the negative ; when it is impos-
sible a man should be so, but by virtue of his being a
church member. A church is that * alienum solum/ wherein
that evil dwelleth. The most of the inquiries that are made,
and disputed on, whether this or that sort of men belong to
the church or no ? are of the same value and import. He
belongs to the church catholic, who is united to Christ by
the Spirit, and none other. And he belongs to the church
general visible, who makes profession of the faith of the
gospel, and destroys it not by any thing of a just incon-
sistency with the belief of it. And he belongs to a particu-
lar church, who having been in a due order joined there-
unto, hath neither voluntarily deserted it, nor been judicially
ejected out of it. Thus one may be a member of the
church catholic, who is no member of the general visible
church, nor of a particular church, as an elect infant, sanc-
tified from the womb, dying before baptism ; and one may
be a member of the church general visible, who is no mem-
ber of the church catholic, nor of a particular church, as a
man making profession of the true faith, yet not united to
Christ by the Spirit, nor joined to any particular visible
church ; or he may be also of the catholic church, and not

254 OF SCHISM.

of a particular ; as also of a particular church, and not of
the catholic. And a man may be, every true believer walking
orderly, ordinarily is, a member of the church of Christ in
every sense insisted on ; of the catholic church, by a union
with Christ the head ; of the visible general church, by his
profession of the faith ; and of a particular congregation, by
his voluntary associating himself therewith, according to
the will and appointment of our Lord Jesus Christ.

A REVIEW

TRUE NATURE OF SCHISM,

A VINDICATION

CONGREGATIONAL CHURCHES IN ENGLAND

FROM THE IMPUTATION THEREOF;

UNJUSTLY CHARGED ON THEM BY MR. D. CAWDREY,

PREACHER OF THE WORD,

AT BILUNG, IN NORTHAMPTONSHIRE.

AouXov Ky^iou ov Set /t*a;^£&ai. — 2 Tim. ii. 24.

As" Tov Ims-ytoTTov aveyxAnTov Eivai, a;? ©£ou oiJtovo^ov, fxh au&«5«, jW^ ojyjXov,
ju^ TTttfoivsv, jW^ 7r^wTW, ^^ ai<7p^5o»EjW. — Tit. i. 7.

TO THE READER.

Christian Reader,

It is now about three weeks since, that there was
sent unto me, a book entitled, Independency a Great
Schism : as the frontispiece farther promiseth, under-
taken to be managed against something written by
me, in a treatise about the true nature of schism, pub-
lished about a year ago ; with an addition of a charge
of inconstancy in opinion, upon myself: of the one^,
and the other, the ensuing discourse will give a far-
ther and full account. Coming unto my hands at
such a season, wherein, as it is known, I was pressed
with more than ordinary occasions of sundry sorts, I
thought to have deferred the examination of it, until
farther leisure might be obtained, supposing that some
fair advantage would be administered by it, to a far-
ther Christian debate of that discovery of truth, and
tender of peace, which in my treatise I had made.
Engaging into a cursory perusal of it, I found the
reverend author's design and discourse, to be of that
tendency and nature, as did not require, nor would
admit of any such delay. His manifold mistakes in
apprehending the intention of my treatise and of the
severals of it ; his open presumption of his own prin-
ciples, as the source and spring of what pretends to be
argumentative in his discourse, arbitrarily inferring
from them, without the least attempt of proof, what-
ever tenders its assistance to cast reproach on them
with whom he hath to do ; his neglect in providing a
defence for himself by any principles not easily turned
upon him, against the same charge which he is pleased
to manage against me; his avowed laying the founda-
tion of his whole fabric, in the sand of notoriously
false suppositions, quickly delivered me from the
thoughts of any necessity to delay the consideration of

VOL. XIX. s

Cclviii TO THE HEADER.

what he tendered to make good the title of his dis-
course. The open and manifest injury done, not only
to myself, in laying things to my charge which I know
not, lading me with reproaches, tending to a rendering
of me odious to all the ministers and churches in the
world, not agreeing with me in some few things con-
cerning gospel administrations, but also to all other
churches and persons of the same judgment with my-
self, called for a speedy account of the true state of the
things contended about.

Thou hast therefore here. Christian reader, the pro-
duct (through the grace of him who supplieth seed to
the sower) of the spare hours of four or five days, in
which space of time this ensuing discourse was begun
and finished. Expect not therefore any thing from it,
but what is necessary for the refutation of the book,
whereunto it is opposed ; and as to that end and pur-
pose, I leave it to thy strictest judgment. Only I
shall desire thee to take notice, that having kept myself
to a bare defence, I have resolvedly forborne all re-
charge on the presbyterian way, either as to the whole
of it, whence by way of distinction it is so called, or
as to the differences in judgment and practice of them
who profess that way, among themselves, which at
this day, both in this and the neighbour nation, are
more and greater, than any that our author hath as yet
been able to find amongst them whom he doth prin-
cipally oppose. As the ensuing sheets were almost
wrought off at the press, there came to my hand a vin-
dication of that eminent servant of God, Mr. John
Cotton, from the unjust imputations and charge of the
reverend person with whom I have now to do, written
by himself not long before his death. The oppor-
tunity of publishing that discourse, with the ensuing,
being then lost, I thought meet to let the reader know,
that a short season will furnish him with it. Farewell,
and love, truth, and peace.

Christ Church College, Oxon. July 9, 1657.

VINDICATION OF THE TREATISE

ABOUT

THE TRUE NATURE OF SCHISM,

Sfc.

CHAP. I.

The present state of things in the Christian world, will on a
slight consideration yield this account of controversies in
religion ; that when they are di'iven to such an issue, as by
foreign coincidences to be rendered the interest of parties at
variance, there is not any great success to be obtained by a
management of them, though with never so much evidence
and conviction of truth. An answering of the profession
that is on us, by a good and lawful means, the paying of that
homage and tribute we owe to the truth, the tendering of as-
sistance to the safe-guarding of some weaker professors there-
of, from the sophisms and violence of adversaries, is the most
that in such a posture of things, the most sober writers of
controversies can well aim at.

The winning over of men to the truth we seek to main-
tain, where they have been pre-engaged in an opposition unto
it, without the alteration of the outward state of things,
whence their engagements have insensibly sprung and risen,
is not ordinarily to be expected. How far I was from any
such thoughts in the composing and publishing my treatise
of the nature of schism, I declared in sundry passages in the
treatise itself. Though the thing contended about, whatso-
ever is pretended to the contrary, will not be found amongst
the most important heads of our religion, yet knowing how
far, on sundry accounts, the stated fixed interest of several
sorts of men engageth them to abide by the principles they
own in reference thereunto, I was so far from hoping to see
speedily any visible fruits of the efficacy of the truth I had

s 2

260 A VINDICATIOiV OV TIIK TREATISE

managed, that I promised myself a vigorous opposition,
until some urgent providence or time, altering the frame of
men's spirits, should make way for its acceptance. Freely I
left it in the hand of him, whose truth I have good security
I had in weakness maintained, to dispose of it with its issues
and events at his pleasure. I confess, knowing several par-
ties to be concerned in an opposition to it, I was not well
able to conjecture from what hand the first assault of it would
arise. Probability cast it on them who looked on them-
selves in the nearest proximity of advantage by the common
notion of schism opposed. The truth is, I did apprehend
myself not justly chargeable with want of charity, if I
thought that opposition would arise from some other prin-
ciples, than mere zeal for a supposed truth, and therefore
took my aim in conjecturing at the prejudices that men
might fear themselves and interests obnoxious unto by a re-
ception and establishment of that notion of schism, which I
had asserted. Men's contentedness to make use of their
quietness in reference to popery, Socinianism, Arminianism,
daily vented amongst us, unless it were in some declamatory
expressions against their toleration, which cost no more
than they are worth, if shaken off by a speedy engagement
against my treatise, confirmed such thoughts in me. After,
therefore, it had passed in the world for some season, and
had found acceptance with many learned and godly persons,
reports began to be raised about a design for a refutation of
it : that so it should be dealt withal I heard was judged neces-
sary at sundry conventions ; what particular hand it was
likely the task would fall upon, j udging myself not concerned
to know, I did not inquire. When I was informed how the
disposal of the business did succeed, as I was not at all
surprised in reference to the party in general from which it
did issue, so I did relieve myself under my fears, and loath-
ing to be engaged in these contests, by these ensuing con-
siderations. 1. That I was fully persuaded that what I had
written was for the substance of it the truth of God, and
being concerned in it only on truth's account, if it could be
demonstrated that the sentence I had asserted, was an un-
lawful pretender thereunto, I should be delivered from pay-
ing any farther respect or service to that, whereunto none at
all was due. 2. That in the treatise itself so threatened, I

ABOUT THE TRUE NATURE OF SCHISM. 261

had laid in provision against all contending about words, ex-
pressions, collateral assertions, deductions, positions, all and
every thing, though true, that might be separated from the
life or substance of the notion, or truth pleaded for. 3. That
v^^hereas the whole weight of the little pile turned on one
single hinge, and that visible and conspicuous, capable of an
ocular demonstration, as to its confirmation or refutation, I
promised myself that any man who should undertake the de-
molishing of it, would be so far from passing that by, and set-
ting himself to the superstruction, that subsists in its single
strength and vigour, that indeed finding that one thing neces-
sary for him, he would solely attempt that, and therein rest.
This I knew was evident to any considering person that
should but view the treatise, that if that foundation were
cast down, the whole superstructure would fall with its own
weight; but if left standing, a hundred thousand volumes
against the rest of the treatise could not in the least preju-
dice the cause undertaken to be managed in it. Men might
indeed by such attempts manifest my weakness and want of
skill, in making inferences and deductions from principles of
truth, wherein I am not concerned, but the truth itself con-
tended for, would still abide untouched. 4. Having ex-
pressly waved man's day and judgment, I promised myself
security from a disturbance by urging against me the au-
thority of any, of old or late ; supposing that from the evic-
tion of their several interests, I had emancipated myself
from all subjection to their bare judgments in this cause-.
5. Whereas I had confined myself to a bare defensative of
some, not intending to cast others from the place, which in
their own apprehensions they do enjoy (unless it was
the Roman party), I had some expectations that peace-
loving godly men, would not be troubled that an apparent
immunity from a crime was without their prejudice or dis-
advantage manifested in behalf of their brethren, nor much
pain themselves to reinforce the charge accounted for. So
that the bare notion of schism, and the nature of it ab-
stracted from the consideration of persons, would come under
debate. Indeed, I questioned whether in that friendly compo-
sure of affections, which for sundry years hath been carrying
on between sober and godly men of the presbyterian and
congregational judgment, any person of real godliness would

262 A VINDICATION OF THE TREATISE

interest himself to blow the coal of dissension, and engage
in new exasperations. I confess I always thought the plea
of Cicero for Ligarius against Tubero most unreasonable;
namely, that if he had told (as he calls it) an honest and
merciful lie in his behalf, yet it was not the part of a man to
refel it, especially of one who was accused of the same crime;
but yet I must needs say, a prompt readiness to follow most
questionable accusations against honest defensatives, from
good men unjustly accused by others of the same crime, I
did not expect. I added this also in my thoughts, that the
facility of rendering a discourse to the purpose, on the busi-
ness under consideration, was obviated by its being led
out of the common road, wherein common-place supplies
would be of little use to any that should undertake it; not
once suspecting that any man of learning and judgment
would make a return unto it out of vulo;ar discourses about
ministers' calling, church-government, or the like. How far
these and the like considerations might be a relief unto my
thoughts, in my fears of farther controversial engagements,
having the pressure of more business upon me than any one
man I know of my calling in the whole nation, I leave it to
the judgment of them who love truth and peace. But what
little confidence I ought, in the present posture of the minds
of men, to have placed in any or all of them, the discourse
under consideration hath instructed me. That any one thing
hath fallen out according to my expectations and conjec-
tures, but only its being a product of the men, of the persua-
sions owned therein, I am yet to seek. The truth is, I can-
not blame my adversary ' viis et modis' to make good the
opposition he is engaged in ; it concerns him and his advisers
beyond their interest in the appearing skirts of this contro-
versy. Perhaps, also, an adjudged necessity of endeavour-
ing a disreputation to my person and writings, was one in-
gredient in the undertaking; if so, the whole frame was to
be carried on by correspondent mediums. But let the prin-
ciples and motives to this discourse be vfhat they will, it is
now made public, there being a warmer zeal acting therein,
than in carrying on some other things expected from the
same hand.

To what may seem of importance in it, I shall with all
possible plainness give a return. Had the reverend author

ABOUT THE TRUE NATURE OF SCHISM. 263

of it thought good to have kept within the bounds by me
fixed, and candidly debated the notion proposed, abstract-
ing from the provocations of particular applications, I should
most willingly have taken pains for a farther clearing and
manifesting of the truth contended about.

But the whole discourse wherewith I have now to do is
of another complexion, and the design of it of another ten-
dency; yea, so managed sometimes, that I am ready to
question whether it be the product and fruit of his spirit
whose name it bears : for though he be an utter stranger to
me, yet I have received such a character of him, as would
raise me to an expectation of any thing from him, rather
than such a discourse.

The reader will be able to perceive an account of these
thoughts in the ensuing view of his treatise.

1. I am without any provocation intended, and I hope
given, reviled from one end of it to the other; and called,
partly in downright terms, partly by oblique intimations,
whose reflections are not to be waved, Satan, atheist, scep-
tic, Donatist, heretic, schismatic, sectary, Pharisee, &c. and
the closure of the book is merely an attempt to blast my re-
putation, whereof I shall give a speedy account.

2. The professed design of the whole is to prove inde-
pendency, as he is pleased to call it, which what it is he
declares not, nor (as he manages the business) do I know
to be a great schism, and that Independents (by whom it is
full well known whom he intends) are schismatics, secta-
ries, the troublers of England. So that it were happy for
the nation, if they were out of it; or discovering san-
guinary thoughts in reference unto them ; and these kinds

of discourses fill up the book, almost from one end to the
other.

3. No Christian care doth seem to have been taken, nor
good conscience exercised from the beginning to the ending,
as to imputation of any thing unto me, or upon me, that may
serve to help on the design in hand.

Hence, I think, it is repeated near a hundred times, that
1 deny their ministers to be ministers, and their churches
to be churches, that I deny all the reformed churches in the
world, but only our own (as he calls them) to be true
churches ; all which is notoriously untrue, contrary to my

264 A VINDICATION OF THE TREATISE

known judgment, professedly declared on all occasions, con-
trary to express affirmations in the book he undertakes to
confute, and the whole design of the book itself. I cannot
easily declare my surprisal on this account. What am I to
expect from others, when such reverend men as this author,
shall by the power of prejudice be carried beyond all bounds
of moderation, and Christian tenderness in offending? I no
way doubt but that Satan hath his design in this whole bu-
siness. He knows how apt we are to fix on such provoca-
tions, and to contribute thereupon to the increase of our
differences. Can he, according to the course of things in
the world, expect any other issue, but that in the necessary
defensative I am put upon, I should not wave such re-
flections and retortions on him and them, with whom I have
to do, as present themselves with as fair pleas and pretences
unto me, as it is possible for me to judge, that the charges
before mentioned (I mean of schism, heresy, and the like)
did unto him. For as to a return of any thing in its own
nature false and untrue, as to matter of fact, to meet with
that of the like kind wherewith I am entertained, I suppose
the devil himself was hopeless to obtain it. Is he not filled
with envy to take notice in what love without dissimulation
I walk with many of the presbyterian judgment? what
Christian intercourse and communion I have with them in
England, Scotland, Holland, France, fearing that it may
tend to the furtherance of peace and union among the
churches of Christ? God assisting I shall deceive his ex-
pectations, and though I be called schismatic and heretic a
thousand times, it shall not weaken my love or esteem of
or towards any of the godly ministers or people of that way
and judgment with whom I am acquainted, or have occasion
of converse.

And for this reverend author himself, I shall not fail to
pray, that none of the things, whereby he hath, I fear, ad-
ministered advantage unto Satan to attempt the exaspera-
tions of the spirits of brethren one against another, may
ever be laid to his charge. For my own part I profess in
all sincerity, that such was my unhappiness, or rather hap-
piness in the constant converse which in sundry places I
have with persons of the presbyterian judgment, both of the
English and Scottish nation, utterly of another frame of

ABOUT THE TRUE NATURE OF SCHISM. 265

spirit, than that which is now shewed, that until I saw this
treatise, I did not believe that there had remained in any
one godly, sober, judicious person in England, such thoughts
of heart in reference to our present differences, as are visible
and legible therein :

Tantsene anlniis coelestibus irse?

I hope the reverend author will not be offended, if I make
bold to tell him, that it will be no joy of heart to him one
day, that he hath taken pains to cast oil on those flames,
which it is every one's duty to labour to extinguish.

But that the whole matter in difference may be the better
stated and determined, I shall first pass through with the
general concernments of the book itself, and then consider
the several chapters of it, as to any particulars in them that
may seem to relate to the business in hand. It may possibly
not a little conduce towards the removal of those obstruc-
tions unto peace and love, laid in our way by this reverend
author, and to a clearer stating of the controversy pretended
to be ventilated in his discourse, to discover and lay aside
those mistakes of his, which being interwoven with the main
discourse from the beginning to the end, seem as principles
to animate the whole, and to give it that life of trouble,
whereof it is partaker. Some of them were, as absolutely
considered, remarked before ; I shall now renew the mention
of them, with respect to that influence which they have
into the argumentative part of the treatise under conside-
ration.

1. First, then, it is strenuously supposed all along, that I
deny all, or any churches in England, to be true churches
of Christ, except only the churches gathered in the congre-
gational way, and upon their principles : then, that I deny
all the reformed churches beyond the seas to be true
churches of Christ. This supposition being laid, as the
foundation of the whole building, a confutation of my
treatise is fixed thereon, a comparison is instituted between
the Donatists and myself: arguments are produced to prove
their churches to be true churches, and their ministers true
ministers. The charge of schism on this bottom is freely
given out and asserted, the proof of my schismatical sepa-
ration from hence deduced, and many terms of reproach are

266 A VlNDlCAT10>f OF THE TUEA'J'ISE

returned as a suitable reply to the provocation of this opi-
nion. How great a portion of a small treatise may easily be
taken up with discourses relating to these heads, is easy to
apprehend. Now lest all this pains should be found to be
useless, and causelessly undergone, let us consider how the
reverend author proves this to be my judgment. Doth he
evince it from any thing delivered in that treatise he under-
takes to confute ? doth he produce any other testimonies out
of what I have spoken, delivered, or written elsewhere, and
on other occasions to make it good ? This I suppose he
thought not of, but took it for granted, that either I was of
that judgment, or it was fit I should be so, that the difference
between us might be as great, as he desired to have it ap-
pear to be.

Well, to put an end to this controversy, seeing he would
not believe what I told the world of my thoughts herein
in my book of schism, I now inform him again, that all these
surmises are fond and untrue. And truly for his own sake
with that respect which is due to the reputation of religion,
I here humbly entreat him not to entertain what is here af-
firmed with unchristian surmises, which the apostle reckons
amongst the works of the flesh, as though I were of another
mind but durst not declare it, as more than once in some
particulars he insinuates the state of things with me to be.
But blessed be the God of ray salvation, and of all my de-
liverances, I have yet liberty to declare the whole of my
judgment in and about the things of his worship. Blessed
be God, it is not as yet in the power of some men to bring
in that their conceited happiness into England, which would
in their thoughts accrue unto it, by my removal from my na-
tive soil, with all others of my judgment and persuasion.
We are yet at peace, and we trust that the Lord will deliver
us from the hands of men, whose tender mercies are cruel.
However be it known unto them, that if it be the will of the
Lord upon our manifold provocations to give us up to their
disposal, who are pleased to compass us with the ornaments
of reproaches before mentioned, that so we might fall as a
sacrifice to rage or violence, we shall, through his assistance
and presence with us, dare to profess the whole of that truth,
and those ways of his, which he hath been pleased to re-
veal unto us.

ABOUT THE TRUE NATURE OF SCHISM. 267

And if on any other account this reverend person sup-
pose I may foster opinions and thoughts of mine own and
their ways which I dare not own, let him at any time give
me a command to wait upon him, and as I will freely and
candidly answer to any inquiries he shall be pleased to make
after my judgment and apprehensions of these things, so he
shall find that (God assisting)! dare own, and will be ready
to maintain, what I shall so deliver to him. It is a sufficient
evidence that this reverend author is an utter stranger to
me, or he would scarce entertain such surmises of me as he
doth. Shall I call in witnesses as to the particular under
consideration? one evidence by way of instance lies so near
at hand, that I cannot omit the producing of it : not above
fourteen days before this treatise came to my hands, a learned
gentleman, whom I had prevailed withal to answer in the
vespers of our act, sent me his questions by a doctor of the
presbyterian judgment, a friend of his, and mine. The first
question was, as I remember, to this purpose : * Ultrum mi-
nistri ecclesise Anglicanse habeant validam ordinationem.' I
told the doctor, that since the questions were to pass under
my approbation,! must needs confess myself scrupled at the
limitation of the subject of the question in that term 'eccle-
sia Anglicana,' which would be found ambiguous and equi-
vocal in the disputation; and therefore desired that he
would rather supply it with ' ecclesiarura reformatarum,' or
some other expression of like importance; but as to the thino-
itself aimed at, namely, the assertion of the ministry of the
godly ministers in England, ! told him, and so now do the
reverend author of this treatise, that I shall as willingly en-
gage in the defence of it, with the lawfulness of their churches,
as any man whatever. ! have only in my treatise questioned
the institution of a national church, which this author doth
not undertake to maintain, nor hath the least reason so to
do, for the asserting of true ministers and churches in Eng-
land; ! mean those of the presbyterian way. What satis-
faction now this reverend author shall judge it necessary for
him to give me, for the public injury which voluntarily he
hath done me, in particular for his attempt to expose me to
the censure and displeasure of so many godly ministers and
churches as ! own in England, as a person denying their
ministry, and church station; I leave it to himself to consider.

268 A VINDICATION OF THE TREATISE

And by the declaration of this mistake how great a part of
his book is waved as to my concernments therein, himself
full well knows.

2. A second principle of Hke importance.which heis pleased
to make use of, as a thing granted by me, or at least which
he assumes, as that which ought so to be, is that whatever
the presbyterian ministers and churches be, I have separated
from them, as have done all those whom he calls Indepen-
dents. This is another fountain, out of which much bitter
water flows. Hence we must needs be thought to condemn
their ministry and churches. The Brownists were our fa-
thers, and the Anabaptists are our elder brothers, we make
a harlot of our mother, and are schismatics and sectaries
from one end of the book to the other. * Quod erat demon-
strandum.' But doth not this reverend author know that
this is wholly denied by us? Is it not disjDroved sufficiently
in that very treatise which he undertakes to answer ?

He grants, I suppose, that the separation he blames, must
respect some union of Christ's institution: for any other,
we profess ourselves unconcerned in its maintenance, or dis-
solution, as to the business in hand. Now wherein have we
separated from them as to the breach of any such union ?
For an individual person to change from the constant par-
ticipation of ordinances in one congregation, to do so in an-
other, barely considered in itself, this reverend author holds
to be no separation. However for my part, who am forced
to bear all this wrath and storm, what hath he to lay to my
charge ? I condemn not their churches in general, to be no
churches, nor any one that I am acquainted withal in par-
ticular. I never disturbed, that I know of, the peace of any
one of them, nor separated from them ; but having already
received my punishment, I expect to hear my crime by the
next return.

3. He supposeth throughout that I deny not only the
necessity of a successive ordination, but as far as I can un-
derstand him, the lawfulness of it also. By ordination of
ministers, many upon a mistake understand only the impo-
sition of hands that is used therein. Ordination of ministers
is one thing, and imposition of hands another, differing as
whole and part ; ordination in Scripture compriseth the
whole authoritative translation of a man from among the

ABOUT THE TRUE NATURE OF SCHISM. 269

number of his brethren into the state of an officer in the
church. I suppose he doth not think that this is denied by
me, though he tells me, with the same Christian candour and
tenderness, which he exerciseth in every passage almost of
his book, of making myself a minister, and I know not what.
I am, I bless the Lord, extremely remote from returning him
any of his own coin in satisfaction for this love. For that
part of it which consists in the imposition of hands by the
presbytery (where it may be obtained according to the mind
of Christ), 1 am also very remote from managing any op-
position unto it. I think it necessary by virtue of precept,
and that to be continued in a way of succession. It is, I
say, according to the mind of Christ, that he who is to be
ordained unto office in any church, receive imposition of
hands from the elders of that church, if there be any therein.
And this is to be done in a way of succession, that so the
churches may be perpetuated. That alone which I oppose
is the denying of this successive ordination, through the au-
thority of antichrist. Before the blessed and glorious re-
formation, begun and carried on by Zuinglius, Luther, Cal-
vin, and others, there were, and had been two states of men
in the world, professing the name of Christ and the gospel,
as to the outward profession thereof. The one of them in
glory, splendour, outward beauty, and order, calling them-
selves the church, the only church in the world, the catholic
church; being indeed and in truth in that state wherein
they so prided themselves, the mother of harlots, the beast,
with his false prophet. The other party, poor, despised, per-
secuted, generally esteemed and called heretics, schismatics,
or as occasion gave advantage for their farther reproach,
Waldenses, Albigenses, Lollards, and the like. As to the
claim of a successive ordination drawn from the apostles, I
made bold to affirm, that I could not understand the vali-
dity of that successive ordination, as successive, which was
derived down unto us, from and by the first party of men in
the world.

This reverend author's reply hereunto, is like the rest of
his discourse: p. 118. he tells me, 'This casts dirt in the face
of their ministry, as do all their good friends the sectaries,
and that he hath much ado to forbear saying, The Lord re-
buke thee.' How he doth forbear it, having so expressed

270 A VINDICATION OF THE TREATISE

the frame of his heart towards me, others will judge: tlie
searcher of all hearts knows, that I had no design to cast
dirt on him, or any other godly man's ministry in England.
Might not another answer have been returned without this
wrath ? — This is so, or it is not so, in reference to the ministry
of this nation. If it be not so, and they plead not their suc-
cessive ordination from Rome, there is an end of this differ-
ence. If it be so, can Mr. C. hardly refrain from calling a
man Satan, for speaking the truth ? It is well if we know of
what spirit we are.

But let us a little farther consider his answer in that
place. He asketh first, 'Why may not this be a sufficient
foundation for their ministry, as well as for their baptism?'
If it be so, and be so acknowledged, whence is that great
provocation that arose from my inquiry after it? For my
part I must tell him, that I judge their baptism good and
valid, but to deal clearly with him, not on that foundation.
I cannot believe, that that idolater, murderer, man of sin,
had since the days of his open idolatry, persecution, and en-
mity to Christ, any authority more or less from the Lord
Jesus committed to him, in or over his churches. But he
adds, secondly, 'That had they received their ordination from
the woman flying into the wilderness, the two witnesses, or
Waldenses, it had been ail one to me, and my party ; for they
had not their ordination from the people (except some ex-
traordinary cases), but from a presbytery, according to the
institution of Christ.' So then, ordination by a presbytery
is, it seems, opposed by me and ray party ; but I pray, sir, who
told you so? when, wherein, by what means have I opposed
it? I acknowledge myself of no party. I am sorry so grave
a minister should suffer himself to be thus transported, that
every answer, every reply, must be a reflection, and that
without due observation of truth and love. That those
first reformers had their ordination from the people, is ac-
knowledged; I have formerly evinced it by undeniable tes-
timony. So that the proper succession of a ministry amongst
the churches that are their offspring, runs up no higher than
that rise. Now the good Lord bless them in their ministry,
and the successive ordination they enjoy, to bring forth
more fruit in the earth to the praise of his glorious grace.
But upon my disclaiming all thoughts of rejecting the mi-

ABOUT THE TRUE NATURE OF SCHISM. 271

nistry of all those, who yet hold their ordination on the ac-
count of its successive derivation from Rome, he cries out,
' egregiam vero laudem,' and says, 'that yet I secretly derive
their pedigree from Rome.' Well then, he doth not so : why
then, what need these exclamations ? we are as to this mat-
ter wholly agreed ; nor shall I at present farther pursue his
discourse in that place : it is almost totally composed and
made up of scornful revilings, reflections, and such other
ingredients of the whole.

He frequently and very positively affirms, without the
least hesitation, that I have ' renounced my own ordination,'
and adds hereunto, that • whatever else they pretend, unless
they renounce their ordination, nothing will please me;'
that ' I condemn all other churches in the world as no
churches.' But who, I pray, told him these things? did he
inquire so far after my mind in them, as without breach of
charity to be able to make such positive and express as-
sertions concerning them ? A good part of his book is taken
up in the repetition of such things as these, drawing in-
ferences and conclusions from the suppositions of them,
and warming himself by them into a great contempt of my-
self and party, as he calls them. I am now necessitated to
tell him, that all these things are false, and utterly in part
and in whole untrue, and that he is not able to prove any
one of them. And whether this kind of dealing becomes a
minister of the gospel, a person professing godliness, I leave
it to himself to judge. For my own part I must confess,
that as yet I was never so dealt withal by any man, of what
party soever, although it hath been my unhappiness to pro-
voke many of them. I do not doubt but that he will be
both troubled and ashamed when he shall review these
things. That whole chapter, which he entitles, Indepen-
dentism, is Donatism ; as to his application of it unto me, or
any of my persuasion, is of the same importance, as I have
sufficiently already evinced. I might instance in sundry
other particulars, wherein he ventures without the least
check or supposition, to charge me with what he pleaseth,
that may serve the turn in hand ; so that it may serve to
bring in, *he and his party are schismatics, are sectaries,
have separated from the church of God, are the cause of all
our evils and troubles,' with the like terms of reproach and

272 A VINDICATION OF THE TREATISE «

hard censures, lying in a fair subserviency to a design of
widening the difference between us, and mutually exaspe-
rating the spirits of men professing the gospel of Jesus
Christ, one against another, nothing almost comes amiss.
His sticking upon by-matters, diverting from the main bu-
siness in hand, answering arguments by reflections and the
like, might also be remarked. One thing wherein he much
rejoiceth, and fronts his book with the discovery he hath
made of it, namely, concerning my change of judgment as
to the difference under present debate, which is the sub-
stance and design of his appendix, must be particularly
considered, and shall be, God assisting, in the next chapter
accordingly.

CHAP. II.

An answer to the appendix of Mr. C.'s charge.

Though perhaps impartial men will be willing to give me
an acquitment from the charge of altering my judgment in
the matters of our present difference, upon the general ac-
count of the co-partnership with me of the most inquiring
men in this generation, as to things of no less importance;
and though I might against this reverend brother, and others
of the same mind and persuasion with him, at present re-
lieve myself sufficiently by a recrimination, in reference to
their former episcopal engagements, and sundry practices in
the worship of God them attending, pleading in the mean
time the general issue of changing from error to truth
(which that I have done as to any change I have really
made, I am ready at any time to maintain to this author),
yet it being so much insisted upon by him as it is, and the
charge thereof in the instance given, accompanied with so
many evil surmisings, and uncharitable reflections, looking
like the fruits of another principle than that whereby we
ought in the management of our differences to be ruled, I
shaJl give a more particular account of that, which hath
yielded him this great advantage. The sole instance in-
sisted on by him, is a small treatise published long ago by
me, entitled, The Duty of Pastors and People distinguished ;

ABOUT THE TRUE NATURE OF SCHISM. 273

wherein I profess myself to be of the presbyterian judgment.
^ Excerpta' out of that treatise, with animadversions and
comparisons thereon, make up the appendix, which was
judged necessary to be added to the book, to help on with
the proof that independency is a great schism : had it not
been indeed needful to cause the person to suffer, as well as
the thing, some suppose this pains might have been spared.
But I am not to prescribe to any, what way it is meet for
them to proceed in, for the compassing of their ends aimed
at. The best is, here is no new thing produced, but what
the world hath long since taken notice of, and made of it
the worst they can. Neither am I troubled that I have a
necessity laid upon me to give an account of this whole
matter. That little treatise was written by me in the year
1643, and then printed ; however, it received the addition of
a year in the date affixed to it by the printers, which for
their own advantage is a thing usual with them. I was
then a young man myself, about the age of twenty-six or
twenty-seven years. The controversy between indepen-
dency and presbytery was young also ; nor indeed by me
clearly understood, especially as stated on the congregational
side. The conceptions delivered in the treatise were not
(as appears in the issue) suited to the opinion of the one
party, nor of the other; but were such as occurred to mine
own naked consideration of things, with relation to some
differences that were then upheld in the place where I lived,
only being unacquainted with the congregational way, I
professed myself to own the other party, not knowing but
that my principles were suited to their judgment and pro-
fession ; having looked very little farther into those affairs,
than I was led by an opposition to episcopacy and ceremo-
nies. Upon a review of what I had there asserted, I found
that my principles were far more suited to what is the judg-
ment and practice of the congregational men, than those of
the presbyterian. Only whereas I had not received any
farther clear information in these ways of the worship of
God, which since I have been engaged in, as was said, I
professed myself of the presbyterian judgment, in opposition
to democratical confusion ; and indeed so I do still ; and so
do all the congregational men in England, that I am ac-
quainted withal ; so that when I compare what then I wrote*

VOL. XIX. T

274 A VINDICATION OF THE TREATISE

with my present judgment, I am scarce able to find the
least difference between the one and the other ; only a mis-
application of names and things by me gives countenance
to this charge. Indeed not long after, I set myself se-
riously to inquire into the controversies then warmly agitated
in these nations. Of the congregational way, I was not ac-
quainted with any one person, minister or other ; nor had I,
to my knowledge, seen any more than one in my life. My
acquaintance lay wholly with ministers, and people of the
presbyterian way. But sundry books being published on
either side, I perused, and compared them with the Scrip-
ture, and one another, according as I received ability from
God. After a general view of them, as was my manner in
other controversies, I fixed on one to take under peculiar
consideration and examination, which seemed most methodi-
cally and strongly to maintain that which was contrary as I
thought to my present persuasion. This was Mr. Cotton's
book of the Keys. The examination and confutation hereof,
merely for my own particular satisfaction, with what dili-
gence and sincerity I was able, I engaged in. What pro-
gress I made in that undertaking, I can manifest unto any
by the discourses on that subject, and animadversions on
that book yet abiding by me. In the pursuit and manage-
ment of this work, quite besides, and contrary to my ex-
pectation, at- a time and season wherein I could expect
nothing on that account but ruin in this world, without the
knowledge or advice of, or conference with, any one person
of that judgment, I was prevailed on to receive that, and
those principles which I had thought to have set myself in
an opposition unto. And indeed this way of impartial ex-
amining all things by the word, comparing causes with
causes, and things with things, laying aside all prejudicate
respects unto persons, or present traditions, is a course that
I would admonish all to beware of, who would avoid the
danger of being made independents. I cannot indeed deny,
but that it is possible I was advantaged in the disquisition
of the truth I had in hand, from my former embracing of the
principles laid down in the treatise insisted on ; now being
by this means settled in the truth, which I am ready to
maintain to this reverend and learned author, if he or any
other suppose they have any advantage hereby against me.

ABOUT THE TKUE NATURE OF SCHISM. 275

as to my reputation, which alone is sought in such attempts
as this : or if I am blaraeably^riable to the charge of incon-
stancy and inconsistency with my own principles, which he
thought meet to front his book withal, hereupon I shall not
labour to divest him of his apprehension, having abundant
cause to rejoice in the rich grace of a merciful and tender
father, that men seeking occasion to speak evil of so poor a
worm, tossed up and down in the midst of innumerable
temptations, I should be found to fix on that which I know
will be found my rejoicing in the" day of the Lord Jesus.

I am necessitated to add somewhat also to a surmise of
this reverend man, in reference to my episcopal compliances
in former days, and strict observation of their canons. This
indeed I should not have taken notice of, but that I find
others, besides this author, pleasing themselves with this ap-
prehension, and endeavouring an advantage against the truth
I profess thereby. How little some of my adversaries are
like to gain, by branding this as a crime, is known ; and I
profess I know not the conscience, that is exercised in this
matter. But to deliver them once for all from involving
themselves in the like unchristian procedure hereafter, let
them now know what they might easily have known be-
fore ; namely, that this accusation is false, a plain calumny,
a lie. As I was bred up from my infancy under the care of
my father, who was a nonconformist all his days, and a pain-
ful labourer in the vineyard of the Lord ; so ever since I
came to have any distinct knowledge of the things belong-
ing to the worship of God, I have been fixed in judgment
against that which I am calumniated withal ; which is no-
toriously known to all that have had any acquaintance with
me : what advantage this kind of proceeding is like to bring
to his own soul, or the cause which he manageth, I leave to
himself to judge.

Thus in general, to take a view of some particular
passages in the appendix destined to this good work ; the
first section tries with much wit and rhetoric to improve the
pretended alteration of judgment to the blemishing of my
reputation, affirming it to be from truth to error ; which, as
to my particular, so far as it shall appear I am concerned (I
am little moved with the bare affirmation of men, especially
if induced to it by their interest), I desire him to let me

276 A VINDICATION OF THE TREATISE

know when and where I tnay personally wait upon him to
be convinced of it : in the raftun time, so much for that sec-
tion : in the second, he declares what my judgment was in
that treatise about the distance between pastors and people,
and of the extremes that some men on each hand run into :
and I now tell him, that I am of the same mind still, so that
that note hath little availed him. In the third, he relates what
I delivered, 'that a man, not solemnly called to the office of
the ministry by any outward call, might do as to the preach-
ing of the gospel in a collapsed church-state :' unto this he
makes sundry objections, that my discourse is dark, not
clear, and the like ; but, remembering that his business was
not to confute that treatise also, but to prove from it my in-
constancy, and inconsistency with myself, he says, I am
changed from what I then delivered : this is denied, I am
punctually of the same judgment still : but he proves the
contrary by a double argument. 1. Because I have re-
nounced my ordination. 2. Because I think now, that not
only in a complete church-state, but when no such thing can
be charged, that gifts and consent of the people is enough
to make a man a preacher in office : both untrue and false
in fact. I profess I am astonished, to think with what frame
of spirit, what neglect of all rules of truth and love this bu-
siness is managed. In the fourth section, he chargeth me
to have delivered somewhat in that treatise about the per-
sonal indwelling of the Holy Ghost in believers, and my
words to that purpose are quoted at large. What then? am
I changed in this also ? no, but that is an error in the judg-
ment of all that be orthodox : but that is not the business in
hand, but the alteration of my judgment; wherefore he
makes a kind of exposition upon my words in that treatise,
to shew that I was not then of the mind that I have now de-
livered myself to be of, in my book of schism ; but I could
easily answer the weakness of his exceptions, and pretended
expositions of my former assertions, and evidence my con-
sistency in judgment with myself in this business ever since;
but this he saith is an error which he gathered out of my
book of schism ; and somebody hath sent him word from
Oxford that I preached the same doctrine at St. Mary's. I
wish his informer had never more deceived him; it is most
true I have done so, and since printed at large what then I

ABOUT THE TRUE NATURE OF SCHISM. 277

delivered, with sundry additions thereunto ; and if this re-
verend author shall think good to examine what I have pub-
lished on that account (not in the way in this treatise pro-
ceeded in, which in due time will be abhorred of himself and
all good men, but with candour, and a spirit of Christian in-
genuity and meekness), I shall acknowledge myself obliged
to him : and in the mean time I desire him to be cautious of
large expressions, concerning all the orthodox, to oppose
that opinion, seeing evidences of the contrary lie at hand in
great plenty : and let him learn from hence how little his
insulting in his book on this account is to be valued. Sect.
5. he shews that I then proved the name of priests not
to be proper, or to be ascribed to the ministers of the
gospel ; but that now (as is supposed in scorn) I call the
ministers of their particular congregations parochial priests:
untrue ! In the description of the prelatical church, I shewed
what they esteemed and called parish ministers amongst
them. I never called the presbyterian ministers of parti-
cular congregations, parochial priests. Love, truth, and
peace ; these things ought not thus to be. Sect. 6. he
labours to find some difference in the tendency of several
expressions in that treatise, which is not at all to the pur-
pose in hand, nor true, as will appear to any that shall read
the treatise itself. In sect. 7 — 11. he takes here and
there a sentence out of the treatise and examines it, inter-
lacing his discourse with untrue reflections, surmises,
and prognostications : and in par^cular, p. 238, 239. But
what doth all this avail him in reference to his design in
hand? not only before, but even since, his exceptions to the
things then delivered, I am of the same mind that I was,
without the least alteration. And in the viewing of what
I had then asserted, I find nothing strange to me, but the
sad discovery of what frame of spirit the charge proceeded
from. Sect. 12. doth the whole work ; there I acknowledge
myself to be of the presbyterian judgment, and not of the
independent or congregational. Had this reverend author
thought meet to have confined his charge to this one quo-
tation, he had prevented much evil that spreads itself over
the rest of his discourse, and yet have attained the utmost
of what he can hope for from the whole ; and hereof I have
already given an account. But he will yet proceed, and.

278 A VINDICATION OF THE TREATISE

sect. 13. inform his reader, that in that treatise I aver, that
two things are required in a teacher, as to formal ministerial
teaching. 1. Gifts from God. 2. Authority from the
church: well! what then? lam of the same mind still: but
now I cry down ordination by presbytery ; what, and is not
this a great alteration and sign of inconstancy ? Truly, sir,
there is more need of humiliation in yourself, than triumph-
ing against me ; for the assertion is most untrue, and your
charge altogether groundless ; which I desire you would be
satisfied in, and not to be led any more by evil surmises, to
wrong me, and your own soul. He adds, sect. 14. two cau-
tions, which in that treatise I give to private Christians in
the exercise of their gifts, and closeth the last of them with
a juvenile epiphonema, divinely spoken, and like a true pres-
byterian : and yet there is not one word in either of these
cautions that I do not still own and allow ; which confirms
the unhappiness of the charge. Of all that is substantial in
any thing that follows, I affirm the same, as to all that which
is gone before. Only as to the liberty to be allowed unto
them which meet in private, who cannot in conscience join
in the celebration of public ordinances, as they are per-
formed amongst us, I confess myself to be otherwise minded
at present, than the words there quoted by this author do
express. But this is nothing to the difference between pres-
bytery and independency : and he that can glory, that in
fourteen years he hath not altered or improved in his con-
ception of some things, .of no greater importance than that
mentioned, shall not have me for his rival. And this is the
sum of Mr. C.'s appendix; the discourse whereof being car-
ried on with such a temper of spirit as it is, and suited to
the advantage aimed at, by so many evil surmises, false sug-
gestions, and uncharitable reflections, I am persuaded the
taking of that pains, will one day be no joy of heart unto
him.

ABOUT THE TRUE NATURE OF SCHISM. 279^

CHAP. III.

A review of the charger's preface.

His first chapter consists for the most part in a repetition
of my words, or so much of the discourse of my first chapter
as he could wrest, by cutting off one, and another parcel of
it from its coherence in the whole, with the interposure of
glosses of his own, to serve him to make biting reflections
upon them with whom he hath to deal. How unbecoming
such a course of procedure is, for a person of his worth, gra-
vity, and profession, [perhaps his davrtpaL ^povridtQ, have
by this time convinced him. If men have a mind to perpe-
tuate controversies unto an endless, fruitless reciprocation
of words and cavils ; if to provoke to easy and facile retor-
tions ; if to heighten and aggravate differences beyond any
hope of reconciliation, they may do well to deal after this
manner with the writings of one another. Mr. C. knows
how easy it were to make his own words dress him up in all
those ornaments wherein he labours to make me appear in the
world, by such glosses, inversions, additions, and interposi-
tions, as he is pleased to make use of; but ' meliora spera-
mus.' Such particulars that seem to be of any importance
to our business in hand, may be remarked as we pass through
it: p. 1. he tells us the Donatists had two principles. 1.
That they were the only church of Christ in a corner of Af-
rica, and left no church in the world but their own. 2. That
none were truly baptized, or entered members of the church of
Christ, but by some minister of their party.'^ These principles,
he says, are again improved by men of another party : whom
though yet he name not, yet it is evident whom he intends ;
and p. 3. he requires my judgment of those principles.

Because I would not willingly be wanting in any thing
that may tend to his satisfaction, though I have some reason
to conjecture at my unhappiness in respect of the event; I
shall with all integrity give him my thoughts of the princi-
ples expressed above.

1 . Then, if they were considered in reference to the Do-
natists who owned them, I say, they were wicked, corrupt,
erroneous principles, tending to the disturbance of the com-

280 A VINDICATION Of THE TREATISE

munion of saints, and everting all the rules of love that our
Lord Jesus Christ hath given to his disciples and servants to
observe; if he intend my judgment of them in reference to the
churches of England, which he calls independent, I am sorry
that he should think he hath any reason to make this inquiry.
I know not that man in the world who is less concerned in ob-
taining countenance to those principles than I am. Let them
who are so ready on all occasions, or provocations, to cast
abroad the solemn forms of reproach, schismatics, sectaries,
heretics, and the like, search their own hearts as to a con-
formity of spirit unto these principles. It is not what men
say, but what men do, that they shall be judged by. As the
Donatists were not the first who in story were charged with
schism, no more was their schism confined to Africa. The
agreement of multitudes in any principles, makes it in itself
not one whit better, and in effect worse. For my part, I ac-
knowledge the churches in England, Scotland, and France,
Helvetia, the Netherlands, Germany, Greece, Muscovia, &c.
as far as I know of them, to be true churches ; such, for
aught I know, may be in Italy or Spain ; and what pretence
or colour this reverend person hath to fix a contrary persua-
sion upon me, with so many odious imputations and reflec-
tions, of being one of the restorers of all lost churches, and
the like, I profess I know not. These things will not be
peace in the latter end; shall the sword devour for ever?
I dare not suppose that he will ask, why then do I separate
from them? he hath read my book of schism, wherein I have
undeniably proved, that I have separated from none of them,
and I am loath to say, though I fear before the close of my
discourse I shall be compelled to it, that this reverend author
hath answered a matter before he understood it, and confuted
a book, whose main and chief design he did not once appre-
hend. The rest of this chapter is composed of reflections upon
me from my own words wrested at his pleasure, and added
to according to the purpose in hand, and the taking for
granted unto that end that they are in the right, we in the
wrong, that their churches are true churches, and yet not
esteemed so by me, that we have separated from those
chvirches, with such like easy suppositions. He is troubled
that I thoughtthe mutual chargings of each other with schism,
between the Presbyterians and Independents, was as to its

ABOUT THE TRUE NATURE OF SCHISM. 281

heat abated and ready to vanish : wherein he hath invincibly
compelled me to acknowledge my mistake ; and I assure him
I am heartily sorry that I was mistaken, it will not be some-
body's joy one day that I was so. He seems to be oflPended
with my notion of schism, because if it be true, it will carry
it almost out of the world, and bless the churches with ever-
lasting peace. He tells me, that a learned doctor said ' my
book was one great schism ;' I hope that is but one doctor's
opinion ; because, being nonsense, it is not fit it should be
entertained by many. In the process of his discourse, he
culls out sundry passages, delivered by me in reference to the
great divisions and differences that are in the world among
men professing the name of Christ, and applies them to the
difference between the Presbyterians and Independents, with
many notable lashes in his way; when they were very little
in my thoughts, nor ar^ the things spoken by me in any
tolerable measure applicable to them. I suppose no rational
man will expect that I should follow our reverend author in
such ways and paths as these; it were easy in so doing to
enter into an endless maze of words, to little purpose, and I
have no mind to deal with him as he hath done by me, I like
not the copy so well as to write by it; so his first chapter is
discussed, and forgiven.

CHAP. IV.

Of the nature of schism.

The second chapter of my book, whose examination this
author undertakes in the second of his, containing the foun-
dation of many inferences that ensue, and in particular of that
description of schism which he intends to oppose, it might
have been expected, that he should not have culled out pas-
sages at his pleasure to descant upon, but either have tran-
scribed the whole, or at least under one view have laid down
clearly what I proposed to confirmation, that the state of the
controversy being rightly formed, all might understand what
we say, and whereof we do affirm: but he thought better of an-
other way of procedure, which I am now bound to allow him

282 A VINDICATION OF THE TREATISE

in ; the reason whereof he knows, and other men may con-
jecture.

The first words he fixes on are the first of the chapter,
* The thing whereof we treat being a disorder in the insti-
tuted worship of God ;' whereunto he replies, ' It is an ill
sign or omen, to stumble at the threshold in going out ; these
words are ambiguous, and may have a double sense, either
that schism is to be found in matter of instituted worship
only, or only in the differences made in the time of celebrat-
ing instituted worship ; and neither of these is yet true, or yet
proved, and so a mere begging of the thing in question: for,*
saith he, * schism maybe in, and about, other matter besides
instituted worship.'

What measure I am to expect for the future from this
entrance or beginning, is not hard to conjecture. The
truth is, the reverend author nndprstood me not at all, in
what I affirmed : 1 say not, that schism in the church is either
about instituted worship, or only in the time of worship, but
that the thing I treat of, is a disorder in the instituted wor-
ship of God, and so it is, if the being and constitution of any
church be a part of God's worship ; but when men are given
to disputing, they think it incumbent on them to question
every word and expression, that may possible give them an
advantage : but we must, now we are engaged, take all in
good part as it comes. Having nextly granted my request
of standing to the sole determination of Scripture, in the con-
troversy about the nature of schism, he insists on the Scrip-
ture use and notion of the word, according to what I had
proposed ; only in the metaphorical sense of the word, as ap-
plied unto civil and political bodies, he endeavours to make
it appear, that it doth not only denote the difference and di-
vision that falls among them injudgment, but their secession
also into parties; which though he proves not from any of the
instances produced, yet because he may not trouble himself
any farther in the like kind of needless labour, I do here in-
form him, that if he suppose that I deny that to be a schism,
where there is a separation, and that because there is a sepa-
ration, as though schism were in its whole nature exclusive
of all separation, and lost its being when separation ensued,
he hath taken my mind as rightly, as he has done the whole
design of my book, and my sense in his first animadversions

ABOUT THE TRUE NATURE OF SCHISM. 283

on this chapter. But yet, because this is not proved, I shall
desire him not to make use of it for the future as though it
were so. The first place urged, is that of John vii. 43. * There
was a schism among the people :' it is not pretended that
here was any separation : Acts xiv. 4. ' the multitude of the
city was divided,' that is, in their judgment about the apo-
stles and their doctrine; but not only so, for ol fxlv rttrav, is
spoken of them, which expresses their separation into par-
ties : what weight this new criticism is like to find with
others, I know not ; for my part, I know the words enforce not
the thing aimed at, and the utmost that seems to be intended
by that expression, is the siding of the multitude, some
with one, some with another, whilst they were all in a pub-
lic commotion, nor doth the context require any more. The
same is the case. Acts, xxiii. 7. where the Sadducees and
Pharisees were divided about Paul, whilst abiding in the
place where the sanhedrim sat, being divided into parties long
before ; and in the testimony cited in my margent for the use
of the word in other authors, the author makes even that
^ufiepicy^riaav dg to, ixeprj, to stand in opposition, only to thfio-
vorjaav, nor was it any more. There was not among the people
of Rome such a separation as to break up the corporation,
or to divide the government, as is known from the story.
The place of his own producing. Acts xix. 9. proves indeed
that then and there, there was a separation, but as the author
confesses in the margent, the word there used to express it
hath no relation to axiofJio- Applied to ecclesiastical things,
the reverend author confesses with me, that the word is only
used in the First Epistle to the Corinthians, chap. xi. 18, 19.
and therefore, that from thence the proper use and importance
of it is to be learned. Having laid down the use of the word
to denote difference of mind and judgment, with troubles en-
suing thereupon, amongst men met in some one assembly
about the compassing of a common end and design, I proceed
to the particular accommodation of it, to church-rents and
schism in that solitary instance given of it in the church of Co-
rinth. What says our author hereunto ? Says he, p. 26. * This
is a forestalling the reader's judgment, by a mere begging of
the thing in question : as it hath in part been proved from
the Scripture itself, where it is used for separation into par-
ties, in the political use of the word, why it may not so be

284 A VINDICATION OF THE TREATISE

used in the ecclesiastical sense, I see no reason.' But if this
be the way of begging the question, I confess I know not
what course to take to prove what I intend. Such words are
used sometimes in warm disputes causelessly ; it were well
they were placed where there is some pretence for them ;
certainly they will not serve every turn. Before I asserted
the use of the word, I instanced in all the places where it is
used, and evinced the sense of it from them : if this be beg-
ging, it is not that lazy trade of begging which some use ;
but such as a man had as good professedly work as follow.
How well he hath disproved this sense of the word from
Scripture, we have seen; I amnot concerned in his seeing no
reason why it may not be used in the ecclesiastical sense, ac-
cording to his conception, my inquiry was how it was used,
not how it might be used in this reverend author's judgment.
And this is the substance of all that is offered to overthrow
that principle, which if it abide and stand, he must needs
confess all his following pains to be to no purpose. He sees
no reason but it may be as he says.

After the declaration of some such suspicions of his, as
we are now wonted unto, and which we cannot deny him
the liberty of expressing, though I profess he do it unto my
injury, he says, * this is the way on the one hand to free all
church-separation from schism, and on the other to make
all particular churches more or less inschismatical ;' well,
the first is denied ; what is offered for the confirmation of
the second ? saith he, ' what one congregation almost is
therein the world, where there are not differences of judg-
ment, whence ensue many troubles about the compassing of
one common end and design. I doubt whether his own be
free therefore.' If any testimony may remove his scruple, I
assure him, through the grace of God, hitherto it hath been
' so, and I hope it is so with multitudes of other churches ;
those with whom it is otherwise, it will appear at last to be
more or less blameable on the account of schism.

Omitting my farther explication of what I had proposed,
he passes unto p. 27. of my book, and thence transcribes
these words : * they had differences among themselves about
unnecessary things, on these they engaged into disputes
and sidings even in the solemn assemblies, probably much
vain janglings, alienation of affections, exasperations of

ABOUT THE TRUE NATURE OF SCHISM. 285

spirit, with a neglect of due offices of love ensued hereupon ;'
whereunto he subjoins, 'that the apostle charges this upon
them is true, but was that all? were there not divisions into
parties as well as in judgments ? we shall consider that ere
long.' But I am sorry he hath waved this proper place of
the consideration of this important assertion ; the truth is,
' hie pes figendus,' if he remove not this position, he la-
bours in vain for the future. I desire also to know what he
intends by divisions into parties ; if he intend that some
were of one party, some of another, in these divisions and
differences, it is granted; there can be no difference in
judgment amongst men, but they must on that account be
divided into parties ; but if he intend thereby, that they
divided into several churches, assemblies, or congregations,
any of them setting up new churches on a new account, or
separating from the public assemblies of the church whereof
they were, and that their so doing is reproved by the apo-
stle under the name of schism, then I tell him that this is
that indeed whose proof is incumbent on him. Fail he
herein, the whole foundation of my discourse continues firm
and unshaken ; the truth is, I cannot meet with any one
attempt to prove this, which alone was to be proved, if he
intended that I should be any farther concerned in his dis-
course, than only to find myself reviled and abused.

Passing over what I produce to give light and evidence
unto ray assertion, he proceeds to the consideration of the
observations and inferences I make upon it, p. 29. and
onward.

The first he insists upon is, that the thing mentioned is
entirely in one church, amongst the members of one parti-
cular society ; no mention is made of one church divided
against another, or separated from another.

To this he replies, 1. 'That the church of Corinth, was
a collective church, made up of many congregations, and
that I myself confess they had solemn assemblies, not one
assembly only; that I beg the question by taking it for one
single congregation.' But I suppose one particular con-
gregation may have more than one solemn assembly, even
as many, as are the times, wherein they solemnly assemble.

2. I supposed I had proved that it was only one con-
gregation, that used to assemble in one place, that the apo-

286 A VINDICATION OF THE TREATISE

stle charged this crime upon, and that this reverend author
was pleased to overlook what was produced to that pur-
pose, I am not to be blamed. 3. Here is another discovery,
that this reverend person never yet clearly understood the
design of my treatise, nor the principles I proceed upon.
Doth he think it is any thing to my present business, whe-
ther the church of Corinth were such a church as Presby-
terians suppose it to be, or such a one as the Independents
affirm it? whilst all acknowledge it to be one church, be
that particular church of what kind it will, if the schism
rebuked by the apostle consisted in division in it, and not
in separation from it, as such, I have evinced all that I in-
tended by the observation under consideration. Yet this
he again pursues, and tells me, ' that there were more par-
ticular churches in and about Corinth, as that at Cenchrea,
and that their differences were not confined to the verge of
one church (for there were differences abroad out of the
church), and says, that at unawares I confess that they dis-
puted from house to house, and in the public assemblies ;*
but I will assure the reverend author I was aware of what
I said. Is it possible he should suppose that by the verge
of one church I intended the meeting place, and the
assembly therein ? was it at all incumbent on me to prove
that they did not manage their differences in private, as
well as in public ? is it likely any such thing should be ?
did I deny that they sided and made parties about their
divisions and differences ? is it any thing to me, or to any
thing I affirm, how, where, and when, they managed their
disputes, and debated their controversies ? it is true there
is mention of a church at Cenchrea, but is there any mention
that that church made any separation from the church of
Corinth ? or that the differences mentioned were between
the members of these several churches ? is it any thing to
my present design, though there were twenty particular
congregations in Corinth, supposing that on any considera-
tion they were one church ? I assure you, sir, I am more
troubled with your not understanding the business and
design I manage, than I am with all your reviling terms
you have laden me withal.

Once for all, unless you prove that there was a separa-
tion from that church of Corinth (be it of what constitution

ABOUT THE TRUE NATURE OF SCHISM. 287

it may by any be supposed) as such, into another church,
and that this is reproved by the apostle under the name of
schism, you speak not one word to invalidate the principle
by me laid down ; and for what he adds, * that for what I
say there was no one church divided against another, or
separated from another, is assumed, but not proved, unless
by a negative, which is invalid;' he wrests my words. I
say not there was no such thing, but that there was no
mention of any such thing; for though it be as clear as the
noonday, that indeed there was no such thing, it sufficeth
my purpose that there was no mention of any such thing,
and therefore no such thing reproved under the name of
schism. With this one observation, I might well dismiss
the whole ensuing treatise, seeing of how little use it is like
to prove, as to the business in hand, when the author of it
indeed apprehends not the principle which he pretends to
oppose. I shall once more tell him, that he abide not in his
mistake, that if he intend to evert the principle here by me
insisted on, it must be by a demonstration that the schism
charged on the Corinthians by Paul consisted in the sepa-
ration from, and relinquishment of, that church whereof
they were members, and congregating into another not be-
fore erected or established ; for this is that which the re-
formed churches are charged to do by the Romanists, in
respect of their churches, and accused of schism thereupon:
But the differences which he thinks good to manage and
maintain, with, and against the Independents, do so possess
the thoughts of this reverend author, that whatever occurs
to him, is immediately measured by the regard which it
seems to bear, or may possibly bear thereunto, though that
consideration were least of all regarded in its proposal.

The next observation upon the former thesis that he
takes into his examination, so far as he is pleased to tran-
scribe it, is this : ' Here is no mention of any particular man
or number of men separating from the assembly of the
whole church, or subducting of themselves from its power ;
only they had groundless causeless differences amongst
themselves.' Hereunto our author variously replies, and
says, 1. 'Was this all? were not separations made, if not
from that church, yet in that church as well as divisions ?
Let the Scripture determine ;' chap. i. 11. v. 3. * I am a dis-

288 A VINDICATION OF THE TREATISE

ciple of Paul said one, and I a disciple of ApoUos said an-
other, in our language : I am a member of such a minister's
congregation, says one, such a man for my money, and so
a third ; and hereupon they most probably separated them-
selves into such and such congregations, and is not sepa-
ration the ordinary issue of such envyings V

I doubt not but that our reverend author supposeth that
he hath here spoken to the purpose, and matter in hand ;
and so perhaps may some others think also. I must crave
leave to enter my dissent upon the account of the ensuing
reasons ; for, 1. It is not separation in the church by men's
divisions and differences whilst they continue members of
the same church, that I deny to be here charged under the
name of schism, but such a separation from the church, as
was before described. 2. The disputes amongst them about
Paul and ApoUos, the instruments of their conversion can-
not possibly be supposed to relate unto ministers of dis-
tinct congregations among them. Paul and ApoUos were
not so, and could not be figures of them that were, so that
those expressions do not at all answer those which he is
pleased to make parallel unto them. 3. Grant all this, yet
this proves nothing to the cause in hand ; men may cry up
some the minister of one congregation, some of another, and
yet neither of them separate from the one, or other, or the
congregations themselves fall into any separation ; where-
fore, 4. he says, 'probably they separated into such and
such congregations.' But this is most improbable; for
first, there is no mention at all of those many congregations
that are supposed, but rather the contrary, as I have de-
clared, is expressly asserted. 2. There is no such thing
mentioned or intimated, nor, 3. Are they in the least re-
buked for any such thing, though the forementioned diflPer-
ences, which are a less evil, are reproved again and again,
under the name of schism ; so that this most improbable
improbability, or rather vain conjecture, is a very mean
refuge and retreat from the evidence of express Scripture,
which in this place is alone inquired after. Doth indeed
the reverend author think, will he pretend so to do, that the
holy apostle should so expressly, weightily, and earnestly,
reprove their dissensions in the church, whereof they were
members, and yet not speak one word, or give the least in-

ABOUT THE TRUE NATURE OF SCHISM. 289

timation of their separation from the church ; had there
indeed been any such thing ? I dare leave this to the con-
science of the most partially-addicted person under heaven,
to the author's cause, who hath any conscience at all; nor
dare I dwell longer on the confutation of this fiction,
though it be upon the matter the whole of what I am to
contend withal. But he farther informs us, that ' there was
a separation to parties in the church of Corinth, at least as
to one ordinance of the Lord's supper, as appears, chap. xi.
18. 21 — 23. and this was part of their schism ; ver. 16.
And not long after they separated into other churches,
slighting and undervaluing the first ministers and churches
as nothing or less pure than their own, which we see prac-
tised sufficiently at this day.' Atis. Were not this the head
and seat of the first part of the controversy insisted on, I
should not be able to prevail with myself ,, to cast away-
precious time in the consideration of such things as these,
being tendered as suitable to the business in hand. It is
acknowledged that there were differences amongst them,
and disorders in the administration of the Lord's supper;
that therein they used * respect of persons,' as the place
quoted in the margin by our author, James ii. 1 — 3. mani-
fests that they were ready to do in other places. The dis-
order the apostle blames in the administration of the ordi-
nances was, when they ' came together in the church,' ver. 18.
when they ' came together in one place,' ver. 20. there they
tarried ' not one for another' as they ought, ver. 33. but
coming unprepared, some having eaten before, some being
hungry, ver, 21. all things were managed with great con-
fusion amongst them, ver. 22 ; and if this prove not, that the
schism they were charged withal consisted in a separation
from that church with which they came together in one
place, we are hopeless of any farther evidence to be ten-
dered to that purpose. That there were disorders amongst
them in the celebration of the Lord's supper is certain ;
that they separated into several congregations on that ac-
count, or one from another, or any from all, is not in the
least intimation signified ; but the plain contrary shines in
the whole state of things, as there represented. Had that
been done, and had so to do been such an evil as is pleaded
(as causelessly to do it is no small evil), it had not passed

VOL. XIX. u

290 A VINDICATION OF THE TREATISE

unreproved from him, who was resolved in the things of
God not to spare them. 2. That they afterward fell into
the separation aimed at to be asserted, our reverend author
affirms, that so he may make way for a reflection on the
things of his present disquietment. But as we are not as yet
concerning ourselves in what they did afterward, so when
we are, we shall expect somewhat more than bare affirma-
tions for the proof of it ; being more than ordinarily con-
fident, that he is not able from the Scripture, or any other
story of credit, to give the least countenance to what he
here affirms. But now as if the matter were well discharged,
when there hath not one word been spoken, that in the least
reaches the case in hand; he saith, 3. 'By way of sup-
position that there was but one single congregation at
Corinth, yet,' said he, ' the apostle dehorts the brethren
from schism, and writes to more than the church of Corinth,'
chap. i. 2. Ans. I have told him before, that though I am
full well resolved that there was but one single congrega-
tion at Corinth in those days, yet I am not at all convinced
as to the proposition under confirmation to assert any such
thing, but will suppose the church to be of what kind my
author pleaseth, whilst he will acknowledge it to be the
particular church of Corinth. I confess the apostle dehorts
the brethren from schism, even others as well as those at
Corinth, so far as the church of God, in all places and ages,
are concerned in his instructions and dehortations, when
they fall under the case stated, parallel with that which is
the ground of his dealing with them at Corinth ; but what
that schism was from which he dehorts them, he declares
only in the instance of the church of Corinth ; and thence
is the measure of it to be taken, in reference to all dehorted
from it. Unto the third observation added by me, he makes
no return, but only lays down some exceptions to the ex-
emplification given of the whole matter, in another schism
that fell out in that church about forty years after the com-
posure of this, which was the occasion of that excellent
epistle unto them from the church of Rome, called the
epistle of Clement ; dissuading them from persisting in that
strife and contention, and pressing them to unity and agree-
ment among themselves. Some things our reverend author
offers as to this instance, but so, as that I cannot but sup-

ABOUT THE TRUE NATURE OF SCHISM. 291

pose, that he consulted not the epistle on this particular
occasion ; and therefore now I desire him that he would do
so, and I am persuaded he will not a second time give coun-
tenance to any such apprehension of the then state of the
church, as though there were any separation made from it
by any of the members thereof, doing or suffering the in-
jury there complained of, about which those differences and
contentions arose. I shall not need to go over again the
severals of that epistle ; one word mentioned by myself,
namely, n^TayaytTz, he insists on, and informs us, that it im-
plies a separation' into other assemblies ; which he says, I
waved to understand. I confess I did so in this place, and
so would he also, if he had once consulted it. The speech
of the church of Rome is there to the church of Corinth, in
reference to the elders whom they had deposed. The whole
sentence is, opwfxev yap 6tl Iviovg v/xtlg juerayayfrt koXwc TroXt-
Tivofxivovg Ik r»jc afxiixTTuyg avToig TeTijULrjfiivng XeiTOvpyiag"
and the words immediately going before are, /xaKapioi ol
TrpoodoiTTopriaavTiig TrptcrjSwTfpot oiTivig eyKapirov koX reXeiav
£XOv Trjv avaXvaiv, ov yap ewXajSouvrat jurj rig avTOvg fxeracTTijcry
arro tov Idpofxivov avroXg tottov : then follows that opwfxev ds.
Our author, I suppose, understands Greek, and so I shall
spare my pains of transcribing Mr. Young's Latin tY-ans-
lation, or adding one in English of mine own ; and if he
be pleased to read these words, I think we shall have no
more of his usTayayere.

If a fair opportunity call me forth to the farther manage-
ment of this controversy, I shall not doubt but from that
epistle, and some other pieces of undoubted antiquity, as the
epistle of the church of Vienna and Lyons, of Smyrna, with
some public records of those days, as yet preserved, worthy
all of them to be written in letters of gold, to evince that
state of the churches of Christ in those days, as will give
abundant light to the principles I proceed upon in this whole
business.

And thus have I briefly vindicated what was proposed as
the precise Scripture notion of schism, gainst which indeed
not any one objection hath been raised, that speaks directly
to the thing in hand. Our reverend author being full of
warm affections against the Independents, and exercised
greatly in disputing the common principles which either

V 2

292 A VINDICATION OF THE TREATISE

they hold, or are supposed so to do ; measures every thing
that is spoken by his apprehension of those differences,
wherein as he thinks their concernment doth lie : had it not
been for some such prejudice (for I am unwilling to ascribe
it to more blameable principles), it would have been almost
impossible that he should have once imagined that he had
made the least attempt towards the eversion of what I had
asserted ; much less that he had made good the title of his
book, though he scarce forgets it, or any thing concerning
it but its proof, in any one whole leaf of his treatise. It re-
mains then that the nature and notion of schism, as revealed
and described in the Scripture, was rightly fixed in my
former discourse ; and I must assure this reverend author,
that I am not affrighted from the embracing and maintaining
of it, with those scarecrows of new light, singularity, and
the like, which he is pleased frequently to set up to that
purpose. The discourse that ensues in our author con-
cerning a parity of reason, to prove that if that be schism,
then much more is separation so, shall afterward, if need be,
be considered, when T proceed to shew what yet farther may
be granted without the least prejudice of truth, though none
can necessitate me to recede from the precise notion of the
name and thing delivered in the Scripture. I confess I
cannot but marvel, that any man undertaking the examina-
tion of that treatise, and expressing so much indignation at
the thoughts of my discourse that lieth in this business,
should so slightly pass over that, whereon he knew that I
laid the great weight of the whole. Hath he so much as
endeavoured to prove, that that place to the Corinthians is
not the only place wherein there is in the Scripture any
mention of schism in an ecclesiastical sense ; or that the
church of Corinth was not a particular church. Is any thing
of importance offered to impair the assertion, that the evil
reproved was within the verge of that church, and without
separation from it ? and do I need any more to make good
to the utmost that which I have asserted : but of these things
afterward.

In all that follows to the end of this chapter, I meet with
nothing of importance that deserves farther notice : that
which is spoken is for the most part built upon mistakes ; as
that when I speak of a member or the members of one par-

ABOUT THE TRUE NATURE OF SCHISM. 293

ticular church, I intend only one single congregation, ex-
clusively to any other acceptation of that expression, in
reference to the apprehension of others : that I deny the re-
formed churches to be true churches, because I deny the
church of Rome to be so ; and deny the institution of a
national church, which yet our author pleads not for. He
Avould have it for granted that because schism consists in a
difference among church-members, therefore he that raises
such a difference, whether he be a member of that church
wherein the difference is raised, or of any other or no (sup-
pose he be a Mahometan or a Jew), is a schismatic : pleads
for the old definition of schism, as suitable to the Scripture,
after the whole foundation of it is taken away : wrests many
of my expressions ; as that in particular, in not making the
matter of schism to be things relating to the worship of God,
to needless discourses about doctrine and discipline, not ap-
prehending what I intended by that expression of the wor-
ship of God : and I suppose it not advisable to follow him
in such extravagancies. The usual aggravations of schism
he thought good to reinforce, whether he hoped that I would
dispute with him about them I cannot tell. I shall now
assure him that I will not, though if I may have his good
leave to say so, I lay much more weight on those insisted on
by myself, wherein I am encouraged by his approbation
of them.

CHAP. V.

The third chapter of my Treatise consisting in the preventing
and removing such objections as the precedent discourse
might seem liable and obnoxious unto, is proposed to ex-
amination, by our reverend author, in the third chapter of
his book ; and the objections mentioned undertaken to be
managed by him ; with what success, some few considera-
tions will evince.

The first objection by me proposed, was taken from the
common apprehension of the nature of schism, and the issue
of stating it as by me laid down; namely, hence it would

294 A VINDICATION OF THE TREATISE

follow that the * separation of any man or men from a true
church, or of one church from others, is not schism.' But
now waving for the present the more large consideration of
the name and thing, which yet in the process of my dis-
course I do condescend upon, according to the principle laid
down; I say that in the precise signification of the word,
and description of the thing as given by the Holy Ghost, this
is true : no such separation is in the Scripture so called, or
so accounted ; whether it may not in a large sense be esteemed
as such, I do not dispute, yea, I afterward grant it so far, as
to make that concession the bottom and foundation of my
whole plea, for the vindication of the reformed churches from
that crime. Our reverend author reinforces the objection by
sundry instances; as, 1. 'That he hath disproved that sense
or precise signification of the word in Scripture ;' how well
let the reader judge. 2. ' That supposing that to be the only
sense mentioned in that case of the Corinthians, yet may
another sense be intimated in Scripture, and deduced by
regular and rational consequence.' Perhaps this will not be
so easy an undertaking, this being the only place where the
name is mentioned, or thing spoken of in an ecclesiastical
sense; but when any proof is tendered of what is here af-
firmed, we shall attend unto it. It is said indeed, that if
' separation in judgment in a church be a schism, much more
to separate from a church :' but our question is about the
precise notion of the word in Scripture, and consequences
from thence, not about consequents from the nature of things,
concerning which, if our author had been pleased to have
staid awhile, he would have found me granting as much as
he could well desire. 3. 1 John ii. 19. is sacrificed, ajUETpf^rrjc
avOoXKrig, and interpreted of schism ; where (to make one
venture in imitation of our author) all orthodox interpreters,
and writers of controversies, expound it of apostacy ; neither
will the context or arguing of the apostle admit of another
exposition. Men's wresting of Scripture to give countenance
to inveterate errors is one of their worst concomitants ; so
then that separation from churches is oftentimes evil is
readily granted : of what nature that evil is, with what are
the aggravations of it, a judgment is to be made from the
pleas and pretences that its circumstances affords : so far as

ABOUT THE TRUE NATURE OF SCHISM. 295

it proceeds from such dissensions as before were mentioned,
so far it proceeds from schism, but in its own nature ab-
solutely considered it is not so.

To render my former assertions the more unquestionably
evident, I consider the several accounts given of men's
blameable departures from any church or churches men-
tioned in Scripture, and manifest that none of them come
under the head of schism, Apostacy, irregularity of walking,
and professed sensuality, are the heads whereunto all
blameable departures from the churches in the Scripture
are referred.

That there are other accounts of this crime, our author
doth not assert ; he only says, that ' all or some of the places'
I produce, as ' instances of a blameable separation from a
church, do mind the nature of schism as precedaneous to
the separation.' Whatever the matter is, I do not find him
speaking so faintly and with so much caution through his
whole discourse as in this place: all or some do it; they
mind the nature of schism ; they mind it as precedaneous to
the separation : so the sura of what he aims at in contesting
about the exposition of those places of Scripture is this ;
some of them do mind (I know not how) the nature of
schism, which he never once named as precedaneous to se-
paration; therefore the precise notion of schism in the Scrip-
ture doth not denote differences and divisions in a church
only; 'quod erat demonstrandum.' That I should spend time
in debating a consideration so remote from the state of the
controversy in hand, I am sure will not be expected by such
as understand it.

Page 77. [p. 149.] of my treatise I affirm, * that for a man to
withdraw or withhold himself from the communion external
and visible of any church or churches, on that pretension or
plea (be it true or otherwise) that the worship, doctrine, or
discipline instituted by Christ is corrupted among them, with
which corruption he dares not defile himself, is nowhere in
the Scripture called schism ; nor is that case particularly
exemplified, or expressly supposed, whereby a judgment
may be made of the fact at large, but we are left, upon the
whole matter, to the guidance of such general rules and
principles as are given us for that end and purpose.' Such
is my meanness of apprehension, that I could not understand

296 A VINDICATION OF THE TREATISE

but that either this assertion must be subscribed unto, as
of irrefragable verity, or else that instances to the contrary
must have been given out of the Scripture; for on that
hinge alone doth this present controversy (and that by con-
sent) turn itself. But our reverend author thinks good to
take another course (for which his reasons may easily be
conjectured), and excepts against the assertion itself in ge-
neral: first, as ambiguous and fallacious; and then also
intimates that he will scan the words in particular, ' Mihi
jussa capessere,' &,c. 1. He says, that 'I tell not whether
a man may separate where there is corruption in some one
of these only, or in all of them ; nor, 2. How far some or all
of these must be corrupted before we separate.' Aiis. This
is no small vanity under the sun, that men will not only
measure themselves by themselves, but others also by their
own measure. Our author is still with his finger in the sore,
and therefore supposes that others must needs take the
same course. Is there any thing in my assertion whether a
man may separate from any church or no ? any thing upon
what corruption he may lawfully so do? any thing of
stating the difference betwixt the Presbyterians and Inde-
pendents? do I at all fix it on this foot of account when I
come so to do? I humbly beg of this author, that if I have
so obscurely and intricately delivered myself and meaning,
that he cannot come to the understanding of my design,
nor import of my expressions, that he would favour me with
a command to explain myself, before he engage into a
public refutation of what he doth not so clearly apprehend.
Alas, I do not in this place in the least intend to justify
any separation, nor to shew what pleas are sufficient to
justify a separation, nor what corruption in the church se-
parated from is necessary thereunto, nor at all regard the
controversy his eye is always on ; but only declare what is
not comprised in the precise Scripture notion of schism, as
also how a judgment is to be made of that which is so by
me excluded, whether it be good or evil. Would he have
been pleased to have spoken to the business in hand, or any
thing to the present purpose, it must not have been by an
inquiry into the grounds and reasons of separation, how far
it may be justified by the plea mentioned, or how far not;
when that plea is to be allowed, and when rejected; but

ABOUT THE TRUE NATURE OF SCHISM. 297

this only was incumbent on him to prove ; namely, that
such a separation upon that plea, or the like, is called
schism in the Scripture, and as such a thing condemned.
What my concernment is in the ensuing observations, ' that
the Judaical church was as corrupt as ours, that if a bare
plea, true or false, will serve to justify men, all separatists
may be justified,' he himself will easily perceive. But how-
ever, I cannot but tell him by the way, that he who will
dogmatize, in this controversy, from the Judaical church,
and the course of proceedings amongst them, to the direction
and limitation of duty as to the churches of the gospel,
considering the vast and important differences between the
constitutions of the one and the other, with the infallible
obligation to certain principles, on the account of the ty-
pical institution in that primitive church, when there neither
was nor could be any more in the world, must expect to
bring other arguments to compass his design, than the ana-
logy pretended. For the justification of separatists of the
reason, if it will ensue, upon the examination for separation,
and the circumstances of the separating, whereunto I refer
them, let it follow, and let who will complain. But to fill
up the measure of the mistake he is engaged in, he tells us,
p. 75. ' that this is the pinch of the question, whether a
man or a company of men may separate from a true church,
upon a plea of corruption in it, true or false, and set up an-
other church, as to ordinances, renouncing that church to
be a true church. This,' Saith he, * is plainly our case at
present, with the doctor and his associates.- Truly I do not
know that ever I was necessitated to a more sad and fruit-
less employment in this kind of labour and travail. Is that
the question in present agitation? is any thing, word, tittle,
or iota spoken to it? is it my present business to state the
difference between the Presbyterians and Independents? do
I any where do it upon this account ? do I not every where
positively deny that there is any such separation made ?
nay, can common honesty allow such a state of a question,
if that were the business in hand, to be put upon me ? are
their ordinances and churches so denied by me as is pre-
tended? What I have often said, must again be repeated;
the reverend author hath his eye so fixed on the difference
between the Presbyterians and the Independents, that he is

298 A VINDICATION OF THE TREATISE

at every turn led out of the way into such mistakes, as it
was not possible he should otherwise be overtaken withal;
this is perhaps * mentis gratissimus error :' but I hope it
would be no death to him to be delivered from it. When I
laid down the principles which it was his good will to op-
pose, I had many things under consideration, as to the
settling of conscience in respect of manifold oppositions ;
and to tell him the truth, least valued that which he is
pleased to manage, and to look upon as my sole intend-
ment : if it be not possible to deliver him from this strong
imagination, that carries the images and species of inde-
pendency always before his eyes, we shall scarce speak * ad
idem' in this whole discourse. I desire then that he would
take notice, that as the state of the controversy he proposes,
doth no more relate to that which peculiarly is pretended
to lie under his consideration, than any other thing what-
ever that he might have mentioned ; so when the peculiar
difference between him and the Independents comes to be
managed, scarce any one term of his state will be allowed.
Exceptions are in the next place attempted to be put in to
my assertion ; that there is no example in the Scripture of
any one church's departure from the union which they ought
to hold with others, unless it be in some of their departures
from the common faith, which is not schism; much with
the same success as formerly : let him produce one instance,
and, ' en herbam.' I grant the Roman church, on a supposi-
tion that it is a church (which yet I utterly deny), to be a
schismatical church upon the account of the intestine di-
visions of all sorts : on what other accounts other men urge
them with the same guilt, I suppose he knows by this, that
I am not concerned. Having finished this exploit, because
I had said, if I were unwilling, I did not understand how I
might be compelled to carry on the notion of schism any
farther ; he tells me, ' though I be unwilling, he doubts not
but to be able to compel me.' But who told him I was un-
willing so to do? do I not immediately, without! any com-
pulsion, very freely fall upon the work? did I say I was
unwilling ? Certainly it ought not to be thus. Of his abili-
ties in other things I do not doubt ; in this discourse he is
pleased to exercise more of something else.

There is but one passage more that needs to be remarked,

ABOUT THE TRUE NATURE OF SCHISM. 299

and so this chapter also is dismissed. He puts in a caveat
that I limit not schism to the worship of God, upon these
words of mine : 'The consideration of what sort of union in
reference to the worship of God' (where he inserts in the re-
petition, ' mark that'), * as instituted by Jesus Christ, is the
foundation of what I have farther to offer ;' whereto he sub-
joined ' the design of this is, that he may have a fair retreat,
when he is charged with breach of union, in other respects,
and so with schism, to escape by this evasion : this breach
of union is not in reference to the worship of God in one
assembly met to that end.' I wish we had once an end of
these mistakes, and false uncharitable surmises. By the
' worship of God,' I intend the whole compass of institutions,
and their tendency thereunto ; and I know that I speak
properly enough. In so doing I have no such design as I
am charged withal, nor do I need it; I walk not in fear of
this author's forces, that I should be providing beforehand
to secure my retreat. I have passed the bounds of the pre-
cise notion of schism before insisted on, and yet doubt not
but, God assisting, to make good my ground. If he judge
I cannot, let him command my personal attendance on him
at any time, to be driven from it by him : let him by any
means prove against me at any time a breach of any union
instituted by Jesus Christ, and I will promise him, that
tvitli all speed I will retreat from that state, or thing,
whereby I have so done. I must profess to this reverend
author, that I like not the cause he manages one whit the
better for the way whereby he manageth it. We had need
watch and pray that we be not led into temptation ; seeing
we are in some measure not ignorant of the devices of
Satan.

Now that he may see this door of escape shut up, that
so he may not need to trouble himself any more in taking
care lest I escape that way, when he intends to fall upon
me with those blows which as yet I have not felt, 1 shall
shut it fast myself, beyond all possibility of my opening
again. I here then declare unto him, that whenever he shall
prove that I have broken any union of the institution of
Jesus Christ, of what sort soever, I will not in excuse of
myself insist on the plea mentioned, but will submit to the
discipline, which shall be thought meet by him to be exer-

300 A VINDICATION OF THE TREATISE

cised towards any one offending in that kind : yet truly on
this engagement I would willingly contract with him, that
in his next reply he should not deal with me as he hath
done in this, neither as to my person, nor as to the differ-
ences between us.

CHAP. VI.

Having declared and vindicated the Scripture proper notion
of schism, and thence discovered the nature of it, with all its
aggravations, with the mistakes that men have run into who
have suited their apprehensions concerning it unto what
was their interests to have it thought to be, and opened a
way thereby for the furtherance of peace among professors
of the gospel of Jesus Christ ; for the farther security of the
consciences of men unjustly accused and charged with the
guilt of this evil, I proceeded to the consideration of it in
the usual common acceptation of the word and things, that
so I might obviate whatever with any tolerable pretence is
insisted on, as deduced by a parity of reason from what is
delivered in the Scripture, in reference to the charge ma-
naged by some or other against all sorts of Protestants.
Hereupon I grant, that it may be looked on in general as
diaipeaig Ivwrtroc, ' a branch of union,' so that it be granted
also, that that union be an union of the institution of Jesus
Christ. To find out then the nature of schism under the
consideration of the condescension made, and to discover
wherein the guilt of it doth consist, it is necessary that we find
out what that union is, and wherein it doth consist, whereof
it is the breadth and interruption, or is supposed so to be,
over and above the breach above-mentioned and described.
Now this union being the union of the church, the several ac-
ceptations of the church in Scripture are to be investigated,
that the union inquired after may be made known. The
church in Scripture being taken either for the church catho-
lic, or the whole number of elect believers in the world (for
we lay aside the consideration of that part of this great fa-
mily of God, which is already in heaven, from this distinc-
tion), or else for the general visible body of those who pro-
feiB the gospel of Christ, or for a particular society joining

ABOUT THE TllUE NATURE OF SCHISM. 301

together in the celebration of the ordinances of the New
Testament, instituted by Christ to be so celebrated by them.
The union of it, with the breach of that union in these seve-
ral respects, with the application of the whole to the busi-
ness under consideration, was to be inquired after ; which also
was performed.

I began with the consideration of the catholic invisible
church of Christ, and the union thereof. Having declared the
rise of this distinction, and the necessity of it from the nature
of the things themselves; as to the matter of this church, or
the church of Christ as here militant on earth, I aflSrm, and
evince it to be, all and only elect believers : the union of this
church consists in the inhabitation of the same Spirit in all
the members of it, uniting them to the head Christ Jesus,
and therein to one another. The breach of this union, I
manifested to consist in the loss of that Spirit, with all the
peculiar consequences and effects of him in the hearts of
them in whom he dwells. This I manifest according to our
principles to be impossible ; and upon a supposition of it,
how remote it would be from schism, under any notion or ac-
ceptation of the word ; so closing that discourse with a charge
on the Romanists, of their distance from an interest in this
church of Jesus Christ.

Our reverend author professes that he hath but little to
say to these things ; some exceptions he puts in unto some
expressions used in the explication of my sense, in this par-
ticular. That which he chiefly insists upon, is the accommo-
dation of that promise. Matt. xvi. 28. ' Upon this rock will
I build my church,' to the church in this sense, which he
concludes to belong to the visible church of professors. Now
as I am not at all concerned, as to the truth of what I am in
confirmation of, to which of these be applied, so I am far
from being alone in that application of it to the catholic
church which I insist upon : all our divines that from hence
prove the perseverance of all individual believers, as all do
that I have met withal, who write on that subject, are of the
same mind with me. Moreover, the church is built on this
rock in its individuals, or I know not how it is so built. The
building on Christ, doth not denote a mere relation of a ge-
•neral body to his truth, that it shall always have an exist-
ence, but the union of the individuals with him, in their being

302 A VINDICATION OF THE TREATISE

built on him, to whom the promise is made. I acknowledge
it for as unquestionable a truth as any we believe, that Christ
hath had, and ever shall have to the end of the world, a visi-
ble number of those that profess his name, and subjection to
his kingdom ; because of the necessary consequence of pro-
fession upon believing; but that that truth is intended in
this promise, any farther but in respect of this consequence,
I am not convinced. And I would be loth to say, that this
promise is not made to every particular believer, and only
unto them ; being willing to vindicate to the saints of God,
all those grounds of consolation which he is so willing they
should be made partakers of.

As to the union of this church and the breach of it, our re-
verend author hath a little to say. Because theremay be ' some
decays in true grace in the members of this church,' he affirms,
* that in a sort there may be said to be a breach in this union,
and so consequently a schism in this body.' He seemed for-
merly to be afraid lest all schism should be thrust out of the
world : if he can retrieve it on the account of any true be-
liever's failing in grace, or falling for a season, I suppose he
needs not fear the loss of it, whilst this world continues.
But it is fit wise and learned men should take the liberty of
calling things by what names they please ; so they will be
pleased withal, not to impose their conceptions and use
of terms on them who are not able to understand the reasons
of them. It is true there may be a schism among the mem-
bers of this church, but not as members of this church, nor
with reference to the union thereof. It is granted that
schism is the breach of union, but not of every union; much
less not a breach of that, which, if there were a breach of, it
were not schism. However, by the way, I am bold to tell
this reverend author, that this doctrine of his concerning
schism in the catholic invisible church, by the failings in
grace in any of the members of it for a season, is a new no-
tion; which as he cannot justify to us, because it is false, so
I wonder how he will justify it to himself, because it is new.
And what hath been obtained by the author against my prin-
ciples in this chapter, I cannot perceive. The nature of the
church in the state considered, is not opposed ; the union as-
serted not disproved ; the breach of that union is denied, as
I suppose, no less by him than myself. That the instances

ABOUT THE TRUE NATURE OF SCHISM. 303

that some saints, as members of this church, may sometimes
fail in grace more or less for some season; and that the mem-
bers of this church, though not as members of this church,
yet on other considerations, may be guilty of schism, concern
not the business under debate, himself I hope is satisfied.

CHAP. VII.

Our progress in the next place is to the consideration of
the catholic church visible. Who are the members of this
church, whereof it is constituted, what is required to make
them so, on what account men visibly professing the gospel
may be esteemed justly divested of the privilege of being
members of this church, with sundry respects of the church
in that sense, are in my treatise discussed. The union of
this church, that is proper and peculiar unto it as such, I
declared to be the profession of the saving doctrine of the
gospel, not everted by any of the miscarriages, errors, or op-
positions to it, that are there recounted. The breach of this
union, I manifest to consist in apostacy from the profession
of the faith, and so to be no schism, upon whomsoever the
guilt of it doth fall : pleading the immunity of the Pro-
testants as such from the guilt of the breach of this union,
and charging it upon the Romanists, in all the ways whereby
it maybe broken, an issue is put to that discourse.

What course our reverend author takes in the examina-
tion of this chapter, and the severals of it, whereon the
strength of the controversy doth lie, is now to be consi-
dered. Doth he deny this church to be a collection of all that
are duly called Christians in respect of their profession? to
be that great multitude, who throughout the world profess
the doctrine of the gospel, and subjection to Jesus Christ?
doth he deny the union of this church, or that whereby that
gr6at multitude are incorporated into one body as visible
and professing, to be the profession of the saving doctrines
of the gospel, and of subjection to Jesus Christ according to
them ? Doth he deny the dissolution of this union, as to the
interest of any member by it in the body, to be by apostacy

304 A VINDICATION OF THE TREATISE

from the profession of the gospel? Doth he charge that
apostacy upon those whom he calls Independents, as such,
or if he should, could he tolerably defend his charge ? Doth
he prove that the breach of this union is, under that forma-
lity, properly schism? nothing less, as far as I can gather.
Might not then the trouble of this chapter have been spared?
or shall I be necessitated to defend every expression in my
book, though nothing at all to the main business under
debate, or else independency must go for a great schism.
I confess this is somewhat a hard law, and such as I cannot
proceed in obedience unto it, without acknowledging his
ability to compel me to go on farther than I am willing j
yet I do it with this engagement, that I will so look to
myself, that he shall never have that power over me any
more; nor will I upon any compulsion of useless, needless
cavils and exceptions do so again : so that in his reply he
now knows how to order his affairs so, as to be freed from
the trouble of a rejoinder.

His first attempt in this chapter is upon a short discourse
of mine, in my process, which I profess not to be needful to
the purpose in hand, relating to some later disputes about
tile nature of this church ; wherein some had aflSrmed it to be
a genus to particular churches, which are so many distinct
species of it, and others that it was a totum made up of
particular churches as its parts, both which in some sense
I denied ; partly out of a desire to keep off all debates about
the things of God from being inwrapped and agitated in
and under philosophical notions, and feigned terms of art,
which hath exceedingly multiplied controversies in the world
and rendered them endless, and doth more or less straiten
or oppose every truth that is so dealt withal : partly because
I evidently saw men deducing false consequents from the
supposition of such notions of this church. For the first way,
our reverend author lets it pass only with a remark upon
my dissenting from Mr. Hooker, of New England, which he
could not but note by the way, although he approves what
I affirm. A worthy note! as though all the brethren of the
presbyterian way, were agreed among themselves in all
things of the like importance; or that I were in my judg-
ment enthralled to any man or men, so that it should deserve

ABOUT THE TRUE NATURE OF SCHISM. 305

a note when I dissent from them. Truly, I bless God, I am
utterly unacquainted with any such frame of spirit, or
bondage of mind, as must be supposed to be in them whose
dissent from other men is a matter of such observation.
One is my master, to whom alone my heart and judgment
are in subjection: for the latter, I do not say absolutely that
particular churches are not the parts of the catholic visible,
in any sense, but that they are not so parts of it as such, so
that it should be constituted and made up by them, and of
them, for the order and purpose of an instituted church, for
the celebration of the worship of God, and institutions of
Christ, according to the gospel ; which, when our author
proves that it is, I shall acknowledge myself obliged to him.
He says indeed, that ' it was once possible that all the members
of the catholic church should meet together, to hear one
sermon,' &.c. But he is to prove that they were bound to
do so, as that catholic church, and not that it was possible
for all the members of it under any other notion or consi-
deration so to convene. But he says, they are bound to do
so still, but that the multitude makes it impossible : ' credat
apella:' that Christ hath bound his church to that which
himself makes impossible. Neither are they so bound : they
are bound, by his own acknowledgment, to be members of
particular churches, and in that capacity are they bound so
to convene, those churches being by the will of God ap-
pointed for the seat of ordinances. And so what he adds, in
the next place, of particular churches being bound ac-
cording to the institution of Christ to assemble for the cele-
bration of ordinances, is absolutely destructive of the former
figment. But he would know a reason why forty or more,
that are not members of one particular church, but only of
the catholic, meeting together, may not join together in all
ordinances, as well as they may meet to hear the word
preached, and often do ; to which I answer, that it is because
Jesus Christ hath appointed particular churches, and there
is more required to them, than the occasional meeting of
some, any, or all if possible, of the members of the catholic
church as such, will afford.

His reflections upon myself, added in that place, are now
grown so common, that they deserve not any notice. In his
ensuing discourse, if I may take leave to speak freely to our

VOL. XIX. X

30G A VINDICATION OF THE TREATISE

reverend author, he wrangles about terms and expressions,
adding to, and altering those by me used in this business, at
his pleasure, to make a talk to no purpose. The sum of
what he pretends to oppose is, that this universal church,
or the universality of professors, considered as such, neither
formally as members of the church catholic, mystically elect,
nor as any members of any particular church, have not as
such, any church form of the institution of Christ, by virtue
whereof they should make up one instituted church, for the
end and purpose of the celebration of the ordinances of the
o-ospel therein. If he suppose^ he can prove the contrary,
let him cease from cavilling at words, and by expressions,
which is a facile task for any man to engage in, and no way
useful, but to make controversies endless, and answer my •
reasons against it, which here he passeth over, and produce
his testimonies and arguments for that purpose. This tri-
vial ventilation of particular passages cut off from their in-
fluence into the whole, is not worth a nut-shell, but is a
business fit for them who have nothing else to employ them-
selves about.

Coming to consider the union that I assign to this church,
after whose breach an inquiry is to be made, which is the
main, and only thing of his concernment, as to the aim he hath
proposed to himself, he passeth it over very slightly, taking-
no notice at all of my whole discourse, from p. 116. to p. 133.
[pp. 169 — 178.] of my treatise, wherein I disprove the pre-
tensions of other things to be the union, or bond of union to
this church j he fixes a very little while on what I assign to
be that union. This, I say, ' is profession of the faith of the
o-ospel, and subjection to Jesus Christ according to it:' to
which he adds, that they are bound to more than this, viz.
'to the exercise of the same specifical ordinances, as also to
love one another, to subjection to the same discipline, and
where it is possible, to the exercise of the same numerical
worship.' AH this was expressly affirmed by me before ; it
is all virtually contained in their profession, so far as the
things mentioned are revealed in the gospel: only as to the
celebrating of the same numerical ordinances, I cannot grant
that they are obliged hereunto as formally considered
members of that church, nor shall, until our reverend author
shall think meet to prove, that particular congregations are

ABOUT THE TRUE NATURE OF SCHISM. 307

not the institutions of Jesus Christ. But hereupon he
affirms, that that is a strange assertion used by me, p. 117.
namely, * That if there be not an institution of joining in the
same numerical ordinances, the union of this church is not
really a church union.' This is no more but what was de-
clared before, nor more than what I urged the testimony of a
learned Presbyterian for : no more but this, that the univer-
sality of Christians throughout the world, are not under
such an institution as that, to assemble together for the
celebration of the same numerical ordinances ; the pretence
of any such institution being supplied by Christ's acknow-
leged institution of particular churches for that purpose.

What I have offered in my treatise, as evidence that Pro-
testants are not guilty of the breach of tliis union, and that
where any are, their crime is not schism but apostacy, either
as to profession or conversation, I leave to the judgment of
all candid, sober, and ingenuous readers ; for such as love
strife, and debates, and disputes, whereof the world is full, I
would crave of them, that if they must choose me for their
adversary, they would allow me to answer in person, ' viva
voce,' to prevent this tedious trouble of writing, which for
the most part is fruitless and needless. Some exceptions
our author lies in, against the properties of the profession
by me required, as necessary to the preservation of this
union : as to the first, of professing all necessary saving
truths of the gospel, he excepts that the apostles were ig-
norant of many necessary truths of the gospel for a season,
and some had never heard of the Holy Ghost, Acts xxix.
and yet they kept the union of the catholic church. And
yet our author, before he closeth this chapter, will charge the
breach of this union on some, whose errors cannot well be
apprehended to lie in the denial of any necessary truth of
the gospel, that is indispensably necessary to salvation. As
to his instance of the apostles, he knows it is one thing not to
know clearly and distinctly for some season, some truths 'in
hypothesi,' and another to deny them being sufficientljr and
clearly revealed ' in thesi ;' and for those in the Acts, it is
probable they were ignorant of the dispensations of the Holy
Ghost, with his marvellous effects under the gospel, rather
than of the person of the Holy Ghost : for even, in respect
of the former, it is absolutely said that ' the Holy Ghost w^g

X 2

30S A VINDICATION OF THE TREATISE

not yet, because Jesus was not yet glorified.' I shall not
pursue his other exceptions, being sorry that his judgment
leads him to make them ; that which alone bears any aspect
to the business in hand, he insists on, p. 99. in these words :
' I have intimated and partly proved, that there may be a
breach of union, with respect to the catholic church, upon
other considerations' (namely, besides the renunciation of
the profession of the gospel), ' as first. There is a bond that
obliges every member of this church to join together in ex-
ercising the same ordinances of worship : when then any
man shall refuse to join with others, or refuse others to join
with him, here is a branch of love and union among the
members of the catholic church, and in the particular
churches as parts of the catholic'

The reader must pardon me for producing and insisting
on these things, seeing I do it with this profession, that I
can fix on nothing else so much to the purpose in hand ; and
yet how little these are so, cannot but be evident upon a
slight viev/ to the meanest capacities. For, 1. he tells us
there may be a breach of union, with respect to the catholic
church, on other considerations ; not that there may be a
breach of the union of the catholic church. 2. That there
is a bond binding men to the exercise of ordinances ; so
there is, binding man to all holiness ; and yet he denies the
vilest profane persons to break that bond or this union. 3.
That there may be a breach of union among the members of
the church ; but who knows it not, that knows all members
of particular churches, are also members of this church ge-
neral. Our inquiry is after the union of the catholic church
visible, what it is, how broken, and what the crime or evil is
whereby it is broken, what obligations lie on the members
of that church, as they stand under any other formal consi-
derations ; what is the evil they are any of them guilty of,
in not answering these obligations, we were not at all in-
quiring, nor doth it in this place concern us so to do. And
in what he afterward tells us, of some proceedings contrary
to the practice of the universal church, he intends, I suppose,
all the churches in the world, wherein the members of the
universal church have walked or do so ; for the universal
church, as such, hath no practice as to celebration of ordi-
nances; and if he suppose it hath, let him tell us what it is.

ABOUT THE TRUE NATURE OF SCHISM. 309

and when that practice was. His appeal to the primitive
believers, and their small number will not avail him : for al-
though they should be granted to be the then catholic visi-
ble church (against which he knows what exceptions may
be laid from the believers amongst the Jews, such as Cor-
nelius, to whom Christ had not as yet been preached, as
the Messiah come, and exhibited), yet as such, they joined
not in the celebration of ordinances, but (as yet they were)
as a particular congregation ; yea, though all the apostles
were amongst them, the foundation of all the churches that
afterward were called.

He concludes this chapter with an exception to my as-
sertion, ' that if the catholic church be a political body it
must have a visible political head, which nothing but the
pope claims to be.' Of this he says, ' 1. There is no neces-
sity ; for,' saith he, 'he confesses the Gommonwealth of the
Jews was a political body, and God, who is invisible,
was their political head. 2. Jesus Christ is a visible head,
yea, sometimes more, 'visus,' seen of men whilst on earth,
though now for a time in majesty (as some great princes do),
he hath withdrawn himself from the sight of men on earth,
yet is he seen of angels and saints in heaven.' Ans. 1. I
confess God was the King and Ruler of the Jews, but yet that
they might be a visible political body, the invisible God ap-
pointed to them, under him, a visible head ; as the pope blas-
phemously pretends to be appointed under Jesus Christ.
2. Jesus Christ is in his human nature still visible ; as to his
person, wherein he is the head of his church, he ever was,
and is still invisible. His present absence, is not upon the
account of majesty, seeing in his majesty he is still pre-
sent with us ; and as to his bodily absence he gives other
accounts, than that here insinuated. Now it sufEceth not
to constitute a visible political body, that the head of it, in
any respect may be seen, unless as that their head he is
seen. Christ is visible, as this church is visible ; he in his
laws, in his word, that in its profession, in its obedience.
But I marvel that our reverend author, thus concluding for
Christ to be the political head of this church, as a church,
should at the same time contend for such subjects of this
head as he doth, p. 96. namely, persons * contradicting their
profession of the knowledge of God, by a course of wicked-

310 A VINDICATION OT THE TEATISE

ness, manifesting principles of profaneness, wherewith the
belief of the truth they profess hath an absolute incon-
sistency ;' as I expressly describe the persons, whose mem-
bership in this church, and relation thereby to Christ their
head, he pleads for. Are indeed these persons any better
than Mahometans, as to church privileges ? they are indeed,
in some places, as to providential advantages of hearing the
word preached ; but woe unto them on that account ; it
shall be more tolerable for Mahometans in that day of Christ,
than for them : shall their baptism avail them ? though it
were valid in its admistration, that is, was celebrated in obe-
dience to the command of Christ, is it not null to them? is
not their circumcision uncircumcision? shall such persons
give their children any right to church privileges? let them,
if you please, be so subject to Christ, as rebels and traitors
are subject to their earthly princes : they ought, indeed, to
be so, but are they so ? do they own their authority ? are
they obedient to them? do they enjoy any privilege of laws?
or doth the apostle any where call such persons as live in a
course of wickedness, manifesting principles utterly incon-
sistent with the profession of the gospel, brethren ? God
forbid we should once imagine these things so to be ! And
so much for that chapter.

CHAP. VIII.

Of Independentism and Donatism.

The title of our author's book is. Independency a great
Schism : of this chapter, that it may be the better known
what kind of schism it is, Independentism is Donatism. Men
may give what title they please to their books and chapters,
though perhaps few books make good their titles. I am
sure this doth not as yet, * nisi accusasse sufficiat.' At-
tempts of proof we have not as yet met withal : what this
chapter will furnish us withal, we shall now consider. He
indeed that shall weigh the title, Independentism is Dona-
tism, and then casting his eye upon the first lines of the
chapter itself, find that the reverend author says, he cannot

ABOUT THE TRUE NATURE OF SCHISM. 311

but ' acknowledge, that what I plead for the vindication of
Protestants from the charge of schism, in their separation
from Rome, as the catholic church, to be rational, solid, and
judicious,' will, perhaps, be at a loss in conjecturing how I
am like to be dealt withal in the following discourse ; a little
patience will let him see, that our author lays more weight
upon the title, than the preface of this chapter; and that
with all my fine trappings I am enrolled in the black book
of the Donatists : but, 1. ' Quod fors feret feramus sequo
animo ;' or as another saith, ' debemus optare optima, cogi-
tare difficillima, ferre quaecunque eruot ;' as the case is fallen
out, we must deal with it as we can. 1. He saith, ' he is not
satisfied, that he not only denies the church of Rome (so
called) to be a particular church, p. 154. but also affirms it
to be no church at all.' That he is not satisfied with what
I affirm of that synagogue of Satan where he hath his throne,
I cannot help it, though I am sorry for it.

I am not also without some trouble, that I cannot un-
derstand what he means by placing my words, so as to in-
timate that I say, not only that the church of Rome is no
particular church, but also that it is no church at all ; as
though it might in his judgment or mine be any church, if
it be not a particular church ; for I verily suppose neither
he nor I judge it to be that catholic church, whereto it pre-
tends. But yet as I have no great reason to expect that
this reverend author should be satisfied in any thing that I
affirm, so I hope that it is not impossible, but that, without
any great difficulty, he may be reconciled to himself, affirming
the very same thing that I do, p. 113. [p. 168.] It is of Rome
in that sense, wherein it claims itself to be a church, that I
speak ; and in that sense, he says, it is no church of Christ's
institution, and so, for my part, I account it no church at
all : but he adds, that he is ' far more unsatisfied that I un-
dertake the cause of the Donatists, and labour to exempt
them from schism, though I allow them guilty of other
crimes.' But do I indeed undertake the cause of the Do-
natists ? do I plead for them? will he manifest it by saying
more against them in no more words, than I have done ? do
I labour to exempt them from schism ? are these the ways
of peace, love, and truth, that the reverend author walks in ?
do I not condemn all their practices and pretensions from

312 A VINDICATION OF THE TREATISE

the beginning to the end ? can I not speak of their cause in
reference to the catholic church and its union, but it must
be affirmed that I plead for them? But yet as if righteous-
ness and truth had been observed in this crimination, he
undertakes as of a thing granted to give my grounds of
doing, what he affirms me to have done : the first is, as he
says, ' his singular notion of schism, limiting it only to dif-
ferences in a particular assembly. 2. His jealousy of the
charge of schism to be objected to himself and party, if se-
parating from the true churches of Christ be truly called
schism.' Ans. What may I expect from others, when so
grave and reverend a person as this author is reported to be,
shall thus deal with me? Sir, I have no singular notion of
schism, but embrace that which Paul hath long since de-
clared, nor can you manifest any difference in my notion
from what he hath delivered ; nor is that notion of schism
at all under consideration in reference to what I affirm of
the Donatists (who in truth were concerned in it, the
most of them to the utmost), but the union of the church
catholic, and the breach thereof. Neither am I jealous or
fearful of the charge of schism, from any person living on
the earth, and least of all from men proceeding in church
affairs upon the principles you proceed on. Had you not
been pleased to have supposed what you please, without
the least ground, or colour, or reason, perhaps you would
have as little satisfied yourself in the charge you have un-
dertaken to manage against me, as you have done many good
men, as the case now stands, even of your own judgment in
other things.

Having made this entrance, he proceeds in the same way,
and, p. 164. lays the foundation of the title of his book and
this chapter, of his charge of Donatisnij in these words :
'This lies in full force against him and his party, who have
broken the union of our churches, and separated themselves
from all the Protestant churches in the world, not of their
own constitution, and that as no true churches of Christ :'
this, I say, is the foundation of his whole ensuing discourse ;
all the ground that he hath to stand upon in the defence of
the invidious title of this chapter, and what fruit he ex-
pects from this kind of proceeding, I know not ; the day will
manifest of what sort this work is 5 although he may have

ABOUT THE TRUE NATURE OF SCHISM. 313

some mistaken apprehensions to countenance his conscience
in the first part of his assertion, or that it may be forgiven
to inveterate prejudice, though it be false ; namely, that I
and my party (that is the phraseology this author in his
love to unity delights in) have broken the union of their
churches (which we have no more done, than they have
broken the union of ours, for We began our reformation
with them on even terms, and were as early at work as they),
yet what colour, what excuse can be invented to alleviate
the guilt of the latter part of it, that we have separated from
all the reformed churches as no churches ? and yet he re-
peats this again, p. 106. with especial reflection on myself:
* I wonder not,' saith he, ' that the doctor hath unchurched
Rome, for he hath done as much to England and all foreign
Protestant churches, and makes none to be members of the
church, but such as are by covenant and consent joined to
some of their congregations.' Now, truly, though all righteous
laws of men in the world, will afford recompense and satis-
faction for calumniating accusations and slanders of much
less importance than this, here publicly owned by our reve-
rend author, yet seeing the gospel of the blessed God re-
quires to forgive and pass by greater injuries, I shall labour
in the strength of his grace to bring my heart unto con-
formity to his will therein ; notwithstanding which, because
by his providence I am in that place and condition, that
others also that fear his name may be some way concerned
in this unjust imputation, I must declare that this is open
unrighteousness, wherein neither love nor truth hath been
observed. How little I am concerned in his following pa-
rallel of Independentism and Donatism, wherein he proceeds
with the same truth and candour, or in all that follows there-
upon, is easy for any one to judge. He proceeds to scan
my answers to the Romanists, as in reference to their charge
of schism upon us, and says, ' I do it suitable to my own
principles.' And truly if I had not, I think I had been
much to blame. I refer the reader to the answers given in
my book, and if he like thera not, notwithstanding this
author's exceptions, I wish he may fix on those that please
him better ; in them there given, my conscience doth ac-
quiesce.

But he comes, in the next place, to arguments, wherein if

314 A VINDICATION OF THE TREATISE

he prove more happy than he hath done in accusations, he
will have great cause to rejoice. By a double argument, as
he says, he will prove that there may be schism besides that
in a particular church. His first is this :

'Schism is a breach of union, but there may be a breach
of union in the catholic visible church.' His second this :
'Where there are differences raised in matter of faith pro-
fessed, wherein the union of the catholic church consists,
there may be a breach of union, but there maybe differences
in the catholic, or among the members of the catholic church
in matter of faith professed, ergo.' Having thus laid down
his arguments, he falls to conjecture what 1 will answer,
and how I will evade ; but it will quickly appear, that he is
no less unhappy in arguing and conjecturing, than he is
and was in accusing. For to consider his first argument,
if he will undertake to make it good as to its form, I will
by the same way of arguing, engage myself to prove what
he would be.unwiUing to find in a regular conclusion. But
as to the matter of it, 1. Is schism every breach of union?
or is every breach of union schism ? Schism in the eccle-
siastical notion is granted to be in the present dispute, the
breach of the union of a church, which it hath by the insti-
tution of Christ; and this not of any union of Christ's insti-
tution, but of one certain kind of union ; for as was proved,
there is a union, whose breach can neither in the language
of the Scripture, nor in reason, nor common sense, be called
or accounted schism, nor ever was by any man in the
world, nor can be v/ithout destroying the particular nature
of schism, and allowing only the general notion of any sepa-
ration, good or bad, in what kind soever. So that, secondly,
it is granted, not only that there may be a breach of union in
the catholic church, but also that there may be a breach of
the union of the catholic church, by a denial or relinquish-
ment of the profession wherein it consists; but that this
breach of union is schism, because schism is a breach of
union, is as true, as that every man who hath two eyes, is
every thing that hath two eyes. For his second, it is of the
same importance with the first, there may be differences in the
catholic church, and breaches of union among the members
of it, which are far enough from the breach of the union of
that church, as such. Two professors may fall out and

ABOUT THE TRUE NATURE OF SCHISM. 315

differ, and yet I think continue both of them professors still.
Paul and Barnabas did so ; Chrysostona and Epiphanius did
so ; Cyril and Theodoret did so. That which I denied was,
that the breach of the union of the catholic church as such,
is schism. He proves the contrary, by affirming there may
be differences among the members of the catholic church,
that do not break the vmion of it, as such. But he says,
though there be apostacy, or heresy, yet there may be schism
also; but not in respect of the breach of the same union,
which only he was to prove. Besides evil surmises, re-
proaches, false criminations, and undue suggestions, I find
nothing wherein my discourse is concerned to the end of
this chapter, p. 109. upon the passage of mine; 'we are thus
come off from this part of schism for the relinquishment of
the catholic church, which we have not done, and so to do,
is not schism, but a sin of another nature and importance ;'
he adds, ' that the ground 1 go upon, why separation from a
true church (he must mean the catholic church, or he speaks
nothing at all to the business in hand) is no schism, is that
aforementioned, that a schism in the Scripture notion is
only a division of judgment in a particular assembly.' But
who so blind as they that will not see? the ground I pro-
ceeded on evidently, openly, solely, was taken from the na-
ture of the catholic church, its union, and the breach of that
union, and if' obiter' I once mention that notion, 1 do it upon
my confidence of its truth, which I here again tender my-
self in a readiness to make good to this reverend author, if
at any time he will be pleased to command my personal at-
tendance upon him to that purpose. To repeat more of the
like mistakes and surmises, with the wranglings that ensue
on such false suppositions to the end of this chapter, is cer-
tainly needless ; for my part, in and about this whole busi-
ness of separation from the catholic church, I had not the
least respect to Presbyterians or Independents as such, nor
to the differences between them, which alone our author out
of his zeal to the truth and peace attends unto. If he will
fasten the guilt of schism on any on the account of separation
from the catholic church, let him prove that that church is
not made up of the universality of professors of the gospel
throughout the world, under the limitations expressed ;
that the union of it as such, doth not consist in the profes-

316 A VINDICATION OF THE TREATISE

sion of the truth ; and that the breach of that union, whereby
a man ceases to be a member of that church, is schism; other-
wise to tell me that I am a sectary, a schismatic, to fill up
his pages with vain surmises and supposals, to talk of a dif-
ference and schism among the members of the catholic
church, or the like impertinences, will never farther his dis-
course among men, either rational, solid, or judicious. All
that ensues to the end of this chapter is about the ordination
of ministers, wherein however he hath been pleased to deal
with me in much bitterness of spirit, with many clamours
and false accusations ; I am glad to find him, p. 120. re-
nouncing ordination from the authority of the church of
Rome as such, for I am assured, that by so doing, he can
claim it no way from, by, or through Rome ; for nothing
came to us from thence but what came in and by the au-
thority of that church.

CHAP. IX.

We are now gathering towards what seems of most imme-
diate concernment as to this reverend author's undertaking;
namely, to treat of the nature of a particular church, its
union and the breach of that union ; the description I give of
such a church is this ; * It is a society of men called by the
word to the obedience of the faith in Christ, and joint per-
formance of the worship of God in the same individual or-
dinances according to the order by him prescribed.' This I
profess to be a general description of i ts nature, waving all con-
tests about accurate definitions, which usually tend very little
to the discovery or establishment of truth : after some can-
vassing of this description, our author tells us, that he grants
it to be the definition of a particular church, which is more
than I intended it for; only he adds, that according to this
description, their churches are as true as ours ; which I pre-
sume by this time he knows was not the thing in question.
His ensuing discourse of the will of Christ, that men should
join not all in the same individual congregation, but in this
or that, is by me wholly assented unto, and the matter of it
contended for by me, as I am able ; what he is pleased to

ABOUT THE TRUE NATURE OF SCHISM. 317

add about explicit covenanting and the like, I am not at all
for the present concerned in ; I purposely waved all expres-
sions concerning it, one way or other, that I might not in-
volve the business in hand with any unnecessary contests ;
it is possible somewhat hereafter may be spoken to that sub-
ject, in a tendency unto the reconciliation of the parties at
variance. His argument, in the close of the section for a
presbyterian church, from Acts xx. 17. because there is men-
tion of more elders than one in that church, and therefore it
was not one single congregation, I do not understand ; I
think no one single congregation is wholly completed ac-
cording to the mind of Christ, unless there be more elders
than one in it ; there should be elders in every church ; and,
for my part, so we could once agree practically in the mat-
ter of our churches, I am under some apprehension that it
w^ere no impossible thing to reconcile the whole difference,
as to a presbyterian church or a single congregation. And
though I be reproved anew for my pains, I may offer ere
long to the candid consideration of godly men, something
that may provoke others of better abilities and more leisure,
to endeavour the carrying on of so good a work. Proceed-
ing to the consideration of the unity of this church, he takes
notice of three things laid down by me, previously to what
I was farther to assert ; all which he grants to be true, but
yet will not let them pass without his animadversions. The
two first are, that, 1. ' A man may be a member of the catholic
invisible church ;' and, 2. ' Of the visible catholic church, and
yet not be joined to a particular church.' These, as I said,
he owns to be true, but asks how I can ' reconcile this witji
what I said before, namely, that the members of the catholic
visible church are initiated into the profession of the faith by
baptism ;' but where lies the difference? why, saith he, ' bap-
tism, according to his principles, is an ordinance of worship
only to be enjoyed in a particular church, whilst he will
grant (what yet he doth deny, but will be forced to grant)
that a minister is a minister to more than his own church,
even to the catholic church, and may administer baptism
out of a particular church, as Philip did to the eunuch.'
Ans. How well this author is acquainted with my principles,
hath been already manifested ; as to his present mistake, I
shall not complain, seeing that some occasion may be ad-

318 A VINDICATION OF THE TREATISE

ministered unto it, from an expression, of mine, at least as it
is printed, of which I shall speak afterward ; for the present,
he may be pleased to take notice, that I am so far from con-
fining baptism subjectively to a particular congregation,
that I do not believe that any member of a particular church
was ever regularly baptized : baptism precedes admission
into church membership, as to a particular church ; the sub-
ject of it, is professing believers and their seed ; as such
they have right unto it, whether they be joined to any par-
ticular church or no; suitable to this judgment hath been
my constant and uninterrupted practice. I desire also to
know, who told him that I deny a minister to be a minister
to more than his own church, or averred that he may perform
ministerial duty only in and towards the members of his
own congregation, for so much as men are appointed the
objects of the dispensation of the word, I grant a man, in
the dispensations of it, to act ministerially towards not only
the members of the catholic church, but the visible mem-
bers of the world also in contradistinction thereunto.

The third thing laid down by me, whereunto also he as-
sents is, 'that every believer is obliged to join himself to
some one of those churches, that there he may abide in doc-
trine and fellowship and breaking of bread and prayer :' but my
reasons, whereby I prove this, he says he likes not so well :
and truly I cannot help it. I have little hope he should like
any thing well which is done by me : let him be pleased to
furnish me with better, and I shall make use of them; but
yet when he shall attempt so to do, it is odds but that one
or other, will find as many flaws in them as he pretends to
do in mine ; but this, he saith, he shall make use of, and
that, he shall make advantage of, and I know not what, as if
he were playing a prize upon a stage. The third reason is,
that which he likes worst of all, and I like the business the
better, that what he understands least, that he likes worst ;
it is, ' that Christ hath given no direction for any duty of wor-
ship, merely and purely of sovereign institution, but only to
them and by them who are so joined ;' hereupon he asks,
1. * Is baptism apart of worship?' Ans. Yes, and to be so per-
formed by them, that is a minister in, or of them ; I fear my
expression in this place led him to his whole mistake in this
matter. 2. ' Prayer and reading of the word in private fa-

ABOUT THE TRUE NATURE OF SCHISM. 319

milies, are they no duty of worship V Ans. Not merely and
purely of sovereign institution. 3. * Is preaching to convert
heathens a duty of worship?' not, as described, in all cases;
when it is, it is to be performed by a minister ; and so he
knows my answer to his next invidious inquiry, relating to
my own person ; against my fourth reason, taken from the
apostle's care to leave none out of this oi'der who were con-
verted, where it was possible, he gives in the instance of the
eunuch, and others converted where there were not enough
to engage in such societies ; that is, in them with whom it
was impossible : my fifth is, from Christ's providing of of-
ficers for these churches ; this also he saith is ' weak as the
rest, for first, Christ provided officers at first for the catholic
church, that is, the apostles. 2. All ordinary officers are set
first in the catholic church, and every minister is first a mi-
nister to the catholic church, and if, saith he, he deny this,
he knows where to find a learned antagonist.'

Ans. But see what it is to have a mind to dispute ; will
he deny that Christ appointed officers for particular
churches, or if he should have a mind to do it, will his ar-
guments evince any such thing ; Christ appointed apostles,
catholic officers, therefore he did not appoint officers for par-
ticular churches; though he commanded that ' elders should
be ordained in every church,' pastors and teachers are set
first in the catholic church, therefore Christ hath not ordained
officers for particular churches. But this is the way with
our author ! If any word offers itself, whence it is possible
to draw out the mention of any thing, that is, or hath at any
time been, in difference between Presbyterians and Inde-
pendents, that presently is run away withal; for my part, I
had not the least thought of the controversy which to no
purpose at all he would here lead me to ; but yet, I must tell
him, that my judgment is, that ordinary officers are firstly
to be ordained in particular churches ; and as I know
where to find a learned antagonist as to that particular, so
I do, in respect of every thing that I affirm or deny in the
business of religion, and yet I bless the Lord I am not in
the least disquieted or shaken in my adherence to the truth
I profess.

My last reason, he saith, is ' fallacious and inconsequent/
and that because he hath put an inference upon it never in-

320 A VINDICATION OF THE TREATISE

tended in it. Now the position that these reasons were
produced to confirm being true, and so acknowledged by
himself, because it is a truth that indeed I lay some more
than ordinary weight upon, it being of great use in the days
wherein we live, I would humbly entreat this reverend
author to send me his reasons whereby it may be confirmed,
and I shall promise him if they be found of more validity
than those which, according to my best skill, I have already
used, he shall obtain many thanks, and much respect for
his favour.

What he remarks upon, or adds to my next discourse,
about instituted worship in general, I shall not need to in-
sist on ; only by the way I cannot but take notice of that
which he calls ' a chief piece of independency,' and that is,
'that those who are joined in church fellowship are so con-
fined, that they cannot or may not worship God in the same
ordinances in-other churches ;' how this comes to be 'a chief
piece of independency,' I know not. It is contrary to the
known practice of all the churches of England that I am
acquainted with, which he calls Independents. For my
part, I know but one man of that mind, and he is no child
in these things.

For the ensuing discourse about the intercision of ordi-
nances, it being a matter of great importance, and inquired
into by me merely in reference to the Roman apostacy, it
needs a more serious disquisition, than any thing at present
administered by our author will give occasion unto ; possi-
bly in convenient time I may offer somewhat farther towards
the investigation of the mind of God therein : every thing
in this present contest is so warped to the petty difference
between Presbyterians and Independents, that no fair pro-
gress nor opportunity for it can be afforded. If it may be,
in my next debate of it, I shall wave all mention of those
meaner differences, and^ as I remember I have not insisted
on them in what I have already proposed to this purpose,
so possibly the next time I may utterly escape. For the
present, I do not doubt but the Spirit of God in the Scrip-
ture, is furnished with sufficient authority to erect new
churches, and set up the celebration of all ordinances on
supposition that there was an intercision of them. To de-
clare the way of his exerting his authority to this purpose.

ABOUT THE TRUE NATURE OF SCHISM. 321

with the obviating of all objections to the contrary, is not a
raatter to be tossed up and down in this scambling chase ;
and I am not a little unhappy, that this reverend person
was in the dark to my design and aim all along, which hath
entangled this dispute with so many impertinences. But,
however, I shall answer a question which he is pleased to
put to me in particular. He asks me then, * whether I do not
think in my conscience that there were no true churches in
England until the Brownists our fathers, the Anabaptists our
elder brothers, and ourselves arose and gathered new
churches V With thanks for the civility of the inquiry in
the manner of its expression, I answer. No ; I have no such
thoughts, and his pretence of my insinuation of any such
thing, is most vain, as also is his insultation thereupon ;
truly if men will in all things take liberty to speak what
they please, they have no reason but to think that they may
at one time or other hear that which will displease.

Having investigated the nature of a particular church, I
proceed in my treatise of schism, to inquire after the union
of it, wherein it doth consist, and what is the breach
thereof. The sura is, the joint consent of the members to
walk together in celebration of the same numerical ordi-
nances, according to the mind of Jesus Christ, is that
wherein the union of such a church doth consist. This is
variously excepted against, and I know not what disputes
about an implicit and explicit covenant, of specificating
forms, of the practice of New and Old England, of admission
of church-members, of the right of the members of the ca-
tholic church to all ordinances, of the miscarriage of the
Independents, of church matriculations, and suchlike things,
not once considered by me in my proposal of the matter in
hand, are fallen upon. By the way he falls upon my judg-
ment about the inhabitation of the Spirit, calls it an error,
and says, so it hath been reputed by all that are orthodox ;
raising terrible suspicions and intimations of judgments on
our way from God, by my falling into that error; when yet
I say no more than the Scripture saith in express terms
forty times, for which I refer him to what I have written on
that subject, wherein I have also the concurrence of Po-
lanus, Bucanus, Dorchetus, with sundry others Lutherans
and Calvinists. It may be when he hath seriously weighed

VOL. XIX. Y

322 A VINDICATION OF THE TREATISE

what I have offered to the clearing of that glorious truth of
the gospel, he may entertain more gentle thoughts both
concerning it and me.

The rest of the chapter I have passed through, once and
again, and cannot fix on any thing worthy of farther debate.
A difference is attempted to be found in my description of
the union of a particular church, in this and another place ;
because in one place I require the consent of the members
to walk together, in another mention only their so doing,
when the mention of that only was necessary in that place,
not speaking of it absolutely, but as it is the difference of
such a church from the church catholic, some impropriety
of expression is pretended to be discovered ('id populus
curat scilicet') : which yet is a pure mistake of his, not con-
sidering unto what especial end and purpose the words are
used. He repeats sundry things as in opposition to me,
that are things laid down by myself and granted. Doth he
attempt to prove that the union of a church is not rightly
stated ; he confesseth the form of such a church consists in
the observance and performance of the same ordinances of
worship numerically. I ask, is it the command of Christ
that believers should so do? is not their obedience to that
command, their consent so to do? are not particular
churches instituted of Christ? is it not the duty of every
believer to join himself to some one of them? was not this
acknowledged above ? can any one do so without his con-
senting to do so ? Is this consent any thing but his volun-
tary submission to the ordinances of worship therein ? As
an express consent and subjection to Christ in general is
required to constitute a man a member of the church ca-
tholic visible ; so if the Lord Jesus hath appointed any par-
ticular church for the celebration of his ordinances ; is not
their consent who are to walk in them, necessary thereunto?
But the topic of an explicit covenant, presenting itself with
an advantage, to take up some leaves, would not be waved,
though nothing at all to the purpose in hand. After this,
my confession made in as much condescension unto com-
pliance as I could well imagine, of the use of greater as-
semblies, is examined, and excepted against, as ' being in
my esteem,' he saith, 'though it be not so indeed, a matter
of prudence only.' But I know full well, that he knows not

ABOUT THE TRUE NATURE OF SCHISM. 323

what esteem or disesteem I have of sundry things of no
less importance. The consideration of my ' postulata/ pro-
posed in a preparation to what was to be insisted on, in the
next chapter, as influenced from the foregoing dissertations,
alone remains, and indeed alone deserves our notice.

My first is this : ' The departing of any man or men
from any particular church, as to the communion peculiar
to such a church, is nowhere called schism, nor is so in the
nature of the thing itself, but is a thing to be judged and
receive a title according to the circumstances of it;' to this
he adjoins ; ' this is not the question, a simple secession of
a man or men upon some just occasion is not called schism ;
but to make causeless differences in a church, and then se-
parating from it, as no church, denying communion with it,
hath the nature and name of schism in all men's judgments
but his own.' Ans. What question doth our reverend author
mean ? I fear he is still fancying of the difference between
Presbyterians and Independents, and squaring all things by
that imagination ; whether it be a question stated to his
mind or no, I cannot tell, but it is an Assertion expressive
of mine own, which he may do well to disprove if he can.
Who told him that raising causeless differences in a church,
and then separating from it, is not in my judgment schism?
May I possibly retain hopes of making myself understood
by this reverend author ? I suppose though, that a perti-
nacious abiding in a mistake is neither schism nor heresy ;
and so this may be passed over.

My second is, ' One church refusing to hold that com-
munion with another, which ought to be between them, is
not schism properly so called.' The reply hereunto is two-
fold : 1. ' That one church may raise differences in, and with
another church, and so cause schism.' 2. " That the Inde-
pendents deny any communion of churches, but what is
prudential, and so that communion cannot be broken.' To
the first I have spoken sufficiently before, the latter is but
a harping on the same string. I am not speaking of In-
dependent churches, nor upon the principles of Inde-
pendents, much less on them which are imposed on them.
Let the reverend author suppose or aver what communion of
churches he pleaseth, my position holds in reference to it,
nor can he disprove it ; however, for my part, I am not ao

Y 2

324 A VINDICATION OF THE TREATISE

quainted with those Independents, who allow no communion
of churches but what is prudential ; and yet it is thought,
that I know as many as this reverend author doth.

Upon the last proposal we are wholly agreed, so that I
shall not need to repeat it ; only he gives me a sad farewell
at the close of the chapter, which must be taken notice of:
' Is,' saith he, ' not the design of his book to prove, if he
could, and condemn us as no churches ? let the world be
judge j' and I say, let all the saints of God judge; and Jesus
Christ will judge whether I have not outrageous injury
done me in this imputation : ' but,' saith he, * unless this be
proved, he can never justify his separation.' Sir, when
your and our brethren told the bishops, they thanked God
they were none of them, and defied the prelatical church,
did they make a separation or no; were they guilty of
schism? I suppose you will not say so ; nor do I ; yet have
I done any such thing in reference to you or your churches?
I have no more separated from you, than you have done
from me ; and as for the distance which is between us upon
our disagreement about the way of reformation, let all the
churches of God judge, on which side it hath been managed
with more breach of love, on yours or mine. Let me assure
you, sir, through the mercy of God in Jesus Christ, I can
freely forgive unto you all your reproaches, revilings, hard
censurings, and endeavours to expose me to public obliquy,
and yet hope that I may have, before we die, a place in your
heart and prayers.

CHAP. X.

Independency no schism.

We are come now to the chapter that must do the work
intended, or else ' operam et oleum perdidimus ;' Inde-
pendentism a great Schism, is the title of it; what this In-
dependentism is, he doth neither here declare, nor in any
other part of his book ; nor do I know what it is that he
intends by it. I hear indeed from him that it is a schism, a
sect, but of what peculiar import, or wherein it consists, he
hath not declared. I suppose he would have it taken for

ABOUT THE TRUE NATURE OF SCHISM. 325

separation from true churches, but neither doth the notion
of the name, though individiously broached and disavowed
by them, to whom it is ascribed, import any such thing ;
nor is the thing itself owned by them with whom he pre-
tends to have to do. I find indeed that he tells us, that all
sectaries are Independents ; Anabaptists, Seekers, Ranters,
Quakers. Doth he expect that I should undertake their
defence ? what if it should appear, that I have done more
against them than our reverend author, and many of his
brethren joined with him ; he may perhaps be willing to
load myself and those which he is pleased to call my as-
sociates, my party, I know not what, with their evils and
miscarriages. But is this done as becomes a Christian, a
minister, a brother? what security hath he, that had he
been the only judge and disposer of things in religion in
this nation, if I and my associates had been sent to plant
churches among the Indians, that he should have prevented
eruption of the errors and abominations which we have been
exercised withal in this generation, unless he had sent for
duke D'Alva's instruments to work his ends by? and indeed
there is scarce any sect in the nation, but had they their
desires, they would take that course. This may be done by
any that are uppermost if they please. But how shall wa
know what it is he intends by Independentism ? All, it may
be, that are not Presbyterians are Independents. Among
these some professedly separate, both from them and us
(for there are none that separate from them but withal they
separate from us, that I know of), because, as they say, nei-
ther theirs nor ours are true churches ; we grant them to
be true churches, but withal deny that we separate from
them ; is it possible at once to defend both these sects of
men? Is it possible at once with the same arguments to
charge them? The whole discourse, then, of our reverend
author being uniform, it can concern but one of these sects
of Independents; which it is, any man may judge that
takes the least view of his treatise. He deals with them
that unchurch their churches, unminister their ministers,
disannul their ordinances, leaving them churchless, officer-
less, and in the like sad condition. Is this Independentism
a schism? though that it is properly so called, he cannot
prove, yet I hope he did not expect that I should plead for

326 A VINDICATION OF THE TREATISE

it ; wliat I shall do in this case, I profess, well I know not.
I here deny that I unminister their ministers, unchurch
their churches ; hath this author any more to say to me or
those of my persuasion? doth not this whole discourse pro-
ceed upon a supposition that it is otherwise with them with
whom he hath to do ? only I must tell him by the way, that
if he suppose by this concession, that I justify and own
their way, wherein they differ from the congregational mi-
nisters in England, to be of Christ's institution, or that I
grant all things to be done regularly among them, and ac-
cording to the mind of Christ, therein I must profess he is
mistaken. In brief, by Independentism he intends a sepa-
ration from true churches, with condemning them to be no
churches, and their ministers no ministers, and their ordi-
nances none, or antichristian ; whatever becomes of the
nature of schism, I disavow the appearing as an advocate in
the behalf of this Independentism. If by Independentism
he understand the peaceable proceeding of any of the people
of God in this nation in the several parts of it, to join them-
selves by their free consent to walk together in the ob-
servation and celebration of all the ordinances of Christ
appointed to be observed and celebrated in particular
churches, so to reform themselves from the disorders wherein
they were entangled, being not able in some things to join
in that way of reformation, which many godly ministers,
commonly called Presbyterians, have engaged in, and seek to
promote, without judging and condemning them as to the
whole of their station or ordinances. If this, I say, be in-
tended by Independentism, when the reverend author shall
undertake to prove it schism, having not in this book spoken
one word or tittle to it, his discourse will be attended unto.
This whole chapter then being spent against them who
deny them to be true churches, and defend separation, I
marvel what can be said unto it by me, or how I come to be
concerned in it, who grant them true churches, and deny
separation.

But our reverend author, knowing that if this bottom be
taken from under him, he hath no foundation for any thing
he asserts, thought it not sufficient to charge me over and
over with what is here denied, but at length attempts to
make it good from mine own words; which if he doth effect

ABOUT THE TRUE NATURE OF SCHISM. 327

and make good, I confess he changes the whole nature and
state of the dispute in hand. Let us see then how he an-
swers this undertaking.

From those words of mine, ' the reformation of any
church, or any thing in it, is the reducing of it to its pri-
mitive institution :' approving the assertion as true, he
labours to evince thaf I deny their churches to be true
churches ; how so, I pray? 'why we erect new churches out
of no churches ; and it had been happy for England if we
had all gone to do this work among the Indians.' What
will prove England's happiness or unhappiness, the day will
manifest; this is but man's day and judgment; he is
coming who will not judge by the seeing of the eye, nor by
the hearing of the ear. In the mean time, we bless God,
and think all England hath cause to bless God, whatever
become of us, that he, and our brethren of the same mind
with him in the things of God, have their liberty to preach
the gospel, and carry on the work of reformation in their
native soil, and are not sent into the ends of the earth, as
many of ours have been. But how doth our gathering of
churches deny them to be true churches ? Doth our grant-
ing them to be true churches, also grant that all the saints
in England are members of their churches? It is notoriously
known, that it is and was otherwise, and that when they
and we began to reform, thousands of the people of God in
these nations had no reason to suppose themselves to be-
long to one particular church rather than another. They
lived in one parish, heard in another, removed up and down
for their advantage, and were in bondage on that account all
their days.

But he says, ' in some words following I discover my very
heart.' I cannot but by the way tell him, that it is a suffi-
cient evidence of his unacquaintedness with me, that he
thinks there is need of searching and racking my words to
discover my very heart, in any thing that belongs (though
in never so remote a distance) to the worship of God. All
that know me, know liow open and free I am in these
things, how ready on all occasions to declare my whole
heart ; it is neither fear nor favour can influence me unto
another frame. But what are the words that make this
noble discovery ? They are these that follow : ' When any

328 A VINDICATION OF THE TREATISE

society or combination of men (whatever hitherto it hath
been esteemed) is not capable of such a reduction, and re-
vocation' (that is to its primitive institution) * I suppose I
shall never provoke any wise or sober person, if I profess I
cannot look on such a society as a church of Christ.' His
reply hereunto is the hinge upon which his whole discourse
turneth, and must therefore be considered. Thus then he ;
' Is not this, reader, at once to unchurch all the churches of
England since the reformation? for it is known, during the
reign of the prelates they were not capable of that reduc-
tion ; and what capacity our churches are now in for that
reduction, partly by want of power and assistance from the
magistrate, without which some dare not set upon a reform-
ation, for fear of a praemunire, partly by our divisions
amongst ourselves, fomented by he knows whom, he cannot
but see as well as we lament.' And hereupon he proceeds
with sundry complaints of my dealing with them. And now.
Christian reader, what shall we say to these things ? A naked
supposition, of no strength nor weight, that will not hold in
any thing or case, namely, that a thing is not to be judged
capable of that which by some external force it is withheld
from, is the sole bottom of all this charge. The churches
of England were capable of that reduction to their primitive
institution under the prelates, though in some things hin-
dered by them from an actual reducement; so they are now
in sundry places, where the work is not so much as at-
tempted ; the sluggard's field is capable of being weeded ;
the present pretended want of capacity from the non-assist-
ance of the magistrate, whilst perfect liberty for reformation
is given, and the work in its several degrees encouraged,
will be found to be a sad plea for some, when things come
to be tried out by the rule of the gospel. And for our
divisions, I confess 1 begin to discover somewhat more by
whom they are fomented, than I did four days ago ; for the
matter itself. I desire our reverend author to take notice,
that I judge every church capable of a reduction to its
primitive institution, which, all outward hindrances being
removed, and all assistances granted that are necessary for
reformation according to the gospel, may be reduced into
the form and order appointed unto a particular church by
,}esus Christ; and where any society is not so capable, let

ABOUT THE TRUE NATURE OF SCHISM. 329

them call themselves what they please, I shall advise those
therein, who have personally a due right to the privileges
purchased for them by Jesus Christ, in the way of their ad-
ministration by him appointed, to take some other peace-
able course to make themselves partakers of them ; and
for giving this advice, I neither dread the anger nor indigna-
tion of any man living in the world. And so I suppose by
this time the author knows what is become of his, ' quod
erat demonstrandum ;' and here in room of it I desire him
to accept of this return.

Those who in the judgment of charity were and continue
members of the church catholic invisible by virtue of their
union with Christ the head thereof, and members of the
general visible church, by their due profession of the saving
truths of the gospel, and subjection to Christ Jesus their
King and Saviour according to them, do walk in love and
concord in the particular churches, whereof by their own
consent and choice they are members, not judging and con-
demning other particular churches of Christ, where they are
not members as they are such, as to their station and pri-
vileges, being ready for all instituted communion with them,
as revealed, are not according to any gospel rule, nor by any
principles acknowledged amongst Christians, to be judged
or condemned as guilty of schism ; but such are all they
for whom, under any consideration whatever, I have pleaded
as to their immunity from this charge, in my treatise of
schism; therefore they are not to be judged so guilty. If
you please you may add, ' quod erat demonstatum.'

I shall not digress to a recharge upon this reverend au-
thor, and those of the same profession with him, as to their
mistakes and miscarriages in the work of reformation, nor
discuss their ways and principles, wherein I am not satisfied
as to their procedure. I yet hope for better things than to
be necessitated to carry on the defensative of the way where-
in I walk by opposing theirs. It is true that he who stands
upon mere defence, is thought to stand upon none at all ; but
I wait for better things from men, than their hearts will yet
allow them to think of. I hope the reverend author thinks,
that as I have reasons wherewith I am satisfied as to my own
way, so I have those that are of the same weight with me
against him. But, whatever he may surmise, I have no mind

330 A VINDICATION OF THE TREATISE

to foment the divisions that are amongst us ; hence I wil-
lingly bear all his imputations without retortion. I know
in part how the case is in the world. The greatest chargers
have not always the most of truth ; witness Papists, Luther-
ans, Prelatists, Anabaptists. I hope I can say in sincerity,
I am for peace; though others make themselves ready for
war.

But we must proceed a little farther, though as to the
cause by me undertaken to be managed, causelessly. The
discourse of our author from the place fixed on, wherein he
faintly endeavoured to make good the foundation of this
chapter, which I have already considered, consists of two
parts. 1. His animadversions on some principles which I
lay down, as necessary to be stated aright and determined,
that the question about gathering churches may be clearly
and satisfactorily debated. Some of them, he says, have
been handled^by others, which if it be a rule of silence to him
and me, it might have prevented this tedious debate : what-
ever his thoughts may be of my pamphlet, I do not fear
to aflSrm of his treatise, that I have found nothing in it,
from the beginning to the ending, but what hath lien neg-
lected on booksellers' stalls for above these seven years. For
the rest of those principles, which he excepts against, as he
thinks meet, I leave their consideration to that farther in-
quiry, which the Lord assisting, I have destined them unto.
The way of gathering churches upon a supposition of their
antecedency to officers, he says, is very pretty, and loads it
with the difficulty of men's coming to be baptized in such a
case; but as I can tell him of that which is neither true nor
pretty, in the practice of some whom he knows, or hath rea-
son so to do, so I can assure him that we are not concerned
in his objection about baptism, and with them who may pos-
sibly be so, it is a ridiculous thing to think it an objection.
And for that part of my inquiry, whether the church be be-
fore ordinary officers, or they before it, as slight as he is
pleased to make of it, it will be found to lie very near the
bottom of all our differences, and the right stating of it, to
conduce to the composure and determination of them. His
charges and reflections which he casts about in his passage,
are not now to be farther mentioned; we have had them
over and over, indeed we have had little else. If strong,

ABOUT THE TRUE NATURE OF SCHISM. 331

vehement, passionate affirmations, complaints, charges, false
imputations and the like, will amount to a demonstration in
this business, he hath demonstrated independentism to be a
great schism.

He shuts up his discourse as he began it, reciting my
words by adding, interposing, perverting, commenting, in-
quiring ; he makes- them speak what he pleases, and com-
passes the ends of his delight upon them. What content-
ment he hath received in his so doing, I know not; nor shall
I express what thoughts I have of such a course of proce-
dure: this only I shall say, it is a facile way of writing trea-
tises and proving whatever men have a mind unto.

My last task is to look back to the beginning of this last
chapter, and to gather up in our passage what may seem to
respect the business in hand, and so the whole matter will
be dismissed. The plea insisted on for immunity from the
charge of schism, with reference to the episcopal govern-
ment of the church of England, and the constitution which
under it it is pretended to have had, he passes over, thouo-h
on sundry accounts his concernments lie as deeply in it as in
any thing pleaded in that treatise. The things he is pleased
to take notice of, as far as they tend in the least to the issue
of the debate between us, shall be reviewed. Considering
the several senses wherein that expression, ' the church of
England,' may be taken, I manifest in my treatise, in which
of them, and how far, we acknowledge ourselves to have
been, and to continue members of the church of England.
The first is as it comprises the elect believers in England :
what the unity of the church in this sense is, was before
evinced ; our desire to be found members of this church,
with our endeavour to keep the unity of it in the bond of
peace, was declared. I am grieved to repeat our reverend
author's exceptions to this declaration ; says he, ' Unless he
think there are no members of this church in England, but
those that are of his formed particular churches, I fear he
will be found to break the union that ought to be between
them.' And why so, I pray? The union of the members of
the church in this sense, consists in their joint union to, and
with, Christ their head by one spirit. What hath the reverend
author to charge upon me with reference thereunto ? Let
him speak out to the utmost ; yea, I have some reason to

332 A VINDICATION OF THE TREATISE

think that he will scarce spare, where he can strike ; God
forbid that 1 should think all the members of the catholic
church in England to be comprised either jointly or severally
in their churches or ours, seeing it cannot be avoided, but
you will keep up those notes of division. I doubt not but
there be many thousands of them who walk neither with
you nor us. He adds, that by gathering saints of the first
magnitude, we do what lies in us, to make the invisible
church visible : it is confessed, we do so ; yea, we know that
that church which is invisible in some respects, and under
one formal consideration, is visible as to its profession which
it makes unto salvation. This, with all that lies in us, we
draw them out unto : what he adds about the churches being
elect, and the uncomely parts of it, which they may be for a
season who are elect believers, because it must be spoken,
are useles cavils. For the scornful rejection of what I affirm,
concerning our love to all the members of this church, and
readiness to tender them satisfaction in case of offence, with
his insinuation of my want of modesty and truth in asserting
these thoughts, because he will one day know that the words
lie so despises were spoken in sincerity, and with the reve-
rence of the great God, and out of love to all his saints, I
shall not farther vindicate them ; such hay and stubble must
needs burn.

My next profession of our relation to the church of Eng-
land, in respect of that denomination given to the body of
professors in this nation, cleaving to the doctrine of the gos-
pel, here preached and established by law, as the public pro-
fession of this nation. But he tells me, first, 1. * That many
independent churches of this nation, are grossly apostatized
from that doctrine, and so are heretical.' 2. * That the wor-
ship was professed and protested, and established as well as
the doctrine, and that we are all departed from it, and so are
schismatical ; for we hold communion with them,' he says,
' in the same doctrine, but not in the same worship.' Atis.
His first exception ariseth from the advantage he makes use
of, from his large use of the word ' independent,' which will
serve him in his sense for what end he pleaseth. In the sense
before declared, his charge is denied. Let him prove it by
instance if he be able. Surely God hath not given orthodox
men leave to speak what they please, without due regard to

ABOUT THE TRUE NATURE OF SCHISM. 333

love and truth. 2. As to the worship established in this na-
tion by law (he means the way of worship, for the substan-
tials of it we are all agreed in), I suppose he will not say a
relinquishment of the practice of it is schism ; if he do, I
know what use some men will make of his affirmation, though
I know not how he will free himself from being schismatical ;
for his renewed charge of schism, I cannot, I confess, be
moved at it, proceeding from him, who neither doth nor will
know what it is. His next endeavour is to make use of an-
other concession of mine, concerning our receiving of our re-
generation and new birth by the preaching of the word in
England ; saying, could they make use of our preaching, &c.
But the truth is, when the most of us by the free grace of
God received our new birth through the preaching of the
word, neither they nor we, as to the practice of our ways,
were in England; so that their concernment as such, in the
concession is very small ; and we hope since in respect of
others, our own ministry hath not been altogether fruitless,
though we make no comparison with them.

In rendering of the next passage which is concerning Ana-
baptists and Anabaptism, I shall not contend with him ; he
hath not in the least impaired the truth of what I assert in
reference to them and their way. I cannot but take notice
of that passage, which for the substance of it hath so often
occured, and that is this, ' Doth not himself labour in this
book to prove that the administration of ordinances in our
assemblies is null, our ordination null and antichristian.'
For the proof of which suggestion he refers his reader to p. 197.
[p. 211.] of my book. I confess, seeing this particular quota-
tion, I was somewhat surprised, and began to fear that some
expression of mine (though contrary to ray professed judg-
ment) might have given countenance to this mistake, and so
be pleaded as a justification of all the uncharitableness and
something else, wherewith his book is replenished; but
turning to the place I was quickly delivered from my trouble,
though I must ingenuously confess I was cast into another,
which I shall not now mention.

Pao;e 167, we arrive at that which alone almost I ex-
pected would have been insisted on, and quite contrary
thereto, it is utterly waved ; namely, the whole business of a
national church, upon which account indeed all the pretence

334 A VINDICATION OF THE TREATISE

of the charge this reverend author is pleased to manage, doth
arise. Take that out of the way, and certainly they, and we
are upon even terms ; and if we will be judged by them who
were last in possession of the reiglement of that church,
upon supposition that there is such a church still, they are
no more interested in it than we, yea, are as guilty of schism
from it as we. But that being set aside and particular
churches only remaining, it will be very difficult for him to
raise the least pretence of his great charge. But let us con-
sider what he thinks meet to fasten on, in tha,t discourse of
mine about a national church. The first thing is my inquiry,
whether the denial of the institution of a national church
(which he pleads not for) doth not deny in consequence that
we had either ordinances or ministry amongst us ? to which
I say, that though it seems so to do, yet indeed it doth not,
because there was then another chuich-state, even that of
particular churches amongst us ; with many kind reflections
of my renouncing my ministry and rejecting of my jejune
and empty vindication of their ministry (which yet is the
very same that himself fixes on), he asks me, how I can in my
conscience believe, that there were any true ministers in this
church in the time of its being national ? and so proceeds to
infer from hence my denying of all ministry and ordinances
among them. Truly, though I were more to be despised
than I am (if that be possible), yet it were not common pru-
dence for any man to take so much pains to make me his
enemy, whether I will or no. He cannot but know that I
deny utterly, that ever we had indeed, whatever men thought,
a national church ; for I grant no such thing as a national
church in the present sense contended about. That in Eng-
land under the rule of the prelates, when they looked on the
church as national, there were true churches, and true mi-
nisters, though in much disorder as to the way of entering
into the ministry and dispensing of ordinances, I grant
freely ; which is all this reverend author, if I understand
him, pleads for; and this, he says, I was unwilling to acknow-
ledge, lest I should thereby condemn myself as a schisma-
tic. Truly, in the many sad differences and divisions that
are in the world amongst Christians, I have not been with-
out sad and jealous thoughts of heart, lest by any doctrine
or practice of mine I should occasionally contribute any

ABOUT THE TRUE NATURE OF SCHISM. 335.

thing unto them ; if it hath been otherwise with this author,
I envy not his frame of spirit. But I must freely say, that
having, together with them, weighed the reasons for them,
I have been very little moved with the clamorous accusa-
tions, and insinuations of this author. In the mean time, if
it be possible to give him satisfaction, I here let him know,
that I assent unto that sum of all he hath to say, as to the
church of England ; namely, that the true and faithful mi-
nisters, with the people in their several congregations, ad-
ministering the true ordinances of Jesus Christ, whereof
baptism is one, was and is the true church-state of England,
from which I am not separated ; nor do I think that some
addition of human prudence, or imprudence can disannul the
ordinances of Jesus Christ, upon the disayower made of any
other national church-state; and the assertion of this, to
answer all intents and purposes, I suppose now that the
reverend author knows that it is incumbent on him to prove,
that we have been members of some of these particular
churches in due order, according to the mind of Christ, to
all intents and purposes of church membership, and that we
have in our individual persons raised causeless differences
in those particular churches whereof we were members re-
spectively, and so separated from them, with the condemna-
tion of them; or else, according to his own principles, he
fails in his brotherly conclusion, 'Idov poSoc, tSou 7rj]Sr'jjua. I
suppose the reader is weary of pursuing things so little to
our purpose : if he will hear any farther, that Independents
are schismatics, that the setting up of their way hath
opened a door to all evils and confusions, that they have
separated from all churches, and condemn all churches in
the world but their own ; that they have hindered reforma-
tion and the setting up of the Presbyterian church ; that
being members of our churches, as they are members of the
nation, because they are born in it, yet they have deserted
them ; that they gather churches which they pretend to be
* spick and span new ;' they have separated from us, that they
countenance Quakers, and all other sectaries, that they will
reform a national church whether men will or no, though
they say that they only desire to reform themselves, and
plead for liberty to that end.

If any man, I say, have a mind to read or hear of this any

336 A VINDICATION OF THE TREATISE

more, let him read the rest of this chapter, or else converse
with some persons whom I can direct him to, who talk at
this wholesome rate all the day long.

What seems to be my particular concernment, I shall a
little farther attend unto. Some words (for that is the manner
of managing this controversy) are culled out from pp. 259,
260. [p. 243,] to be made the matter of farther contest. Thvis
they lie in my treatise : 'As the not giving a man's self up
unto any way, 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
to him for schism, though he may if he persist in his refusal
prejudice his own edification; so no more can a man's
peaceable relinquishment of the ordinary communion of one
church in all its relations be so esteemed.' These words
have as yet unto me a very harmless aspect; but our re-
verend author is sharpsighted, and sees I know not what
monsters in them : for first, saith he, ' here he seems to me to
be a very sceptic in his way of independency :' why so, I
pray ? ' This will gratify all sects, Quakers and all, with a
toleration:' how, I pray? it is schism, not toleration, we are
treating about. But ' this leaves them to judge of, as well as
others, what is, and what is not according to the mind of
Christ;' why, pray sir, who is appointed to judge finally for
them ? ' why then should they be denied their liberty V but
is that the thing under consideration? had you concluded
that their not submitting to what they have not light for its
institution, is not properly schism, you should have seen
how far I had been concerned in the inference : but ex-
cursions unto Quakers, &c. are one topic of such discourses.
But now he asks me one question, it seems to try whether I
am a sceptic or no ; ' Whether,' saith he, * does he believe his
own way to be the only true way of Christ, for he hath in-
stituted but one way, having run from and renounced all
other ways in this nation?' I promise you this is a hard
question, and not easily answered. If I deny it, he will say
I am a sceptic, and other things also will be brought in : if
I affirm it, it may be he will say that I condemn their
churches for no churches, and the like : it is good to be
wary when a man hath to deal with wise men ; how if I

ABOUT THE TRUE NATURE OB' SCHISM. 337

should say that our way and their way is for the substance
of them, one way, and so I cannot say that my way is the
only true way exclusively to theirs: I suppose this may do
pretty well. But I fear this will scarce give satisfaction,
and yet I know not well how I can go any farther ; yet this
I will add ; I do indeed believe, that wherein their way and
our way differ, our way is according to the mind of Christ,
and not theirs : and this I am ready at any time (God as-
sisting) personally to maintain to him : and as for my run-
ning from ways of religion, I dare again tell him, these re-
proaches and calumnies become him not at all. But he pro-
ceeds, ' If so,' saith he,* is not every man bound to come into
it, and not upon every conceived new light to relinquish it?*
Truly, I think Mr. C. himself is bound to come into it, and
yet I do not think that his not so doing makes him a schis-
matic : and as for relinquishment, I assert no more than what
he himself concludes to be lawful.

And thus, Christian reader, I have given thee a brief ac-
count of all things of any importance that I could meet
withal in this treatise, and of many which are of very little.
If thou shalt be pleased to compare my treatise of Schism
with the refutation of it, thou wilt quickly see how short
this is of that which it pretends to ; how untouched my
principles do abide ; and how the most material parts of my
discourse are utterly passed by, without any notice taken of
them. The truth is, in the way chosen by this reverend
author to proceed in, men may multiply writings to the
world's end, without driving any controversy to an issue ;
descanting and harping on words, making exceptions to
particular passages, and the like, is an easy and facile, and
to some men a pleasant labour : what small reason our
author had to give his book the title it bears, unless it were
to discover his design, I hope doth by this time appear.
Much of the proof of it lies in the repeated asseverations of
it, it is so, and it is so. If he shall be pleased to send me .
word of one argument tending that way, that is not founded
in an evident mistake, I will promise him, if I live, a re-
consideration of it.

In the mean time I humbly beg of this reverend author
that he would review, in the presence of the Lord, the frame
of spirit wherein he wrote this charge; as also, that he

VOL. XIX. Z

338 A VINDICATION OF THE TREATISE, &C.

would take into his thoughts all the reproaches, and all
that obloquy he hath endeavoured to load me causelessly
and falsely withal. As for myself, my name, reputation,
and esteem with the churches of God, to whom he hath en-
deavoured to render me odious, I commit the whole con-
cernment of them to him, vv'hose presence through grace I
have hitherto enjoyed, and whose promise I lean upon, that
he will 'never leave me nor forsake me.' I shall not com-
plain of my usage: but what am I? of the usage of many
precious saints and holy churches of Jesus Christ, to him
that lives and sees, any farther than by begging that it may
not be laid to his charge : and if so mean a person as I am,
can in any way be serviceable to him, or to any of the
churches that he pleads for, in reference to the gospel of
Christ, I hope my life will not be dear to me that it may
effect it; and I shall not cease to pray that both he and
those who promoted this work in his hand, may at length
consider the many calls of God that are evident upon them,
to lay aside these unseemly animosities, and to endeavour a
coalition in love, with all those who in sincerity call upon
the name of the Lord Jesus Christ, their Lord and ours.

For the distances themselves that are between us, wherein
we are not as yet agreed; what is the just state of them, the
truth and warrantableness of the principles whereupon we
proceed, with the necessity of our practice in conformity
thereunto; what we judge our brethren to come short in, of,
or wherein to go beyond the mind of Jesus Christ; with a
farther ventilation of this business of schism, I have some
good grounds of expectation, that possibly ere long we may
see a fair discussion of these things, in a pursuit of truth
and neace.

ANSWER

TO A

LATE TREATISE OF MR. CAWDREY,

ABOUT THE

NATURE OF SCHISM.

'Trafomv, fxh wXtixTuv, ^ij ai^j^^pwsfS?. — Tit. i. 7.

z 2

ANSWER TO A LATE TREATISE

ABOXTT THB

NATURE OF SCHISM.

Christian Reader,

I HAVE not much to say unto thee, concerning the ensuing
treatise ;* it will speak for itself with all impartial men ;
much less shall I insist on the commendation of its author,
who also being dead m XaXuTai; and will be so, I am per-
suaded, whilst Christ hath a church upon the earth. The
treatise itself was written sundry years ago, immediately
upon the publishing of Mr. Cawdrey's accusation against
him ; I shall not need to give an account whence it hath
been, that it saw the light no sooner; it may suffice, that in
mine own behalf and of others, I do acknowledge that in
the doing of sundry things seeming of more importance,
this ought not to have been omitted. The judgment of the
author approving of this vindication of himself as necessary,
considering the place he held in the church of God, should
have been a rule unto us, for the performance of that duty,
which is owing to his worth and piety, in doing and suffer-
ing for the truth of God. It is now about seven months
ago, since it came into my hands ; and since I engaged my-
self into the publication of it, my not immediate proceeding
therein, being sharply rebuked by a fresh charge upon my-
self from that hand, under which this worthy person so far
suffered, as to be necessitated to the ensuing defensative, I
have here discharged that engagement. The author of the
charge against him, in his epistle to that against me, tells

a This answer to Mr. Cawdrey was prefixed to, ' A Defence of Mr. John Cotton
from the imputation of Self-contradiction, charged on him by Mr. Daniel Cawdrey,
written by himself not long before bis Death.' — Editor.

342 OF SCHISM.

his reader, that 'It is thought that it was intended by another
(and now promised by myself) to be published to cast a slur
upon him.' So are our intentions judged, so our ways, by
thoughts and reports. Why a vindication of Mr, Cotton
should cast a slur upon Mr. Cawdrey, I know not. Is he con-
cerned in spirit or reputation in the acquitment of a holy,
reverend person now at rest with Christ, from imputations
of inconstancy and self-contradiction? Is there not room
enough in the world, to bear the good names of Mr. Cotton
and Mr. Cawdrey, but that if one be vindicated the other
must be slurred ? He shall find now by experience, what
assistance he found from him who loved him, to bear his
charge, and to repel it, without any such reflection on his
accuser, as might savour of an intention to slur him ; * mala
mens, mains animus;' the measure that men fear from
others, they have commonly meted out unto them before-
hand. He wishes those 'that intend to rake in the ashes of
the dead, to consider whether they shall deserve any thanks
for their labour.' How the covering of the dead with their
own comely garments, comes to be a raking into their ashes,
I know not; his name is alive, though he be dead; it was
that, not his person, that was attempted to be wounded by
the charge against him. To pour forth that balm for its
healing, now he is dead, which himself provided whilst he
was alive, without adding or diminishing one syllable, is no
raking into his ashes ; and 1 hope the Siitrspai ^povrtSfc of
the reverend author, will not allow him to be offended, that
this friendly office is performed to a dead brother; to pub-
lish this his defence of his own innocency, written in obe-
dience to a prime dictate of the law of nature, against the
wrong which was not done him in secret.

But the intendment of this prefatory discourse being
my own concernment, in reference to a late tract of Mr.
Cawdrey's, bearing in its title and superscription, a vindica-
tion from my unjust clamours and false aspersions ; I shall
not detain the reader with any farther discourse of that,
which he will find fully debated in the ensuing treatise it-
self; but immediately address myself to that, which is my
present peculiar design. By what ways and means the dif-
ference betwixt us is come to that issue wherein now it
ytands stated, in the expressions before mentioned, I shall

OF SCHISM. 343

not need to repeat. Who first let out those waters of strife,
who hath filled their streams with bitterness, clamour, and
false aspersions, is left to the judgment of all that fear the
Lord, who shall have occasion at any time to reflect upon
those discourses. However it is come to pass, I must ac-
knowledge, that the state of the controversy between us is
now degenerated into such a useless strife of words, as that
I dare publicly own engagements into studies of so much
more importance unto the interest of truth, piety, and lite-
rature, as that I cannot, with peace in my own retirements,
be much farther conversant therein. Only whereas I am
not in the least convinced that Mr. Cawdrey hath given sa-
tisfaction to my former expostulations, about the injuries
done me in his other treatise, and hath evidently added to
the number and weight of them in this, I could not but lay
hold of this opportunity given, by my discharging a former
promise, once more to remind him of some miscarriages, ex-
ceedingly unbecoming his profession and calling; which I
shall do in a brief review of his epistle and treatise. Upon
the consideration whereof, without charging him or his way
with schism, in great letters on the title-page of this book,
I doubt not but it will appear, that the guilt of the crime he
falsely, unjustly, and uncharitably chargeth upon others,
may be laid more equitably at his own door ; and that the
shortness of the covering to hide themselves, used by him
and others from the inquisition made after them for schism,
upon their own principles, will not be supplied by such
outcries as those he is pleased to use after them, who are
least of all men concerned in the matter under contest, there
being no solid medium, whereby they may be impleaded.
And in this discourse I shall, as I suppose, put an end to
my engagement in this controversy. I know no man whose
patience will enable him to abide always in the considera-
tion of things to so little purpose ; were it not that men
bear themselves on high by resting on the partial adherence
of many to their dictates, it were impossible they should
reap any contentment in their retirements from such a ma-
nagement of controversies as this. Independency is a great
schism ; it hath made all the divisions amongst us : Brownists,
Anabaptists, and all sectaries are Independents ; they deny
our ministers and churches, they separate from us, all errors

344 OF SCHISM.

come from among them, this 1 have been told, and that I
have heard, is the sum of this treatise. Who they are of
whom he speaks, how they came into such a possession of
all church-state in England, that all that are not with them
are schismatics ; how ' de jure,' or ' de facto/ they came to
be so instated ; what claim they can make to their present
stations, without schism, on their own principles ; whether
granting the church of England as constituted when they
and we begun that which we call reformation, to have been
a true instituted church they have any power of rule in it,
but what hath been got by violence ; what, that is purely
theirs, hath any pretence of establishment from the Scrip-
ture, antiquity, and the laws of this land ? I say, with these
and the like things which are incumbent on him to clear
up before his charges with us will be of any value, our
author troubleth not himself. But to proceed to the parti-
culars by him insisted on.

1 . He tells the reader in his epistle, that his unwilling-
ness to this rejoinder was heightened by the necessity he
found of discovering some personal weaknesses and forget-
fulnesses in me, upon my denial of some things which were
known to be true, if he should proceed therein ; for what
he intimates of the unpleasantness that it is to him, to dis-
cover things of that importance in me, when he professeth
his design to be to impair my authority, so far that the
cause I own may receive no countenance thereby ; I leave
it to him, who will one day reveal the secrets of all hearts,
which at present are open and naked unto him : but how, I
pray, are the things by me denied, known to be true ? see-
ing it was unpleasant and distasteful to him to insist upon
them, men might expect that his evidence of them was not
only open, clear, undeniable, and manifest as to its truth,
but cogent as to their publication. The whole insisted on
is, if there be any truth in reports, * hie nigrse succus loli-
ginis, haec est aerugo mera.* Is this a bottom for a minister
of the gospel to proceed upon, to such charges as those in-
sinuated? is not the course of nature set on fire at this day,
by reports? Is any thing more contrary to the royal law of
charity, than to take up reports as the ground of charges
and accusations? Is there any thing more unbecoming a
man, laying aside all considerations of Christianity, than to

OF SCHISM. 345

suffer his judgment to be tainted, much more his words and
public expressions, in charging and accusing others to be
regulated by reports ? And whereas we are commanded to
speak evil of no man, may we not on this ground, speak
evil of all men, and justify ourselves by saying it is so, if
reports be true ? The prophet tells us, that a combination
for his defaming and reproach was managed among his ad-
versaries, Jer. XX. 10. ' I have heard the defaming of many,
fear on every side. Report, say they, and we will report it.'
If they can have any to go before them in the transgression
of that law, which he who knows how the tongues of men
are set on fire of hell, gave out to lay a restraint upon
them, 'Thou shalt not raise a false report,' Exod. xxiii. 1.
they will second it, and spread it abroad to the utmost, for
his disadvantage and trouble. Whether this procedure of
our reverend author, come not up to the practice of their
design, I leave to his own conscience to judge. Should
men suffer their spirits to be heightened by provocations of
this nature, unto a recharge from the same offensive dung-
hill of reports, what monsters should we speedily be trans-
formed unto ? But this being far from being the only place
wherein appeal is made to reports and hearsays by our
author, I shall have occasion in the consideration of the se-
verals of them, to reassume this discourse. For what he
adds about the space of time wherein my former reply was
drawn up, because I know not whether he had heard any
report insinuated to the contrary to what I affirmed, I shall
not trouble him with giving evidence thereunto : but only
add, that here he hath the product of half that time, which I
now interpose upon the review of my transcribed papers :
only whereas it is said that Mr. Cawdrey is an ancient man,
I cannot but wonder he should be so easy of belief. Arist.
Rhetor, lib. 2. c. 18. tells us, oi TrptcrfivTepoi, amaToi St
ifxireiptav, and not apt to believe ; whence on all occasions of
discourse TrpoaTL^iamv ad to 'ictwg kol Tra^aj but he believes
all that comes to hand with an easy faith, which he hath
totally in his own power to dispose of at pleasure. That I
was in passion when I wrote my review, is his judgment'
but this is but man's day ; we are in expectation of that,
wherein ' the world shall be judged in righteousness.' It is
too possible that my spirit was not in that frame in all

346 OF SCHISM.

things, wherein it ought to have been ; but that the reve-
rend author knows not. I have nothing to say to this, but
that of the philosopher, 'Eav rig gol cnrayjiiXri otl 6 Biiva
as KUKuyg Xiysi, fii) 0770X0701; ttjjoc to. Xe-\6evra, oAX' a~OKpivov
OTL ayvoeiy yap to. aXXa Trpoorovra fioi kuko. Ittu ovk av ravra
fjLova eXeysv, Epic. cap. 48. Much, I confess, was not
spoken by me (which he afterward insisteth on) to the ar-
gumentative part of his book, which as in an answer I was
not to look for, so to find had been a difficult task. As he
hath nothing to say unto the differences among themselves
both in judgment and practice, so how little there is in his
recrimination of the differences among us, as that one and
the same man difFereth from himself, which charge he casts
upon Mr. Cotton and myself, will speedily be manifested
to all impartial men. For the treatise itself, whose consi-
deration I now proceed unto, that I may reduce what I
have to say unto it unto the bounds intended, in confining
my defensative unto this preface, to the treatise of another ;
I shall refer it unto certain heads, that will be comprehen-
sive of the whole, and give the reader a clear and distinct
view thereof.

I shall begin with that which is least handled in the two
books of this reverend author, though the sum of what was
pleaded by me in my treatise of schism. For the discovery
of the true nature of schism, and the vindication of them
who were falsely charged with the crime thereof, I laid down
two principles as the foundation of all that I asserted in the
whole cause insisted on; which may briefly be reduced to
these two syllogisms.

1. If in all and every place of the JN'ew Testament where
there is mention made of schism, name or thing, in an eccle-
siastical sense, there is nothing intended by it but a division
in a particular church; then that is the proper Scripture no-
tion of schism in the ecclesiastical sense ; but in all and
every place, &c. ergo, The proposition being clear and evi-
dent in its own light, the assumption was confirmed in my
treatise, by an induction of the several instances that might
any way seem to belong unto it.

My second principle was raised upon a concession of the
p-eneral nature of schism restrained with one necessary limi-
tation,, and amounts unto this argument :

OF SCHISM. 347

If schisni in an ecclesiastical sense be the breach of a
union of Christ's institution, then they who are not guilty of
the breach of a union of Christ's institution, are not guilty
of schism ; but so is schism : ergo.

The proposition also of this syllogism, with its inference
being unquestionable, for the confirmation of the assump-
tion I considered the nature of all church-union as instituted
by Christ, and pleaded the innocency of those whose defence
in several degrees I had undertaken, by their freedom from
the breach of any church-union. Not finding the reverend
author in his first answer to speak clearly and distinctly to
either of those principles, but to proceed in a course of per-
petual diversion from the thing in question, with reflections,
charges, &c. all rather I hope out of an unacquaintedness
with the true nature of argumentation, than any perverse-
ness of spirit, in cavilling at what he found he could not an-
svv'er ; I earnestly desired him in my reviev/ that we might
have a fair and friendly meeting, personally to debate these
principles which he had undertaken to oppose, and so to
prevent trouble to ourselves and others, in writing and read-
ing things remote from the merit of the cause under agita-
tion; what returns I have had hitherto, the reader is now ac-
quainted withal from his rejoinder, the particulars whereof
shall be farther inquired into afterward.

The other parts of his two books consist in his charges
upon me, about my judgment in sundry particulars, not re-
lating in the least that I can as yet understand, unto the
controversy in hand. As to his excursions about Brownists,
Anabaptists, Seekers ; rending the peace of their churches,
separating from them, the errors of the separatists, and the
like, I cannot apprehend myself concerned to take notice of
them; to the other things an answer shall be returned, am;
a defence made, so far as I can judge it necessary. It mav
be our author seeks a relief from the charge of schism that
lies upon him and his party (as they are called) from others,
by managing the same charge against them, who he thinks
will not return it upon them; but for my part, I shall assure
him, that were he not in my judgment more acquitted upon
my principles than upon his own, I should be necessitated
to stand upon even terms with him herein; but to have ad-

348 OF SCHISM.

vantages from want of charity, as the Donatists had against
the Catholics, is no argument of a good cause.

In the first chapter there occurs not any thing of real
difference as to the cause under agitation, that should require
a review, being spent wholly in things e^w rov irpayfiarogj
and therefore I shall briefly animadvert on what seems of
most concernment therein, in the manner of his procedure.
His former discourse, and this also, consisting much of my
words perverted by adding in the close something that might
wrest them to his own purpose, he tells me in the beginning
of his third chapter, that * this is to turn my testimony against
myself, which is,' as he saith, ' an allowed way of the clearest
victory,' which it seemeth he aimeth at; but nothing can be
more remote from being defended with that pretence than
this way of proceeding. It is not of urging a testimony from
me, against me, that I complained, but the perverting of my
words, by either heading or closing of them with his own,
quite to other purposes than those of their own intendment;
a way whereby any man may make other men's wrords to
speak what he pleaseth : as Mr. Biddle, by his leading ques-
tions and knitting of Scriptures to his expressions in them,
makes an appearance of constraining the words of God to
speak out all his Socinian blasphemies.

In this course he still continues, and his very entrance
gives us a pledge of what we are to expect in the process of
his management of the present business; whereas I had said,
that ' considering the various interests of parties at difference,
there is no great success to be promised by the management
of controversies, though with never so much evidence and
conviction of truth ;' to the repetition of my words he sub-
joins the instance of * sectaries, not restrained by the clearest
demonstration of truth,' not weighing how facile a task it is
to supply Presbyterians in their room; which in his account
is, it seems, to turn his testimony against himself, and, as he
somewhere phraseth it, ' to turn the point of his sword into
his own bowels;' but, * nobis non licet esse tam disertis;'
neither do we here either learn or teach any such way of
disputation.

His following leaves are spent for the most part in slight-
ing the notion of schism by me insisted on, and in reporting

OF SCHISM. '^49

my arguments for it, pp. 8, 9. 12. in such a way and manner,
as argues that he either never understood them, or is willing
to pervert them. The true nature and importance of them I
have before laid down, and shall not now again repeat;
though I shall add, that his frequent repetition of his disprov-
ing that principle, which it appears, that he never yet con-
tended withal, in its full strength, brings but little advan-
tage to his cause, with persons whose interest doth not com-
pel them to take up things ou trust. How well he clears him-
self from the charge of reviling and using opprobrious re-
proachful terms, although he profess himself to have been
astonished at the charge, may be seen in his justification of
himself therein, pp. 16 — 19. with his reinforcing every parti-
cular expression instanced in; and yet he tells me, for infer-
ring that he discovered sanguinary thoughts in reference
unto them whose removal from their native soil into the
wilderness, he affirms, England's happiness would have con-
sisted in, that he ' hath much ado to forbear once more to say.
The Lord rebuke thee:' for my part, I have received such a
satisfactory taste of his spirit and way, that as I shall not
from henceforth desire him to keep in any thing, that he can
hardly forbear to let out, but rather to use his utmost liberty ;
so I must assure him, that I am very little concerned, or not
at all, in what he shall be pleased to say, or to forbear for the
time to come; himself hath freed me from that concernment.
The first particular of value insisted on, is his charge upon
me for the denial of all the churches of England to be true
churches of Christ, except the churches gathered in a con-
gregational way. Having frequently and without hesitation
charged this opinion upon me in his first answer, knowing it
to be very false, I expostulated with him about it in ray re-
view. Instead of accepting the satisfaction tendered in my
express denial of any such thought or persuasion, or tender-
ing any satisfaction as to the wrong done me, he seeks to
justify himself in his charge, and so persisteth therein. The
reasons he gives for his so doing are not unworthy a little to
be remarked.

The first is this; he 'supposed me to be an Independent,'
and therefore made that charge : the consequent of which
supposition is much too weak to justify this reverend author
in his accusation. Doth he suppose that he may, without

350 OF SCHISM.

offence, lay what he please to the chargeol' an Independent?
But he saith, secondly, that he ' took the word Independent,
generally, as comprehending Brownists, and Anabaptists,
and other sectaries.' But herein also he doth but delude his
own conscience, seeing he personally speaks to me and to
my design in that book of schism, which he undertook to
confute; which also removes his third intimation, that he
' formerly intended any kind of independence,' &c. the rest
that follow are of the same nature, uiid however compounded
will not make a salve to heal the wound made in his reputa-
tion by his own weapon ; for the learned author, called ' vox
populi,' which he is pleased here to urge. I first question
whether he be willing to be produced to maintain this charge;
and if he shall appear, I must needs tell him (what he here
questions whether it be so or no), that he is a very liar. For
any principles in my treatise, whence a denial of their minis-
ters and churches may be regularly deduced, let him produce
them if he can, and if not, acknowledge that there had been
a more Christian and ingenuous way of coming off an en-
gagement into that charge, than that by him chosen to be
insisted on; 'animos et iram ex crimine sumunt.' And
again we have ' vox populi' cited on the like occasion, p. 34.
about my refusal to answer whether I were a minister or not;
which as the thing itself of such a refusal of mine on any
occasion in the world (because it must be spoken), is ' purum
putum mendacium,' so it is no tr^er, that, that was ' vox
populi' at Oxford which is pretended; that which is * vox
populi,' must be public: * publicum' was once ' populicum;'
now setting aside the whispers, of it may be two or three
Ardelio's, notorious triflers, whose lavish impertinency will
deliver any man from the danger of being slandered by their
tongues, and there will be little ground left for the report
that is fathered on * vox populi.' And I tell him here once
again, which is a sufficient answer indeed to his whole first
chapter, that I do not deny Presbyterian churches to be true
churches of Jesus Christ, nor the ministers of them to be
true ministers, nor do maintain a nullity in their ordination
as to what is the proper use and end of salvation'' (taking
it in the sense wherein by them it is taken), though I think
it neither administered by them in due order, nor to have in

b Vid. Geiard. loc. Com. deMinist. Ecclesiast. sect. 11. 12.

OF 5JCKISM. 3 51

itself that force and efficacy, singly considered, which by
many of them is ascribed unto it. Thus much of my judg-
ment I have publicly declared long ago, and I thought I
might have expected from persons professing Christianity,
that they would not voluntarily engage themselves into an
opposition against me, and waving my judgment which I
had constantly published and preached, have gathered up
reports from private and table discourses, most of them false
and untrue, all of them uncertain, the occasions and co-
herences of those discourses from whence they have been
raised and taken being utterly lost, or at present by him
wholly omitted. His following excursions about a succes-
sive ordination from Rome, wherein he runs cross to the most
eminent lights of all the reformed churches, and their de-
clared judgments, with practice in reordaining those who
come unto them with that Roman stamp upon them, I shall
not farther interest myself in, nor think myself concerned so
to do, until I see a satisfactory answer given unto Beza and
others in this very point; and yet I must here again profess,
that I cannot understand that distinction of deriving ordina-
tion from the church of Rome, but not from the Roman
church. Let him but seriously peruse these ensuing words
of Beza, and tell me whether he have any ground of a par-
ticular quarrel against me upon this account.

* Sed prseterea qusenam ista est quseso ordinaria vocatio,
quam eos habuisse dicis, quos Deus paucis quibusdam ex-
ceptis, excitavit? Certe papistica. Namhaec tua verba sunt;
hodie si episcopi Gallicanarum ecclesiarum se et suas eccle-
sias a tyrannide episcopi Romani vindicare velint, et eas ab
omni idololatria et superstitione repurgare, non habent opus
alia vocatione ab ea quam habent. Quid ergo? Papisticas
ordinationis, in quibus neque morum examen prsecessit,
neque leges uUae servatse sunt inviolabiliter ex divino jure in
electionibus et ordinationibus prsescriptse, in quibus puri
etiam omnes canones irapudentissime violati sunt: quae nihil
aliud sunt, quam foedissima Romani prostibuli nundinatio,
quavis meretricum mercede, quam Deus templo suo inferri
prohibuit, inquinatior: quibus denique alii non ad prcedican-
dumsed pervertendum evangelium: alii non ad docendum, sed
ad rursus sacrificandum, et ad abominandum (ddeXvyfxa sunt
ordinati, usque adeo firmas tecum esse censebimus, ut quoties

352 OF SCHISM.

tali cuipiam pseudoepiscopo, Deus concesserit ad verum
Christianismum transire omnis ilia istiusmodi ordinationia
impuritas simul expurgata censeatur? Irao quia sic animum
per Dei gratiam mutavit, quo ore, quo pudore, qua conscien-
tia papismumquidem detestabitur, suam autem inordinatissi-
niam ordinationem non ejurabit? aut si, ejuret, quomodo ex
illius jure auctoritatem dicendi habebit. Nee tamen nego
quill tales, si probe doctrinam veram tenere, si honestis
moribus prsediti, si ad gregem pascendum apti comperiantur,
ex pseudoepiscopis novi pastores, legitime designentur.'
Thus he, who was thought then to speak the sense of the
churches of Geneva and France, in his book against Saravia
about the divers orders of ministers in the church.

His plea for the church authority of the pope, notwith-
standing his being an idolater, a murderer, the man of sin, an
adversary of Christ, because a civil magistrate doth not by
any moral crime or those whereof the pope is guilty, lose
his jurisdiction and authority, considering the different prin-
ciples, grounds, ends, laws, rules, privileges of the authority
of the one and the other, and the several tenures whereby
the one doth hold, and the other pretends to hold his power,
is brought in to serve the turn in hand, and may be easily
laid aside.

And when he shall manifest, that there is appointed by
Christ, one single high-priest or prelate in the house of God
the whole church ; and that office to be confined to one na-
tion, one blood, one family, propagated by natural generation,
without any provision of relief by any other way, person, or
family in case of misrarriage ; and when he shall have proved
that such an officer as the pope of Rome, in any one particular
that constituteth him such an officer, was once instituted by
Christ, I shall farther attend unto his reason for his autho-
rity from that of the high-priest's among the Jews, which
was not lost as to its continuance in the family of Aaron, not-
withstanding the miscarriage of some individual person
vested therewithal. In the close of the chapter he reassumes
his charge of my renouncing my own ordination, which with
great confidence, and without the least scruple, he had as-
serted in his answer ; of that assertion he now pretends to
give the reasons, whereof the first is this :

1. *The world looks on him as an Independent of the

OF SCHISM. 353

highest note 5 therefore he hath renounced his ordination ;
and therefore I dare to say so. So much for that reason. I
understand neither the logic nor raorality of this first reason.

2. He knows from good hands that some of the brethren
have renounced their ordination ; therefore he durst say po-
■sitively that I have renounced mine. Prov.xii. 18.

3. He hath heard that I dissuaded others from their or-
dination, and therefore he durst say I renounced my own ;
and yet I suppose he may 'possibly dissuade some from
episcopal ordination : but I know it not, no more than he
knows what he affirms of me which is false.

4. He concludes from the principles in my book of
Schism ; because I said that to insist upon a succession of
ordination from antichrist and the beast of Rome would, if
I mistake not, keep up in this particular what God would
have pulled down, therefore I renounced my ordination ;
when he knows that I avowed the validity of ordination on
another account.

5. If all this will not do, he tells me of something that
■was said at public meeting (at dinner it seems) with the ca-
nons of Christ Church, viz. that I valued not my ordination
by the bishop of Oxford, any more than a crumb upon my
trencher; which words whether ever they were spoken or
TJO, or to what purpose, or in reference to what ordination
(I mean of the two orders), or in what sense, or with what
limitation, or as part of what discourse, or in comparison of
what else, or whether solely in reference to the Roman suc-
•cession, in which sense I will have nothing to do with it, I
know not at all ; nor will concern myself to inquire ; beino-
greatly ashamed to find men professing the religion of Jesus
Christ, so far forgetful of all common rules of civility and
principles of human society, as to insist upon such vain
groundless reports as the foundations of accusations against
their brethren ! nor do I believe that any one of the reverend
persons quoted will own this information ; although I shall
not concern myself to make inquiry into their memories con-
cerning any such passage or discourse.

Much relief for the future against these and the like mis-
takes may be afforded from an easy observation of the dif-
ferent senses wherein the term of ordination is often used ;
it is one thing when it is taken largely for the whole appoint-

VOL. XIX. 2 A

354 OF SCHISM.

ment of a man to the ministry ; in which sense I desire our
author to consider what is written by Beza among reformed,
and Gerhard among the Lutheran divines, to omit innume-
rable others ; another thing when taken for the imposition of
hands, whether by bishops or presbyters ; concerning which
single act, both as to its order and efficacy, I have suffi-
ciently delivered my judgment, if he be pleased to take no-
tice of it. I fear indeed that when men speak of an ordained
ministry, which in its true and proper sense I shall with
them contend for, they often relate only to that solemnity, re-
straining the authoritative making of ministers singly there-
unto ; contrary to the intention and meaning of that expres-
sion in Scripture, antiquity, and the best reformed divines,
both Calvinists and Lutherans; and yet it is not imaginable
how some men prevail by the noise and sound of that word,
upon the prejudiced minds of partial unstudied men. A
little time may farther manifest, if it be not sufficiently done
already, that another account is given of this matter by
Clemens, TertuUian, Cyprian, Origen, Justin Martyr, and
generally all the first writers of Christians ; besides the
couneils of old and late, with innumerable Protestant au-
thors of the best note, to the same purpose.

This I say is the ground of this mistake; whereas sundry
things concur to the calling of ministers, as it belongs to
the church of God, the ground and pillar of truth, the spouse
of Christ, Psal. xlv. and mother of the family, or she that
tarryeth at home, chap. Ixviii. unto whom all ministers are
stewards, 1 Cor. iv. 1. even in the house of God, 1 Tim. iii.
15. and sundry qualifications are indispensably previously
required in the persons to be called ; overlooking the neces-
sity of the qualifications required, and omitting the duty and
authority of the church. Acts i. 15. vi. 2. xiii. 2. xiv. 22. the
act of them who are not the whole church, Eph. iv. 11, 12.
but only a part of it, 1 Cor. iii. 21.2 Cor. i. 24. 1 Pet. v. 3.
as to ministry, consisting in the approbation and solemn
confirmation of what is supposed to go before, hath in some
menV language gotten the name of ordination, and an in-
terpretation of that name to such an extent, as to inwrap in
it all that is indispensably necessary to the constitution or
making of ministers ; so that where that is obtained, in what
order soever, or by whomsoever administered, who have fir&t

OF SCHISM. 355

obtained it themselves, there is a lawful and sufficient calling
to the ministry. Indeed, I know no error about the insti-
tutions of Christ attended with more pernicious conse-
quences to the church of God than this, should it be prac-
tised according to the force of the principle itself. Suppose
six, eight, or ten men, who have themselves been formerly
ordained, but now perhaps, not by any ecclesiastical cen-
sure, but by an act of the civil magistrate, are put out of
their places for notorious ignorance and scandal, should
concur and ordain a hundred ignorant and wicked persons
like themselves to be ministers ; must they not on this
principle be all accounted ministers of Christ, and to be in-
vested with all ministerial power; and so be enabled to
propagate their kind to the end of the world ; and indeed
why should not this be granted, seeing the whole bulk of
the papal ordination is contended for as valid ; whereas it
is notoriously known, that sundry bishops among them (who
perhaps received their own ordination as the reward of a
whore) being persons of vicious lives, and utterly ignorant of
the gospel, did sustain their pomp and sloth, by selling holy
orders as they called them, to the scum and refuse of men ;
but of these tilings, more in their proper place.

Take then, reader, the substance of this chapter, in this
brief recapitulation.

1. He denies our churches to be true churches, and our
ministers true ministers. ,

2. He hath renounced his own ordination.

3. When some young men came to advise about their
ordination he disuaded them from it.

4. He saith he would maintain against all the ministers
of England, there was in Scripture no such thing as ordi-
nation.

5. That when he was chosen a parliament-man he would
not answer whether he was a minister or not ; all which are
notoriously untrue, and some of them, namely the two last,
so remote from any thing to give a pretence or colour unto
them, that I question whether Satan have impudence enough
to own himself their author ; and yet from hearsays, reports,
rumours, from table talk, 'vox populi,' and such other
grounds of reasoning, this reverend author hath made them
his own, and by such a charge hath, I presume, in the judg-

2 A 2

35G OF SCHISM.

meiit of all unprejialicecl men, discharged me from farther
attending to what he shall be prompted from the like prin-
ciples to divulge, for the same end and purposes which
hitherto he hath managed, for the future. For my judg-
ment about their ministry and ordination, about the nature
and efficacy of ordination, the state and power of particular
churches, my own station in the ministry which I shall at
all times, through the grace and assistance of our Lord Jesus
Christ, freely justify against men and devils, it is so well
known, that I shall not need here farther to declare it. For
the true nature and notion of schism, alone by me inquired
after in this chapter, as I said, I find nothing offered there-
unto ; only whereas I restrained the ecclesiastical use of the
word schism to the sense wherein it is used in the places of
Scripture that mention it with relation to church affairs,
which that it ought not to be so, nothing but asseverations
to the contrary are produced to evince ; this is interpreted,
to extend to all that I would allow as to the nature of schism
itself, which is most false ; though I said if I would proceed
no farther, I might not be compelled so to do, seeing in
things of this nature we may crave allowance to think and
speak with the Holy Ghost : however, I expressly com-
prised in my proposition all the places wherein the nature of
schism is delivered, under what terms or words soever.
When then I shall be convinced, that such discourses as
those of this treatise, made up of diversions into things
wholly foreign to the inquiry by me insisted on, in the in-
vestigation of tlie true notion and nature of schism, with
long talks about Anabaptists, Brownists, Sectaries, Inde-
pendents, Presbyterians, ordination, with charges and re-
flections grounded on this presumption, that this author and
his party (for we will no more contend about that expression)
are ' in solidura' possessed of all true and orderly church-state
in England, so that whosoever are not of them are schis-
matics, and I know not what besides, he being

■ Gallinas filiiis albse.

Nos viles pulli nati infelicibus ovis ;

I shall farther attend unto them. I must farther add, that I
was not so happy as to foresee that because I granted the
Koman party before the reformation to have made outwardly
a profession of the religion of Christ, although I expressed

OF SCHISM., 357

them to be really a party combined together for all ends of
wickedness, and in particular for the extirpation of the true
church of Christ in the world, having no state of union but
what the Holy Ghost calls Babylon, in opposition to Zion,
our reverend author would conclude as he doth, p. 34. that I
allowed them to be a true church of Christ ; but it is im-
possible for wiser men than I to see far into the issue of
such discourses; and therefore we must take in good part
what doth fall out ; and if the reverend author, instead of
having his zeal warmed against me, would a little bestir his
abilities, to make out to the understandings and consciences
of uninterested men, that all ecclesiastical power being-
vested in the pope and councils, by the consent of that whole
combination of men called the church of Rome, and flowing
frckn the pope in its execution to all others; who, in the de-
rivation of it from him^ owned him as the immediate foun-
tain of it, which they Sware to maintain in him, and this in
opposition to all church-power in any other persons what-
soever; it was possible that any power should be derived
from that combination, but what came expressly from the
fountain mentioned. I desire our author would consider the
frame of spirit that was in this matter, in them who first
laboured in the work of reformation, and to that end peruse
the storieo of Lasitius and Regenuolscius about the churches
of Bohemia, Poland, and those parts of the world, especially
the latter from p. 29, 30. and forward. And as to the dis-
tinction used by some, between the papacy and the church
of Rome, which our author makes use of to another purpose
than those did who first invented it (extending it only to
the consideration of the possibility of salvation for indivi-
dual persons living in that communion before the reforma-
tion), I hope he will not be angry if I profess my disability
to understand it. All men cannot be wise alike ; if the
papacy comprise the pope, and all papal jurisdiction and
power, with the subjection of men thereunto ; if it denote all
the idolatries, false worship, and heresies of that society of
men ; I do know that all those are confirmed by church-acts
of that church : and that in the church public sense of that
church, no man was a member of it but by virtue of the
miion that consisted in that papacy, it being placed always
by them in all their definitions of their church ; as also that

358 OF SCHISM.

there was neither church-order, nor church-power, nor churcli-
act, nor church-confession, nor church-worship amongst
them, but what consisted in that papacy.

Now because nothing doth more frequently occur than
the objection of the difficulty in placing the dispensation of
baptism on a sure foot account, in case of the rejection of all
authoritative influence from Rome into the ministry of the
reformed churches, with the insinuation of a supposition of
the non-baptization of all such as derive not a title unto it
by that means, they who do so being supposed to stand upon
an unquestionable foundation, I shall a little examine the
grounds of their security, and then compare them with what
they have to plead who refuse to acknowledge the deriving
any sap or nourishment from that rotten corrupt stock,

It is, I suppose, taken for granted, that an unbaptized
person can never effectually baptize, let him receive what
other qualifications soever that are to be superadded, or
necessary thereunto. If this be not supposed, the whole
weight of the objection improved by the worst supposition
that can be made, falls to the ground. I shall also desire in
the next place, that as we cannot make the popish baptism
better than it is, so that we would not plead it to be better,
or any other, than they profess it to be ; nor pretend, that
though it be rotten or null in the foundation, yet by conti-
nuance and time it might obtain validity and strength. When
the claim is by succession from such a stock or root, if you
suppose once a total intercision in the succession from that
stock or root, there is an utter end put to that claim ; let us
now consider how the case is with them from whom this
claim is derived.

Litis notoriously known, that amongst them the validity
of the sacraments depends upon the intention of the ad-
ministrator : it is so with them, as to every thing they call
a sacrament. Now, to take one step backwards, that bap-
tism will by some of ours be scarce accounted valid, which
is not administered by a lawful minister ; suppose now that
some pope ordaining a bishop in his stable to satisfy a
whore, had not an intention to make him a bishop, which is
no remote surmise ; he being no bishop rightly ordained, all
the priests by him afterward consecrated, were indeed no
priests, and so indeed had no power to administer any sa-

OF SCHISM. 359

craments, and so consequently the baptism that may he, for
aught we know, at the root of that which some of us pretend
unto, was originally absolutely null and void, and could
never by tract of time be made valid or effectual, for like
a muddy fountain, the farther it goes, the more filthy it is :
or suppose that any priest, baptizing one who afterwards
came to be pope, from whom all authority in that church
doth flow and is derived, had no intention to baptize him,
what will become of all that ensues thereon ?

It is endless to pursue the uncertainties and entangle-
ments that ensue on this head of account ; and sufficiently
easy to manifest, that whosoever res.olves his interest in gos-
pel privileges into this foundation, can have no assurance of
faith, nay, nor tolerably probable conjecture that he is bap-
tized, or was ever made partaker of any ordinance of the
gospel. Let them that delight in such troubled waters,
sport themselves in them: for my own part, considering the
state of that church for some years, if not ages, wherein the
fountains of all authority amongst them were full of filth and
blood, their popes upon their own confession being made,
set up, and pulled down at the pleasure of vile, impudent,
domineering strumpets, and supplying themselves with of-
ficers all the world over of the same spirit and stamp with
themselves, and that for the most part for hire, being in the
mean time all idolaters to a man; I am not willing to grant,
that their good and upright intention is necessary to be sup-
posed as a thing requisite unto my interest in any privilege
of the gospel of Christ.

2. It is an ecclesiastical determination of irrefragable
authority amongst them, that whosoever he be that admi-
nisters baptism, so he use the matter and form, that bap-
tism is good and valid and not to be reiterated : yea, pope
Nicholas in his resolutions and determinations upon the in-
quiry of the Bulgarians, (whose decrees are authentic and
recorded in their counsels, torn. 2. Crab. p. 144.) declares the
judgment of that church to the full : (hey tell him, that many
in their nation were baptized by an unknown person, a Jew
or a pagan, they knew not whether ; and inquire of him, whe-
ther they were to be rebaptized or no ; whereunto he answers :
* Si in nomine S. S. Trinitatis, vel tantum in Christi nomine,
sicut in Actis apostolorum legiraus, baptizati sunt, unum

360 OF SCHISM.

quippe ideraque est, ut S. Ambrosius expressit, constat eos
denuo non esse baptizandos :' if they were baptized in the
name of the Trinity or of Christ, they are not to be baptized
again. Let a blasphemous Jew or pagan do it, so it be
done the work is wrought, grace conveyed, and baptism
valid. The constant practice of women baptizing amongst
them, is of the same import : and what doth Mr. Cawdrey
think of this kind of baptism? Is it not worth the contend-
ing about, to place it in the derived succession of ours? who
knows but that some of these persons, baptized by a coun-
terfeit impostor, on purpose to abuse and defile the institu-
tions of our blessed Saviour, might come to be baptizers
themselves, yea, bishops or popes, from whom all eccle-
siastical authority was to be derived ; and what evidence or
certainty can any man have, that his baptism doth not flow
from this fountain?

, 3. Nay, upon the general account, if this be required as-
necessary to the administration of that ordinance, that he
that doth baptize, be rightly and effectually baptized him-
self; who can in faith bring an infant to any to be baptized,
unless he himself saw that person rightly baptized?

As to the matter of baptism then, we are no more con-
cerned, than as to that of ordination: by what ways or
means soever any man comes to be a minister according to
the mind of Jesus Christ, by that way and means he comes
to have the power for a due administration of that ordinance :
concerning which state of things, our author may do well to
consult Beza in the place mentioned. Many other passages
there are in this chapter that might be remarked, and a re-
turn easily made according to their desert of untruth and
impertinency; but the insisting on such things, looks more
like children's playing at pushpin, than the management of
a serious disputation : take an instance ; p. 23. he seems to
be much offended with my commending him ; and tells me,
as Jerome said of Ruffinus, ' I wrong him with praises ;' when
yet the utmost I say of him is, that I had received a better
character of him, than he had given of himself in his book,
p. 10. and that his proceeding was unbecoming his worth,
gravity, and profession, p. 46. or so grave and reverend
a person as he is reported to be, p. 121. wherein it seems I
have transgressed the rule, firinor tv epdeiv yipovra.

OF SCHISM. 361

The business of his second chapter is to make good his
former charge of my inconstancy and inconsistency with my-
self as to my former and present opinions, which he had
placed in the frontispiece of his other treatise. The imper-
tinency of this chapter had been intolerable, but that the
loose discourses of it are relieved by a scheme of my self-
contradictions in the close. His design, he professeth, in
his former discourse was not to blast my reputation, or to
' cause my person to suffer, but to prevent the prevalency of
my way by the authority of my person ;' that is, it was not
his intention, it was only his intention for such a purpose.
I bless my God I have good security through grace, that
whether he, or others like-minded with himself, intend any
such thing or no, in those proceedings of his and theirs,
which seemed to have in their own nature a tendency there-
unto, my reputation shall yet be preserved in that state and
condition, as is necessary to accompany me in the duties and
works of my generation, that I shall through the hand of
God be called out unto ; and therefore, being prepared in
some measure to go through good report and bad report, I
shall give him assurance, that I am very little concerned in
such attempts, from whatever intention they do proceed ;
only I must needs tell him, that he consulted not his own
reputation with peaceable godly men, whatever else he
omitted, in the ensuing comparing of me to the seducers in
Jude, called wandering planets, for their inconstancy and
inconsistency with themselves, according to the exposition
that was needful for the present turn.

But seeing the scheme at the close must bear the weight
of this charge, let us briefly see what it amounts unto; and
whether it be a sufficient basis of the superstruction that is
raised upon it : hence it is, that my inconsistency with my-
self must be remarked in the title-page of his first treatise;
from hence must my authority (which what it is I know not)
be impaired, and myself be compared ..to cursed apostates
and seducers, and great triumph be made upon my self-
inconsistency.

The contradictions pretended are taken out of two books,
the one written in the year 1643, the other in 1656; and are
as follow :

263 OF SCHISM.

He spake of Rome as a collapsed, cor- 1 He says, Rome we account no church
rupted church-state, p. 40. [p. 46.] [ at all, p, 156. [p. 190.]

'Crimen inauditum, C. Csesar;' is it meet that any one
should be tolerated, that is thus wofully inconsistent with
himself? What! speak of Rome as a collapsed church in
Italy, and within thirteen or fourteen years after to say, it is
no church at all ; well ! though I may say there is indeed no
contradiction between these assertions, seeing; in the latter
place I speak of Rome as that church is stated by them-
selves, when yet I acknowledge there may be corrupted
churches both in Rome and Italy in the same treatise ; yea,
I do not find that in the place directed unto^ I have in terms,
or in just consequence at all granted the church of Rome to
be a collapsed church : nay, the church of Rome is not once
mentioned in the whole page, nor as such is spoken of : and
what shall we think of this proceeding? But yet I will not
so far offend against my sense of my own weakness, igno-
rance, and frailty, as to use any defensative against this
charge ; let it pass at any rate that any sober man freed from
pride, passion, self -fulness and prejudice shall be pleased
to put upon it ;

oSe o^Sv toU; V0/J.OV1;

But the second instance will make amends, and take
more of the weight of this charge upon its shoulders : take
it then as it lies in its triple column :

Denying our ordination '
to be sufficient, he says he
may have that which in-
deed constitutes him a mi-
nister, viz. gifts and sub-
mission by tlie people ; p.
193. [p. 211.]

I must confess I am here at a stand to find out the pre-
tended contradiction ; especially laying aside the word * only'
in the first column, which is his and not mine. By a preacher,
in the first place, I intend a minister : gifts, and consent
or submission of the people, I affirm in both places to be
sufficient to constitute a man a minister in extraordinary
cases ; that is, when imposition of hands by a presbytery
may be obtained in due order according'to the appointment
of Jesus Christ. That the consent and submission of the
people, which include election, have nothing of authority in

Gifts in the person, and
consent of people, is war-
rant enough to make a man
a preacher in an extraor-
dinary case only ; p. 15.
and p. 40. [pp. 22. 46.]

I am punctually of the same
mind still, p. 40. [p. 22.] Yet
had said in his first book, p.
46. [p 53.]as to formal teacli-
ing is required, 1. Gifts. 2
Authority from the church,
if he do not equivocate.

OF SCHISM. 363

them I never said : the superadded act of the imposition of
hands by a presbytery, when it may be regularly obtained,
is also necessary. But that there is any contradiction in
my words (although in truth they are not my words but an
undue collection from them), or in this author's inference
from them, or any colour of equivocation, I profess I cannot
discern : in this place Mr. Cawdrey ovk iSev, aXX e^oKncriv
iSiiv ^la vvKTa aiki]vr\v. Pass we to the third.

He made the union of Christ and be- 1 He makes the union to be persona!, pp.
lievers to be mystical, p. 21. [p. 27.] | 94, 95. [p. 158.]

I wish our reverend author for his own sake had omitted
this instance ; because I am enforced in my own necessary
defence to let him know, that what he assigns to me in his
second column is notoriously false, denied and disproved
by me in the very place and treatise wherein I have handled
the doctrine of the indwelling of the Spirit; and whether he
will hear or forbear, I cannot but tell him, that this kind of
dealing is unworthy his calling and profession. His following
deductions and inferences, whereby he endeavours to give
countenance to this false and calumnious charge, arise from
ignorance of the doctrine that he seeks to blemish and op-
pose. Though the same Spirit dwell in Christ and us,
yet he may have him in fulness, we in measure ; fulness
and measure relating to his communication of graces and
gifts, which are arbitrary to him ; indwelling to his person :
that the Spirit animates the catholic church, and is the au-
thor of its spiritual life by a voluntary act of his power, as
the soul gives life to the body, by a necessary act, by virtue
of its union ; for life is ' actus vivificantis in vivificatum per
unionem utriusque,' is the common doctrine of divines. But
yet the soul being united to the body, as * pars essentialis
suppositi/ and the Spirit dwelling in the person as a free in-
habitant, the union between Christ and the person is not of
the same kind with the union of soul and body : let our
author consult Zanchy on the second of the Ephesians, and
it will not repent him of his labour ; or if he please, an au-
thor whom I find him often citing, namely, bishop Hall,
about union with Christ. And for ray concernment in this
charge I shall subjoin the words from whence it must be
taken ; p. 133. [vol. vi. p. 446.] of my book of Perseverance.

364 OF SCHISM.

' I. The first signal issue and effect which is ascribed to
this indwelling of the Spirit, is union; not a personal union
with himself, which is impossible : he doth not assume our
natuKes, and so prevent our personality, which would make
us one person with him, but dwells in our persons, keeping
his own, and leaving us our personality infinitely distinct ;
but it is a spiritual union, the great union mentioned so
often in the gospel, that is the sole fountain of our blessed-
ness, our union with the Lord Christ, which we have thereby.

Many thoughts of heart there have been about this union ;
what it is, wherein it doth consist, the causes, manner, and
eflfects of it; the Scripture expresses it to be very eminent,
near, durable, setting it out for the most part by similitudes
and metaphorical illustrations, to lead poor weak creatures
into some useful needful acquaintance with that mystery,
whose depths in this life they shall never fathom. That many
in the days wherein we live, have miscarried in their concep-
tions of it, is evident; some to make out their imaginary
union have destroyed the person of Christ, and fancying a
way of uniting man to God by him, have left him to be neither
God nor man. Others have destroyed the person of believers,
affirming that in their union with Christ, they lose their own
personality, that is, cease to be men : or at least, those are
these individual men.

'I intend not now to handle it at large, but only, and that
I hope without offence, to give in my thoughts concerning
it, as far as it receiveth light from, and relateth unto, what
hath been before delivered concerning the indwelling of the
Spirit, and that without the least contending about other
ways of expression.' So far there ; with much more to the
purpose ; and in the very place of my book of Schism, re-
ferred to by this author, I affirm, as the head of what I as-
sert, that by the indwelling of the Spirit, Christ personal
and his church do become one Christ mystical ; 1 Cor. xii.
12. the very expression insisted on by him, in my former trea-
tise ; and so you have an issue of this self-contradiction, con-
cerning which, though reports be urged for some other things,
Mr. Cawdrey might have said what Lucian doth of his true
history ; ypacpio roivvv Trepl ojv fxrjT uSov, fxi}T tTra^ov, fiijTe
TTOj)' ciW(i)v iirv^6nr}v>

OF SCHISM.

365

Let us then consider the fourth, which is thus placed :

1. In extraordiiiary cases
every one that undertakes
to preach the gospel must
have an immediate call from
God, p. 28. [p. 36.]

2. Yet required no more
of before the gifts and con-
sent of the people which
are ordinary, and mediate
calls, p. 15. [p. 22.] neither
is here any need or use of
an immediate call, p. 53.
[p. 60.]

3. To assure a man that he
isextiaordinarily called, he
gives three ways : 1. Imme-
diate revelation ; 2. Concur-
rence of Scripture rule; 3.
Some outward acts of provi-
dence. The two last where-
of are mediate calls, p. 30.
[p. 36.]

All that is here remarked and cast into three columns, I
know not well why, is taken out of that one treatise of the Duty
of Pastors and People. And could I give myself the least
assurance that any one would so far concern himself in this
charge, as to consult the places from whence the words are
pretended to be taken, to see whether there be any thing in
them to answer the cry that is made, I should spare myself
the labour of adding any one syllable towards their vindi-
cation; and might most safely so do, there being not the
least colour of opposition between the things spoken of.
In brief, extraordinary cases are not all of one sort and
nature ; in some an extraordinary call may be required, in
some not. Extraordinary calls are not all of one kind and na-
ture neither ; some may be immediate from God, in the ways
there by me described ; some calls may be said to be extra-
ordinary, because they do in some things come short of, or
go beyond the ordinary rule that ought to be observed in
well constituted churches. Again, concurrence of Scrip-
ture rules and acts of outward providence, may be such
sometimes as are suited to an ordinary, sometimes to an ex-
traordinary call ; all which are at large unfolded in the places
directed unto by our author, and all laid in their own order,
without the least shadow of contradiction. But it may some-
times be said of good men as the satyrist said of evil wo-
men ; 'fortem animum prsestant rebus quas turpiter audent.'
Go we to the next:

1. The church govern-
njent from which I desire
not to wander is the pres-
by terial.

2. He now is engaged in j
the independent way.

3. Is settled in that way
which he is ready to main-
tain, and knows it will be
found his rejoicing in the
day of the Lord Jesus.

'Hinc mihi sola niali labes :' This is that inexpiable
crime that I labour under ; an account of this whole busi-
ness I have given in my Review ; so that I shall not here
trouble the reader with a repetition of what he is so little

366 OF SCHISM.

concerned in. I shall only add, that whereas I suppose
Mr. Cawdrey did subscribe unto the three articles at his
ordination ; were it of any concernment to the church of
God, or the interest of truth, or were it a comely and a
Christian part to engage in such a work, I could manifest
contradictions between what he then solemnly subscribed
to, and what he hath since written and preached, manifold
above what he is able to draw out of this alteration of my
judgment. Be it here then declared, that whereas I some-
times apprehended the presbyterial synodical government
of churches, to have been fit to be received and walked in
(then, when I knew not but that it answered those princi-
ples which I had taken up, upon my best inquiry into the
word of God), I now profess myself to be satisfied that I
was then under a mistake ; and that I do now own, and
have for many years lived in the way and practice of that
called congregational. And for this alteration of judgment,
of all men, I fear least a charge from them, or any of them,
whom within a few years we saw reading the service-book
in their surplices, &c. against which things they do now
inveigh and declaim. What influence the perusal of Mr.
Cotton's book of the Keys had on my thoughts in this bu-
siness I have formerly declared. The answer to it (I sup-
pose that written by himself) is now recommended to me
by this author, as that which would have perhaps prevented
my change ; but I must needs tell him, that as I have
perused that book, many years ago, without the effect in-
timated, so they must be things written with another frame
of spirit, evidence of truth, and manner of reasoning, than
any I can find in that book, that are likely for the future
to lay hold upon my reason and understanding. Of ray
settlement in my present persuasion I have not only given
him an account formerly, but with all Christian courtesy,
tendered myself in a readiness personally to meet him, to
give him the proofs and reasons of my persuasions ; which
he is pleased to decline and return in way of answer, That I
complimented him after the mode of the times ; when no
such thing was intended. And therefore my words of 'de-
siring liberty to wait upon him,' are expressed, but the end
and purpose for which it was desired, are concealed in an
&,c. But he adds another instance :

OF SCHISM.

3G7

2. He says, separation is
no schism, nor schism any
breach of charity; pp. 48 ,
49. [pp. 135, 136.]

There is not one word
in either of these cautions,
that 1 do not still own and
allow, p. 44. [p. 278.} sure
not without equivocation.

Men ought not to cut
themselves from the com-
munion of the church, to
rent the body of Christ,
and break the sacred bond
of charity ; p. 48. [p. 55.]

I have before owned this caution, as consistent .with my
present judgment, as expressed in my book of Schism, and
as it is indeed : wherein lies the appearance of contradiction
I am not able to discern. Do not 1 in my book of Schism,
declare and prove, that men ought not to cut themselves
from the communion of the church ; that they ought not to
rent the body of Christ, that they ought not to break the
sacred bonds of charity ? Is there any word or tittle in the
whole discourse deviating from these principles ? How and
in what sense separation is not schism, that the nature of
schism doth not consist in a breach of charity, the treatise
instanced will so far declare, as withal to convince those
that shall consider what is spoken, that our author scarce
keeps close either to truth or charity in his framing of this
contradiction- The close of the scheme lies thus :

I conceive they ought not at all to be
allowed the benefit of private meeting,
who wilfully abstain from the public con-
gregations. ■"

As for liberty to be allowed to those t
meet in private, I confess myself to*
otherwise minded.

I remember that about fifteen years ago, meeting occa-
sionally with a learned friend, we fell into some debate
about the liberty that began then to be claimed by men,
differing from what had been, and what was then likely to
be established ; having at that time made no farther inquiry
into the grounds and reasons of such liberty, than what had
occurred to me in the writings of the remonstrants, all
whose plea was still pointed towards the advantage of their
own interest, I delivered my judgment in opposition to the
liberty pleaded for, which was then defended by my learned
friend. Not many years after, discoursing the same differ-
ence with the same person, we found immediately that we
had changed stations, I pleading for an indulgence of liberty,
he for restraint; whether that learned and worthy person be
of the same mind still that then he was, or no, directly I
know not. But this I kaow, that if he be not, considering

368 OF SCHISM.

the comjsass of circumstances that must be taken in, to set-
tle a right judgment in this case of liberty, and what altera-
tions influencing the determination of this case we have had
of late in this nation, he will not be ashamed to own his
change ; being a person who despises any reputation, but
what arises from the embracing and pursuit of truth : my
change I here own ; my judgment is not the same in this
particular, as it was fourteen years ago ; and in my change
I have good company, whom I need not to name. I shall
only say my change was at least twelve years before the
petition and advice ; wherein the parliament of the three
nations is come up to my judgment. And if Mr. Cawdrey
hath any thing to object to my present judgment, let him
at his next leisure consider the treatise that I wrote in the
year 1648, about Toleration, where he will find the whole of
it expressed. I suppose he will be doing, and that I may
almost say of him, as Polycteutus did of Speusipus, to /lu)
^vva^ai -riavyjLav ayeiv viro Trig Tv^iig kv TTfyrao-vpi-yvw voctuj
SfSejufvov. And now. Christian reader, I leave it to thy
judgment whether our author had any just cause, of all his
outcries, of my inconstancy and self-contradiction ; and
whether it had not been advisable for him to have passed by
this seeming advantage of the design he professed to manage,
rather than to have injured his own conscience and reputa-
tion to so little purpose.

Being sufficiently tired with the consideration of things
of no relation to the cause at first proposed (but, this saith
he, this the independents, this the Brownists and Ana-
baptists, &-C.) I shall now only inquire after that which is
set up in opposition to any of the principles of my treatise
of Schism before mentioned, or any of the propositions of
the syllogisms wherein they are comprised, at the begin-
ning of this discourse ; remarking in our way some such
particular passages, as, it will not be to the disadvantage of
our reverend author to be reminded of. Of the nature of
the thing inquired after, in the third chapter I find no men-
tion at all ; only he tells me by the way, that the Doctor's
assertion that my book about Schism, was one great schism,
was not nonsense, but usual rhetoric, wherein profligate sin-
ners may be called by the name of sin ; and therefore a

OF SCHISM. 369

book about schism, may be called a schism. I wish our
author had found some other way of excusing his doctor,
than by making it worse himself.

In the fourth chapter he comes to the business itself;
and if in passing through that, with the rest that follow, I
can fix on any thing rising up with any pretence of oppo-
sition to what I have laid down, it shall not be omitted ; for
things by myself asserted, or acknowledged on all hands,
or formerly ventilated to the utmost, T shall not again trou-
ble the reader with them ; such are the positions about the
general nature of schism, in things natural and political,
antecedently considered to the limitation and restriction of
it to its ecclesiastical use; the departure from churches
voluntary or compelled, &.c. all which were stated in my
first treatise, and are not directly opposed by our author ;
such also is that doughty controversy he is pleased to raise
and pursue about the seat and subject of schism, with its
restriction to the instituted worship of God, pp. 18, 19. so
placed by me, to distinguish the schism whereof we speak,
from that which is natural, as also from such differences
and breaches as may fall out amongst men, few or more,
upon civil and rational accounts, all which I exclude from
the enjoyment of any room or place in our consideration of
the true nature of schism in its limited ecclesiastical sense.
The like also may be affirmed concerning the ensuing strife
of words about separation and schism ; as though they were,
in my apprehension of them, inconsistent; which is a fancy
no better grounded than sundry other, which our reverend
author is pleased to make use of. His whole passage also
receives no other security, than what is afforded to it by
turning my universal proposition into a particular; what I
say of all places in the Scripture where the name or thing
of schism is used in an ecclesiastical sense, as relating to a
gospel church, he would restrain to that one place of the
Corinths, where alone the word is used in that sense. How-
ever, if that one place be all, my proposition is universal ;
take then my proposition in its extent and latitude, and let
him try once more if he please, what he hath to object to it,
for as yet I find no instance produced to alleviate its truth.
He much also insists, that there may be a separation in a
chnrch where there is no separation from a church, and saith

VOL, XIX. 2 B

370 OF SCHISM.

this was at first by me denied : that it was denied by me he
cannot prove ; but that the contrary was proved by me is
evident to all impartial men, that have considered my trea-
tise ; although I cannot allow that the separation in the
church of Corinth was carried to that height as is by him
pretended ; namely, as to separate from the ordinances of
the Lord's supper ; their disorder and division about and in
its administration are reproved, not their separation from it:
only on that supposition made, I confess I was somewhat
surpi'ised with the delivery of his judgment in reference to
many of his own party, whom he condemns of schism for
not administering the Lord's supper to all the congregation,
with whom they pray and preach. I suppose the greatest
part of the most godly and able ministers of the presbyterian
way in England and Scotland, are here cast into the same
condition of schismatics with the Independents. And the
truth is, I am not yet without hopes of seeing a fair co-
alescency in love and church-communion, between the re-
forming Presbyterians and Independents ; though for it they
shall with some suffer under the unjust imputation of schism.

But it is incredible to think whither men will suffer them-
selves to be carried ' studio partium ;' and an^rpia avBoXKrjc ;
hence have we the strange notions of this author about
schism ; decays in grace are schism, and errors in the faith
are schism ; and schism and apostacy are things of the
same kind, differing only in degree ; because the one leads
to the other ; as one sin of one kind doth often to another;
drunkenness to whoredom, and envy and malice to lying ;
that differences about civil matters, like that of Paul and
Barnabas, are schism ; and this by one blaming me for a de-
parture from the sense of antiquity, unto which these in-
sinuations are so many monsters. Let us then proceed.

That Acts xiv. 4. xix. 9. 18. are pertinently used to dis-
cover and prove the nature of schism in an evangelically
ecclesiastical sense, or were ever cited by any of the ancients
to that purpose, I suppose our author on second considera-
tion will not affirm. I understand not the sense of this ar-
gument, * the multitude of the city was divided, and part held
with the Jews, and part with the apostle,' therefore schism.
in a gospel church -state, is not only a division in a church ;
or that it is a separation into new churches, or that it is some-

OF SCHISM. 371

thing more than the breach of the union appointed by Christ
in an instituted church ; much less doth any thing of this
nature appear from Paul's separating the disciples whom he
had converted to the faith from the unbelieving hardened
Jevi^s, an account whereof is given us. Acts xix. 9. So then,
that in this chapter there is any thing produced ' de novo' to
prove that the precise Scripture notion of schism in its ec-
clesiastical sense, extends itself any farther than differences,
divisions, separations in a church, and that a particular
church, I find not ; and do once more desire our author, that
if he be otherwise minded, to spare such another trouble to
ourselves and others, as that wherein we are now engaged,
he would assign me some time and place to attend him for
the clearing of the truth between us.

Of schism. Acts xx. 30. Heb. x. 28. Jude 19. there is
no mention ; nor are those places interpreted of any such
thing by any expositors, new or old, that ever I yet saw ; nor
can any sense be imposed on them inwrapping the nature of
schism with the least colour or pretence of reason.

But now by our author, schism and apostacy are made
things of one kind, differing only in degrees, p. 107. so con-
founding schism and heresy, contrary to the constant sense
of all antiquity. Acts xx. 30. the apostle speaks of men
speaking perverse things, to draw away disciples; that is,
teaching them false doctrines, contrary to the truths wherein
they had been by him instructed ; in his revealing unto
them 'the whole counsel of God ;' ver.27. This by the an-
cients is called heresy, and is contradistinguished unto schism
by them constantly : so Austin a hundred times. To draw
men from the church, by drawing them into pernicious
errors, false doctrine, being the cause of their falling off, is
not schism, nor so called in Scripture, nor by any of the
ancients, that ever yet I observed. That the design of the
apostle, in the Epistle to the Hebrews, is to preserve and
keep them from apostacy unto Judaism, besides that it is
attested by a cloud of witnesses, is too evident from the thing
itself to be denied. Chap. x. 25. he warns them of a com-
mon entrance into that fearful condition, which he describes,
ver. 26. their neglect of the Christian assemblies, was the
door of their apostacy to Judaism. What is this to schism ?
would we charge a man with that crime whom we saw neg-

2 b2

372 OF SCHISM.

leciing our assemblies, and likely to fall into Judaism? are
there not more forcible considerations to deal with him
upon? and doth not the apostle make use of them? Jude 19.
hath been so far spoken unto already, that it may not fairly
be insisted on again. * Parvas habet spes Troja, si tales habet.'
In the entrance of the fifth chapter he takes advantage
from my question, p. 147. [p. 323.] ' Who told him that raising
causeless differences in a church, and then separating from it,
is not in my judgment schism V when the first part of the as-
sertion, included in that interrogation, expresseth the formal
nature of schism, which is not destroyed, nor can any man
be exonerated of its guilt, by the subsequent crime of se-
paration, whereby it is aggravated. 1 John ii. 19. is again
mentioned to this purpose of schism, to as little purpose; so
also is Heb. x. 25. both places treat of apostates, who are
charged and blamed under other terms than that of schism.
There is in such departures, as in every division whatever, of
that which was in union, somewhat of the general nature of
schism: but that particular crime and guilt of schism in its
restrained ecclesiastical sense, is not included in them.

In his following discourse he renews his former charges
of denying their ordinances and ministry, of separating from
them, and the like ; as to the former part of this charge I
have spoken in the entrance of this discourse ; for the latter,
of separating from them, I say we have no more separated
from them, than they have from us ; our right to the cele-
bration of the ordinances of God's worship, according to the
light we have received from him, is in this nation as good as
theirs ; and our plea from the gospel we are ready to main-
tain against them, according as we shall at any time be called
thereunto. If any of our judgment deny them to be churches,
I doubt not but he knows who comes not behind in returnal
of charges on our churches. Doth the reverend author think
or imagine, that we have not in our own judgment more
reason to deny their churches, and to charge them with
schism, though we do neither, than they have to charge us
therewith, and to deny our churches ? Can any thing be
more fondly pretended than that he hath proved that we
have separated from them; upon which, p. 105, he requires
the performance of my promise to retreat from the state
wherein I stand, upon the establishment of such proof?

OF SCHISM. 373

Hath he proved the due administration of ordinances amongst
them whom he pleads for? Hath he proved any church-
union between them as such, and us? Hath he proved us to
have broken that union? What will not self-fulness and pre-
judice put men upon?

How came they unto the sole possession of all church-
state in England; so that whoever is not of them, and with
them, must be charged to have separated from them ? Mr.
Cawdrey says, indeed, that the episcopal men and they agree
in substantial, and differ only in circumstantials ; but that
they and we differ in substantial s ; but let him know they
admit not of his compliances; they say he is a schismatic,
and that all his party are so also ; let him answer their
charge solidly upon his own principles, and not think to
own that which he hath the weakest claim imaginable unto,
and was never yet in possession of. We deny that since the
gospel came into England, the presbyterian government as
by them stated, was ever set up in England, but in the wills
of a party of men ; so that here as yet, unless as it lies in
particular congregations, where our right is as good as theirs,
none have separated from it, that I know of; though many
cannot consent unto it. The first ages we plead ours, the
following were unquestionably episcopal.

In the beginning of chapter the sixth, he attempts to
disprove my assertion, that the union of the church catholic
visible, which consists in the professing of the saving doctrine
of the gospel, &c. is broken only by apostacy. To this
end he confounds apostacy and schism, affirming them only
to differ in degrees ; which is a new notion unknown to an-
tiquity, and contrary to all sound reason : by the instances
he produceth to this puipose he endeavours to prove that
there are things which break this union, whereby this union
is not broken; whilst a man continues a member of thai
church which he is by virtue of the union thereof, and his
interest therein, by no act doth he, or can he break that
union.

The partial breach of that union which consists in the
profession of the truth, is error and heresy and not schism.
Our author abounds here in new notions which might easily
be discovered to be as fond, as new, were it worth while to
consider them ; of which in brief, before Only I wonder

374 OF SCHISM.

why giving way to such thoughts as these, he should speak
of men with contempt under the name of notionists, as he
doth of Dr. Du Moulin ; but the truth is, the doctor hath
provoked him, and were it not for some considerations that
are obvious to me, I should almost wonder, why this author
should sharpen his leisure and zeal against me, who scarce
ever publicly touched the grounds and foundations of that
cause which he hath so passionately espoused, and pass by
him, who both in Latin and English, hath laid his axe to the
very root of it, upon principles sufficiently destructive to it,
and so apprehended, by the best learned in our author's way,
that ever these nations brought forth; but, as I said, reasons
lie at hand, why it was more necessary to give me this
opposition; which yet hath not altered my resolution, of
handling this controversy in another manner, when I meet
with another manner of adversary.

Page 110. he fixes on the examination of a particular pas-
sage about the disciples of John, mentioned Acts xix. 2. of
whom I affirmed, that it is probable they were rather igno-
rant of the miraculous dispensations of the Holy Ghost, than
of the person of the Holy Ghost; alleging to the contrary,
that the words are more plain and full than to be so eluded,
and for aught appears, John did not baptize into the name of
the Holy Ghost. I hope the author doth not so much dwell
at home, as to suppose this to be a new notion of mine; who
almost of late in their critical notes have not either (at least)
considered it, or confirmed it? neither is the question into
whose name they were expressly baptized, but in what doc-
trine they were instructed. He knows who denies that they
were at all actually baptized, before they were baptized by
Paul. Nor ought it to be granted without better proof than
any as yet hath been produced, that any of the saints under
the Old Testament, were ignorant of the being of the Holy
Ghost ; neither do the words require the sense by him insisted
on: aXX' ovde, d wvevixa ayiov kcFTiv, r]KOvaafjii.v, do no more
evince the person of the Holy Ghost to be included in them,
than in those other, John vii. 39. ovtroi fjv -nvivfia aytov; the
latter in the proper sense he will not contend for ; nor can,
therefore, the expression being uniform, reasonably for the
latter. Speaking of men openly and notoriously wicked, and
denying them to be members of any church whatever, he bids

OF SCHISM. 375

me answer his arguments to the contrary from the 1 Cor. v. 7.
2Thess. xiii. 17. and I cannot but desire him that he would
impose that task on them that have nothing else to do j for
my own part, I shall not entangle myself with things to so
little purpose. Having promised my reader to attend only
to that which looks toward the merit of the cause, I must
crave his pardon, that I have not been able to make good my
resolution : meeting with so little or nothing at all which is
to that purpose, I tind myself entangled in the old diversions
that we are now plentifully accustomed unto ; but yet I shall
endeavour to recompense this loss, by putting a speedy
period to this whole trouble, despairing of being able to
tender him any other satisfaction, whilst I dwell on this dis-
course. In the mean time, to obviate all strife of words if it
be possible for the future, I shall grant this reverend author
that in the general large notion of schism which his opposi-
tion to that insisted on by me hath put him upon, I will not
deny but that he and I are both schismatics, and any thing
else shall be so, that he would have to be so, rather than to
be engaged in this contest any farther. In this sense he
affirms, that there was a schism between Paul and Barnabas,
and so one of them at least was a schismatic ; as also he
affirms the same of two lesser men, though great in their
generation, Chrysostom and Epiphanius ; so error and heresy,
if he please, shall be schism from the catholic chui'ch, and
scandal of life shall be schism. And his argument shall be
true, that schism is a breach of union in a church of Christ's
institution ; therefore, in that which is so only by call, not
to any end of joint worship as such, of any union ; that
which consists in the profession of the saving truths of the
gospel, and so there may be a schism in the catholic church}
and so those Presbyterians that reform their congregations,
and do not administer the sacraments to all promiscuously,
shall be guilty of schism ; and, indeed, as to me, what else
he pleaseth, for my inquiry concerns only the precise limited
nature of schism, in its evangelically ecclesiastical sense.

Neither shall I at present (allotting very few hours to the
dispatch of this business, which yet I judge more than it de-
serves) consider the scattered ensuing passages about ordi-
nation, church-government, number of elders, and the like,
which all men know not at all to belong unto the main con-

376 oi' SCHISM.

troversy which was by me undertaken; and that they were
against all laws of disputation, plucked violently into this
contest by our reverend author. One thing I cannot pass
by, and it will upon the matter put a close to what I shall
at present offer to this treatise ; having said that Christ hath
given no direction for the performance of any duty of wor-
ship of sovereign institution, but only in them and by them
(meaning particular churches), he answers, that, 'if I would
imply that a minister in or of a particular church may per-
form those ordinances without those congregations, he con-
tradicts himself for saying a particular church is the seat of all
ordinances :' but why so, I pray? may not a particular church
be the seat of all ordinances subjectively, and yet others be
the object of them, or of some of them? But, saith he, 'if he
mean those ordinances of worship are to be performed only
by a minister of a particular congregation, what shall become
of the people ?' I suppose they shall be instructed and built
up according to the mind of Christ ; and what would people
desire more ? But whereas he had before said, that I denied
'a minister to be a minister to more than his own church ;'
and I had asked him 'who told him so ;' adding that explica-
tion of my judgment, that for ' so much as men are appointed
the objects of the dispensation of the word, I grant a minis-
ter in the dispensation of it to act ministerially, towards not
only the members of the catholic church, but the visible
members of the world also in contradistinction thereunto ;'
he now tells me a story of passages between the learned
Dr. Wallis and myself, about his question in the Vespers,
1654, namely, that as to that question, ' Anpotestas ministri
evangelici ad unius tantum ecclesise particularis membra
extendatur?' I said, that Dr. Wallis had brought me a
challenge, and that if I did dispute on that question, I
must dispute ' ex animo ;' although I grant that a minister,
as a minister, may preach the word to more than those of
his own congregation, yet knowing the sense wherein the
learned Dr. Wallis maintained that question, it is not im-
possible, but I might say, if I did dispute I must do it ' ex
animo :' for his bringing me a challenge, I do not know that
either he did so, or that I put that interpretation on what he
did; but I shall crave leave to say, that if the learned Dr. Wallis
do find any ground or occasion to bring a challenge unto me,

OF SCHISM. 377

to debate any point of difference between us, I shall not wave
answering his desire, although he should bring Mr. Cawdrey
for his second : for the present I shall only say, that as it is
no commendation to the moderation or ingenuity of any one
whatever, thus to publish to the world private hearsays, and
what he hath been told of private conferences ; so if I would
insist on the same course, to make publication of what I have
been told hath been the private discourse of some men, it is
not unlikely that I should occasion their shame and trouble :
yet in this course of proceeding a progress is made out in the
ensuing words; and Mr. Stubbes (who is now called my
amanuensis, who some five years ago, transcribed about a
sheet of paper for me, and not one line before or since) is said
to be employed, or at least encouraged by me to write against
the learned Dr. Wallis, his Thesis being published; this is as
true as much of that that went before, and as somewhat of
that that follows after; and whereas it is added, that I said
what he had written on that subject, was a scurrilous ridicu-
lous piece, it is of the same nature with the rest of the like
reports. I knew that Mr. Stubbes was writing on that sub-
ject, but not until he had proceeded far in it; I neither em-
ployed him, nor encouraged him in it, any otherwise than
the consideration of his papers, after he had written them,
may be so interpreted ; and the reason why I was not willing
he should proceed, next to my desire of continuance of peace
in this place, was his using such expressions of me, and
some things of mine, in sundry places of his discourse, as I
could not modestly allow to be divulged; the following words
to the same purpose with them before mentioned, I remem-
ber not ; nor did ever think to be engaged in the considera-
tion of such transgressions of the common rules of human
society as those now passed through; reports, hearsays,
talks, private discourse between friends, allegations counte-
nanced by none of these, nor anything else, are the weapons
wherewith I am assaulted. ' I have heard, I am told, if re-
ports be true, it was ' vox populi' at Oxford, is it not so, I
presume he will not deny it,' are the ornaments of this dis-
course: strange! that men of experience and gravity should
be carried by the power of these temptations not only to the
forgetfulness of the royal law of Christ, and all gospel rule of
deportment towards his professed disciples ; but also be

378 ■ OF SCHISM.

engaged into ways and practices contrary to the dictates of
the law of nature, and such as sundry heathens would have
abhorred. For my own part, had not God by his providence
placed me in that station, wherein others also that fear him
are concerned in me, I should not once turn aside to look upon
such heaps as that which I have now passed over: my judg-
ment in most heads and articles of Christian religion is long
since published to the world, and I continue through the
grace and patience of God preaching in public answerably to
the principles I do profess; and if any man shall oppose
what I have delivered, or shall so deliver, in print or the pul-
pit, or in divinity lectures, as my judgment, I shall consider
his opposition, and do therein as God shall guide : v/ith evil
surmises, charges upon hearsays, and reports, attended with
perpetual excursions upon the argument in hand, I shall no
more contend.

Some few observations on scattered passages, will now
speedily issue this discourse. Page 112. to that assertion of
mine, that * if Rome be no particular church, it is no church
at all, for the catholic church it is not,' he replies, that
* though it be not such a particular congregation as I intend,
yet it may be a particular patriarchal church :' but, 1. Then
it seems it is a particular church, which grants my inference.

2. It was a particular church of Christ's institution that
I inquired after : doth our author think that Christ hath ap-
pointed any patriarchal church? a patriarchal church, as
such, is such from its relation to a patriarch; and he can
scarce be thought to judge patriarchs to be of divine institu-
tion, who hath cast off and abjured episcopacy.

The Donatists are mentioned again, p. 113. And I am
again charged with an attempt to vindicate them from
schism; my thoughts of them I have before declared to the
full, and have no reason to retract any thing from what was
then spoken, or to add any thing thereunto ; if it may satisfy
our author, I here grant they were schismatics, with what
aggravations he pleaseth, and wherein their schism consisted
I have also declared : but he says, I undertake to exempt
some others from schism (I know whom), that suffer with
them in former and after ages, under the same imputation ; I
do so, indeed, and I suppose our author may guess at whom
I intend; himself amongst others. I hope he is not so taken

OF SCHISM. 379

up in his thoughts with charging schism on others, as to
forget that many, the greatest part and number of the true
churches of Christ do condemn him for a schismatic ; a Do-
natistical schismatic: I suppose he acknowledges the church
of Rome to be a true church ; the Lutheran I am persuaded
he will not deny, nor perhaps the Grecian, to be so. The
episcopal church of England he contends for ; and yet all
these with one voice cry out upon him for a schismatic : and
as to the plea of the last, how he can satisfy his conscience,
as to the rejection of his lawful superiors, upon his own prin-
ciples, without pretending any such crime against them, as
the Donatists did against Csecilianus, I profess I do not
understand. New mention is made of episcopal ordination,
p. 120. and they are said to have had their successive or-
dination from Rome who ordained therein : so indeed some
say, and some otherwise ; whether they had or no is nothing
to me, I lay no weight upon it; they held, I am sure, that
place in England, that without their approbation no man
could publicly preach the gospel : to say they were presby-
ters, and ordained as presbyters, I know not what satisfac-
tion can arise unto conscience thereby. Party and argu-
ment may be countenanced by it ; they profess they ordained
as bishops, that for their lives and souls they durst n*3t or-
dain but as such; so they told those whom they ordained,
and affirm they have open injury done them by any one's
denial of it. As it was, the best is to be made of it: this
shift is not handsome ; nor is it ingenuous, for any one that
hath looked into antiquity, to charge me with departing from
their sense in the notion of schism, declared about the third
and fourth ages, and at the same time to maintain an equa-
lity between bishops and presbyters; or to say, that bishops
ordained as presbyters, not as bishops : nor do I understand
the excellency of that order which we see in some churches,
where they have two sorts of elders ; the one made so by or-
dination without election, and the other by election without
ordination ; those" who are ordained, casting off all power and
authority of them that ordained them ; and those who are
elected, immediately rejecting the greatest part of those that
chose them.

Nor did I, as is pretended, plead for their presbyterian
way in the year 46; all the ministers, almost, in the county

380 OF SCHISM.

of Essex, know the contrary ; one especially, who being a
man of great ability, and moderation of spirit, and for his
knowledge in those things, not behind any man, I know, in
England of his way, with whom in that year, and the next
following, I had sundry conferences at public meetings of
ministers, as to the several ways of reformation then under
proposal. But the frivolousness of these imputations hath
been spoken of before, as also the falseness of the calumny
which our author is pleased to repeat again, about my turn-
ing from ways in religion.

My description of a particular church he once more
blames as applicable to the catholic church invisible, and to
the visible catholic church (I suppose he means as such),
when a participation in the same ordinances numerically, is
assigned as its difference: he asks. Whether it becomes my
ingenuity, to interpret the capability of a church's reduction
to its primitive constitution, by its own fitness and capacity
to be so reduced, rather than by its external hinderances or
furtherances ; but with what ingenuity or modesty that ques-
tion is asked, I profess I understand not: and, p. 134. he
hath this passage (only I take notice of his introduction, to
his answer, with thanks for the civility of the inquiry in the
manner of its expression): ' My words were these: Whether
our reverend author do not in his conscience think there was'
no true church in England till, &c. which puts me into sus-
picion that the reverend doctor was offended that I did not
always (for oft I do) give him that title, of the reverend au-
thor, or the doctor, which made him cry out he was never so
dealt withal by any party as by me ; though upon review, 1
do not find that I gave him any uncivil language, unbeseem-
ing me to give or him to receive ; and I hear that somebody
hath dealt more uncivilly with him in that respect, which he
took very ill.'

Let this reverend author make what use of it he please, I
cannot but again tell him, that these things become neither
him nor any man professing the religion of Jesus Christ, or
that hath any respect to truth or sobriety. Can any man think,
that in his conscience, he gives any credit to the insinuation
which here he makes, that I should thank him for calling me
' reverend author,' or * reverend doctor,' or be troubled for his
not using those expressions? Can the mind of an honest

OF SCHISM. 381

man he thought to be conversant with sucli mean and low
thoughts? for the title of reverend, I do give him notice that
I have very little valued it ever since 1 have considered the
saying of Luther; ' Nunquam periclitatur religio nisi inter
reverendissimos,' So that he may as to me forbear it for the
future, and call me as the Quakers do, and it shall suffice.
And for that of doctor, it was conferred on me by the univer-
sity in my absence, and against my consent, as they have
expressed it under their public seal; nor doth any thing but
gratitude and respect unto them, make me once own it; and
freed from that obligation, I should never use it more, nor did
I use it until some were offended with me, and blamed me
for my neglect of them. And for that other whom he men-
tions, who before this gave so far place to indignation as to
insinuate some such thing, I doubt not but by this time he
hath been convinced of his mistake therein, being a person
of another manner of ability and worth, than some others
with whom I have to do: and the truth is, my manner
of dealing with him in my last reply, which I have
since myself not so well approved of, requires the pass-
ing by such returns. But you will say, then why do I
preface this discourse with that expression, ' with thanks
for the civility of the inquiry in the manner of its expression?'
I say, this will discover the iniquity of this author's proce-
dure in this particular: his inquiry was, ' Whether I did not
in my conscience think that there were no true churches in
England, until the Brownists our fathers, the Anabaptists
our elder brothers, and ourselves arose, and gathered new
churches;' without once taking notice, or mentioning his titles
that he says he gave me, I used the words, in a sense obvious
to every man's first consideration, as a reproof of the ex-
pressions mentioned ; that which was the true cause of my
words our author hides in an &,c. : that which was not by
me once taken notice of, is by him expressed to serve an end
of drawing forth an evil surmise and suspicion, that hath not
the least colour to give it countenance. Passing by all in-
different readers, I refer the honesty of this dealing with me,
to the judgment of his own conscience; setting down what I
neitherexpressed, nor took notice of, nor had any singular
occasion in that place so to do, the words being often used
by him, hiding and concealing what I did take notice of and

382 OF SCHISM.

express, and which to every man's view was the occasion of
that passage, that conclusion or unworthy insinuation is
made, which a good man ought to have abhorred.

Sundry other particulars there are, partly false and
calumniating, partly impertinent, partly consisting in mis-
takes, that I thought at the first view to have made mention
of: but on several accounts, I am rather willing here to put
an end to the reader's trouble and my own.

TWO QUESTIONS

CONCERNING THE

POWER OF THE SUPREME MAGISTRATE

ABOUT

RELIGION AND THE WORSHIP OF GOD,

WITH

ONE ABOUT TITHES,

PROPOSED AND RESOLVED,

Unto the Questions sent me last night, I pray accept of
the ensuing Answer, under the title of Two Questions
concerning the Power of the Supreme Magistrate
about Religion and the Worship of God ; with one
about Tithes, proposed and resolved.

QUESTION I.

'Whether the supreme magistrate in a nation or common-
wealth of men professing the religion of Jesus Christ, may
or ought to exert his power legislative and executive, for the
supportment, preservation, and furtherance of the profession
of the faith and worship of God ; and whether he may and
ought to forbid, coerce, or restrain such principles and
practices as are contrary to them, and destructive of them?*

The affirm^ative of both the parts of this question is
proved,

I. From the light and law of nature.

For,

1. That there is a God.

2. That this God ought to be believed in, and worshipped
according to the revelation that he makes of himself.

3. That it is incumbent on his worshippers in their
several capacities, to defend and further that worship which
answers the light and knowledge they have of him.

4. That to revile, or blaspheme this God, or his name, is
an evil to be punished by them who have 'jus puniendi,' or
the right of restraint in them, or committed unto them ;

Are all dictates of the law of nature, principles inse-
parable from that light which is natural, and necessary unto
rational creatures, subsisting in a moral dependence on God,
and confirmed by Scripture ; Heb. xi. 6. Exod. xxii. 28.

To assert then that the supreme magistrate, as such, in
any nation, ought not to exert his authority for the ends,
and in the way inquired after, is contrary to the light and
law of nature.

VOL. XIX. 2 c

386 THE POWER OF THE MAGISTRATE

II. From the law of nations.
For,

1. The due and regular improvement of common natural
notions, and inbred principles, unto universal public good,
is the law of nations, whose general foundation is laid.
Gen. ix. 5, 6.

2. The constant usage of mankind in their political so-
cieties, answerable unto right reason, is the revealer or dis-
coverer of this law of nations.

3. This law is an evidence and presumption of truth and
right, paramount unto, and uncontrollable by, any thing but
express revelation; or it is a discovery of the will of God,
less than, and subordinate unto, no way but that of imme-
diate revelation.

4. The wilful breach or contempt of this law, in its allot-
ments or assignation of bounds to the interests and con-
cernments of men, is generally esteemed the most righteous
ground of one nation's waging war upon another.

5. That the supreme magistrate in each commonwealth,
ought to exert his power and authority for the supportment,
preservation, and furtherance of the worship of God, and to
coerce and restrain that which would ruin it, is a maxim of
this law of nations, manifested by the common constant
usage, and universal entrances, unimpeached by any one
contrary instance (where this law hath prevailed) of all
mankind in their political societies; nor is this practice
controlled by express revelation, but is rather confirmed ;
Jer.ii. 10.

Therefore to deny the lawfulness of the authority in-
quired after, and its due execution, is contrary to the law
of nations.

III. From God's institution, in and by laws positive,
upon doctrines of faith, and ways of worship, of pure
revelation.

For,

1, Among the people of the Jews, as is known and con-
fessed, God appointed this as the chief and supreme care and
duty of the magistrate, to provide by the authority committed
to him, that his worship, as by himself revealed, should be
preserved and provided for, in all the concernments of it ;
and that what was contrary unto it in some instances, he

ABOUT RELIGION. 387

should coerce and restrain ; Deut. xiv. 2, 3. 18, 19, xvi.
18—22.

2. Though the instituted worship of God was for the
greatest part then typical, and to endure but for a season,
yet the preservation of that worship by God commanded,
was a moral duty ; Deut. xvi. 20.

3. God's command to the magistrate, for the exercise of
his care and duty in reference unto his typical worship, did
not respect it, as typical, but as his worship.

4. The law and command of God for the magistrate in
that commonwealth to take care and do as above, was not
only an eminent privilege, blessing, and advantage to the
commonwealth, as such; but it was also a special mercy to
all and every one of his chosen ones in that commonwealth ;
and what is given or granted by God to all or any of his
saints by the way of privilege or mercy, is not disannulled,
but either by express revocation, or the institution of some-
what exhibiting a greater privilege or mercy, wherewith the
former proves inconsistent.

5. No revocation of this grant, or command and instil
tution, no appointment of any thing inconsistent with it,
appears in the gospel.

Then universally to deny the right and exercise of the
power inquired after, is contrary to the positive law of God,
given in reference unto doctrines of faitli, and ways of wor-
ship, of pure revelation; such as were those possessed and
walked in under the Old Testament.

IV. From the example of all godly magistrates, ac-
cepted with God from the foundation of the world.

For,

1. There is no one magistrate left on record in the whole
book of God, with any commendation given unto him, or
approbation of him, as such, but it is firstly and chiefly on
this account, that he exerted the power and duty inquired
after. David, Hezekiah, Josiah, Nehemiah, as others, are
instances.

2. Since the days of the publication of the gospel, no
one magistrate hath obtained a good report among the saints
and churches of Christ, but upon the same account.

3. No one magistrate is remembered to have omitted

2 c 2

38S THE POWER OF THE MAGISTRATE

this care, work, or duty, but a mark or blot. is left upon him
for it, as a person disapproved and rejected of God.

4 Nothing but an express discharge by way of revela-
tion, can acquit a magistrate from following the example of
all and every one of them, who in their work have been ap-
proved of God, in that wherein they were so approved.
Wherefore,

To affirm that the supreme magistrate ought not to exert
his authority for the ends mentioned, is to affirm, that the
magistrate is now accepted with God, in and for the not
doing of that which all other magistrates have been ac-
cepted with God in and by the doing of: which seems un-
reasonable.

V. From the promises of gospel tinies,

For,

1. Promises given in a way of privilege and mercy, that
men should do any thing, declare it to be their duty so to do.

2. There are many promises that in gospel times ma-
gistrates shall lay out their power, and exert their authority,
for the furtherance and preservation of the true worship of
God, the profession of the faith, the worshippers and pro-
fessors thereof, and therein the whole interest of Zion;
Isa.i. 26. xlix. 22, 23.

3. All the promises relating unto God's providential dis-
pensations in the world, with reference unto the interest of
his church and people, do centre in this, that the rulers in
and of the world shall exert and exercise their power in sub-
serviency to the interest of Christ, which lies in his truth
and his worship ; which cannot be done, if the power in-
quired after be denied; Isa. Ix. 3. 11 — 17. Rev. xi. 15.

To say, then, that the supreme magistrate in a common-
wealth of men professing the true Christian religion, ought
not to exert his legislative and executive power in the de-
fence, and for the furtherance of the truth and worship of
God, and for the restraint of the things that are destructive
thereunto, is to say, that ' the promise of God is of no effect.'

VI. From the equity of gospel rules.

For,

1. Whatever is of moral equity, and hath the power of
obligation from thence, the gospel supposeth, and leaves

ABOUT RELIGION. 389

men under that obligation, pressing them unto obedience
thereunto ; Phil. iv. 8.

2. Whatever was instituted and appointed of God for-
merly, is of moral positive equity, if it be not repealed by
the gospel ; and therefore the forementioned institution of
the magistrate's duty in the things under consideration, is
supposed in the gospel.

3. The gospel rules on this supposition are, that the ma-
gistrate is to promote all good, and to hinder all evil that
comes to his cognizance, that would disadvantage the whole,
by its civil disturbance, or provoking God against it, and
that in order to the interest of Christ and his church; Rom,
xiii. 1—7. 1 Tim. ii. 2. Prov. viii. 15, 16.

4. That what is good and evil upon an evangelical ac-
count, evidently and manifestly is exempted from these rules,
cannot be proved.

Therefore to say it, is contrary to the equity of gospel
rules.

VII. From the confession of all the Protestant churches,
in the world.

That all the Protestant churches in the world assert, at
least the whole of the duty contained in the affirmative of
the question to be incumbent on the supreme magistrate, is
known to all men that care to know what they assert.

VIII. From the confession of those in particular, who
suffer in the world on the account of the largeness of their
principles, as to toleration and forbearance.

The Independents ; whose words in their confession are
as followeth :

'Although the magistrate is bound to encourage, promote,
and protect the professors and profession of the gospel, and
to manage and order civil administrations in a due sub-
serviency to the interest of Christ in the world, -and to that
end^to take care that men of corrupt minds and conversa-
tions do not licentiously publish and divulge blasphemies
and errors, in their own nature subverting the faith, and in-
evitably destroying the souls of them that receive them ;
yet in such differences about the doctrines of the gospel, or
ways of the worship of God, as may befall men exercising a
good conscience, manifesting it in their conversation, and
holding the foundation, not disturbing others in their ways

390 THE POWER OF THE MAGISTRATE

or worship that differ from them, there is no warrant for
the magistrate under the gospel to abridge them of their
liberty.'

IX. From the spiritual sense of the generality of godly
men in the world.

This can be no otherwise known, but by the declaration
of their judgments, and as to what can by that way be
found out or discovered, a thousand to one, of men truly
godly, are for the affirmative, * Vox populi Dei, est vox Dei.'

X. From the pernicious consequences of the contrary
assertion ; whereof I shall mention only two.

1, The condemnation and abrenunciation of the whole
work of reformation, in this and other nations, so far as it
hath been promoted by laws or constitutions of supreme
magistrates : as in the removal of idolatry, destroying of
idols and images, prohibiting the mass, declaring and as-
serting the doctrine of the gospel, supporting the pro-
fessors of it; which things have been visibly owned and
blessed of God.

2. The destruction of the plea of Christ's interest in the
government of thfe nations ; especially as stated by them,
who in words contend to place him in the head of their laws
and fundamental constitutions ; where nothing in a govern-
ment may be done for him, nothing against them who openly
oppose him, men can scarce be thought to act under him,
and in subordination to him.

The conclusion from hence is, to advance an opinion
into any necessity of its being received, which is contrary to
the law of nature and nations, God's institutions and pro-
mises, the equity of gospel rules, the example of all magis-
trates who have obtained testimony from God, that they
discharged their duty unto acceptation with him, to the con-
fession of all Protestant churches, the spiritual sense of the
generality of godly men in the world, and attended in itself
With pernicious consequences, seems to be the effect of Self*
fulness, and readiness to impose men's private apprehensions
upon others, the only evil pretended to be avoided by it.

II. The next Question is,

^^Mdy the supreme magistrate, by laws and penalties,
cjbmpel tiny one who holds the head Christ Jesus, to sub-

ABOUT ULLIGIO.N'. 391

•cribe to that confession of faith, and attend to that way of
worship which he esteems incumbent on him to promote
and further ?

That we may answer distinctly, observe,

I. That the inquiry is concerning them only that hold
the head ; for others, their case is not proposed. They are
left to the providence of God, in his working on the hearts
of them whom he raiseth up for governors, according to the
measure of light, love, and zeal, which he shall be pleased to
impart unto them. And though it cannot be proved, that
any magistrate is authorized from God to take away the life
or lives of any man or men, for their disbelieving or denying
any heads or articles of the Christian religion ; yet it doth
not seem to be the duty of any professing obedience to Jesus
Christ, to make any stated, legal, unalterable provision for
their immunity, who renounce him.

II. That things or opinions of public scandal, national
demerit, and reproach to the profession of the gospel, ought
to be restrained from being divulged by that public speaking
of the press, or in extrafamilial assemblies, both which, ac-
cording to the usage of all nations, are under the power, and
at the disposal of the supreme magistrate, was before proved
in our answer to the first inquiry.

III. It is agreed that the measure of doctrinal holding the
head, consists in some few clear fundamental propositions.

IV. It cannot be denied but that most men in the de-
termination of this question, have run into extremes, much
upon the account of their present interest, or that of some
party of men, wherein and with which as to some special
self-ends, they are engaged.

These things being premised, I answer to the question
negatively, and that because the authority inquired after,
exerted to the ends mentioned, would immediately affect the
conscience, and set up itself in direct opposition to the light
of God therein ; a defect of proving the conveyance of such
an authority over the consciences of men holding the head,
having been long since discovered.

The third Question.

* Whether it be convenient that the present way of the
maintenance of ministers or preachers of the gospel bo

392 THE POWER OF THE MAGISTRATE

removed and taken away, or changed into some other pro-
vision.

Ans. I. That the public preachers of the gospel ought to
be maintained, by a participation in the temporal things of
them to whom the word is preached, is an appointment of
the Lord Christ, and of the apostles in his name and au-
thority; 1 Cor. ix. 14. Gal. vi. 6.

II. The reasonableness of this gospel institution is ma-
nifested by the Holy Ghost: 1. From the law of nature;
Luke X. 7. 1 Cor. ix. 7. 11. 2. From the law of nations in
the same place. 3. From the tendency and equity of Mo-
saical institutions ; 1 Cor. ix. 9 — 13.

III. Where God by providential dispensations hath laid
things in a nation, in a subserviency to an institution of Christ
according to his promise, Psal. ii. 8. Isa. xlix. 23. as he hath
done in this case, to oppose that order of things, seems to be
a fighting against God and his anointed.

IV. The payment of tithes, 1. Before the law; Gen. xiv.
20. Heb. vii. 4, 5. with, 2, The like usage amongst all na-
tions, living according to the light of nature ; 3. Their esta-
Ijlishing under the law ; with, 4. The express relation in
gospel appointment unto that establishment, 1 Cor. ix. 14.
do make that kind of payment so far pleadable, that no man,
without being able to answer and satisfy that plea, can with
any pretence of a good uunscieuce, couiseut to their taking
away.

V. A maintenance by a participation in men's temporals,
for those who preach the gospel, being expressly appointed
by Jesus Christ, and reference for the proportion, being di-
rectly made by the apostle, unto the proportion allotted by
God himself under the Old Testament; for any man, or
number of men, to suppose they can make a better and wiser
allotment, especially when and where a near approachment
thereunto is already made by Providence, seems to be a
contending with him, who is mightier than they.

VI. To deprive preachers of the gospel, when sent out into
their Master's harvest, and attending unto their work, accord-
ing to the best of the light which the present age enjoyeth,
with visible and glorious success, of the portion, hire, wages,
or temporal supportment prepared for them in the good pro-
vidence of God, upon pretences of inconveniencies, and dis-

ABOUT RELIGION. 393

satisfactions of some prejudiced men, seems to be an attempt
not to be paralleled from the foundation of the world.

VII. Wherever, or in what nation soever, there hath been
a removal of the maintenance provided in the providence of
God, for the necessary supportment of the public dispensers
of the word, the issue hath been a fatal and irrecoverable
disadvantage to the gospel and interest of Christ in those
nations.

It appears then, first. That to take away the public mainte-
nance provided in the good providence of God, for the public
dispensers of the gospel, upon pretences of present incon-
venience, or promise of future provision, is a contempt of
the care and faithfulness of God towards his church, and in
plain terms, downright robbery.

Secondly, To entitle a nation unto such an action, by
imposing it on them without their consent, is downright
oppression.

VIII. An alteration of the way of payment of that revenue
which is provided in the providence of God for public
preachers, by the way of tithes, into some other way of pay-
ment, continuing the present right, is not obnoxious or liable
to any of the forementioned evils, but its convenience or in-
convenience may be freely debated.

Yours,

J. O.

DISCOURSE

CONCERNING LITURGIES,

AND

THEIR IMPOSITION,

DISCOURSE

CONCERNING LITURGIES,

AND

THEIR IMPOSITION.
CHAP. I.

The state of the Judaical church. The liberty given hy Christ, 1. From
the arbitrary impositions of men ; 2. From the observances and rites insti-
tuted by Moses. The continuance of their observation in the patience and
forbearance of God. Difference about them stated. Legal righteousness
and legal ceremonies contended for together, the reason of it.

Although our present inquiry be merely after one part of
instituted worship under the gospel, and the due perform-
ance of it according to the mind of God ; yet there being a
communication of some light to be obtained from the turn-
ing over of that worship from the Mosaical, to the care and
practice of the evangelical church, we shall look a little back
unto it as therein stated, hoping thereby to make way for
our clearer progress. What was the state of the church of
God amongst the Jews as to instituted worship, when our
blessed Saviour came to make the last and perfect discovery
of his mind and will, is manifest both from the appointment
of that worship in the law of Moses, and the practice of it
remarked in the gospel. That the rites and ordinances of
the worship in the church observed, were from the original
in their nature carnal, and for the number many, on both ac-
counts burdensome and grievous to the worshippers, the Scrip-
ture frequently declares. Howbeit, the teachers and rulers
of the church being grown wholly carnal in their spirits, and
placing their only glory in their yoke, not being able to see

398 A DISCOURSE

to the end of the things that were to be done away, had in-
creased those institutions both in number and weight, with
sundry inventions of their own, which by their authority
they made necessary to be observed by their disciples. In
an equal practice of these divine institutions and human
inventions, did our Lord Jesus Christ find the generality of
the church at his coming in the flesh. The former being
to continue in force until the time of reformation, at his re-
surrection from the dead, should come ; both by his practice,
and his teaching as a minister of circumcision, he confirmed
and pressed frequently on the consciences of men, from the
authority of the law-maker. The latter he utterly rejected,
as introduced in a high derogation from the perfection of
the law, and the honour of him whose prerogative it is to
be the sole lawgiver of his church ; the only fountain and
disposer of his own worship. And this was the first dawn-
ing of liberty, that with the rising of this day-star did ap-
pear to the burdened and languishing consciences of men.
He freed them by his teaching from the bondage of phari-
saical arbitrary impositions, delivering their consciences
from subjection to any thing in the worship of God, but his
own immediate authority. For it may not be supposed that
when he recommended unto his hearers an attendance
unto the teaching of the scribes and Pharisees, with an in-
junction to obey their directions, that he intended aught
but those commands which they gave from him, and ac-
cording to his mind, whose fear they did outwardly profess ;
seeing that both in general and particular he did himself con-
demn their traditions and impositions, giving out a rule of
liberty from them unto others in his own constant practice.
Yea, and whereas he would do civil things in their own na-
ture indifferent, whereunto he was by no righteous law
obliged, to avoid the offence of any which he saw might fol-
low. Matt. xvii. 24. yet would he not practise or give coun-
tenance unto, nay, nor abstain from condemning of any of
their ecclesiastical self-invented observances, though he saw
them offended and scandalized at him, and was by others
informed no less, chap. xv. 12 — 14. confirming his practice
with that standing rule concerning all things relating to the
worship of God, ' every plant which my heavenly Father
hath not planted shall be rooted up.' But he is yet farther

CONCERNING LITURGIES. 399

to carry on the work of giving liberty to all the disci-
ples, that he might take them into a subjection to himself,
and his own authority only. The Aaronical priesthood being
the hinge on which the whole ceremonial worship turned, so
that upon a change thereof, the obligation of the law unto
that worship, or any part of it, was necessarily to cease, our
blessed Saviour in his death and oblation entering upon the
oflSce, and actually discharging the great duty of his priest-
hood, did virtually put an end to the whole obligation of the
first institution of Mosaical worship. In his death was the
procurement of the liberty of his disciples completely finished
as unto conscience, the supposed obligation of men's tra-
ditions, and the real obligation of Mosaical institutions,
being by him (the first as a prophet in his teaching, the last
as a priest in his offering) dissolved and taken away. From
that day all the disciples of Christ were taken under his im-
mediate lordship, and made free to the end of the world
from all obligations in conscience unto any thing in the
worship of God, but what is of his own institution and
command.

This dissolution of the obligation of * the law of com-
mandments contained in ordinances,' being declared by his
apostles and disciples, became a matter of great difference
and debate amongst the Jews to whom the gospel was first
preached. Those who before had slain him in pursuit of
their own charge, that he would bring in such an alteration
in the worship of God as was now divulged, were many of
them exceedingly enraged at this new doctrine ; and had
their prejudices against him and his way much increased,
hating indeed the light, because their deeds were evil ; these
being obstinately bent to seek after righteousness (as it
were, at least) by the works of the law, contended for their
ceremonial works as one of the best stakes in their hedge, in
whose observance they placed their chiefest confidence of
their acceptance with God. But this is not all ; many, who
falling under powerful convictions of his doctrine and mi-
racles believed on him, did yet pertinaciously adhere to their
old ceremonial worship ; partly for want of clear light and
understanding in the doctrine of the person and office of the
Messiah, partly through the power of those unspeakable
prejudices which influenced their minds in reference to those

400 A DISCOURSE

rites, which being from of old observed by their forefathers,
derived their original from God himself (much the most
noble pleas and pretences, that ever any of the sons of men
had to insist upon, for a subjection to such a yoke, as indeed
had lost all power to oblige them) ; they were very desirous
lo mix the observance of them with obedience unto those
institutions which they through the Lord Jesus had super-
added to them.

Things being thus stated amongst the Jews, God having
a great work to accomplish among and upon them in a short
time, would not have the effect of it turn upon this hinge
merely, and therefore in his infinite wisdom and condescen-
tion waved the whole contest for a season. For whereas
within the space of forty years or thereabout he was to call
and gather out from the body, by the preaching of the gospel,
his remnant according to the election of grace, and to leave
the rest inexcusable, thereby visibly glorifying his justice
in their temporal and eternal ruin; it pleased him in a way
of connivance and forbearance, to continue unto that people
an allowance of the observation of their old worship, until
the time appointed for its utter removal and actual casting
away should come. Though the original obligation in con-
science from the first institution of their ceremonies was
taken away, yet hence arose a new necessity of the obser-
vation of them, even in them who were acquainted with the
dissolution of that obligation ; namely, from the offence and
scandal of them to whom their observance was providentially
indulged. On this account the disciples of Christ (and the
apostles themselves) continued in a promiscuous observa-
tion ofMosaical institutions, with the rest of the body of
that people, until the oppointed season of the utter rejection
and destruction of the apostate churc'hes were come. Hence
many of the ancients afiirm that James the less, living at
Jerusalem in great reputation with all the people for his
sanctity and righteousness, was not to the very time of his
martyrdom known to be a Christian ; which had been utterly
impossible, had he totally abstained from communion with
them in legal worship. Neither had that old controversy
about the feast of the passover any other rise or spring than
the mistake of some who thought John had observed it as a
Christian, who kept it only as a Judaical feast among the

CONCERNING LITURGIES. 401

Jews ; whence the tradition ran strong that he observed it
with them, on the fourteenth day of the month, which precise
time others turning it into a Christian observation, thought
meet to lay aside.

Things being thus stated in the connivance and forbear-
ance of God among the Jews, some of them not contented to
use the indulgence granted to them in mere patience for the
ends before mentioned, began sedulously to urge the Mosaical
rites upon all the Gentiles that were turned unto God ; so
making upon the matter the preaching of the gospel to be
but a new way of proselyting men unto Judaism. For the
most part it appears, that it was not any mistake or unac-
quaintedness with the liberty brought in by Christ, that made
them engage in this quarrel for Moses, but that indeed being
themselves carnal, and, notwithstanding the outward name of
Christ, seeking yet for righteousness by the law, they
esteemed the observation of the ceremonies indispensably
necessary unto salvation. This gave occasion unto Paul,
unto whom the apostleship of the Gentiles was in a special
manner committed, to lay open the whole mystery of that
liberty given by Christ to his disciples from the law of
Moses, as also the pernicious effects which its observance
would produce upon those principles which were pressed by
the Judaical zealots. Passing by the peculiar dispensation
of God towards the whole nation of the Jews, wherein the
Gentile believers were not concerned ; as also that determina-
tion of the case of scandal made at Jerusalem, Acts xv. and
the temporary rule of condescension as to the abridgment of
liberty in some particulars agreed unto thereupon ; he fully
declares, that the time of the appointment was come, that
there was no more power in the law of their institutions to
bind the consciences of men, and that it was not in the
power of all the men in the world to impose th^ observation
of them, or any like unto them, upon any one though the
meanest of the disciples of Jesus Christ. The mind of Christ
in this matter being fully made known, and the liberty of his
disciples vindicated, various effects in the minds of men
ensued thereupon. Those who were in their inward princi-
ple themselves carnal, notwithstanding their outward pro-
fession of the gospel, delighting in and resting on an out-
ward ceremonious worship, continued to oppose him with

VOL. XIX. 2 w

402 A DISCOURSE

violence and fury. Those who with the profession of the
Lord Christ had also received the Spirit of Christ, and
were by him instructed as in the perfection of righteousness,
so in the beauty^and excellency of the worship of the gospel,
rejoiced greatly in the grace and privilege of the purchased
liberty. After many contests this controversy was buried in
the ruins of the city and temple, when the main occasion of
it was utterly taken away.

By these degrees were the disciples of Christ put into a
complete actual possession of that liberty which he had
preached to them, and purchased for them ; being first de-
livered from any conscientious subjection to the institutions
of men, and then to the temporary institutions of God which
concerned them not, they were left in a dependence on, and
subjection unto himself alone, as to all things concerning
worship; in which state he will assuredly continue and pre-
serve them to the end of the world, under the guidance and
direction of those rules for the use of their liberty which he
has left them in his word. But yet the principle of the differ-
ence before mentioned, which is fixed in the minds of men
by nature, did not die together with the controversy that
mainly issued from it. We may trace it effectually exerting
itself in succeeding ages. As ignorance of the righteous-
ness of God, with a desire to establish their own, did in any
take place, so also did endeavours after an outward cere-
monious worship ; for these things do mutually further and
strengthen each other : and commonly proportionable unto
men's darkness in the mystery of the righteousness of God
in Christ, is their zeal for a worldly sanctuary and carnal or-
dinances. And such hath been the force and efficacy of
these combined principles in the minds of carnal men, that
under the profession of Christianity, they reduced things (in
the papacy) to the very state and condition, whei'ein they
were in Judaism at the tiiiie of reformation ; the main prin-
ciple in the one, and the other church in the apostacy, being
legal righteousness, and an insupportable yoke of ceremo-
nious observances in the worship of God. And generally in
others the same principles of legal righteousness and a cere-
monious worship have their pre valency in a just proportion,
the latter being regulated by the former; and where by any
means the former is everted, the latter for the most part falls

CONCERNING LITURGIES. 403

of its own accord ; yea, though riveted in the minds of men
by other prejudices also. Hence when the soul of a sinner
is effectually wrought upon by the preaching of the gospel,
to renounce himself and his own righteousness, and being
truly humbled for sin, to receive the Lord Christ by faith, as ^
'made imtohimof God, wisdom, righteousness, sanctification,
and redemption,' there needs for the most part little arguing
to dissuade him from resting in, or laying wait upon an out-
side pompous worship ; but he is immediately sensible of a
delivery from its yoke, which he freely embraceth. And the
reason hereof is, because that good Spirit by whom he is
enabled to believe and receive the Lord Jesus Christ, gives
him also an acquaintance with, and an experience of, the
excellency, glory, and beauty of that spiritual communion
with God in Christ, whereunto believers are called in the
gospel, which discovers the emptiness and uselessness of all,
which before perhaps he admired and delighted in : for
* where the Spirit of Christ is, there is liberty.' And these
things of seeking a righteousness in Christ alone, and de-
lighting in spiritual communion with God, exercising itself
only in the ways of his own appointment, do inseparably
proceed from the same Spirit of Christ; as those before men-
tioned from the same principle of self and flesh.

CHAP. II.

The disciples of Christ taken into his own disposal. General things to be
observed about gospel institutions. Their number small. Excess of merCs
inventions. Things instituted brought into a religious relation by the
authority of Christ. That authority is none other. Suitableness to the
matter of institutions to be designed to their jnoper significancy. That
discoverable only by infinite wisdom. Abilities given by Christ for the
administration of all his institutions. The way whereby it was done, Epii.
ix. 7, 8. Several postulata laid down. The sum of the whole state of our
question in general.

We have brought unto, and left the disciples of Jesus Christ
in the hand and sole disposal of him, their Lord and Master;
as to all things which concern the worship of God, and how
he hath disposed of them, we are in the next place to con-

2 D 2

404 A DISCOURSE

sider. Now he being the Head, Lord, and only Lawgiver of
his church, coming from the bosom of his Father to make
the last revelation of his mind and will, was to determine
and appoint that worship of God in and by himself, which
was to continue to the end of the world. It belongeth not
unto our purpose to consider distinctly and apart all the
several institutions which by him were ordained. We shall
only observe some things concerning them in general, that
will be of use in our progress, and so proceed to the consi-
deration of that particular about which we are in disquisi-
tion of his mind and will. The worship of God is either
moral and internal, or external and of sovereign or arbitrary
institution. The former we do not now consider, nor was the
ancient original fundamental obligation unto it altered or
dissolved in the least by the Lord Christ. It was as unto
superadded institutions of outward worship, which have their
foundation and reason in sovereign will and pleasure, that he
took his disciples into his own disposal, discharging them
from all obligations to aught else whatever, but only what he
should appoint. Concerning these, some few considerations
will lead us to what in this discourse we principally intend.
And the first is, That they were few, and easy to be observed.
It was his will and pleasure, that the faith and love of his
disciples should, in some few instances, be exercised in'a wil-
ling ready subjection to the impositions of his wisdom and
authority. And their service herein he doth fully recom-
pense, by rendering those his institutions blessedly useful
to their spiritual advantage. But he would not burden them
with observances, either for nature or number, like or com-
parable unto them from which he purchased them liberty.
And herein hath the practice of succeeding ages put an ex-
cellent lustre upon his love and tenderness. For whereas he
is the Lord of his church, to whom the consciences of his
disciples are in an unquestionable subjection ; and who can
give power and efficacy to his institutions to make them
useful to their souls? Yet when some of their fellow-servants
came, I know not how, to apprehend themselves enabled to
impose arbitrarily their appointments, for reason seeming
good to their wisdom, they might have been counted mode-
rate, if they had not given above ten commandments for his
one. Bellarmine tells us, indeed, that the laws and institu-

CONCERNING LITURGIES. 405

tions of the church that absolutely bind all Christians, so
that they sin if they omit their observation, are upon the
matter but four; namely, to observe the fasts of Lent and
Ember-weeks, to keep the holydays, confession once a year,
and to communicate at Easter; DeRom. Pontif. lib. 4. cap. 18*
But whereas they double the number of the sacred cere-
monies instituted by Christ, and have every one of them a
greater number of subservient observations attending on
them ; so he must be a stranger to their councils, canon-
laws, and practices, that can believe his insinuation.

Again, as the institutions and ordinances of Christ in the
outward worship of God, whose sole foundation was in his
will and pleasure, were few and easy to be observed, being
brought into a relation of worship unto God by virtue of his
institution and command, without which no one thing in
their kind can do so more than another; so they were, for
the matter of them, such as he knew had an aptness to be
serviceable unto the significancy whereunto they were ap-
pointed by him, which nothing but infinite wisdom can
judge of. And this eternally severs them from all things of
men's inventions, either to the same purpose, or in the same
way to be used. For as whatever they shall appoint in the
worship of God can have no significancy at all, as unto any
spiritual end, for want of a Christ-like authority in their in-
stitution, which alone can add that significancy to them,
which in themselves without such an appointment they have
not ; so they themselves want wisdom to choose the things
which have any fitness or aptitude to be used for that end, if
the authority were sufficient to introduce with them such a
significancy. There is nothing they can in this kind fix upon,
but as good reason as any they are able to tender for the
proof of their expedience unto the end proposed to them,
will be produced to prove them meet for a quite other sig-
nification and purpose, and the contrary unto them, at least
fliings diverse to them, be asserted with as fair pretences, as
meet to be used in their place and room.

But that which we principally shall observe \u and about
Christ's institutions of gospel worship, is the pjvivision that
he made for the administration of it acceptably unto God.
It is of the instituted worship of his public assemblies that
we treat. The chiefest acts and parts thereof may be re-

406 A DISCOURSE

ferred to these three heads, preaching of the word, admi-
nistration of the sacraments, and the exercise of discipline;
all to be performed with prayer and thanksgiving. The rule
for the administration of these things, so far as they are purely
of his institution, he gave his disciples in his appointment
of them. Persons also he designed to the regular adminis-
tration of these his holy things in the assemblies of his saints ;
namely, pastors and teachers to endure to the end of the
world, after those of an extraordinary employment under him
were to cease. It remaineth then to consider, how the persons
appointed by him unto the administration of these holy
things in his assemblies, and so to the discharge of the whole
public worship of God, should be enabled thereunto ; so as
the end by him aimed at of the edification of his disciples,
and the glory of God, might be attained. Two ways there
are whereby this may be done. First, By such spiritual
abilities for the discharge and performance of this whole
work as will answer the mind of Ghrist therein, and so serve
for the end proposed. Secondly, By the prescription of a
form of words whose reading and pronunciation in these ad-
ministrations should outwardly serve as to all the ends of
the prayer and thanksgiving required in them, which they
do contain. It is evident that our Saviour fixed on the former
way ; what he hath done as to the latter, or what his mind
is concerning it, we shall afterward inquire.

For the first, as in many other places so signally in one
the apostle acquaints us with the course he has taken, and
the provision that he hath made; namely, Eph. iv. 7 — 16.
* Unto every of us is given grace, according to the measure of
the gift of Christ. Wherefore he saith When he ascended
up on high, he led captivity captive, and gave gifts unto men.
And he gave some apostles, some prophets, and some evan-
gelists, and some pastors and teachers for the perfecting of
the saints ,for the work of the ministry, for the edifying of
the body of Christ, till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ,' &,c.
The thing ^imed at is the bringing of all the saints and dis-
ciples of Christ, the whole church, to that measure and per-
fection of grace which Christ hath assigned to them in this
world; that they may be meet for himself to receive in glory.

CONCERNING LITUllGIES. 407

The means whereby this is t^ be clone and effected, is the
faithful, regular, and effectual discharge of the work of the
ministry, unto which the administration of all his ordinances
and institutions do confessedly belong. That this work may
be discharged in an orderly manner to the end mentioned,
he has granted unto his church the offices mentioned, to be
executed by persons variously called thereunto, according to
his mind and will.

The only inquiry remaining is, how these persons shall
be enabled for the discharge of their office, and so accom-
plishment of the work of the ministry. This he declares is
by the communication of grace and spiritual gifts from
heaven unto them by Christ himself. Here lieth the spring
of all that foUoweth; the care hereof he hath taken upon
himself unto the end of the world. He that enabled the
shoulders of the Levites to bear the ark of old, and their
arms to slay the sacrifices, without which natural strength
those carnal ordinances could not have been observed (nor
was the ark to be carried for a supply of defect of ability in
the Levites), hath upon their removal, and the institution of
the spiritual worship of the gospel, undertaken to supply
the administrators of it with spiritual strength and abilities
for the discharge of their work, allowing them supply of the
defect of that which he hath taken upon himself to perform.
I suppose then that these ensuing will seem but reasonable
postulata.

1. That the means which Jesus Christ hath appointed for
the attaining of any end, is every way sufficient for that pur-
pose whereunto it is so appointed : his wisdom exacts our
consent to this proposition.

2. That what he hath taken upon himself to perform
unto the end of the world, and promised so to do, that he will
accomplish accordingly : here his faithfulness requires our
assent.

3. That the communication of spiritual gifts and graces
to the ministers of the gospel, is the provision that Christ
hath made for the right discharge of the work of their mi-
nistry, unto the edification of his body. This lies plain in
the text.

4. That the exercise and use of those gifts in all those
administrations for which they are bestowed, are expected

408 A DISGOUUSE

and required by him. The nature of the thing itself, with
innumerable testimonies, confirm this truth also.

5. That it is derogatory to the glory, honour, and faith-
fulness of the Lord Jesus Christ to affirm that he ceaseth to
bestow gifts for the work of the ministry, whilst he con-
tinueth and requireth the exercise and discharge of that
work. What hath befallen men, or doth yet befall them
through the wretched sloth, darkness, and unbelief, which
their wilful neglect of dependence on him, or of stirring up
or improving of what they do receive from him, and the mis-
chiefs that have accrued to the church by the intrusion of
such persons into the place and office of the ministry as
were never called nor appointed by him thereunto, are not
to be imputed unto any failing on his part, in his promise of
dispensing the gifts mentioned to the end of the world. Of
which several positions we shall have some use in our farther
progress.

Our Lord Jesus Christ, then, having delivered his disciples
from the yoke of Mosaical institutions which lay upon them
from of old, as also from being entangled in their consciences
by or from any inventions of men imposed on them, giving
them rules for the practice of the liberty whereunto by him
they were vindicated, taking them for the future into his
own sole disposal in all things concerning the worship of
God, he appoints in his sovereign authority both the ordi-
nances which he will have alone observed in his church,
and the persons by whom they are to be administered, fur-
nishing them with spiritual abilities to that end and purpose,
promising his presence with them to the end of the world,
commands them to set such in his name and strength in the
way and unto the work that he hath allotted to them.

That now which on this foundation we are farther to in-
quire into is, whether over and above what we have recounted,
our Saviour hath appointed, or by any ways given allowance
unto, the framing of a stinted form of prayers and praises to
be read and used by the administrators of his ordinances in
their administration of them; or whether the prescription
and imposing of such a form or liturgy upon those who
minister in the .church, in the name and authority of Christ,
be not contrary to his mind, and cross to his whole design,
for perpetuating of his institutions to the end of the world.

CONCERNING LITURGIES. 409

in due order and manner. And this we shall do ; and withal
discover the rise and progress which such liturgies have had
and made in the church of God.

CHAP. III.

Of the Lord's Prayer, and what may he concludedfrom thence, as to the in-
vention and imposition of liturgies in the public worship of God. The
liberty whereunto Christ vindicated, and wherein he left his disciples.

The first plea used to give countenance unto the composing
and imposing of liturgies, is taken from that act of our Saviour
himself, who, upon the request of his disciples, composed for
them a form of prayer, which being recorded in the gospel,
is said to have the force of an institution, rendering the ob-
servation or use of that form a necessary duty unto all be-
lievers to the end of the world. And this plea is strengthened
by a discovery which some learned men say they have made ;
namely, that our blessed Saviour composed this form which
he delivered to his disciples, out of such other forms as were
then in ordinary use among the Jews; whereby, they say,
he confirmed that practice of prescribing forms of prayer
among them; and recommended the same course of pro-
ceeding, by his so doing, unto his disciples. Now though it
be very hard to discover how, upon a supposition that all
which is thus suggested is the very truth, any thing can be
hence concluded to the justification of the practice of im-
posing liturgies, now inquired into; yet that there may be
no pretence left unto a plea, though never so weak and
infirm, of such an extract as this lays claim unto, it will be
necessary to consider the severals of it. It is generally ap-
prehended, that our Saviour in his prescription of that form
of prayer unto his disciples did aim at two things. 1. That
they might have a summary symbol of all the most ex-
cellent things they were to ask of God in his name, and so
a rule of squaring all their desires and supplications by.
This end all universally concur in ; and therefore Matthew
considering the doctrinal nature of it, gives it a place in the
first recorded sermon of our Saviour, by way of anticipation.

410 A DISCOURSE

and mentions it not when he comes to the time wherein it
was really first delivered by him. 2. For their benefit and
advantage, togethei with other intercessions that they should
also use the repetition of those words, as a prescript form
wherein he had comprised the matter of their requests and
petitions. About this latter, all men are not agreed in their
judgments, whether indeed our Saviour had this aim in it
or no. Many learned men suppose that it was a supply of
a rule and standard of things to be prayed for, without pre-
scribing to them the use or rehearsal of that form of words,
that he aimed at. Of this number are Musculus, Grotius,
and Cornelius d Lapide, with many others ; but it may suf-
fice to intimate that some of all sorts are so minded. But
we shall not, in the case in hand, make use of any principle
so far obnoxious unto common prejudice, as experience
proves that opinion of those learned men to be. Let it
therefore be taken for granted, that our Saviour did com-
mand that form to be repeated by his disciples; and let us
then consider what will regularly ensue thereupon. Our
Saviour at that time was minister of the circumcision, and
taught the doctrine of the gospel under and with the obser-
vation of all the worship of the Judaical church. He was not
yet glorified, and so the Spirit was not as yet given ; I mean
that Spirit which he promised unto his disciples, to enable
them to perform all the worship of God by him required at
their hands, whereof we have before spoken. That then
which the Lord Jesus prescribed unto his disciples, for their
present practice in the worship of God, seems to have be-
longed unto the economy of the Old Testament. Now to
aro-ue from the prescription of, and outward helps for the
performance of the worship of God under the Old Testament,
unto a necessity of the like or the same under the New, is
upon the matter to deny that Christ is ascended on high,
and to have given spiritual gifts unto men, eminently distinct
from, and above those given out by him under the Judaical
pedao-ogy. However their boldness seems unwarrantable, if
not intolerable, who to serve their own ends upon this pre-
scription of his, do affirm, that our Lord Jesus composed this
form out of such as were then in common use among the
Jews. For as the proof of their assertion which they insist on,
namely, the finding of some of the things expressed in it, or

CONCERNING LITURGIES. 411

petitions of it, in the writings of the Jews, the eldest whereof
is some hundreds of years younger than this prayer itself, is
most weak and contemptible ; so the affirmation itself is ex-
ceeding derogatory to the glory and honour of his wisdom,
assigning unto him a work so unnecessary and trivial, as
would scarce become a man of ordinary prudence and autho-
rity. But yet to carry on the work in hand, let it be sup-
posed, that our Saviour did command that form of prayer out
of such as were then customarily used among the Jews,
which is false, and asserted Without any colour of proof;
also that he prescribed it as a form to be repeated by his
disciples, which we have shewn many very eminently learned
men to deny ; and that though he prescribed it as a minister
to the Judaical church, and to his disciples whilst members
of that church, under the economy of the Old Testament,
not having as yet received the Spirit and gifts of the New,
yet that he did it for the use and observance of his disciples
to the end of the world, and that not as to the objective re-
gulation of their prayers, but as to the repetition of the
words 5 yet it doth not appear how from all these concessions
any argument can be drawn to the composition and impo-
sition of liturgies, whose rise and nature we are inquiring
after. For it is certain, that our Saviour gives this direc-
tion for the end which he intends in it, not primarily as to the
public worship of the assemblies of his disciples, but as to
the guidance of every individual saint in his private devotion 5
Matt. vi. 6. 8. Now from a direction given unto private
persons, as to their private deportment in the discharge of
any religious duty, to argue unto aprescriptign of the whole
worship of God in public assemblies, is not safe. But that
we may hear the argument drawn from this act of our
Saviour speak out all that it hath to offer, let us add this
also to the forementioned presumptions, that our Saviour
hath appointed and ordained, that in the assemblies of his
disciples in his worship by him required, they who ad-
minister in his name in and to the church, should repeat the
words of this prayer, though not peculiarly suited to any
one of his institutions ; what will thence be construed to
ensue? why then it is supposed that this will follow; That
it is not only lawful, but the duty of some men to compose
other forms, a hundred times as many, suited in their judg-

412 A DISCOURSE

mentto the due administration of all ordinances of worship
in particular, imposing them on the evangelical adminis-^
trators of those ordinances, to be read by them, with a severe
interdiction of the use of any other prayers in those admi-
nistrations. Bellarmine, de Pont. Rom. lib. 4. cap. 16' ar-
gues for the necessity of the observation of rites indifferent,
when once commanded by the church, from the necessity of
the observation of baptism, in itself a thing indifferent, after
it was commanded by Christ. Some think this is not to
dispute but blaspheme. Nor is the inference before men-
tioned of any other complexion. When it shall be made to
appear, that whatever it was lawful for the Lord Christ to do,
and to prescribe to his church and disciples in reference to
the worship of God, the same, or any thing of the like nature,
it is lawful for men to do, under the pretence of their being
invested with the authority of the church, or any else what-
ever, then some colour will be given to this argument;
which being raised on the tottering suppositions before
mentioned, ends in that which seems to deserve a harder
name than at present we shall affix unto it.

And this is the state and condition wherein the disciples
of Christ were left by himself, without the least intimation
of any other impositions in the worship of God to be laid
upon them- Nor in any thing, or by any act of his, did he
intimate the necessity or lawful use of any such liturgies as
these which we are inquiring after, or prescribed and li-
mited forms of prayers or praises to be used or read in the
public administration of evangelical institutions, but indeed
made provision rendering all such prescriptions useless ;
and, because they cannot be made use of, but by rejection
of the provision by himself made, unlawful.

CONCEUNING LITURGIES. 413

CHAP. IV.

Of the worship of God hy the apostles. No liturgies used by them, nor in
the churches of their plantation. Argument from their practice. Reasons
pleaded for the use of liturgies. Disabilities of church officers for gospel
administration to the edification of tlie church. Uniformity in the wor-
ship of God. The practice of the apostles as to those pretences considered.
Of other impositions. The rule given by the apostles. Of the liturgies
falsely ascribed unto some of them.

Our next inquiry is after the practice of the apostles, the
best interpretation of the mind of the Lord Jesus Christ, as
to the 'agenda' of the church, or what he would have done
therein in the worship of God, and how. That one end of
their being furnished with the Spirit of Christ, was the right
and due administration of his ordinances in his church, to
the edification of his disciples, I suppose will not be denied.
By virtue of his assistance, and the gifts from him received,
they discharge this part of their duty accordingly. That
they used any liturgies in the church- worship wherein they
went at any time before the disciples, cannot with any
colour of proof be pretended. The Scripture gives us an
account of many of their prayers, of none that were a repeti-
tion of a form. If any such were used by them, how came the
memory of them utterly to perish from off the earth ? Some
indeed of the ancients say, that they used the Lord's Prayer
in the consecration of the Eucharist, which by others is denied,
being in itself improbable, and the testimonies weak that
are produced in behalf of its assertion. But as hath been
shewed, the use of that prayer no way concerns the present
question. There are no more Christ's but one; to us
there is one Lord Jesus Christ. For him who hath aflSrmed,
that it is likely they used forms of prayer and homilies com-
posed for them by Saint Peter, I suppose he must fetch his
evidence out of the same authors that he used who affirmed
that Jesus Christhimself went up and down singing mass.

The practice then of the apostles is not, as far as I know,
by any sober and learned persons controverted in this matter.
They administered the holy things of the gospel, by virtue
of the holy gifts they had received. But they were apostles.

414 A DISCOURSE

The inquiry is, what directions and commands they gave
unto the bishops or pastors of the churches which they
planted, that they might know how to behave themselves
in the house and worship of God. Whatever they might do
in the discharge of their duty by virtue of their extraordinary
gifts, yet the case might be much otherwise with them, who
were intrusted with ordinary ministerial gifts only. But we
do not find that they made any distinction in this matter
between themselves and others. For as the care of all the
churches was on them, the duties whereof they were to dis-
charge by virtue of the gifts they had received, according
to their commission empowering them thereunto, so to the
bishops of particular churches, they gave charge to attend
unto the administration of the holy things in them, by virtue
of the gifts they had received to that purpose, according to
the limits of their commission. And upon a supposition
that the apostles were enabled to discharge all gospel ad-
ministrations to the edification of the church, by virtue of
the gifts they had received, which tliose who were to come
after them in the performance of the same duties, should
not be enabled unto, it cannot be imagined but that they
would have provided a supply for that want and defect
themselves ; and not have left the church halt and maimed
to the cure of those men, whose weakness and unfitness for
the duty was its disease. So then neither did the apostles
of our Lord Jesus Christ use any liturgies, in the sense
spoken of, in their administration of the worship instituted
by him in his church, nor did they prescribe or command
any such to the churches, or their officers that were planted
in them ; nor by any thing intimate the usefulness of any
such liturgy, or form of public worship, as after ageS found
out and used.

Thus far then is the liberty given by Christ unto his church
preserved entire, and the request seems not immodest that
is made for the continuance of it. When men cry to God
for the liberty in his worship, which was left unto them by
Christ and his apostles, he will undoubtedly hear, though
their fellow-servants should be deaf to the like requests
made unto them. And truly they must have a great con-
fidence in their own wisdom and sufficiency, who will under-
take to appoint and impose on others the observation of

CONCERNING LITURGIES. 415

things in the worship of God, which neither our Lord Jesus
nor his apostles did appoint or impose.

Two things are principally pretended as grounds of the
imposition of public liturgies. First, The disability of the
present ministers of the churches to celebrate and administer
the ordinances of the gospel to the honour of God, and edifi-
cation of the church, without the use of them. Secondly,
The great importance of uniformity in the worship of God,
not possibly to be attained, but by virtue of this expedient.
I desire to know, whether these arguments did occur to the
consideration of the apostles or no. If they shall say they did,
I desire to know why they did not make upon them the pro-
vision now judged necessary, and whether those that so do,
do not therein prefer their wisdom and care for the churches
of God, unto the wisdom and care of the apostles. If it shall
be said, that the bishops or pastors of the churches, in their
days, had abilities for the discharge of the whole work of the
ministry without this relief, so that the apostles had no need
to make any such supply ; I desire to know from whom they
had these abilities. If it be said that they had them from
Jesus Christ, I then shall yet also farther ask, whether ordi-
nary bishops or pastors had any other gifts from Jesus Christ,
but what he promised to bestow on ordinary bishops and
pastors of his churches. It seems to me that he bestowed
no more upon them than he promised to bestow, viz. gifts
for the work of the ministry, with an especial regard to that
outward condition of his churches, whereunto by his pro-
vidence they were disposed. It will then in the next place
be inquired, whether the Lord Jesus Christ promised to give
any other gifts to the ordinary bishops and pastors of the
churches in those days, than he promised to all such officers
in his church to the end of the world. If this appear to be
the state of things, that the promise by virtue whereof they
received those gifts and abilities for the discharge of their
duty, which rendered the prescription of liturgies needless,
as to the first ground of them pretended, did and do equally
respect all that succeed in the same office and duty, ac-
cording to the mind and will of Christ unto the end of the
world, is not the pretended necessity derogatory to the glory
of the faithfulness of Jesus Christ, as plainly intimating that
he doth not continue to fulfil his promise; or at least a full

416 A DISCOURSE

declaration of men's unbelief, that they do not, nor will
depend upon him for the accomplishment of the same. Thus
the first pretended ground of the necessary use of such li-
turgies as we speak of endeth in a reflection upon the
honour of our Lord Jesus, or a publication of their own un-
belief and apostacy.

The second is like the former. It will not, I suppose, be
denied but that the apostles took care for the unity of the
churches, and for that uniformity in the worship of God
which is acceptable unto him. Evidence lies so full unto
it in their writings that it cannot be denied. Great weight
every where they lay upon this duty of the churches, and
propose unto them the ways whereby it may be done, with
multiplied commands and exhortations to attend unto them.
Whence is it then that they never once intimate any thing
of that which is now pressed, as the only medium for the at-
taining of that end? It cannot but seem strange to some,
that this should be the only expedient for that uniformity
which is acceptable unto God, and yet not once come into
the thoughts of any of the apostles of Christ, so as to be
commended unto the churches for that purpose. Considering
the many treacheries that are in the hearts of men, and the
powerful workings of unbelief under the most solepan out-
ward professions, I fear it will appear at the last day, that
the true rise of most of the impositions on the consciences
of men, which on various pretences are practised in the
world, is from the secret thoughts that either Christ doth
not take that care of his churches, nor make that supply
unto them of spiritual abilities for the work of the ministry,
which he did in the days of old ; or that men are now grown
wiser than the apostles, and those who succeeded them in
the administration of the things of God, and so are able to
make better provision for attaining the end they professedly
aimed at, than they knew how to do.

The heathen, 1 confess, thought forms of prayer to be a
means of preserving a uniformity in their religious worship.
Hence they had a solemn form for every public action ; yea,
for those orations which the magistrates had unto the people.
So Livius informs us, that when Sp. Posthumius the consul
was to speak unto the people about the wickednesses that were
perpetrated by many under the pretence of some Baccha-

CONCERNING LITURGIES. 417

nalian superstition, he gave them an account of the usefuhiess
of the 'solenne precationis carmen,' which he had recited
to keep out, and prevent such differences about their reli-
gion as were then fallen out, lib. 39. * Concione advocata cum
solenne precationis carmen, quod praefari priusquam populum
alloquantur, magistratus solent, peregisset consul, ita ceepit.
Nulli unquam concioni, Quirites, tam non solum apta, sed
etiam necessaria haec solennis Deorum comprecatio fuit, quae
nos admoneret, hos esse Deos quos colere veuerari, preca-
rique majores vestri instituissent, non illos,' &,c. But I hope
we shall not prefer their example and wisdom before that of
our Lord Christ and his apostles.

Were prejudices removed, and self-interests laid out of
the way, a man would think there were not much more ne-
cessity for the determination of this difference ; Christ and
his apostles, with the apostolical churches, knew no such
liturgies. At least it seems, as was said, not an unreasonable
request, to ask humbly and peaceably at the hands of any of
the^ons of men, that they would be pleased to allow unto
ministers of the gospel that are sound in the faith, and known
so to be, who will willingly submit the trial of their minis-
terial abilities to the judgment of any who are taught of God,
and enabled to discern of them aright, that liberty in the
worship of God which was confessedly left unto them by
Christ and his apostles. But the state of things is altered
in the world. At a convention of the apostles and others,
wherein the Holy Ghost did peculiarly preside, when the
question about impositions was agitated, it was concluded
that nothing should be imposed on the disciples but what
was necessary for them to observe antecedently to any im-
positions. Acts XV. 28. necessary though not in their own
nature, yet in the posture of things in the churches, neces-
sary to the avoidance of scandal, whereby the observation
of that injunction was to be regulated. Nor was there
among the things called necessary the imposition of any
one thing positively to be practised by any of the disciples in
the worship of God, but only an abridgement of their liberty
in some few external things, to which it did really extend.
But that spirit of wisdom, moderation, and tenderness
whereby they were guided being rejected by men, they began
to think that they might multiply impositions as to the

VOL. XIX. 2 E

418 A DISCOURSE

positive practice of the disciples of Christ in the worship of
God at their pleasure, so that they could pretend that they
were indifferent in themselves before the imposition of them,
which gives, as they say, a necessity to their observation ;
which proceeding must be left to the judgment-seat of
Jesus Christ; Matt. xxv. 45.

It is not worth our stay to consider what is pretended

concerning the antiquity of liturgies, from some yet extant

that bear the names of some of the apostles or evangelists.

There is one that is called by the name of James, printed in

Greek and Latin; another ascribed unto Peter, published

by Lindanus; one also to Matthew, called the Ethiopic;

another to Mark, which are in the Bible P. P. And pains

have been taken by Santesius, Pamelius, and others, to prove

them genuine ; but so much in vain as certainly nothing

could be more. Nor doth Baronius in their lives dare ascribe

any such thing unto them,. We need not any longer stay to

remove this rubbish out of our way. They must be strangers

to the spirit, doctrine, and writings of the apostles, who

can impose such trash upon them, as these liturgies are

stuffed withal. Tlie common use of words in them not

known in the ages of the apostles, nor of some of them

ensuing ; the parts in them whose contrivers and framers are

known to have lived many ages after ; the mentioning of

such things in them, as were not once dreamed of in the

days whereunto they pretend ; the remembrance of them in

them as long before them deceased, who are suggested to be

their authors ; the preferring of other liturgies before them

when once liturgies came in use, with a neglect of them ; which

[vi'ith] the utter silence of the first Christian writers, stories,

counsels concerning them, do abundantly manifest that they

are plainly suppositions, of a very late fraud and invention.

Yea, we have testimonies clear enough against this pretence.

In Gregor. lib. 7. Epist. 63. Alcuinus, Amatorius, Ra-

banus, lib. P. P. tom. 10. with whom consent Walafridus,

Strabo, Rupertus Titiensis, Berno, Radulphus Tangrensis,

and generally all that have written any thing about liturgies

in former days, many of whom shew how, when, and by whom

the several parts of that public form which at length signally

prevailed were invented and brought into use.

CONCEHNING LITURGTKS. 419

CHAP. V.

The practice of the churches in the first three centuries as to forms of
public worship. No set forms of liturgies used by them. The silence of
the first writers concerning them. Some testimonies against them.

It is not about stinted forms of prayei' in the worship and
service of God, by those who of their own accord do make
use of that kind of assistance, judging that course to be
better than any thing they can do themselves in the dis-
charge of the work of the ministry, but of the imposition of
forms on others who desire * to stand fast in the liberty with
which Christ hath made them free,' that we inquire. This
freedom we have manifested to have been purchased for
them by the Lord Jesus, and the use of it continued by the
apostles in their own practice, and to the churches planted
by themselves. And this will one day appear to have been
a sufficient plea for the maintenance of that liberty to the
end of the world. Now though what is purely matter of
fact among the succeeding churches, be not so. far argu-
mentative as to be insisted on as a rule exactly binding us
to the imitation of it 5 yet it is deservedly worthy of great
consideration, and not hastily to be rejected, unless it be
discovered to have been diverse from the word whereunto
we are bound in all things to attend. We shall therefore
make some inquiry into the practice of those churches, as
to this matter of prescribing of forms of prayer in public
church administrations, so far as any thing thereof is by
good antiquity transmitted unto us.

Our first inquiry shall be into the three first centuries,
wherein confessedly the streams of gospel institutions did
run more clear and pure from human mixtures, than in those
following, although few of the teachers that were of note do
escape from animadversions from those that have come after
them. It cannot be denied but that for the most part the
churches and their guides within the space of the time
limited, walked in the paths marked out for them by the
apostles, and made conspicuous by the footsteps of the first
churches planted by them. It doth not then appear, for

2 E 2

420 A DISCOURSE

aught as I can yet discover, that there was any attempt to
invent, frame, and compose any liturgies or prescribed forms
of administering the ordinances of the gospel, exclusive to
the discharge of that duty by virtue of spiritual gifts re-
ceived from Jesus Christ, much less for an imposition of
any such forms on the consciences and practice of all the
ministers of the churches within the time mentioned : if any
be contrary minded, it is incumbent on them to evince their
assertion by some instances of unquestionable truth. As
yet, that I know of, this is not performed by any. Baronius,
ad An. Christi 58. num. 102 — 104, &.c. treating expressly of
the public prayers of the ancient Christians, is wholly silent
as to the use of any forms amongst them ; though he con-
tends for their worshipping towards the east, which custom
when it was introduced, is most uncertain; but most cer-
tain that by many it was immoderately abused, who ex-
pressly worshipped the rising sun ; of which abominable
idolatry among Christians, Leo complains, Serm. 7. De
Nativitate. Indeed the cardinal, ad An. 63. 12, 17. faintly
contends, that some things in the liturgy of James were
composed by him, because some passages and expressions
of it are used by Cyril of Jerusalem in his Mistagog. 5. But
whereas Cyril lived not within the time limited unto our
inquiry, and those treatises are justly suspected to be sup-
positions, nor is the testimony of that liturgy once cited or
mentioned by him, the weakness of this insinuation is
evident. Yea, it is most probable, that whosoever was the
composer of that forged liturgy, he took those passages out
of those reputed writings of Cyril, which were known in
the church long before the name of the other was heard of.
I know no ground of expectation of the performance of that,
which as yet men have come short in, namely, in producing
testimonies for the use of such liturgies as we are inquiring
after, considering the diligence, ability, and interest of those
who have been already engaged in that inquiry. Now the
silence of those, who in all probability would have given an
account of them, had any such been in use in their days, with
the description they gave us of such a performance of the
worship of God in the assemblies of Christians, as is incon-
sistent with, and exclusive of, such prescribed forms as we
treat of, is as full an evidence in this kind as our negative is

CONCERNING LITURGIES. 421

capable of. In those golden fragments of antiquity which
we have preserved by Eusebius, I mean the epistles of the
church of Smyrna about the martyrdom of Polycarpus, and
of the churches of Vienna and Lyons concerning their per-
secution, we have not the least intimation of any such forms
of service. In the epistle of Clemens, or the church of
Rome to the church of Corinth, in those of Ignatius, in the
writings of Justin Martyr, Clemens, Tertullian, Origen,
Cyprian, and their contemporaries, there is the same silence
concerning them. The pseudographical writings that
bear the names of the men of those days, with any pretence
of considerable antiquity, as the canons of the apostles,
Qusestiones ad Orthodoxos, Dionysius Hierarch. Divin.
Nom. will not help in the cause. For though in some of
them there are prayers mentioned, and that for and about
such things as were not ' in rerum natura,' in the days
wherein those persons lived, unto whose names they are
falsely ascribed; yet they speak nothing to the point of
liturgies as stated in our inquiry. Something, I confess, may
be found in some of the writings of some one or two of
those of the third century, intimating the use of some par-
ticular prayers in some churches. So Origen, Homil. 11.
in Hierimea. ' Ubi frequenter in oratione dicimus, da omni-
potens, da nobis partem cum prophetis, da cum apostolis
Christi tui, tribue ut inveniamur ad vestigia unigeniti tui.'
But whether he speaks of a form, or of the matter only of
prayer, I know not. But such passages belong not unto
our purpose. Those who deal expressly about the order,
state, and condition of the churches, and the worship of
God in them, their prayers and supplications knew nothing
of prescribed liturgies ; yea, they affirm plainly that which
is inconsistent with the use of them. The account given of
the worship of the Christians in those days by Justin
Martyr, and Tertullian, is known as having been often
pleaded. I shall only mention it in our passage, and begin
with the latter. ' Illuc,' saith he (that is, towards heaven),
' suspicientes Christiani'(not like the idolaters, who looked
on their idols and images) * manibus expansis' (not embrac-
ing altars or images as did the heathen) ' quia innocuis
capito nudo, quia non erubescimus denique sine monitore,
quia de pectore oramus,' not as they who repeat their

422 A DISCOURSE

prayers after their priests or sacrificers, but pouring out our
prayers conceived in our breasts ; Apol. cap. 30. And again,
cap. 39. * Corpus sumus de conscientia, religionis et disci-
plinse unitate, et spei foedere coimus in csetum et congrega-
tionem, ut ad Deum quasi vi facta precationibus ambiamus
orantes. Hsec vis Deo grata est. Oramus etiam,' &.c.
Whether this description of the public worship of the
Christians in those days be consistent with the prescribed
forms contended about, impartial men may easily discern.

The former treateth of the same matter in his Apology in
several places of it. "AOeog jutv ovv wg ovk tafiev, tov Sejui-
ovpyov Tijjv St TOV TravTog (rejSo/xtvot, avevSei) aTjuarwi' koX gttov-
2(Jv Kol ^vjxiafiaTbiv, ojg Ide^axOifinEv Xiyovreg, Xoyw evx'i^ '^^'■
iv\api(TTiag £(f>' oig vpocrcptpofXida Tracnv om] dvvafxig aivovvTSg.
' Atheists,' saith he, ' we are not, seeing we worship the
Maker of the world, affirming indeed, as we are taught, that
he stands in no need of blood, drink-offerings, or incense ;
in all our oblations we praise him according to our abilities,
with' (or in the way of) ' prayer and thanksgivings.' This
was, it seems, the liturgy of the church in the da s of Justin
Martyr; they called upon God with prayer and thanks-
givings according to the abilities they had received. The
like account he gives of the prayers of persons converted to
prepare themselves for baptism, as also of the prayers of
the administrators of that ordinance. Afterward also, treat-
ing of the joining the baptized person unto the church, and
the administration of the Lord's supper in the assembly, he
adds, Mera to ovTtog Xovaai tov TmrHafiivov, kh\ GvyKaTareSei-
JUEPOV £7ri roue Xiyofxivovg aoi\<f)ovg ajofxev ivda avv^yfiivoi tiai,
KOivag ev)(^ag Trotrjao^cvot virip re iavTcov, kol tou (jxjJTiaOivTog,
&c. * After the believer who is joined unto us is thus washed,
we bring him to those who are called brethren' (that is, the
body of the church), ' thither where they are gathered
together for to make their prayers and supplications for
themselves and him who is' (newly) ' illuminated,' 8cc. These
prayers he declares afterward, were made by him who did
preside among the brethren in the assembly, that is, the
bishop or pastor, who when he had finished his prayer, the
whole people cried. Amen ; which leaves small room for
the practice of any liturgy that is this day extant, or that
hath left any memory of itself in the world. These prayers

CONCERNING LITURGIES. 423

and supplications, he addeth, that the president of the as-
sembly 6(71] dvvafxig avT(^ avairifXTTH, poureth out according
to his ability; and etti ttoXu Troittrat : he doth this work at
large, or continues long in his work of (praises unto God in
the name of Jesus Christ). I know some have excepted
against the usual interpretation of those words oo-rj Suvajutc;
although they have not been able to assign any other
tolerable sense unto them, besides that which they would
willingly oppose. But as the rendering of them ' accordmg
to his ability,' or ' as he is able' may not only be justified,
but evinced to be the only sense the words are capable of; so
the argument in hand doth not as to its efficacy depend on
the precise signification of those two words, but on the
whole contexture of the holy Martyr's discourse; so relating
to the worship of the churches in those days, as to manifest
that the use of prescribed forms of liturgies to be read in
them was then utterly unknown.

I suppose it will be granted, that thetime we have been
inquiring into, namely, the first three hundred years after
Christ, was the time of the church's greatest purity, though
out of her greatest prosperity ; that the union of the several
churches was preserved, beyond what afterward was ever in
a gospel way attained, and the uniformity in worship which
Christ requires observed amongst them; but all this while
the use of these liturgies was utterly unknown; which
makes the case most deplorable, that it should now be made
the hinge whereon the whole exercise of the ministry must
turn, it being a thing not only destitute of any warrant from
Christ and his apostles, but utterly unknown to those
churches whose antiquity gives them deservedly reverence
withal ; and so cannot claim its spring and original ante-
cedent to such miscarryings and mistakes in the churches,
as all acknowledge to deserve a narrow and serious weigh-
ing and consideration ; we may then, I suppose, without
giving occasion to the just imputution of any mistake, affirm.
That the composing and imposition of liturgies to be neces-
sarily used or read in the administration of the ordinances
of the gospel, is destitute of any plea or pretence, from
Scripture or antiquity.

424 A DISCOURSE

CHAP. VI.

The pretended antiquity of liturgies disproved. The most ancient. Their
vai-iety. Canons of councils about forms of church administrations.
The reasons pleaded in the justification of the first invention of liturgies
answered. Their progress and end.

Considering with what confidence the antiquity of litur-
gies in the churches of Christ hath been pretended, it may
seem strange to some that we should so much as attempt to
divert them of that plea and pretence. But the love of the
truth enforceth us to contend against many prejudices in
this matter. May a denial of their antiquity, with the rea-
sons of that denial tendered, provoke any to assert it by
such testimonies as we have not as yet had the happiness
to come to an acquaintance with, the advantage as well as
the trouble will be theirs who shall so do. Only in their
endeavour to that purpose, I shall desire of them that they
would not labour to impose on those whom they undertake
to inform, by the ambiguous use of some words among the
ancient, nor conclude a prescribed form of administration
when they find mention of the administration itself, nor
reckon reading of the Scriptures, or singing of psalms, as
parts of the liturgy contended about, nor from the use of
some particular prayer by some persons, argue for the equity
or necessity of composing such entire liturgies, or offices
as they call them, for all evangelical administrators, and
their necessary observation. So that these conditions be
observed, I shall profess myself much engaged unto any
one who shall discover a rise of them within the limits of
the antiquity that hath been usually pretended and pleaded
in their justification and practice. For my part I know not
any thing that ever obtained a practice and observation
among Christians, whose springs are more dark and obscure
than these of liturgies. They owe not their original to any
councils, general or provincial ; they were not the product
of the advice or consent of any churches, nor was there any
one of them at any time completed. No pleas can I as yet
discover in them of old about uniformity in their use, or any

CONCERNING LITURGIES. 425

consent in them about them. Every church seemeth to
have done what seemed good in the church's own"? eyes,
after once the way unto the use of them was opened. To
whomv in particular we are indebted for that invention, I
know not : it may be those who are wiser do; and I wish
they would value the thanks that they may have for the
discovery when they shall be pleased to make it. They
seem to me to have had but slender originals. One invented
one form of prayer, or thanksgiving, or benediction ; an-
other added to what he had found out, which was the easier
task. Future additions gave some completeness to their
beginners. Those in the Greek church, which bear the
names of Chrysostom and Basil, seem to be the first that
ever extended themselves to the whole worship of the
church; not that by them whose names they bear they were
composed as now they appear, unless we shall think that
they wrote them after their decease ; but probably they
collected some forms into order that had been by others in-
vented ; making such additions themselves as they judged
needful, and so commended the use of them to the churches
wherein they did preside. Tiie use of them being arbitrarily
introduced, was not by any injunction we find, made neces-
sary. Much less did any one single form plead for a general
necessity. In the Latin church, Ambrose used one form,
Gregory another, and Isidore a third. Nor is it unlikely
but the liturgies were as many as the episcopal churches of
those days. Hence in the beginning of the fifth century, in
an African council. Can. 70. which is the 103d. in the
Codex Can. African ; it is provided, that no prayers be read
in the administration of the Eucharist, but such as have
been approved in some council, or have been observed by
some prudent men formerly; which canon, with some ad-
dition, is confirmed in the second Milenitan council. Can. 12.
and the reason given in both is, lest there should any thing
contrary to the faith, creep into their way of worship. But
this, as I said, was in the beginning of the fifth century,
after divers forms of administration of holy things in the
church, had by divers been invented. The finding out of
this invention was the act of some particular men, who have
not been pleased to acquaint us with the reason of their
undertaking. As yet it doth not appear unto us, that those

426 A DISCOUUSE

reasons could possibly be taken from the word, the prac-
tice of the apostles, or the churches by them planted, or
those which followed them for some generations, nor from
any council held before their days ; and so it may be we are
not much concerned to inquire what they were. Yet what
is at present pleaded in the behalf of the first composers of
liturgies may in the way be chiefly considered. Necessity
is the first thing usually pretended. Many men being put
into the office of the ministry, who had not gifts and abilities
for the profitable discharge of the work of the ministry, unto
the edification of the church, they who had the oversight of
them according to the custom of those days, were enforced
to compose such forms for their use as they judged ex-
pedient, so providing for the edification of the church, which
else would have suffered from their weakness and insuf-
ficiency. Besides, many parts of the world, especially the
east, in those days swarmed with antitrinitarian heretics of
sundry sorts, who many of them by unsuspected wiles and
dissimulations, and subscriptions of confessions, endea-
voured to creep into the office of the ministry of the church,
partly out of blind zeal to diffuse the poison of their abomi-
nations, partly out of carnal policy to be made partakers of
the advantages, which for the most part attended the or-
thodox profession. This increased the necessity of com-
posing such forms of public worship, as being filled with
expressions pointed against the errors of the times, might
be a means to keep seducers from imposing themselves on
ecclesiastical administrations. Thus there is no ancient
liturgy^ but it is full of the expressions that had been con-
sented upon in the councils that were convened for the
condemnation of those errors, which were in their days
most rife and pernicious. On this ground do learned men
of all sorts conclude the liturgy falsely ascribed to James,
to be younger than the Nicene and Ephesine councils, from
the use of the words ofxoovcriog and ^toroKog in it.

But it doth not yet appear that these reasons were suf-
ficient to justify such an innovation in the churches of
Christ. For supposing that there were such a decay of
gifts and abilities among them that were called to the ad-
ministration of gospel institutions, that they were not able
to discharge their duty in that work to the edification of

CONCERNING LITURGIES. 427

the church, in like manner as those had done who went
before them, this must needs have come to pass, either be-
cause our Lord Jesus Christ did cease to give out his gifts
to his church, as he had done in former days upon his usual
terras ; or that men were negligent and careless in the re-
ceiving of them from him, either not seeking them at his
hand, or not exercising and improving of them according to
his will and command. Other reason of this decay that I
know of, cannot be assigned. To affirm the former on any
pretence whatever, is blasphemously to accuse our Lord
Jesus Christ of breach of promise ; he having, solemnly en-
gaged to be with his disciples, not for an age or two, but
to the end of the world, and that by the graces and gifts of
his Spirit. I know it is pretended, that when Christians
were multiplied, there was a necessity of appointing them
officers, who had not the gifts and qualifications that other-
wise would have been esteemed necessary. But I know
withal, that it is impossible Christians should be multiplied
in the way of Christ, faster than he is ready to give out gifts
for their edification. The latter reason above then must be
granted to be the cause of the defect of abilities in church
officers, pleaded in the justification of the introduction into
the church of composed forms of administrations to be read
by them. I wish then we might, in the fear of the Lord,
consider whether the remedy were well suited unto the dis-
ease. I suppose all impartial men will grant that there
ought to have been a return unto him endeavoured from
whom they were gone astray, at least gospel means used for
the obtaining of those gifts of Christ, and the improving of
them being received. Finding themselves at the loss
wherein they were, should they not have searched their
hearts and ways, to consider wherefore it was that the pre-
sence of Christ was so withdrawn from them, that they were
so left without the assistance which others ministering in
their places before them had received; should not they
have pulled out their single talent, and fallen to trading
with it, that it might have increased under their care? Was
not this the remedy and cure of the breach made by them,
that God and man expected Trom them? Was it just then,
and according to the mind of Christ, that instead of an hum-
ble returnal unto a holy evangelical dependence on himself.

428 A DISCOURSE

they should invent an expedient to support them in the con-
dition wherein they were, and so make all such returnal for
hereafter needless ? Yet this they did in the invention of
liturgies, they found out a way to justify themselves in their
spiritual negligence and sloth, and to render a dependence
on the Lord Christ for supplies of his Spirit to enable them
unto gospel administrations altogether needless, they had
now provided themselves with an ability they could keep in
the church, so that he might keep the furniture of his Spirit
unto himself. And this quickly became the most poisonous
ingredient in the apostacy of the latter times.

Nor is there any sufficient warrant for this invention in
the second pretence. There were many antichrists in the
apostles' time, yet they never thought of this engine for
their discovery or exclusion out of the church ; confessions
of faith, or acknowledged forms of wholesome words with
the care of the disciples of Christ, or his churches, which
are enabled by him to judge and discern of truth and error,
are the preservations against the danger intimated, that the
gospel hath provided.

This being the entrance that the liturgies inquired after
made into the churches of God, we are not much concerned
to inquire what was their progress. That in the western
parts of the world they all at length centred in the Roman
mass-book and rituals we know. Their beginnino-s were
small, plain, brief, their use arbitrary, the additions they
received were from the endeavours of private men in several
ages, occasional for the most part; the number of them
great, equal to the various denominations of the churches,
until the papal authority growing absolute and uncontrol-
lable, the Roman form was imposed on the world, that by
innumerable artifices in a long tract of ages was subjected
thereunto, and that contrary to the determination of former
Roman bishops, who advised the continuance of the dif-
ferent forms of administrations which were in use in several
churches. * Mihi placet, ut sive in Romanis sive in Gallia-
rum partibus, seu in qualibet ecclesia aliquid invenisti quod
plus Omnipotent! Deo possit placere solliciteeligas.' Greg.
Resp. ad Interrogat. August.

This being the state and condition, this the issue, that
the invention of liturgies to be read in the worship of God

CONCERNING LITURGIES. 429

was come unto, before the reformation, I shall ^briefly sub-
join unto it an account of what was done in these kingdoms
in reference unto it, which will make way to the clear stating
of the question in particular that we are farther to speak
unto. The history of our reformation is known. I shall
n©t speak any thing that may reflect with the least disho-
nour on the work or the workmen. We have abundant
cause to bless the Lord continually for the one and the
other. Yet still we must remember that our reformers were
men, and that the reformation was a work performed by
men. The former never claimed infallibility, nor the latter,
that I know of, perfection ; so that some things that were
done by the one, and in the other, may admit of new con-
siderations without the reflection of any thing upon them,
that the one and the other would not readily and willingly
admit. I shall therefore briefly give an account of that
part of the work which concerns our business in hand.
What was the state of this nation at the time of the refor-
mation, and what were the minds of the greater part of men
in them, in reference unto the work, is sufficiently declared
in all the stories of those days. God having been pleased
to" send the saving light of the gospel into the minds and
hearts of them in chief rule, that is King Edward, and some
of his counsellors, they found no small difficulties to wrestle
withal, in dealing with the inveterate prejudices wherewith
the generality of men were possessed against the work they
intended. The far greater part of the clergy, true to their
carnal present interest, with all their might and cunning
opposed their endeavours. The greatest part of the nobility
averse to their proceedings. The body of the people blinded
with superstition and profaneness, easily excited by the
priests (whose peculiar concernment lay in keeping all
things in their old channel and course) to make head against
their proceedings. Foreign nations round about fomenting
to the uttermost all home-bred discontents, and offering
themselves by the instigation of the pope, to hinder the work
by all ways that possibly they could imagine. Amongst
all these the body of the people, which are the king's most
special care, as they are his strength and wealth, were
looked on as most to he regarded, as without whose con-
currence their discontents of all others were likely only to

430 A DISCOURSE

consume themselves. Now the people being in those days
very ignorant, and unacquainted with the doctrines of the
Scripture, were very little or not at all concerned what per-
suasion men were of in religion, as to the articles of pure
belief, so as they might retain the 'agenda' in the worship of
God which they had been accustomed unto. Hence it was
that those prelates, who were the instruments of the papal
persecution in this nation, wisely stated the whole cause of
their cruelty to be the mass, or the worship of the church,
seldom unless compelled by disputations once mentioning
of the articles of faith, which yet they knew to be the main
foundation of the difference between themselves and the
reformers ; because in this particular they had the advan-
tage of the popular favour ; the people violently interposing
themselves in the behalf of that part of the present religion
wherein their only share did lie. Had they laid the reasons
and grounds of their quarrel in the differences of opinions
about the ' credenda' of the gospel, they would, scarcely have
prevailed with the common people to carry fagot for the
burning of their brethren, for things whereof they under-
stood little or nothing at all.

Our wise and provident reformers considering this state
of things, and temper of the minds of men, however they re-
solvedly declared for the * credenda' of the gospel, and asserted
the articles of faith from which the Roman church had most
eminently apostatized, yet found it their concernment to at-
temper the way of public worship as much as possible with
consistency with the articles of the faith they professed, to
that which the popularity had been inured unto. Observ-
ing plainly that all their concernments in religion lay in the
outward worship whereunto they had been accustomed, hav-
ing very confused apprehensions of the speculative part of
it, it was easy for them to apprehend that if they could con-
descend to furnish them with such a way thereof as might
comply in some reasonable manner with their former usage,
these two things would ensue. First, That the main reforma-
tion in the doctrine which alone would deliver the people from
their prejudicate opinions about the worship of God, would
be carried on with less noise and observation, and conse-
quently less contest and opposition. For whilst they had a
way and form of worship proposed to them wherewith they

CONCERNING LITURGIES. 431

could be contented, those that were wiser might believe and
teach what they pleased, which in the providence of God
proved in a short time a blessed means of delivering them
from their old entanglements and darkness. Secondly, That
their priests who were the chief instigators to all disorder
and opposition to the whole work ,of reformation, finding a
way proposed for their continuance in the possession of
their places, and a worship prescribed which they could as
easily perform and go through withal, as what they had prac-
tised in former days, might possibly acquiesce in the pro-
ceedings of their betters, finding the temporal interest which
they chiefly respected, to be saved. And this afterward ac-
cordingly they did, reading the service-book instead of the
mass, without which supply of sucli wants and defects in
them as I shall not name, they would never have entertained
any thoughts of owning the reformation, nor of suffering the
people to submit themselves thereunto. On these consider-
ations, and for these ends, it is evident from the story of those
times, that our present liturgy was framed. Rejecting out
of the offices before in use, such things as were directly
contrary to the articles of faith protested in the reformation
in hand, translating of what remained into English, with
such supplies and alterations as the rejection of those things
before mentioned made necessary : the book mentioned in
some haste, and with some other disadvantages for such a
work, was by our first reformers compiled. And indeed
somewhat there was in this case not much unlike that in-
sisted on in the entrance of this discourse, between the be-
lieving Jews and Gentiles. Many of the Jews who were
willing to receive Christ's reformation in point of faith and
obedience, yet pertinaciously adhered to their old ceremo-
nious worship; violently setting themselves against any that
durst speak a word against its continuance. That there
might not be an endless contest and strife about the matter,
and so the progress of the gospel be hindered amongst the
one sort and the other, the apostles taking in hand the old
worship, as to the Gentile worshippers whose case above
came then under consideration, they reject and declare ab-
rogate all such ceremonies whose necessary observation had
an inconsistency with the doctrine of the gospel, proposing

342 A DISCOURSE

only some few things to be observed, which occasioned the
greatest difference between the parties at variance.

Now as this composition of that difference was accom-
modated to the present scandal, and the obligation unto its
observation to be regulated thereby; so by the removal
thereof, itself as unto any use in the church of Christ did
expire. Not unlike unto this of the apostle seems the aim
of our first reformers to have been, that they might win the
people who had been accustomed to the way of worship in
use in the papacy unto a compliance with the doctrine of
the gospel, and that there might not be endless contests about
that which was presently to be practised, which perhaps they
thought of small importance in comparison of those weighty
fundamental truths which they had endeavoured to acquaint
them with, and bring them to the belief of, they provided
for the use of such parts of it, and in such a manner, as were
not openly inconsistent with the truths which was in their
hearts to communicate unto them. And it is not impossible
but that this constitution might have had the same end
with the other, if not of present use, being of things of an-
other nature, yet of a timely expiration, when notoriously use-
less as to the main ends intended in it, had not the interest
of some interposed for its continuance beyond the life and
influence of all or any of those causes or occasions. And
hence it is that those streams at this day run strongly and
fiercely, by the addition and pouring into of adventitious
rivulets, with showers or rather storms of temporal interest,
whose springs are all utterly long since dried up.

The book of Common Prayer being composed as hath
been declared, became from its very cradle and infancy a
bone of contention to the church of God in this nation.
Many of the people and ministers who seemed to be en-
lightened with a beam of truth, of an equal lustre and
brightness with that which shined in the minds of their
brethren, wholly decried that prudential compliance with
the people's ignorance and adherence to popery, which was
openly avowed in the composition and imposition of it, and
called earnestly for a purer way of the administrations of
gospel ordinances more agreeable to the word and primitive
times, than they apprehended that prescribed form to con-

CONCEKNIXG LITUKGIES. 433

tain and exhibit. Others again in the justification of that
whereof themselves were the authors, laboured to recom-
mend the book, not only as to truth, but as useful and very
beneficial for the edification of the church. It is known
also that the contests of men in this nation about this form
of divine service, were not confined to this nation, but were
carried by them into other parts of the world. And should
I pursue the suffrage that hath lain against it, from the first
day of its composure to this wherein we live, never giving
it a quiet possession in the minds and consciences of men,
with the various evils that have all along attended its im-
position, I suppose it might of itself prevail with sober men
who desire their moderation should be known to all, be-
cause the Judge standeth at the door, to take the whole
matter of the imposition of this or the like form once more
under a sedate consideration. And they may perhaps be
the rather induced thereunto, if they will but impartially
weigh that the opposition to the imposed liturgy hath in-
creased daily according to the increase of light and gospel
gifts among men. So that there seems to be no way to
secure its station, but by an opposition unto them, and ex-
tirpation of them, which is a sad work for any that are called
Christians to engage into.

I presume the conscientious reader will be able to dis-
cover, from what hath been spoken, rules sufficient to guide
his judgment in reference unto the use of prescribed liturgies.
The story of their rise and progress is enough to plead for
a liberty from an indispensable necessity of their observa-
tion. That which is of pure human invention, and com-
paratively of late and uncertain original, whose progress
hath been attended with much superstition and persecution,
stands in need of very cogent reasons to plead for its con-
tinuance. For others will not outbalance the evils that are
asserted to flow from it. But it may be this will not suffice
with some for a final decision and determination of this dif-
ference. I shall therefore briefly state the question about
them, which only I shall speak unto, and try their use and
usefulness by that infallible rule by which both we and they
must be judged another day.

VOL, XIX,

434 A DISCOUKSE

CHAP. VII.

The question slated. First argument against the composing and imposing
of liturgies. Arbitrary additions to the worship of God rejected.
Liturgies not appointed by God. Made necessary in their imposition:
and a part of the worship of God. Of circumstances of tvorship. In-
stituted adjuncts of worship not circumstances. Circumstances of actions,
as such, not circumstances of tvorship. Circumstances commanded made
parts of worship. Prohibitions of additions produced, considered, ap-
plied.

To clear up what it is in particular that we insist upon, some
few things are to be premised, 1. Then, I do not in especial
intend the Liturgy now in use in England, any farther than
to make it an instance of such imposed liturgies, whereof we;
treat. I shall not then at all inquire what footing it hath in
the law, how nor when established, nor what particular fail-
ings are pleaded to be in it, nor what conformity it bears
with the Roman offices, with the like things that are usually
objected against it. Nor, secondly, do I oppose the direc-
tive part of this liturgy as to the reading of the Scripture,
when it requires that which is Scripture to be read, the ad-
ministration of the ordinances by Christ appointed, nor the
composition of forms of prayer suited to the nature of the
institutions to which they relate, so they be not imposed on
the administrators of them, to be read precisely as pre-
scribed. But, thirdly, This is that alone which I shall speak
unto ; the composing of forms of prayer in the worship of
God, in all gospel administrations, to be used by the minis-
ters of the churches, in all public assemblies, by a precise
reading of the words prescribed unto them ; with commands
for the reading of other things, which they are not to omit,,:
upon the penalty contained in the sanction of the whole-
service and the several parts of it. The liberty which some
say is granted, for a man to use his own gifts and abilities
in prayer before and after sermons, will, I fear, as things now
stand, upon due consideration appear rather to be tajten
than given. However it concerns not our present question,
because it is taken for granted by those that plead for the

CONCF.RXIXG LITURGIES. 435

strict observation of a book, that the whole gospel worship
of God in the assemblies of Christians, may be carried on
and performed without any such preaching as is prefaced
with the liberty pretended.

These things being premised, I shall subjoin some of the
reasons that evidently declare the imposition and use of
such a liturgy or form of public words, to be contrary to the
rule of the word, and consequently sinful.

First, The arbitrary invention of any thing, with com-
mands for its necessary and indispensable use in the public
worship of God, as a part of that worship, and the use of
any thing so invented and so commanded in that worship, is
unlawful and contrary to the rule of the word ; but of this
nature is the liturgy we treat of. It is an invention of men,
not appointed, not commanded of God ; it is commanded
to be used in the public worship of God, by reading the
several parts of it, according to the occasions that they re-
spect ; and that indispensably ; and is made a part of that
worship.

There are three things affirmed in the assumption con-
cerning the Liturgy* First, That it is not appointed or
commanded of God, i. e. there is no command of God either
for the use of this or that liturgy in particular, nor in general
that any such should so be, and be so used as is pleaded.
And this we must take for granted, until some instance of
such command be produced. Secondly, That it is made
necessary by virtue of the commands of men, to be used in
the public worship of God. About this there will be no
difference. Let it be denied, and there is an end of all this
strife. I shall not dispute about other men's practice. They
who are willirrg to take it upon their consciences, that the
best way to serve God in the church, or the best ability that
they have for the discharge of their duty therein, consists
in the reading of such a book (for I suppose they will grant
that they ought to serve God with the best they have), shall
not by me be opposed in their way and practice. It is only
about its imposition, and the necessity of its observance
by virtue of that imposition, that we discourse. Now the
present command is, that such a liturgy be always used in
the public worship of God, and that without the use or read-
ing of it, the ordinances of the gospel be not administered

2 F 2

436 A DISCOUUSE

at any time, nor in any place ; witli strong pleas for the ob-
ligation arising from that command, making the omissions
of its observance to be sinful. It is then utterly impossible
that any thing should be more indispensably necessary, than
the reading of the Liturgy in the worship of God is. It is
said, indeed, that it is not commanded as though in itself it
were necessary ; either a prescribed liturgy, or this or that,
for then it were sin in any not to use it, whether it were
commanded by the church or not, but for order, uniformity,
conveniency, and the preventing of sundry evils that would
otherwise ensue, it is commanded ; which command makes
the observation of it necessary unto us. But we are not as
yet inquiring what are the reasons of its imposition. They
may afterward be spoken unto : and time also may be
taken to shew, that it were much more tolerable, if men
would plead for the necessity of the things which it seems
good unto them to command, and on that ground to com-
mand their observance, than granting them not necessary
in themselves, to make them necessary to be observed
merely by virtue of their commands, for reasons which they
say satisfy themselves, but come short of giving satisfaction
to them from whom obedience is required. For whereas
the will of man can be no way influenced unto obedience,
but by mere acknowledged sovereignty or conviction of
reason in and from the things themselves, commands in and
about things wherein they own not that the commanders
have an absolute sovereignty (as God hath in all things,
the civil supreme magistrate in things civil that are good
and lawful), nor can they find the reasons of the things them-
selves cogent, are a yoke which God hath not designed
the sons of men to bear. But it is concernilig the neces-
sary use of the Liturgy in the worship of God that we are
disputing, which I suppose will not be denied.

It remaineth then to consider whether the use of the
Liturgy as prescribed be made a part of the worship of God.
Now that wherewith and whereby God is commanded to be
worshipped, and without which all observation or perform-
ance of his public worship is forbidden, is itself made a
part of his worship. The command with This, or thus, shall
you worship God, makes the observation of that command
a part of God's worship. It is said that it is only a circum-

CONGERNING LITURGIES. 437

stance of worship, but no part of it. Prayer is the worship
of God ; but that this prayer shall be used and no other, is
only a circumstance of it. So that though it may be pos-
sibly accounted a circumstance, or accidentary part of God's
worship, yet it is not asserted to be of the substance of it.
How far this is so, and how far it is otherwise must be con-
sidered. Circumstances are either such as follow actions as
actions, or such as are arbitrarily superadded and adjoined
by command unto actions, which do not of their own accord,
nor naturally, nor necessarily attend them. Now religious
actions in the worship of God, are actions still. Their re-
ligious relation doth not destroy their natural being. Those
circumstances then which do attend such actions as actions,
not determined by divine institution, may be ordered, dis-
posed of, and regulated by the prudence of men. For in-
stance, prayer is a part of God's worship. Public prayer is
so, as appointed by him. This as it is an action to be per-
formed by man, cannot be done without the assignment of
time and place, and sundry other things, if order .and con-
veniency be attended. These are circumstances that attend
all actions, of that nature, to be performed by a community,
whether they relate to the worship of God or no. These
men may according as they see good regulate, and change,
as there is occasion : I mean they may do so, who are ac-
knowledged to have power in such things. As the action
cannot be without them, so their regulation is arbitrary if
they come not under some divine disposition and order ; as
that of time in general doth. There are also some things,
which some men call circumstances also, that no way belong
of themselves to the actions whereof they are said to be the
circumstances, nor do attend them, but are imposed on
them, or annexed unto them, by the arbitrary authority of
those who take upon them to give order and rules in such
cases. Such is to pray before an image, or towards the east,
or to use this or that form of prayer in such gospel adminis-
trations and no other. These are not circumstances at-
tending the nature of the thing itself, but are arbitrarily
superadded to the things that they are appointed to accom-
pany. Whatever men may call such additions, they are no
less parts of the whole wherein they serve, than the things
themselves whereunto they are adjoined. The schoolmen

438 A DlSCOUliSE

tell us, that that which is made so the condition of an
action, that without it the action is not to be done, is not a
circumstance of it, but such an adjunct as is a necessary
part. But not to contend about the word ; such additionals
that are called circumstantial, are made parts of worship, as
are made necessary by virtue of command to be observed.
Sacrifices of old were the instituted worship of God. That
they should be offered at the tabernacle or temple at Jeru-
salem, and nowhere else, was a circumstance appointed to
be observed in their offerings ; and yet this circumstance
was no less a part of God's worship, than the sacrifice itself.
In the judgment of most men not only prayer, and the
matter of our prayer, is appointed by our Saviour in the
Lord's Prayer, but we are commanded also to use the very
words of it. I desire to know whether the precise use of
these words be not a part of God's worship ? It seems that
it is : for that which is commanded by Christ to be used in
the worship of God, is a part of God's worship. The case
is the same here. Prayer is commanded ; and the use of
these prayers is commanded ; the latter distinctly, as such,
as well as the former, is made a part of God's worship. Nor
is there any ground for that distinction of the circumstantial
or accidentary part of God's worship, and worship substan-
tially taken, or the substantial parts of it. The worship of
God is either moral or instituted. The latter contains the
peculiar ways and manner of exerting the former according
to God's appointment. The actions whereby these are
jointly discharged, or the inward moral principles of wor-
ship are exerted in and according to the outward institu-
tions, have their circumstances attending them. These in
themselves nakedly considered, have in them neither good
nor evil ; nor are any circumstances in the worship of God,
much less circumstantial parts of his worship, but only cir-
cumstances of those actions as actions, whereby it is per-
formed. And whatever is instituted of God, in and about
those circumstances, is a substantial part of his worship.

Nor is the prescribing of such a form of prayer a regula-
tion of those circumstances of public prayer, for decency,
order, and uniformity, which attend it as a public action,
but the superaddition of an adjunct condition, with which it
is to be performed, and without which it is not to be per-

CONCJiKNING LITURGIES. 439

formed as it is prayer, the worship of God. Of this nature
was sacrificing of old on the altar at the tabernacle or temple,
and there alone. And many more instances of the like na-
ture may be given. Praising of God, and blessing of the
people were parts of the worship of God, appointed by him-
self to be performed by the priests under the law. In the
doing thereof at certain seasons, they were commanded to
use some forms of words prescribed unto them for that pur-
pose. Not only hereby the praising and blessing of God,
but the use of those forms in so doing became necessary
part of the worship of God. And so was the use of organs
and the like instruments of music, which respect that man-
ner of praising him which God then required. The case is
here no otherwise. Prayers and thanksgivings in the admi-
nistration of the ordinances of the gospel are of the instituted
worship of God. Unto these, as to the manner of their per-
formance, is the imposition of the liturgical forms spoken of
superadded ; and their use made a necessary adjunct of the
duty itself, so as that it may not be performed without them ;
which makes them a no less necessary part of the worship
of God, than any of his institutions of old were, which re-
lated to the circumstances and the manner of his worship,
as the temple, tabernacle, altar, forms of thanksgiving, and
confession, composed and prescribed by the Holy Ghost
himself.

But I suppose this will not be much gainsaid ; by some
it is acknowledged in express terms, and for the matter of
fact, we find that the reading of a book of service, is with
many taken not to be a part, but the whole of the worship of
God, which if it be done, they suppose God is acceptably
worshipped without more ado ; and if it be omitted, what-
ever else be done in the room of it, that God is not wor-
shipped at all.

Our inquiry then must be, whether such additions to or
in the worship of God, besides or beyond his own institu-
tion and appointment, be allowable, or lawful to be practised.
I shall first recite the words in general of some testimonies
that lie against such a practice, and then consider what they
most particularly speak unto. Of this sort are Exod. xx.
4, 5. * Thou shalt not make unto thee any graven image, or
any likeness of any thing, that is in heaven above, or that is

440 A DISCOURSE

in the earth beneath, or that is in the water under the earth.
Thou shalt not bow down thyself to them, nor serve them : for
I the Lord thy God am a jealous God, visiting the iniquity of
the fathers upon the children,' &c. Deut. iv. 2. * Ye shall not
add unto the word which I command you, neither shall you
diminish aught from it, that ye may keep the command-
ments of the Lord your God which I command you.' Chap,
xii. 32. ' What thing soever I command you, observe to
do it: thou shalt not add thereto, nor diminish from it.'
Prov. XXX. 6. * Add not unto his words, lest he reprove
thee, and thou be found a liar.' Jer. vii. 31. ' They have built
the high places of Tophet, which is in the valley of the son
of Hinnom to burn their sons and their daughters in the fire,
which I commanded them not, neither came it into my heart.'
Matt. XV. 9. ' In vain do they worship me, teaching for doc-
trines the commandments of men.' Ver. 13. * Every plant
which my Father hath not planted, shall be rooted up.' Also,
Mark vii. 7, 8. Rev. xxii. 18. ' If any man shall add unto
these things, God shall add unto him the plagues that are
written in this book.' The mind of God in these and the like
prohibitions, the reader may find exemplified. Lev. x. 1 — 4,
&c. Josh. xxii. 10, &c. Judg. viii. 24. 1 Chron. xv. 13.
2 Kings xvi. 11, 12. and in other places.

• Men who having great abilities of learning, are able to
distinguish themselves from under the power of the most
express rules and commands, should yet, methinks, out of a
sense of their weakness (which they are ready to profess
themselves convinced of when occasion is offered to deliver
their thoughts concerning them), have compassion for those,
who being notable to discern the strength of their reasonings
because of their fineness, are kept in a conscientious subjec-
tion to the express commands of God, especially conceiving
them not without some cogent cause reiterated.

But lest the present exasperation of the spirits of men
should frustrate that hope and expectation, let us consider
what is the precise intendment of the testimonies produced,
being we have reason to look well to the justice of our cause
in the first place ; which being cleared, we may the better
be satisfied in coming short of favour where it may not be
obtained. The places of Scripture produced, are taken partly
out of the Old Testament, partly out of the New. And I

CONCERNING LITURGIES. 441

suppose it will be granted that there is an equal force of rule
in the one as in the other. For though these in the Old
Testament had their peculiar respect to the worship that was
then instituted, yet they had not as then instituted but as
the worship which God himself had appointed. And there-
fore their general force abides whilst God requires any wor-
ship at the hands of men ; unless it may be made appear
that God hath parted with that prerogative of being the ap-
pointer of his own worship, now under the New Testament,
which he so vindicated unto himself under the Old. Take
them then in their general aim and intention, that which
these and the like testimonies unanimously speak unto us
is this, That the will of God is the sole rule of his worship, and
all the concernment of it, and that his authority is the sole
principle and cause of the relation of any thing to his wor-
ship, in a religious manner; and consequently that he never
did, nor ever will, allow that the wills of his creatures should
be the rule or measure of his honour or worship, nor that
their authority should cause any thing to hold a new rela-
tion unto him, or any other but what it hath by the law of
its creation. And this is the sum and substance of the second
commandment, wherein so great a cloud of expositors do
centre their thoughts, that it will not be easy for any to with-
stand them, so that the other texts produced are express to
all the particulars of the assertion laid down, may be easily
evinced.

That the Lord asserts his own authority and will as the
constituting cause and rule of all his worship, was the first
thing asserted. His repetition of * my words,' what * I have
commanded,' and the like expressions, secure this enclosure.
Unless men can pretend that there is the same reason of the
words and commands of God himself, it is in vain for them
to pretend a power of instituting any thing in the worship
of God : for the formal reason of every such institution is,
that the word of it is the word of God. It is enough to
discard any thing from a relation to the worship of God, to
manifest that the appointors of it were men, and not God.
Nor can any man prove that God hath delegated unto them
his power in this matter. Nor did he ever do so to any of
the sons of men ; namely, that they should have authority
to appoint any thing in his worship, or about it, that seemeth

442 A DISCOURSE

meet unto their wisdom. With some, indeed, in former days
he intrusted the work of revealing unto his church and peo-
ple what he himself would have observed, which dispensa-
tion he closed in the person of Christ and his apostles. But
to intrust men with authority not to declare what he re-
vealed, but to appoint what seemeth good unto them, he
never did it, the testimonies produced lie evidently against
it. Now surely God's asserting his own will and authority
as the only rule and cause of his worship, should make men
cautious how they suppose themselves like or equal unto
him herein, especially being destitute of warrant from the
approved example or president of any that have gone before
them. If the example of any one in the Old or New Testa-
ment could be produced, that of his own mind and authority
made any such additions to the worship of God, as that
which we treat about, by virtue of any trust or power pre-
tended from or under him, and found acceptance in his so
doing, or that was not severely rebuked for his sin therein,
some countenance would seem to be given unto those that
at present walk in such paths; although I suppose it would
not be easy for them to prove any particular instances, which
might have peculiar exemption from the general law, which
we know not, to be a sufficient warrant for their proceedings.
But whereas God himself having instituted his own worship
and all the concernments of it, doth also assert his own au-
thority and will as the sole cause and rule of all the worship
that he will accept, no instance being left on record of any
one that ever made any additions to what he had appointed,
on any pretence whatever, or by virtue of any authority what-
ever that was accepted with him : and whereas the most
eminent of those who have assumed that power to themselves,
as also of the judgment of the reasons, necessary for the exert-
ing of it, as to matter and manner, have been given up in the
righteous judgment of God to do things not convenient, yea,
abominable unto him (as in the papal church), it is not un-
likely to be the wisdom of men to be very cautious of intrud-
ing themselves into this thankless office.

But such is the corrupt nature of man, that there is scarce
any thing whereabout men have been more apt to contend
with God from the foundation of the world. That their will
and wisdom may have a share (some at least) in the ordering

CONCERNING LITURGIES. 443

of his worship, is that which of all things they seem to desire.
Wherefore to obviate their pride and folly, to his asserting
of his own prerogative in this matter, he subjoins severe in-
terdictions against all or any man's interposing therein ; so
as to take away any thing by him commanded, or to add any
thing to what is by him appointed. This also the testimonies
recited fully express. The prohibition is plain, * Thou shalt
not add to what I have commanded.' Add not to his words,
that is, in his worship to the things which by his word he
hath appointed to be observed ; neither to the word of his
institution, nor to the things instituted. Indeed adding
things adds to the word ; for the word that adds is made of
a like authority with his. All making to ourselves is for-
bidden, though what we so make may seem unto us to tend
to the furtherance of the worship of God. It is said men
may add nothing to the substance of the worship of God,
but they may order, dispose, and appoint the things that be-
long to the manner and circumstances of it, and this is all
thatis done in the prescription of liturgies. Of circumstances
in and about the worship of God we have spoken before,
and removed that pretence. Nor is it safe distinguishing in
the things of God, where himself hath not distinguished.
When he gave out the prohibitions mentioned under the Old
Testament, he was appointing or had appointed his whole
worship, and all that belonged unto it, in matter and manner,
way and order, substance and circumstance. Indeed there
is nothing in its whole nature, as it belongs to the general
being of things, so circumstantial, but that if it be appointed
by God in his worship, it becomes a part of the substance
of it; nor can any thing that is not so appointed ever by any
be made a circumstance of his worship, though many things
are circumstances of those actions, which in his worship are
performed. This distinction then directly makes void the
command, so that conscience cannot acquiesce in it. Be-
sides, we have shewed that liturgies prescribed and imposed,
are necessary parts of God's worship, and so not to be salved
by this distinction.

Moreover, to testify what weight be laid on the obser-
vance of these general prohibitions, when men found out
other ways of worship than what he had appointed, though
the particulars were such as fell under other special inter-

444 A DISCOURSE

dictions, yet the Lord was pleased to place the great aggra-
vation of their sin in the contempt of those general rules
mentioned. This is that he urgeth them with, That they did
things by him not appointed ; of not observing any thing
in religion, but what he requires, that he presseth them
withal. The command is general. You shall add nothing to
what I have instituted ; and the aggravation of the sin pressed
by him relates not to the particular nature of it, but to this
general command or prohibition ; ' You have done what I
commanded you not.' That the particular evil condemned
was also against other special commands of God, is merely
accidental to the general nature of the crime they were urged
withal. And whereas God hath given out these rules and
precepts, ' You shall do whatever I command you, and ac-
cording as I command you, you shall add nothing thereunto,
nor take any therefrom;' can the transgression of this rule
be any otherwise expressed, but thus: 'They did the thing
which he commanded not, nor did it ever come into his
heart. '

It is said that the intention of these rules and prohibi-
tions, is only to prevent the additions of what is contrary to
what God hath appointed, and not of that which may tend
to the furtherance and better discharge of his appointments.
The usual answer to this abception is. That whatever is
added, is contrary to what is commanded, though not in this
or that particular command, yet to that command that no-
thing be added. It is not the nature of any particular that
is condemned, but the power of adding, in those prohibi-
tions. Let us see then whether of these senses have the
fairest evidence with the evident purport and intention of
the rules, precepts, and prohibitions under consideration.

Our Lord Jesus Christ directs his apostles to teach his
disciples ' to do and observe whatever he commanded them.*
Those who contend for the latter interpretation of these and
the like precepts before mentioned, affirm that there is in
these words a restriction of the matter of their commission,
to the express commands of Christ. What he commands,
they say, they were to teach men to observe, and nothing
else, nor will he require the observance of aught else at our
hands. The others would have his intention to be, whatever
he commanded, and whatever seemeth good to them to com-

CONCERNING LITURGIES. 445

raand, so it be not contrary unto what was by him com-
manded. As if he had said. Teach men to obserye whatever
I command them, and command you them to observe what-
ever you think meet, so it be not contrary to my commands.
Certainly this gloss at first view seems to defeat the main
intendment of Christ, in that express limitation of their com-
mission unto his own commands. So also under the Old
Testament ; giving order about his worship, the Lord lets
Moses know that he must do all things according to what
he should shew and reveal unto him. In the close of the
work committed unto him, to shew what he had done was
acceptable to God, it is eight or ten times repeated, that he
did all as the Lord commanded him : nothing was omitted,
nothing added by him. That the same course might be ob-
served in the following practice, which was taken in the
first institution, the Lord commands that nothing be added
to what was so appointed by him ; nothing diminished from
it. The whole duty then of the church, as unto the worship
of God, seems to lie in the precise observation of what is
appointed and commanded by him. To assert things may
be added to the worship of God, not by him appointed, which
in the judgment of those that add them, seem useful for the
better performance of what he hath appointed, so that they
be not contrary unto them, seems to defeat the whole end
and intention of God in all those rules and prohibitions ; if
either the occasion, rise, cause of them, or their commend-
able observance be considered. On these and no better
terms is that prescribed liturgy we treat of introduced and
imposed. It comes from man, with authority to be added to
the worship that Christ requires, and ventures on all the
severe interdictions of such additions, armed only with the
pretence of not being contrary to any particular command,
in the matter of it (which yet is denied), and such distinc-
tions as have not the least ground in Scripture, or in the
reason of the things themselves, which it is applied unto.
Might we divert into particulars, it were easy to demonstrate
that the instances given in the Scripture of God's rejection
of such additions, do abundantly obviate all the pleas that
are insisted on, for the waving of the general prohibition.

446 A DISCOURSE

CHAP. VIII.

Of the authority needful for the constliuting and ordering of any thing that
is to have relation to God and his worship. Of the power and authority of
civil magistrates. The poiver imposing the Lituryy. The formal reason
of religious obedience. Use of the Liturgy an act of civil and religious
obedience ; Matt, xxviii. 20. No rule to judge of what is meet in the tcor-
ship of God, but his word.

Besides the regulation of all our proceedings and actions
in the worship of God, by the command and prohibitions in-
sisted on in the foregoing chapter, there are two things in-
dispensably necessary to render the prescription of any thing-
in religious worship allowable, or lawful to be observed, both
pointed unto by the testimonies produced. And these are,
first. An authority to enjoin; and, secondly, A certain rule
to try the injunction by.

The worship of God is of that nature, that whatsoever is
performed in it is an act of religious obedience. That any
thing may be esteemed such, it is necessary that the con-
science be in it subject to the immediate authority of God.
His authority alone renders any act of obedience religious.
All authority is originally in God, and there are two ways
whereby he is pleased to exert it. First, By a delegation of
authority unto some persons for some ends and purposes,
which they being invested withal, may command in their
own names an observance of the things about which by God's
appointment their authority is to be exercised. Thus is it
with kings and rulers of the earth. They are powers ordained
of God, having authority given them by him. And being-
invested with power, they give out their commands for the
doing or performing of such or such things whereunto their
authority doth extend. That they ought to be obeyed in
things good and lawful, doth not arise from the authority
vested in themselves, but from the immediate command of
God, that in such things they ought to be obeyed. Hence
obedience in general unto magistrates is a part of our moral
and religious obedience unto God as it respects his com-
mand, whatever the nature and object of it be. But the
performance of particular actions, wherein by their deter-
mination our obedience exerts itself, being resolved into

CONCERNING LTTUUGIES. 447

that authority which is vested ia them, is not religious, but
civil obedience, any otherwise than as in respect of its gene-
ral nature it relates to the command of God in general. No
act, I say, that we perform, whereof this is the formal reason,
that it is appointed and commanded by man, though that
man be intrusted with power from God to appoint and
require acts of that nature, is an act of religious obedience
unto God in itself, because it relates not immediately to his
divine authority requiring that act.

Secondly, God doth exert his authority immediately,
and that either directly from heaven, as in the giving of the
law, or by the inspiration of others to declare his will ; unto
both which his word written answereth. Now whatever is
done in obedience to the authority of God thus exerting it-
self, is a part of that religious duty which we owe to God,
whether it be in his first institution and appointment, or any
duty in its primitive revelation, or whether it be in the com-
mands he gives for the observation of what he hath formerly
appointed. For when God hath commanded any things to
be observed in his worship, though he design and appoint
men to see them observed accordingly, and furnish them with
the authority of commanding to that purpose, yet the inter-
position of that authority of men, though by God's institu-
tion, doth not at all hinder, but that the duty performed is
religious obedience, relating directly to the will and com-
mand of God. The power commanding in the case we have
in hand is man's, not that of the Lord : for though it be ac-
knowledged that those who do command have their autho-
rity from God; yet, unless the thing commanded be also in
particular appointed by God, the obedience that is yielded
is purely civil, and not religious. This is the state of the
matter under consideration. The commanding and imposing
power is variously apprehended. Some say it is the church
that doth it, and so assert the authority to be ecclesiastical ;
every church, say they, hath power to order things of this
nature for order and decency sake. When it is inquired what
the church is that they intend, there some are at a loss, and
would feign insinuate somewhat into our thoughts that they
dare not openly assert and maintain. The truth is, the
church in this sense is the king, or the king and parliament,
by whose advice he exerts his legislative power. By their

448 A DISCOURSE

authority was the liturgy composed, or it was composed
without authority : by their authority it must be imposed if
it be imposed ; what is or was done in the preparation of it
by others, unto their judgment hath no more influence into
the authoritative imposition of it, when the act of a person
learned in the law, drawing up a bill for the consideration of
parliament, hath into its binding law power, when confirmed.
In this sense we acknowledge the power ordaining and im-
posing this liturgy to be of God, to be good and lawful, to
be obeyed unto the utmost extent of that obedience which
to man can be due, and that upon the account of the insti-
tution and command of God himself. But yet supposing the
liturgy to fall within the precincts and limits of that obe-
dience, yet the observance and use of it being notcommanded
of God, is purely an act of civil obedience, and not religious,
wherein the conscience lies in no immediate subjection to
Jesus Christ. It is of the same general nature with the
honest discharge of the office of a constable : and this seems
inconsistent with the nature of the worship of God.

But whatever be the immediate imposing power, we have
direction as to our duty in the last injunction of our blessed
Saviour to his apostles. Matt, xxviii. 20. ' Teaching them to
observe all things whatsoever I have commanded.' In things
which concern the worship of God, the commanding power is
Christ ; and his command the adequate rule and measure of
our obedience. The teaching, commanding, and enjoining
of others to do and observe those commands, is the duty of
those intrusted with Christ's authority under him. Their
commission to teach and enjoin, and our duty to do and ob-
serve, have the same rules, the same measure, bounds, and
limits. What they teach and enjoin beyond what Christ
hath commanded, they do it not by virtue of any commis-
sion from him ; what we do beyond what he hath commanded,
we do it not in obedience to him; what they so teach, they
do it in their own name, not his ; what we so do, we do in
our own strength, not his, nor to his glory. The answer of
Bellarmine to that argument of the Protestant divines from
this place, against the impositions of his church, is the most
weak and frivolous that I think ever any learned man was
forced to make use of; and yet where to find better will not
easily occur. Our Lord Jesus Christ saith, ' Go and teach

CONCERXTNG LITURGIES. 449

wren to do and observe whatever I have commanded you,
and lo I am with you ;' to which he subjoins, ' It is true, but
yet we are bound also to obey them that are set over us,
that is our church guides ;' and so leaves the argument as
sufficiently discharged. Now the whole question is con-
cerning what those church guides may teach and enjoin,
whereunto we are to give obedience which is here expressly
restrained to the things commanded by Christ ; to which the
cardinal offers not one word. The things our Saviour treats
about are principally the / agenda' of the gospel, things to
be done and observed in the worship of God. Of these, as
was said, he makes his own command the adequate rule and
measure. ' Tfeach men to observe iravra 6<Ta all whatsoever
I command;' in their so doing alone, doth he promise his
presence with them, that is, to enable them unto the dis-
charge of their duty. He commands, I say, all that shall to
the end of the world be called to serve him in the work of
the gospel, to teach- In that expression he compriseth their
whole duty, as their whole authority is given them in this
commission. In their teaching, indeed, they are to command
with all authority ; and upon the non-obedience of men
unto their teaching, either by not receiving their word, or
by walking unworthy of it when it is received in the profes-
sion of it, he hath allotted them the course of their whole
proceedings ; but still requiring that all be regulated by what
they are originally commissionated and enabled to teach and
command. Let then the imposition of a liturgy be tried by
this rule. It was never by Christ commanded to his apo-
stles, cannot by any be taught as his command, and therefore
men, in the teaching or imposing of it, have no promise of his
presence, nor do they that observe it, yield any obedience
unto him therein. This I am sure will be the rule of Christ's
inquiry at his great visitation at the last day ; the things
which himself hath commanded will be inquired after, as to
some men's teachings, and all men's observation, and those
only. And I cannot but admire with what peace and satis-
faction to their own souls, men can pretend to act as by
commission from Christ, as the chief administrators of his
gospel and worship on the earth, and make it their whole
business almost to teach men to do and observe what he
never commanded, and rigorously to inquire after and into

VOL. XIX. 2 G

450 A DISCOURSE

the observation of their own commands, whilst those of the
Lord Jesus are openly neglected.

But let the authority of men for imposition be supposed
to equal the fancy of any, who through ignorance or interest
are most devoted unto it, when they come to put their autho-
rity into execution, commanding things in and about the
■worship of God, I desire to know by what rule they are to
proceed in their so doing. All the actions of men are or
ought to be regular : good or evil they are,as they answer to
or dissent from their proper rule. The rule in this matter
must be the word of God, or their own prudence. Allow the
former to be the rule, that is, revealing what they ought to
command, and there is a total end of this difference. What
a rule the latter is like to prove is easy to conjecture ; but
there is no need of conjectures where experience interposeth.
The great philosopher is blamed by some for inserting the
determination of men wise and prudent into his definition of
the rule of moral virtue. For, they say, that cannot be cer-
tainly known whose rule and measure is fluctuating and
uncertain. If there be ground for this assertion in reference
to moral virtues, whose seed and principles are inlaid in the
nature of man ; how much more is that rule to be questioned,
when applied to things whose spring and foundation lies
merely in supernatural revelation? How various, uncertain,
and tumultuating, how roving this pretended rule is like to
prove, how short it comes to any one single property of a
sufficient rule, much more of all things that are necessary to
complete a rule of prorocecome in such cases, were easy .to
demonstrate. What good and useful place that is like to -
obtain in the worship of God, which having its rise in the
authority of man, is framed by the rule of the wisdom of
man, and so wholly resolved into his will, I may say will be
one day judged and determined, but that itis so already suf-
ficiently in the word of truth.

CONCERNING LITURGIES. 451

CHAP. IX.

Argument second. Necessary use of the Liturgy exclusive of the use of the
means appointed by Christ for the edification of his church.

We proceed to some farther considerations upon the state
of the question before laid down ; and shall insist on some
other argument against the imposition pleaded for. We
have spoken to the authority imposing ; our next argument
is taken from the thing or matter imposed, and the end of
that imposition.

A human provision of means for the accomphshing of
any end or ends in the worship of God, for which Jesus
Christ himself hath made and doth continue to make pro-
vision, to the exclusion of that provision so by him made, is
not allowable. About this assertion I suppose we shall
have no contention. To assert the lawfulness of such pro-
visions, is in the first instance to exalt the wisdom and au-
thority of men, above that of Christ, and that in his own
house. This men will not nakedly and openly do, though
by just consequence it be done everyday. But we have
secured our proposition by the plainness of its terms,
against which no exception can lie. It remaineth then that
we shew, that the things mentioned in it, and rejected as
disallowable, are directly applicable to the imposition of
liturgies contended about.

That the prescription of the Liturgy, to be used as pre-
scribed, is the provision of a means for the accomplishino-
of some ends in the worship of God, the judgment and the
practice of those who contend for it, do suflSciently declare.
Those ends, or this end (to sum up all in one) is. That the
ordinances and institutions of Christ may be quickly ad-
ministered and solemnized in the church with decency and
order unto the edification of the assemblies wherein it is
used. I suppose none will deny this to be the end intended
in its imposition; it is so pleaded continually; nor is there
any other that I know of assigned. Now of the things
mentioned it is the last that is the principal end; namely,
the edification of the church, which is aimed at for its own

2 G 2

452 A DISCOURSE

sake, and so regulates the whole procedure of mere mediums,
and those that are so mediums as also to be esteemed sub-
ordinate ends. Such are decency and order, or uniformity.
These have not their worth from themselves, nor do they
influence the intention of the liturgists for their own sakes,
but as they tend unto edification. And this the apostolical
rule expressly requireth, 1 Cor. xiv. The prescription then
of a liturgy is a provision for the right administration of the
ordinances of the gospel unto the edification of the church.
This is its general nature ; and in the administration of the
ordinances of the gospel, consists the chief and main work
of the ministry. That this provision is human, hath been
before declared. It was not made by Christ, nor his apo-
stles ; but of men, and by men was it made and imposed on
the disciples of Christ. It remaineth then that we consider
whether Jesus Christ have not made provision for the same
end and purpose ; namely, that the ordinances and institu-
tions of the gospel may be administered to the edification
of the church. Now this the apostle expressly aflSrms,
Eph. iv. 7 — 13. 'Unto every one of us is given grace accord-
ing to the measure of the gift of Christ. Wherefore he saith.
When he ascended up on high, he led captivity captive, and
gave gifts unto men. — He gave — some pastors and teachers ;
for the perfection of the saints, for the work of the ministry,
for the edifying of the body of Christ ; till we all come in
the unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of
the fulness of Christ.' The Lord Jesus, who hath appointed
the office of the ministry, hath also provided sufficient fur-
niture for the persons called according to his mind to the
discharge of that office, and the whole duty of it. That the
administration of the ordinances of the gospel is the work
of the ministry I suppose will not be denied. Now that this
work of the ministry may be discharged to the edification
of his body, and that to the end of the world, until all his
people in every generation are brought unto the measure of
grace assigned unto them in this life, is expressly affirmed.
He hath given gifts for this end and purpose ; namely, that
the work of the ministry may be performed to the edifica-
tion of his body. To say that the provision he hath made
is not every way sufficient for the attaining of the end for

CONCERNING LITURGIES. 453

which it was made by him, or that he continueth not to
make the same provision that he did formerly, are equally
blasphemous ; the one injurious to his wisdom, the other to
his truth, both to his love and care of his church. For
decency and uniformity in all his churches the Lord Jesus
also hath provided. The administration of the same specifi-
cal ordinances in the assemblies of his disciples convened
according to his mind, according to the same rule of his
word, by virtue of the same specifical gifts of the Spirit by
him bestowed on the administration of them, constitutes
the uniformity that he requires and is acceptable unto hina.
This was the uniformity of the apostolical churches, walk-
ing by the same rule of faith and obedience, and no other.
And this is all the uniformity that is among the true
churches of Christ, that are this day in the world. To
imagine that there should be a uniformity in words and
phrases of speech and the like, is an impracticable figment,
which never was obtained, nor ever will be to the end of
the world. And when men by the invention of rites and
orders, began to depart from this uniformity, how far they
were from falling into any other, is notorious from that dis-
course of Socrates on this matter, lib. 5. cap. 21. For these
then the Lord Christ hath made provision. And where there
is this uniformity unto edification, let those things be at-
tended unto which are requisite for the nature of assem-
blies meeting for such ends, as assemblies, and all the de-
cency and order which Christ requireth will ensue. I sup-
pose it will not be safe for any man, to derogate from the
sufl5ciency of this provision. If any shall say. That we see
and find by experience, that men called to be ministers are
not so enabled to the work of the ministry, as by virtue of
the gifts they have received to administer the, ordinances of
the gospel unto the edification of the church, I shall desire
them to consider whether indeed such persons be rightly
called unto the ministry, and do labour aright to discharge
their duty in tha