states dis the one concur to make up that one visible Church of God which our Christian creed professeth. For there is nothing more evidently true able them than the saying of Plato"-that all states are naturally ene- from being mies one to another, especially those that are borderers. visible And this enmity in our days consisteth visibly in those dif- Church.] ferences of religion, upon which the neighbour sovereignties of Christendom are now at distance. It is therefore no way imaginable, how all Christian states should concur to make up that one visible Church, whereinto by being baptized, we obtain the spiritual and eternal privileges of Christians. But that it is the profession of the whole rule of Christianity, that makes any people or state a part of the visible Church; being governed by such rules in the exercise of God's service, as may make it the same society with that, which was once unquestionably God's Church or part of it. For, otherwise, how should the visible Church continue one and the same from the first to the second coming of our Lord? cond error doctrine, As that the' re condition of good consistent God's grace in § 12. And here you have the second part of our differences. [The seFor all our sects, under the title of God's "free grace," do amongst 230 maintain, that the promises of the Gospel, and our right in us, is the them, depends not upon the truth of men's Christianity. if God were not free enough of His grace, if He should serve Himself a duty of being served as by Christians, upon works is inthose whom He tenders life everlasting to, upon such terms. with the It is no new thing in England to hear of those, who profess, freedom of that God sees not nor can see any sin in His elect: so that, in their opinion, there is no mortal sin but repentance; be- Christ.] cause that must suppose, that a man thought himself out of the state of grace by the sin whereof he repents. I think I am duly informed of a malefactor dying upon the gallows, that professed, to the strengthening of his brethren, that he had overcome all temptation to repentance; acknowledging, that since his being in prison he had been strongly moved to repent. And one' of Hacket's three conspirators, when he was come to himself, continued to profess, that he thought - “ Ἡν γὰρ καλοῦσιν οἱ πλεῖστοι τῶν ἀνθρώπων εἰρήνην, τοῦτ ̓ εἶναι μόνον ὄνομα, τῷ δ' ἔργῳ πάσαις πρὸς πάσας τὰς πόλεις ἀεὶ πόλεμον ἀκήρυκτον κατὰ púow elvai." Plat., Legg., lib. i. § 2: Op. tom. ii. p. 626. A. ed. Stephan. But of course it is not Plato's own sen timent; nor does the saying of "vicino- See Epilogue, Bk. II. Of the Cov. y So in ed. 1680. The editions of 1660, 1662, read "And that one." himself in the state of God's grace all the while2. But I will go no further than the words, which I have quoted in another place, out of a pamphlet written to satisfy the godly party in Wales, being offended at the late usurper's proceedings: which allegeth, that we are not to be judged at the last day either by our works or by our faith, but by God's everlasting purpose concerning each of us; by virtue whereof Christ being alive at the heart, the violation of all his engagements to them, by usurping over them as over others, made no difference in his estate towards God. Whosoever writ this, I think I am duly informed, that himself caused it to be published. But I am certain, that, to the everlasting infamy of a Christian nation if reparation be not made, it is supposed to be the sense of all the godly in it. And to the same effect, my memory assures me to have read in one of his speeches, that there are at this day inspirations of God's Spirit "besides the Scriptures," though not "against the Scriptures." Now certainly, that which a man hath by virtue of the Scriptures, that is, of Christianity, can by no means be understood to be "besides the Scriptures." And certainly he, that presumeth upon any motion of God's Spirit, not supposing Christianity, that is, not supposing In the pamphlet entitled Arthington's Seduction and Repentance, at the end of Richard Cosin's Conspiracie for Pretended Reformation &c. (viz. the authorized account of Hacket's Conspiracy), 4to. Lond. 1592, the writer, being then still in prison although pardoned, and writing under order of the council, declares (p. 24), that "the Holy Ghost did assure" his "hart that" he "was no reprobate: but that' his "case in effect was much like St. Paule's, both wishing to doe God good service, yet when we thought ourselves best occupied, then we did most dishonour His name:" and (p. 30), that as Hacket's sin was the "greatest ever committed by any reprobate, so" he takes his own "to be absolutely the greatest that ever was done by any of the elect." He conceives however, that, although "elect" all the time, he was nevertheless under the influence of Satan while conspiring with Hacket: and also that it is a great sin and dangerous" to live in sin, and yet "presume of mercie."-The Act of Parliament against "Atheistical, Blasphemous, and Execrable Opinions, August, A.D.1650. c. 22 (Scobell, Pt. ii. p. 125), specifies, among other kindred atrocities, the tenet, that "such men or women are most perfect, and like unto God, .. which do commit the greatest sins with least remorse or sense." Epilogue, Conclusion, § 10. b The pamphlet is anonymous, but has the appearance of being an answer from authority to the Welsh petition. See, however, below in Thorndike's tract on the Forbearance or Penalties which a Due Reformation requires, c. vi. It is " published for further information," and contains documents placed in Cromwell's "own hands;" but these, it is true, were also published separately by the petitioners themselves, before the reply to them. "The Spirit of God, Who speaks without a written word sometimes, yet according to it." Cromwell's Speech upon dissolving the Parliament, January 22, 165; in Whitelock, Memorials, p. 598. the Scriptures, may by the same reason presume of his own salvation, not supposing that he believes and lives as a Christian. cious con tion, that faith con sisteth in oneself nate to life § 13. The same is the consequence of a position, I will not [Perni231 say enjoined by any party, but notoriously allowed among us; sequences —that justifying faith consisteth in believing, that a man is of the posione of them that are predestinate, whom God sent our Lord justifying Christ to redeem, and none else". For how can he think himself obliged to make good the profession of a Christian, believing who thinks himself assured of all that he can attain to by so absolutely doing, not supposing it? Indeed it may be said, that our predestiAntinomians and Enthusiasts and other sects among us eternal.] (whom no conceit without this could have seduced to their several frenzies), do think themselves justified from everlasting by God's decree to send Christ for that purpose; whereas this opinion dateth justification from the instant that God revealeth the said decree by His Spirit, in which revelation they think that justifying faith consistethe. And certainly there can be no reason, why God, receiving men into grace only in consideration of Christ's obedience, should suspend their reconcilement upon that knowledge of His purpose, which He giveth them by faith. For what can be more unreasonable, than that God should justify a man by revealing to him that he is justified? But the opinion is not the less destructive to Christianity, because it is the more unreasonable. Now it is possible, that the effect of this position may be stifled and become void in some, by reason of other truths, which contradict the same indeed, and yet are believed by them, not seeing the consequence of their own persuasions. But those, who besides this position do pertinaciously hold absolute predestination to glory, those, I maintain, are in an error destructive to Christianity, that is, in a heresy. And therefore, this doctrine being such, it is no way enough, that it is no way enjoined to be taught, but it is requisite, that it be disclaimed; by those, that pretend to recover the unity of a visible Church. For there can be no Church, where any thing destructive to Christianity, See Epilogue, Bk. II. Of the Cov. of Gr., c. vii. § 7; c. xxxi. § 42. note r, § 49. note u: &c. See ibid. c. vii. § 7. notes h-k; and c. i. § 8. note s. [Vast difference between the two errors here speci fied.] should use which the being of the Church supposeth, is notoriously allowed to be taught. points of our differences I For this latter is necessary § 14. Now between these two am to observe a vast difference. for all Christians to know; as being the principle of all those actions, which, being just for the matter of them, must render the men acceptable to God in order to life everlasting. And therefore he, that thinketh he can be regenerate or justified or the child of God or endowed with God's Spirit, 232 not supposing that he undertakes and performs the profession of a Christian, renounces the article of his creed concerning "one baptism to remission of sins." But the being of God's visible Church consisteth in that unity, which ariseth upon the agreement of all Christians to hold communion in the visible offices of God's service. And therefore, though it be an article of our creed to believe one Catholic Church, yet can it not concern the salvation of every particular Christian to understand the nature of that society or corporation, which the bond of this unity createth. Nay, even they, who are best seen in that government by which this unity is preserved, may well fail in comprehending the reason thereof by reflecting their discourse upon it. In the mean time, it is necessary for all, that believe their creed, to think themselves tied by this article to maintain the unity of the Church, according to their estate; that is, for every one's part, not to be accessory to any schism that dissolveth it. And, therefore, to deny the crime of schism is to deny this article. [What rule § 15. The consequence of this observation will be the difthe Church ference, which the Church hath reason to use in reconciling in recon- parties at distance from it to the unity thereof; according to ciling the difference of those pretences, upon which they are at disHobbists.] tance. For those, who have only disputed against the being of the Church upon misunderstanding the right of secular power, which they think the being of the Church inconsistent with, shall be sufficiently reunited to the Church, by conforming to the law, by which the Church is and was and may be established. For that there ought to be provision against such disputes for the future, it concerns not me to give warning. Only, where wilfulness hath proceeded so far in maintaining a false position, as to make no bones of denying Christianity and teaching atheism (by obliging to renounce Christ, if the sovereign command it), it concerneth the Christianity of the nation to see reparation made. § 16. But where the heretical positions mentioned afore [What in reconciling have notoriously been maintained, especially where congre- Anabapgations have been framed and used for the exercise of reli- tists, Independents, gion upon pretence of them; there will it be absolutely neces- &c.] 233 sary, that they be expressly renounced and disclaimed, either by persons in particular, or in body by congregations. To this head I reduce all Anabaptists, and congregations of Anabaptists; those of the fifth Monarchy, and congregations of the fifth Monarchy; Quakers, and congregations of Quakers. Nay, all Independent congregations, in my opinion, ought to be reduced under this measure: not only because their profession is grounded upon the denial of one visible Church; but because they suppose themselves children of God, and endowed with His Spirit, before they be members of God's Church; that is, setting aside their baptism, and the covenant which is solemnly enacted by it between God and each soul. And though I do refer myself to the wisdom of superiors, in what form this reconciliation be solemnized; yet I must express my opinion thus far, that there can be none so fit, as that which the wisdom of the Catholic Church from the beginning hath always frequented: by granting them the blessing of the Church with imposition of hands, renouncing for their part their several sects and errors; that is, by the prayers of the Church for the Spirit of God to rest upon them, who have barred their baptism from giving It by opposing the peace of the Church, which now they retire unto. For how shall the unity of the Church be secured, but by declaring them who violate the same accursed of God? sectaries to renounce § 17. Nor let it be thought, that, our sectaries of their [These own accord retiring themselves unto the communion of this should be Church, it will be requisite for the Church to admit them called upon without taking notice of any thing that hath passed. For their hereneither is it to be presumed, that they, who have made sies.] own wills their law for so many years, will so much as profess conformity to the rule of the Church: and if they did their 1 See above, § 10. note o: and also in the Forbearance or Penalties &c., c. xxx. at the end. |