and Priviledges by vertue of the Law of Christ. Unto this Church which is his Spouse doth the Lord Christ commit the Keys of his House by whom they are delivered into the hands of his Stewards so far as their Office requires that Trust. Now this which we shall afterwards more fully confirm is utterly inconsistent with the committing of all Church Power unto one Person by vertue of his Ordination by another Nothing that hath been spoken doth at all hinder or deny but that where Churches are rightly constituted they ought in their Offices Officers and Order to be preserved by a successive Ordination of Pastors and Rulers wherein those who actually preside in them have a particular Interest in the orderly communication of Church-Power unto them CHAP. IV. The Especial Nature of the Gospel Church-State appointed by Christ. THE Principal Enquiry which we have thus far prepared the way unto and whereon all that ensues unto it doth depend is concerning the especial Nature of that Church-State Rule and Order which the Lord Christ hath Instituted under the Gospel of what sort and kind it is And hereunto some things must be premised 1. I design not here to oppose nor any way to consider such Additions as men may have judged necessary to be added unto that Church-State which Christ hath appointed to render it in their apprehension more useful unto its ends than otherwise it would be Of this sort there are many things in the World and of a long season have been so But our present Business is to prove the Truth and not to disprove the conceits of other men And so far as our Cause is concerned herein it shall be done by it self so as not to interrupt us in the declaration of the Truth 2. Whereas there are great contests about Communion with Churches or Separation from them and mutual charges of Impositions and Schisms thereon they must be all regulated by this Enquiry namely what is that Church State which Christ hath prescribed Herein alone is Conscience concerned as unto all Duties of Ecclesiastical Communion Neither can a chaâ—ge of Schism be managed against any but on a supposition of Sin with respect unto that Church-State and Order which Christ hath appointed A Dissent from any thing else however pretended to be useful yea advantageous unto Church Ends must come under other prudential considerations All which shall be fully proved and vindicated from the exceptions of Dr. St. 3. There have been and are in the World several sorts of Churches of great Power and Reputation of several Forms and Kinds yet contributing Aid to each other in their respective stations As 1 The Papal Church which pretends it self to be Catholick or Universal comprehensive of all true Believers or Disciples of Christ united in their Subjection unto the Bishop of Rome 2 There were of old and the shadow of them is still remaining Churches called Patriarchal first 3 then 4 then 5 of them whereinto all other Churches and professed Christians in the Roman World were distributed as unto a Dependance on the Authority and Subjection to the Jurisdiction and Order of the Bishops of 5 principal Cities of the Empire who were thereon called Patriarks 3 Various Divisions under them of Archiepiscopal or Metropolitical Churches and under them of those that are now called Diocesan whose bounds and limits were fixed and altered according to the Variety of Occasions and Occurrences of things in the Nations of the World What hath been the Original of all these sorts of Churches how from Parochial Assemblies they grew up by the Degrees of their Descent now mentioned into the height and center of Papal Omnipotency hath been declared elsewhere sufficiently 4. Some there are who plead for a National Church-State arising from an Association of the Officers of particular Churches in several Degrees which they call Classical and Provincial until it extend it self unto the limits of an whole Nation that is one civil Body depending as such on its own supreme Ruler and Law I shall neither examine nor oppose this Opinion there hath been enough if not too much already disputed about it But 5. The visible Church-State which Christ hath instituted under the New Testament consists in an especial Society or Congregation of professed Believers joyned together according unto his Mind with their Officers Guides or Rulers whom he hath appointed which do or may meet together for the celebration of all the Ordinances of Divine Worship the professing and authoritatively proposing the Doctrine of the Gospel with the Exercise of the Discipline prescribed by himself unto their own mutual Edification with the Glory of Christ in the Preservation and Propagation of his Kingdom in the World The things observable in this Description and for the farther Declaration of it are 1 The Material cause of this Church or the Matter whereof it is composed which are visible Believers 2 The formal Cause of it which is their voluntary Coalescency into such a Society or Congregation according to the mind of Christ. 3 The End of it is presential local Communion in all the Ordinances and Institutions of Christ in Obedience unto him and their own Edification 4 In particular these ends are 1 The Preaching of the Word unto the Edification of the Church it self and the Conversion of others 2 Administration of the Sacraments or all the Mystical Appointments of Christ in the Church 3 The Preservation and Exercise of Evangelical Discipline 4 Visibly to profess their Subjection unto Christ in the World by the observation of his commands 5 The Bounds and Limits of this Church are taken from the number of the Members which ought not to be so Small as that they cannot observe and do all that Christ hath commanded in due Order nor yet so Great as not to meet together for the Ends of Institution of the Church before mentioned 6 That this Church in its compleat State consists of Pastors or a Pastor and Elders who are its Guides and Rulers and the Community of the Faithful under their Rule 7 That unto such a Church and every one of them belongs of Right all the Priviledges Promises and Power that Christ doth give and grant unto the Church in this World These and sundry other things of the like Nature shall be afterwards spoken unto in their Order according unto the Method intended in the present Discourse Two things I shall now proceed unto 1 To prove that Christ hath appointed this Church-State under the Gospel namely of a particular or single Congregation 2 That he hath appointed no other Church State that is inconsistent with this much less that is destructive of it 1. Christ appointed that Church-State which is meet and accommodated unto all the ends which he designed in his Institution of a Church But such alone is that Church Form and Order that we have proposed In Christs Institution of the Church it was none of his ends that some men might be thereby advanced to
person of an Apostolical Spirit consonant unto the stile and writings of the Apostles themselves a precious Jewel and just Representation of the state and order of the Church in those days And sundry things we may observe from it 1. There is nothing in it that gives the least intimation of any other Church-State but that which was Congregational although there were the highest causes and Reasons for him so to do had there been any such Churches then in being The case he had in hand was that of Ecclesiastical Sedition or Schism in the Church of Corinth the Church or Body of the Brethren having unjustly deposed their Elders as it should seem all of them Giving advice herein unto the whole Church using all sorts of Arguments to convince them of their sin directing all probable means for their Cure he never once sends them to the Bishop or Church of Rome as the Head of Vnity unto all Churches makes no mention of any Metropolitical or Diocesan Church and its Rule or of any single Bishop and his Authority No one of any such Order doth he either commend or condemn or once address himself unto with either Admonitions Exhortations Encouragements or Directions He only handles the cause by the Rule of the Scripture as it was stated between the Church itself and its Elders I take it for granted that if there were any Church at Corinth consisting of many Congregations in the City and about it or comprehensive as some say of the whole Region of Achaia that there was a single Officer or Bishop over that whole Church But none such is here mentioned If there were any such he was either Deposed by the people or he was not If he were Deposed he was only one of the Presbyters for they were only Presbyters that were Deposed If he were not why is he not once called on to discharge his duty in curing of that Schism or blamed for his neglect Certainly there was never greater Prevarication used by any man in any cause than is by Clemens in this if the state of the Church its Rule and Order were such as some now pretend For he neither lets the people know wherein their sin and Schism did lye namely in a Separation from their Bishop nor doth once mention the only proper cure and remedy of all their Evils But he knew their state and order too well to insist on things that were not then in rerum natura and wherein they were not concerned 2. This Epistle is written as unto the whole Church at Corinth so in the name of the whole Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God which dwelleth or sojourneth as a stranger at Rome in the City of Rome to the Church of God that dwelleth or sojourneth at Corinth For although that Church was then in disorder under no certain Rule having cast off all their Elders c. yet the Church of Rome not only allows it to be a sister-Church but salutes the Brethren of it in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called and sanctified through the will of God by our Lord Jesus Christ. The Churches of Christ were not so ready in those days to condemn the persons nor to judge the Church-state and condition of others on every miscarriage real or supposed as some have been and are in these latter Ages 2. This Address being from the body of the Church at Rome unto that at Corinth without the least mention of the Officers of them in particular it is evident that the Churches themselves that is the whole entire Community of them had Communion with one another as they were sister-Churches and that they had themselves the transaction of all Affairs wherein they were concerned as they had in the days of the Apostles Acts 15.1 2 3. It was the Brethren of the Church at Antioch who determined that Paul and Barnabas and certain others should go up to Hierusalem to consult the Apostles and Elders See also Chap. 21.22 This they did not nor ought to do without the Presence Guidance Conduct and consent of their Elders or Rulers where they had any But this they were not excluded from And that Church the whole Body or fraternity whereof doth advise and consult in those things wherein they are concerned on the account of their Communion with other Churches is a Congregational Church and no other It was the Church who sent this Epistle unto the Corinthians Claudius Ephebus Valerius Bibo Fortunatus are named as their Messengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are sent by us our Messengers our Apostles in these matters Such as the Churches made use of on all such occasions in the Apostles days 2 Cor. 8.23 And the persons whom they sent were only Members of the Church and not Officers nor do we any where hear of them under that Character Now they could not be sent in the name of the Church but by its consent nor could the Church consent without its Assembling together This was the state and order of the first Churches in that Communion which was amongst them according to the mind of Christ they had a singular concern in the welfare and prosperity of each other and were solicitous about them in their trials Hence those who were planted at a greater distance than would allow frequent personal converse with their respective Members did on all occasions send Messengers unto one another sometimes meerly to visit them in love and sometimes to give or take Advice But these things as indeed almost all others that bâ—long unto the Communion of Churches either in themselves or with one another are either utterly lost and buryed or kept above ground in a pretence of Episcopal Authority Churches themselves being wholly excluded from any concernment in them But as the Advice of the Church of Rome was desired in this case by the whole Church of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was given by the Body of the Church itself and sent by Messengers of their own 3. The description given of the state ways and walking of the Church of Corinth that is that whole Fraternity of the Church which fell afterwards into that disorder which is reproved before their fall is such as that it bespeaks their walking together in one and the same society and is sufficient to make any good man desire that he might see Churches yet in the world unto whom or the generality of whose Members that Description might be honestly and justly accommodated One Character which is given of them I shall mention only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a full or plentiful effusion of the Holy Ghost upon you all so that being full or filled with an holy will holiness of will and a good readiness of mind with a pious devout confidence you stretched out your hands in Prayers to Almighty God supplicating his clemency or Mercy for the pardon of your involuntary sins sins fallen into by infirmity or
shall endeavour to cheat his Conscience by Distinctions and mental Reservations in any concernments of Religious Worship I fear he hath little of it if any at all that is good for ought On these suppositions I say the Imposition of the things so often contended about on the Consciences and Profession of Christians as namely the constant sole use of the Liturgie in all Church Administrations in the Matter and Manner prescribed the Use and Practice of all Canonical Ceremonies the Religious Observation of stated Holidays with other things of the like Nature is sufficient to warrant any sober peaceable Disciple of Christ who takes care of his own Edification and Salvation to refrain the Communion required in this Rule of Conformity unless he be fully satisfied in his own Mind that all that it requires is according to the Mind of Christ and all that it forbids is disapproved by him And whereas the whole entire matter of all these Impositions are things whereof the Scripture and the Primitive Churches know nothing at all nor is there any rumour of them to be imposed in or on any Church of Christ for some Centuries of years I can but pity poor men who must bear the charge and Penalties of Schisme for dissenting from them as well as admire the fertility of their Inventions who can find out Arguments to mannage such a charge on their Account But whereas the Dissent declared from that Communion with Parochial Assemblies is that whereon we are so fiercely charged with the Guilt of Schisme and so frequently called Schismaticks I shall divert a little to Enquire into the Nature and true Notion of Schisme itself and so much the rather because I find the Author of the Vnreasonableness of Separation omit any Enquiry thereinto that he might not loose the Advantage of any pretended Description or Aggravation of it CHAP. XI Of Schisme ALthough it be no part of my present Design to treat of the Nature of Schisme yet with respect unto what hath already been discoursed and to manifest our inconcernment in the Guilt of it I shall as was said divert to give a plain and brief Account of it And in our Enquiry I must declare my self wholly unconcerned in all the Discords Divisions and Seditions that have fallen out among Christians in the latter Ages about things that were of their own Invention Schisme is a Sin against Christian Love with reference unto the deportment of men in and about the Institutions of Christ and their Communion in them As for Contentions Divisions or Separations amongst men about that Order Agreement Unity or Uniformity which are of their own Appointment whatever Moral Evil they have had in them they do not belong unto that Church Schisme which we enquire after Such have been the horrid Divisions and Fightings that have prevailed at Seasons in the Church of Rome a departure from whose self-constituted State Order and Rule hath not the least Affinity unto Schisme It will not therefore be admitted that any thing can fall under the note and Guilt of Schisme which hath not respect unto some Church state Order Rule Unity or Uniformity that is of Christs Institution There are three Notions of Schisme that deserve our Consideration 1. The first is that of Divisions among the Members of the same Church all of them abiding still in the same outward Communion without any Separation into distinct Parties And unto Schisme in this Notion of it three things do concur 1. Want of that mutual Love Condescension and Forbearance which are required in all the Members of the same Church with the Moral Evils of Whisperings Back-bitings and evil surmizes that ensue thereon 2. An undue Adherence unto some Church Officers above others causing disputes and janglings 3. Disorder in the Attendance unto the Duties of Church Assemblies and the Worship of God performed in them This is the only Notion of Schisme that is exemplified in the Scripture the only evil that is condemned under that name This will appear unto any who shall with heedfulness read the Epistles of Paul the Apostle unto the Corinthians wherein alone the nature of this Evil is stated and exemplified But this Consideration of Schism hath been almost utterly lost for many Ages whatever men do in Churches so that they depart not from the outward Communion of them it would be accounted ridiculous to esteem them Schismaticks Yet this is that which if not only yet principally the Consciences of Men are to regard if they will avoid the Guilt of Schisme But this Notion of it as was said being not suited unto the Interest or Advantages of any sort of men in the charge of it on others nor any way subservient to secure the Inventions and Impositions of the most is on the matter lost in the World 2. The second Instance of Ecclesiastical Schisme was given us in the same Church of the Corinthians afterwards an account whereof we have in the Epistle of Clemens or of the Church of Rome unto them about it the most eminent Monument of primitive Antiquity after the Writings by Divine Inspiration And that which he calls Schisme in that Church he calls also strife contention sedition tumult And it may be observed concerning that Schisme as all the Antients call it 1. That the Church continued its state and outward Communion There is no mention of any that separated from it that constituted a New Church only in the same Church they agreed not but were divided among themselves Want of Love and Forbearance attended with strife and contention among the Members of the same Church abiding in the same outward Communion was the Schisme they were Guilty of 2. The Effect of this Schisme was that the Body of the Church or Multitudes of the Members by the Instigation of some few disorderly Persons had deposed their Elders and Rulers from their Offices and probably had chosen others in their places though that be not mentioned expresly in the Epistle 3. That the Church itself is not blamed for assuming a Power unto themselves to depose their Elders much less that they had done it without the Consent Advice or Authority of any Bishop or other Church but only that they had dealt unjustly with those whom they had deposed who in the Judgement of the Church of Rome unto which they had written for Advice were esteemed not only innocent but such as had laudably and profitably discharged their Office whereon the whole blame is cast on those who had instigated the Church unto this Proceedure 4. There was not yet nor in an hundred and fifty years after the least mention or intimation of any Schisme in a dissent from any humanely invented Rules or Canons for Order Government or Worship in any Church or Religious Ceremonies imposed on the Practise of any in divine Service that is on any Church or any of the Members of it There is not the least Rumour of any such things in primitive Antiquity no Instance
3. This therefore is that which he opposeth namely that there was a Deviation in various degrees and falling of from the Original Institution Order and Rule of the Church until it issued in a fatal Apostasie This is that which on the present Occasion must be further spoken unto For if this be not true I confess there is an end of this contest and we must all acquiesce in the State Rule and Order that was in the Church of Rome before the Reformation But we may observe something yet farther in the Vindication and Confirmation of this Truth which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation As 1. That the Reasons and Arguings of the Doctor in this Matter the Necessity of his Cause compelling him thereunto are the same with those of the Papists about the Apostacy of their Church in Faith Order and Worship wherewith they are charged namely when where how was this Alteration made who made opposition unto it and the like When these Enquiries are multiplyed by the Papists as unto the whole Causes between them and us he knows well enough how to give satisfactory Answers unto them and so might do in this particular unto himself also but I shall endeavour to ease him of that trouble at present Only I must say that it is fallen out somewhat unexpectedly that the Ruins of the principle Bulwark of the Papacy which hath been effectually demolished by the Writings of Protestants of all sorts should be endeavoured to be repaired by a Person justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome 2. But it may be pleaded that although the Churches following the first Ages did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship yet they neither did nor could do so from an Adherence unto and abiding in their Original constitution or from the due Observation of Church Order Rule and Discipline least of all could this happen in the Case of Diocesan Episcopacy I Answer 1. That as unto the Original of any thing that looks like Diocesan Episcopacy or the Pastoral Relation of one Person of a distinct order from Presbiters unto many particular compleat Churches with Officers of their own with Power and Jurisdiction in them and over them unto the Abridgement of the exercise of that Right and Power unto their own Edification which every true Church is entrusted withal by Jesus Christ it is very uncertain and was introduced by insensible Degrees according unto the effectual working of the Mistery of Iniquity Some say that there were two distinct Orders namely those of Bishops and Presbyters instituted at first in all Churches planted by the Apostles But as the contrary may be evidently proved so a supposition of it would no way promote the cause of Diocesan Episcopacy until those who plead for it have demonstrated the State of the Churches wherein they were placed to be of the same nature with those now called Diocesan Wherefore this Hypothesis begins generally to be deserted as it seems to be by this Author Others suppose that immediately upon or at or after the Decease of the Apostles this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches that were then gathered or planted But how when or by whom by what Authority Apostolical and Divine or Ecclesiastical only and humane none can declare seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches Others think this new Order of Officers took its occasional Rise from the Practice of the Presbyters of the Church at Alexandria who chose out one among themselves constantly to preside in the Rule of the Church and in all matters of Order unto whom they ascribed some kind of Preheminence and Dignity peculiarly appropriating unto him the namâ— of Bishop And if this be true as unto matter of Fact I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution which I assigned unto Primitive Churches But many Additions must be made hereunto before it will help the Cause of Diocesan Episcopacy What other occasions hereof were given or taken what Advantages were made use of to promote this Alteration shall be touched upon afterwards 2. Why may not the Churches be supposed to have departed from their original Constitution Order and Rule as well as from their first Faith and Worship which they did gradually in many successive Ages until both were utterly corrupted The Causes Occasions and Temptations leading unto the former are to the full as pregnant as those leading unto the latter For 1. There was no vicious corrupt disposition of Mind that began more early to work in Church Officers nor did more grow and thrive in the Minds of many then Ambition with desire of Preheminence Dignity and Rule It is not to be supposed that Diotrephes was alone in his Desire of â—reheminence nor in the irregular actings of his unduly â—ssumed Authority However we have one signal Instance in him of the Deviation that was in the Church with him from the Rule of its Original Constitution For he prevailed so far therein as by his own single Episcopal Power to reject the Authority of the Apostles and to cast them out of the Church who complyed not with his humour How effectually the same Ambition wrought afterwards in many others possessing the same Place in their Churches with Diotrephes is sufficiently evident in all Ecclesiastical Histories It is far from being the only Instance of the Corruption of Church Order and Rule by the Influence of this Ambition yet it is one that is pregnant which is given us by Amâ—rose for saith he Ecclesia ut Synagoga Seniores habuâ—â— quorum sine consilio nihil agebatur in Ecclesia quod qua neglâ—gentia obsoleverit nescio nisi forte doctorum desidia aut magis superbia dum soli volunt aliquid videri In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time whose Beginning and Progress he could not well discover and trace but knew well enough that so it was then come to pass And if he who lived so near the Times wherein such Alterations were made could not yet discover their first Insinuation nor their subtle Progress it is unreasonable to exact a strict account of us in things of the same nature who live so many Ages after their first Introduction But this he judgeth that it was the Pride or Ambition of the Doctors of the Church which introduced that Alteration in its Order Whereas therefore we see in the Event that all Deviations from the Original Constitution of Churches all Alterations in their Rule and Order did issue in a compliance with the Ambition of Church Rulers as it did in the Papal Church and this Ambition was signally noted
their Rule but left that unto the Discretion and Authority of men as they think meet when they have outward Power for their Warranty But if by these particular Appointments and Framings of Churches with their Order men are disposed of as unto their spiritual concernments beyond the Obligation of the Light of Nature or the moral â—aw We must yet enquire who gave them this Right and Title to make this disposal of them 2. Authority As Right and Title respect the Persons of men to be reduced into a new form of Government so Authority respects the Rules â—aws Orders and Statutes to be made prescribed and established whereby the Priviledges of this new Society are conveyed and the Duties of it enjoyned unto all that are taken unto it Earthly Potentates who will dispose of men into a State and Government absolutely new unto them as unto all their temporal Concernments of Life Liberty Inheritances and Possessions so as that they shall hold all of them in dependance on and according unto the Rules and Laws of their New Government and Kingdom must have these two things namely Right and Title unto the Persons of men which they have by Conquest or an absolute Resignation of all their Interests and Concerns into their disposal and Authority thereon to constitute what Order what kind of State Rule and Government they please without these they will quickly find their Endeavours and Undertakings frustrate The Gospel Church-State in the Nature of it and in all the Laws and Constitution of it is absolutely new whereunto all the World are naturally Forreigners and Strangers As they have no Right unto it as it containeth Priviledges so they have no obligation unto it as it prescribes Duties Wherefore there is need of both those Right as unto the Persons of men and Authority as unto the Laws and Constitution of the Church unto the framing of it And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches or making of Laws for their Rule and Government This Authority is not only ascribed unto Jesus Christ in the Scripture but it is enâ—â—â—sed unto him so as that no other can have any Interest in it See Mat. 28.18 Rev. 3.7 Isa. 9.6 7 By vertue hereof he is the only Lawgiver of the Church Jam. 4.12 Isa. 22.22 There is indeed a Derivation of Power and Authority from him unto others but it extends itself no farther save only that they shall direct teach and command those whom he sends them unto to do and observe what he hath commanded Matth. 28.20 He builds his own House and he is over his own House Heb. 3.3 4 5 6. He both constitutes its State and gives Laws for its Rule The Disorder the Confusion the turning of the Kingdom of Christ upside down which have enâ—ued upon the Usurpation of men taking upon them a Legislative Power in and over the Church cannot easily be declared For upon a slight Pretence no way suited or serviceable unto their ends of the Advice given and Determination made by the Apostles with the Elders and Brethren of the Church of Jerusalem in a temporary Constitution about the use of Christian Liberty the Bishops of the 4 th and 5 th Centuries took upon themselves Power to make Laws Canons and Constitutions for the ordering of the Government and the Rule of the Church bringing in many new Institutions on a Pretence of the same Authority Neither did others who followed them cease to build on their sandy Foundation until the whole frame of the Church-State was altered a new Law made for its Government and a new Christ or Antichrist assumed in the head of its Rule by that Law For all this pretended Authority of making Laws and Constitutions for the Government of the Church issued in that Sink of Abominations which they call the Canon-Law Let any man but of a tolerable understanding and freed from infatuating prejudices but read the Representation that is made of the Gospel Church State its Order Rule and Government in the Scripture on the one hand and what Representation is made on the other of a Church State its Order Rule and Government in the Canon Law the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ if he doth not pronounce them to be contrary as Light and Darkness and that by the latter the former is utterly destroyed and taken away I shall never trust to the use of men's Reason or their Honesty any more This Authority was first usurped by Synods or Counsels of Bishops Of what use they were at any time to declare and give Testimony unto any Article of the Faith which in their daies was opposed by Hereticks I shall not now enquire But as unto the exercise of the Authority claimed by them to make Laws and Canons for the Rule and Government of the Church It is to be bewailed there should be such a Monument left of their Weakness Ambition Self-Interest and Folly as there is in what remaineth of their Constitutions Their whole endeavour in this kind was at best but the building of Wood Hay and Stubble on the Foundation in whose Consumption they shall suffer loss although they be saved themselves But in making of Laws to bind the whole Church in and about things useless and trivial no way belonging to the Religion taught us by Jesus Christ in and for the Establishment or Encrease of their own Power Jurisdiction Authority and Rule with the extent and bounds of their several Dominions in and for the Constitution of new Frames and States of Churches and new ways of the Government of them in the Appointment of new Modes Rites and Ceremonies of Divine Worship with the Confusions that ensued thereon in mutual Animosities Fightings Divisions Schisms and Anathematisms to the horrible Scandal of Christian Religion they ceased not until they had utterly destroyed all the Order Rule and Government of the Church of Christ yea the very nature of it and introduced into its room a carnal worldly Church-State and Rule suited unto the Interests of Covetous Ambitious and Tyrannical Prelates The most of them indeed knew not for whom they wrought in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity was raised out of their Provisions For after they were hewed and carved shaped formed and guilded the Pope appeared in the Head of it as it were with those words of his mouth Is not this great Babylon that I have built for the House of the Kingdom by the might of my Power and for the Honour of my Majesty This was the fatal Event of mens invading the Right of Christ and
Anâ—yra in Galatia about the year 314 Can. 13. and mention is again made of them in a Synod of Antioch An. 341. and somewhat before at the Council of Neocaesarea Can. 13. and frequently afterwards as any one may see in the late Collections of the antient Canons I verily believe nor can the contrary be proved but that these Chorepiscopi at first were as absolute and compleat in the Office of Episcopacy as any of the Bishops of the greater Cities having their name or denomination from the places of their Residence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not for an intimation of any inferiority in them unto other City-Bishops But so it came to pass that through their poverty and want of Interest their Ministry being confined unto a small Country-Parish perhaps through a comparative meanness of their Gifts or Abilities the City-Bishop claimed a Superiority over them and made Canons about their Power the bounding and exercising of it in Dependance on themselves For a while they were esteemed a degree above meer Presbyters who accompanyed or attended the Bishop of the City-Church in his Administrations and a degree beneath the Bishop himself in a posture never designed by Christ nor his Apostles Wherefore in process of time the name and thing were utterly lost and all the Country-Churches were brought into an absolute subjection unto the City-Church something being allowed unto them for Worship nothing for Rule and Discipline whereby the first state of Churches in their Original Institution sacredly preserved in the first Centuries was utterly lost and demolished I shall add but one Argument more to evincâ— the true state and nature of Evangelical Churches herein namely that they were only particular Congregations and that is taken from the Duties and Powers ascribed in the Scripture unto Churches and the Members or entire Brotherhood of them It was observed before that the Epistles of the Apostles were written all of them unto the Body of the Churches in contradistinction unto their Elders Bishops or Pastors unless it were those that were written unto particular persons by name And as this is plain in all the Epistles of Paul wherein sometimes distinct mention is made of the Officers of the Church sometimes none at all so the Apostle John affirms that he wrote unto the Church but that Diotrephes who seems to have been their Bishop received him not at once rejecting the Authority of the Apostle and overthrowing the liberty of the Church which example was diligently followed in the succeeding Ages Joh. Epist. 3. ver 9. And the Apostle Peter writing unto the Churches on an especial occasion speaks distinctly of the Elders 1 Pet. 5.1 2. See also Heb. 13.24 the body of the Epistle being directed to the Body of Churches Wherefore all the Instructions Directions and Injunctions given in those Epistles as unto the exercise of power or the performance of duty they are given unto the Churches themselves Now these are such many of them as cannot be acted or performed in any Church by the Body of the People but that which is Congregational only It were too long here to insist on particulars it shall be done elsewhere and it will thence appear that this Argument alone is sufficient to bear the weight of this whole Cause The Reader may if he please consider what Representation hereof is made in these places compared together Matth. 18.15 16 17 18. Act. 1.12 23 Chap. 2.1 42 44 46. Chap. 5.11 12 13. Chap. 11.21 22 25 26 28 29 30. Chap. 12.5 12. Chap. 14.26 27. Chap. 15.1 2 3 4 6 12 13 22 23 27 28 30. Chap. 20.28 Rom. 15.5 6 14 25 26. Chap. 16.1 17 18. 1 Cor. 1.4 5. Chap. 5. throughout Chap. 12.4 7 8 9 11 15 18 28 29 30 31. Chap. 14. throughout Chap. 16.10 11. 2 Cor. 3.1 2 3. Chap. 7.14 15. Chap. 8.22 23 24. Chap. 2 6 7 8 9 10 11. Chap. 8.5 Ephes. 2.19 20 21 22. Chap. 5.11 12. Gal. 6.1 Philip. 2.25 26 27 28. Colos. 1.1 2. Chap. 2.3 Chap. 3.16 Chap. 4.9 12 16 17. 1 Thes. 5.11 12 13 14. 2 Thes. 3.6 7 14 15. Heb. 12.13 Chap. 10.24 25. Chap. 12.15 16. In these I say and other places innumerable there are those things affirmed of and ascribed unto the Apostolical Churches as unto their State Order Assemblies Duties Powers and Priviledges as evinces them to have been only particular Congregations CHAP. VI. Congregational Churches alone suited unto the ends of Christ in the Institution of his Church HAving given an account of that State and Order of the Gospel-Churches which are of Divine Institution it is necessary that we declare also their suitableness and sufficiency unto all the ends for which the Lord Christ appointed such Churches For if there be any true proper end of that nature which cannot be attained in or by any Church-state in this or that form it must be granted that no such form is of Divine Appointment Yea it is necessary not only that such a state as pretends unto a Divine Original be not only not contradictory unto or inconsistent with such an end but that it is effectually conducing thereunto and in its place necessary unto that purpose This therefore is that which we shall now inquire into namely whether this State and Form of Gospel-Churches in single Congregations be suited unto all those ends for which any such Churches were appointed which they must be on the account of the wisdom of Jesus Christ the Author and Founder of them or be utterly discarded from their pretence Nor is there any more forcible Argument against any pretended Church-state Rule or Order than that it is obstructive unto the Souls of men in attaining the proper ends of their whole Institution What these ends are was in general before declared I shall not here repeat them or go over them again but only single out the consideration of those which are usually pleaded as not attainable by this way of Churches in single Congregations only or that at least they are not suited unto their Attainment The first of these is Mutual Love among all Christians all the Disciples of Christ By the Disciples of Christ I intend them and them only who profess Faith in his Person and Doctrine and to hear him or to be guided by him alone in all things that appertain unto the Worship of God and their living unto him If there are any called Christians who in these things choose other guides call other Ministers hear them in their appointments we must sever them from our present consideration though there are important Duties required of us towards them also But what is alledged is necessary unto the constitution of a true Disciple of Christ. Unto all those his great command is Mutual Love among themselves This he calls in an especial manner his Commandment and a new Commandment as for other Reasons so because he had given the first absolute great Example of it in himself as also discovered
themselves concerned to attend unto But yet notwithstanding these Concessions when things come to the trial in particular there is very little granted in complyance with the Assertion laid down For besides that it is not a Church of Divine Institution that is intended in these Concessions when it comes unto the issue where a Man is born and in what Church he is Baptized in his Infancy there all choice is prevented and in the Communion of that Church he is to abide on the penalties of being esteemed and dealt withal as a Schismatick In what National Church any person is Baptized in that National Church he is to continue or answer the contrary at his peril And in the Precincts of what Parish his Habitation falls to be in that particular Parish Church is he bound to Communicate in all Ordinances of Worship I say in the judgment of many whatever is pretended of mens joyning themselves unto the truest and purest Churches there is no Liberty of Judgment or Practice in either of these things left unto any of the Disciples of Christ. Wherefore the Liberty and Duty proposed being the Foundation of all orderly Evangelical Profession and that wherein the Consciences of Believers are greatly concerned I shall lay down one Proposition wherein 't is asserted in the sence I intend and then fully confirm it The Proposition itself is this It is the duty of every one who professeth Faith in Christ Jesus and takes due care of his own Eternal Salvation voluntarily and by his own choice to joyn himself unto some particular Congregation of Christs Institution for his own Spiritual Edification and the right discharge of his Commands 1. This Duty is prescribed 1. unto them only who profeâ—s Faith in Christ Jesus who own themselves to be his Disciples that call Jesus Lord. For this is the method of the Gospel that first men by the Preaching of it be made Disciples or be brought unto Faith in Christ Jesus and then be taught to do and observe whatever he commands Matth. 28.18 19 20. first to believe and then to be added unto the Church Act. 2.41 42 46 47. Men must first joyn themselves unto the Lord or give up themselves unto him before they can give up themselves unto the Church according to the mind of Christ 2 Cor. 8.5 We are not therefore concerned at present as unto them who either not at all profess Faith in Christ Jesus or else through ignorance of the Fundamental Principles of Religion and wickedness of life do destroy or utterly render useless that Profession We do not say it is the duty of such persons that is their immediate duty in the state wherein they are to joyn themselves unto any Church Nay it is the duty of every Church to refuse them their Communion whilst they abide in that state There are other duties to be in the first place pressed on them whereby they may be made meet for this So in the Primitive times although in the extraordinary Conversions unto Christianity that were made among the Jews who before belonged unto Gods Covenant they were all immediately added unto the Church yet afterwards in the ordinary way of the Conversion of men the Churches did not immediately admit them into compleat Communion but kept them as Catechumeners for the encrease of their knowledge and trial of their profession until they were judged meet to be joyned unto the Church And they are not to blame who receive not such into compleat Communion with them unto whom it is not a present duty to desire that Communion Yea the admission of such persons into Church-Societies much more the compelling of them to be Members of this or that Church almost whether they will or no is contrary to the rule of the Word the example of the Primitive Churches and a great expedient to harden men in their sins We do therefore avow that we cannot admit any into our Church Societies as to compleat Membership and actual Interest in the Priviledges of the Church who do not by a profession of Faith in and obedience unto Jesus Christ no way contradicted by sins of life manifest themselves to be such as whose duty it is to joyn themselves unto any Church Neither do we injure any Baptized persons hereby or oppose any of their Right unto and Interest in the Church but only as they did universally in the Primitive Churches after the death of the Apostles we direct them into that way and method wherein they may be received unto the glory of Christ and their own edification And we do therefore affirm that we will never deny that Communion unto any person high or low rich or poor old or young Male or Female whose duty it is to desire it 2. It is added in the description of the Subject That it is such an one who takes due care of his own Salvation Many there are who profess themselves to be Christians who it may be hear the Word willingly and do many things gladly yet do not esteem themselves obliged unto a diligent enquiry into and a precise observation of all the commands of Christ. But it is such whom we intend who constantly fix their minds on the enjoyment of God as their chiefest good and utmost end who thereon duely consider the means of attaining it and apply themselves thereunto And it is to be feared that the number of such persons will not be found to be very great in the world which is sufficient to take off the reproach from some particular Congregations of the smalness of their number Such they ever were and such is it foretold that they should be Number was never yet esteemed a note of the true Church by any but those whose worldly interest it is that it should so be yet at present absolutely in these Nations the number of such persons is not small 3. Of these persons it is said that it is their duty so to dispose of themselves It is not that which they may do as a convenience or an advantage not that which others may do for them but which they must do for themselves in a way of duty It is an Obediential act unto the commands of Christ whereunto is required subjection of Conscience unto his Authority Faith in his promises as also a respect unto an appearance before his Judgment-Throne at the last day The way of the Church of Rome to compel men into their Communion and keep them in it by fire and fâ—got or any other means of external force derives more from the Alcoran than the Gospel Neither doth it answer the mind of Christ in the Institution End and Order of Church-Societies that men should become Members of them partly by that which is no way in their own power and partly by what their wills are regulated in by the Laws of men For it is as was said commonly esteemed that men being born and Baptized in such a Nation are thereby made Members of the Church
Church for their Work was to call gather and erect it out of the World But no ordinary Officers can be or ever were ordained but to a Church in Being Some say they are ordained unto the universal visible Church of Professors some unto the particular Church wherein their Work doth lye but all grant that the Church-State whereunto they are ordained is antecedent unto their Ordination The Lord Christ could and did ordain Apostles and Evangelists when there was yet no Gospel Church for they were to be the Instruments of its Calling and Erection But the Apostles neither did nor could ordain any ordinary Officers until there was a Church or Churches with respect whereunto they should be ordained It is therefore highly absurd to ascribe the continuation of the Church unto the successive Ordination of Officers if any such thing there were seeing this successive Ordination of Officers depends solely on the continuation of the Church If that were not secured on other Foundations this successive Ordination would quickly tumble into dust Yea this successive Ordination were there any such thing appointed must be an Act of the Church it self and so cannot be the means of communicating Church Power unto others A successive Ordination in some sense may be granted namely that when those who were ordained Officers in any Church do dye that others be ordained in their steads but this is by an Act of Power in the Church it self as we shall manifest afterwards 2. Not to treat of Papal succession the limiting of this successive Ordination as the only way and means of Communicating Church Power and so of the Preservation of the Church-State unto Diocesan Prelates or Bishops is built on so many inevident Presumptions and false Principles as will leave it altogether uncertain whether there be any Church-State in the World or no. As 1 That such Bishops were ordained by the Apostles which can never be proved 2 That they received Power from the Apostles to ordain others and Communicate their whole Power unto them by an Authority inherent in themselves alone yet still reserving their whole Power unto themselves also giving all and retaining all at the same time which hath no more of Truth than the former and may be easily disproved 3 That they never did nor could any of them forfeit this Power by any crime or error so as to render their Ordination invalid and interrupt the succession pretended 4 That they all ordained others in such manner and way as to render their Ordination valid whereas multitudes were never agreed what is required thereunto 5 That whatever Heresy Idolatry Flagitiousness of life Persecution of the true Churches of Christ these Prelatical Ordainers might fall into by whatever Arts Simoniacal Practices or false Pretences unto what was not they came themselves into their Offices yet nothing could deprive them of their Right of Communicating all Church Power unto others by Ordination 6 That Persons so ordained whether they have any call from the Church or no whether they have any of the Qualifications required by the Law of Christ in the Scripture to make them capable of any Office in the Church or have received any Spiritual Gifts from Christ for the Exercise of their Office and Discharge of their Duty whether they have any Design or no to persue the ends of that Office which they take upon them yet all is one being any way Prelatically ordained Bishops they may ordain other and so the successive Ordination is preserved And what is this but to take the Rule of the Church out of the hand of Christ to give Law unto him to follow with his Approbation the actings of men besides and contrary to his Law and Institution and to make Application of his Promises unto the vilest of men whether he will or no. 7 That it is not lawful for Believers or the Disciples of Christ to yield Obedience unto his Commands without this Episcopal Ordination which many Churches cannot have and more will not as judging it against the Mind and Will of Christ. 8 That one Worldly Ignorant Proud sensual Beast such as some of the Heads of this successive Ordination as the Popes of Rome have been should have more Power and Authority from Christ to preserve and continue a Church-State by Ordination than any the most holy Church in the World that is or can be gathered according to his mind with other unwarrantable Presumptions innumerable 3. The pernicious consequences that may ensue on this Principle do manifest its Inconsistency with what our Lord Jesus Christ hath ordained unto this end of the continuation of his Church I need not reckon them upon the surest Probabilities There is no room left for fears of what may follow hereon by what hath already done so If we consider whither this successive Ordination hath already led a great part of the Church we may easily judge what it is meet for It hath I say led men for Instance in the Church of Rome into a Presumption of a good Church-State in the loss of Holiness and Truth in the Practice of false Worship and Idolatry in the Persecution and Slaughter of the faithful Servants of Christ unto a State plainly Antichristian To think there should be a Flux and Communication of Heavenly and Spiritual Power from Jesus Christ and his Apostles in and by the hands and Actings of Persons ignorant Simoniacal Adulterous Incestuous Proud Ambitious Sensual presiding in a Church-State never appointed by him immersed in false and Idolatrous Worship persecuting the true Church of Christ wherein was the true succession of Apostolical Doctrine and Holiness is an Imagination for men who embrace the shadows and appearances of things never once seriously thinking of the true nature of them In brief it is in vain to derive a Succession whereon the Being of the Church should depend through the presence of Christ with the Bishops of Rome who for an 100 years together from the year 900 to a 1000 were Monsters for Ignorance Lust Pride and Luxury as Baronius acknowledgeth A. D. 912.5.8 Or by the Church of Antioch by Samosatenus Eudoxius Gnapheus Severus and the like Hereticks Or in Constantinople by Macedonius Eusebius Demophilus Anthorinus and their Companions Or at Alexandria by Lucius Dioscurus Aelurus Sergius and the rest of the same sort 4. The principal Argument whereby this conceit is fully discarded must be spoken unto afterwards And this is the due consideration of the proper subject of all Church-Power unto whom it is originally formally and radically given and granted by Jesus Christ. For none can communicate this Power unto others but those who have received it themselves from Christ by vertue of his Law and Institution Now this is the whole Church and not any Person in it or Prelate over it Look whatever constitutes it a Church that gives it all the Power and Priviledge of a Church for a Church is nothing but a Society of professed Believers enjoying all Church Power
which having as they thought unduely enough failed in one or two Instances it became the Destruction of a Church state not only in the Churches where such Mistakes had happened as they surmized but unto all the Churches in the World that would hold Communion with them But in these things we have no concernment Other Notions of Schisme besides those insisted on we acknowledge not nor is any other advanced with the least Probality of Truth Nor are we to be moved with outcries about Schisme wherein without regard to Truth or Charity men contend for their own Interest Of those Notions of it which have been received by men sober and learned we decline a trial by none that only excepted that the Refusal of Obedience unto the Pope and Church of Rome is all that is Schisme in the World which indeed is none at all That which is now so fiercely pleaded by some concerning different Observations of external Modes Rites Customes some more or none at all to make men Schismaticks is at once to judge all the Primitive Churches to be Schismatical Their Differences Varieties and Diversities among them about these things cannot be enumerated and so without any disadvantage unto the Faith or breach of Love they continued to be untill all Church Order and Power was swallowed up in the Papal Tyranny ten thousand times more pernicious then ten thousand such Disputes For a Close unto this whole Discourse concerning the original nature and state of Gospel Churches I shall use that Liberty which Love of the Truth puts into my Possession Churches mentioned in the Scripture ordained and appointed by the Authority of Jesus Christ were nothing but a certain number of Men and Women Converted to God by the preaching of the Gospel with their baptized seed associating themselves in Obedience unto Christs Commands and by the Direction of his Apostles for the common Profession of the same Faith the Observance and Performance of all Divine Institutions of Religious Worship unto the Glory of God their own Edification and the Conversion of others These Believers thus associated in Societies knowing the Command and Appointment of Jesus Christ by his Apostles for that End did choose from among themselves such as were to be their Rulers in the Name and Authority of Christ according to the Law and Order of his institutions who in the Scripture are called on various Considerations Elders Bishops Pastors and the like names of Dignity Authority and Office who were to administer all the solemn Ordinances of the Church among them Unto this Office they were solemnly appointed ordained or set apart by the Apostles themselves with fasting Prayer and imposition of hands or by other ordinary Officers after their decease This was the way and method of the Call and setting apart of all Ordinary Officers in the Church both under the Old Testament and in the New It is founded in the Light of Nature In the first Institution of ordinary Church Rulers under the Law the People looked out and chose fit Persons whom Moses set apart to the Office Deut. 1.13 14 15. And in the Call of Deacons Acts 6. The Apostle uses the same Words or words of the same importance unto the Church as Moses did to the People Acts 6.31 asserting the Continuation of the same way and order in their Call And whereas he who was first to be called to Office under the New Testament after the Ascension of Christ fell under a double Consideration namely of an Officer in general and of an Apostle which office was extraordinary there was a threefold Act in his Call the People chose two one of which was to be an Officer Acts 1.23 Gods immediate Determination of one as he was to be an Apostle ver 24. and the obedient Consent of the People in compliance with that Determination ver 26. The Foundation of these Churches was generally in a small number of Believers But their Church state was not compleat until they were supplyed with all ordinary Officers as Bishops and Deacons The former were of of several sorts as shall be proved hereafter And of them there were many in every Church whose number was encreased as the Members of the Church were multiplied So God appointed in the Church of the Jews that every ten Families should have a peculiar Ruler of their own Choice Deut. 1.13 14 15 For there is no mention in the New Testament of any one single Bishop or Elder in any Church of any sort whatever either Absolutely or by way of Preheminence But as the Elders of each Church were many at least more thenone so there was a parity among them and an Equality in Order Power and Rule Nor can any Instance be given unto the Contrary Of these Churches one onely was originally planted in one City Town or Village This way was taken from Conveniency for Edification and not from any positive Institution and it may be otherwise where Conveniency and Opportunity do require it The Number in these Churches Multiplying dayly there was a necessity of the Multiplication of Bishops or Elders among them Hereon the Advantage of some one Person in Priority of Conversion or of Ordination in Age Gifts and Graces especially in Ability for Preaching the Gospel and administring the Holy Ordinances of the Church with the Necessity of preserving Order in the Society of the Elders themselves gave him peculiar Dignity Preheminence and Title He was soon after the Bishop without any disadvantage to the Church For in those Churches in some of them at least Evangelists continued for a long Season who had the Administration of Church Affairs in their hands And some there were who were of Note among the Apostles and eminently esteemed by them who had eminent yea Apostolical Gifts as to Preaching of the Word and Prayer which was the peculiar work of the Apostle These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Clemens Of the many other Elders who were associated in the Rule of the Church it may be not many had Gifts for the constant Preaching of the Word nor were called thereunto Hence Justin Martyr seemes to assign the constant publick Administration of Sacred Ordinances unto one President And this also promoted the constant presidency of one in whom the Apostolical Aid by Evangelists might be supplyed These Churches thus fixed and settled in one place each of them City Town or Village were each of them intrusted with all the Power and Priviledges which the Lord Christ hath granted unto or endued his Church withal This Power is called the power of the Keys or of binding and loosing which hath respect only unto the Consciences of Men as unto things Spiritual and Eternal being meerly Ministerial Every one of these Churches were bound by the Command of Christ to live in Peace and Vnity through the Exercise of Peculiar sincere and fervent Love among all their Members as also to walk in Peace and useful Communion with all othâ—â— Churches in the