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
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
claiming an Interest in Authority to give Laws to the Church This therefore is absolutely denyed by us namely that any men under what pretence or name soever have any Right or Authority to constitute any new Frame or Order of the Church to make any Laws of their own for its Rule or Government that should oblige the Disciples of Christ in point of Conscience unto their observation That there is nothing in this Assertion that should in the least impeach the Power of Mastrates with Reference unto the Outward Civil and Political Concerns of the Church or the publick Profession of Religion within their Territories nothing that should take off from thâ— just Authority of the lawful Guides of the Church in ordering appointing and commanding the Observation of all things in them according to the mind of Christ shall be afterwards declared In these things the Lord is our Judge the Lord is our Statute-maker the Lord is our King he will save us It is then but weakly pleaded that seeing the Magistrate can appoint or command nothing in Religion that God hath forbidden nor is there any need that he should Appoint or Command what God hath already Appointed and Commanded if so be he may not by Law command such things in the Church as before were neither Commanded nor Forbidden but Indifferent which are the proper field of his Ecclesiastical Legislative Power then hath he no Power nor Authority about Religion at all That is if he hath not the same and a Coordinate Power with God or Christ he hath none at all One of the best Arguments that can be used for the Power of the Magistrate in things Ecclesiastical is taken from the approved Example of the Good Kings under the Old Testament But they thought it honour enough unto them and their Duty to see and take care that the things which God had appointed and ordained should be diligently observed by all those concerned therein both Priests and People and to destroy what God had forbidden To appoint any thing of themselves to make that necessary in the Church and the Worship thereof which God had not made so they never esteemed it to be in their Power or to belong unto their Duty When they did any thing of that Nature and thereby made any Additions unto the outward Worship of God not before commanded they did it by immediate Revelation from God and so by Divine Authority 1 Chron. 28.19 And it is left as a brand on those that were wicked not only that they commanded and made Statutes for the Observation of what God had forbidden Mic. 6.16 but also that they commanded and appointed what God had not appointed 1 Kings 12.32 33. And it will be found at last to be Honour enough to the greatest Potentate under Heaven to take care that what Christ hath appointed in his Church and Worship be observed without claiming a Power like unto that of the most high to give Laws unto the Church for the Observation of things found out and invented by themselves or other men Of the same nature is the other part of their Plea against this Denial of a Legislative Power in men with respect unto the Constitution of the Evangelical Church-State or the ordaining of any thing to be observed in it that Christ hath not appointed For it is said that if this be allowed as all the Dignity Power and Honour of the Governours of the Church will be rejected or despised so all manner of Confusion and Disorder will be brought into the Church itself For how can it otherwise be when all Power of Law-making in the preservation of the Dignity of the Rulers and Order of the Church is taken away And therefore we see it was the Wisdom of the Church in former Ages tha all the principal Laws and Canons that they made in their Councils or otherwise were designed unto the Exaltation and Preservation of the Dignity of Church Rulers Wherefore take this Power away and you will bring in all Confusion into the Church Ans. 1. They do not in my Judgment sufficiently think of whom and of what they speak who plead after this manner For the substance of the Plea is That if the Church have its whole Frame Constitution Order Rule and Government from Christ alone though men should faithfully discharge their Duty in Doing and Observing all what he hath commanded there would be nothing in it but Disorder and Confusion Whether this becomes that Reverence which we ought to have of him or be suited unto that Faithfulness and Wisdom which is particularly ascribed unto him in the Constitution and Ordering of his Church is not hard to determine and the Untruth of it shall be afterwards demonstrated 2. As unto the Dignity and Honour of the Rulers of the Church the subject of so many Ecclesiastical Laws they are in the first place to be desired themselves to remember the Example of Christ himself in his Personal Ministry here on Earth Matth. 20.28 Even as the Son of man came not to be ministred unto but to minister and to give his Life a Ransom for many With the Rule prescribed by him thereon ver 25 26 27. But Jesus called them unto him and said ye know that the Princes of the Gentiles exercise Dominion over them and they that are great exercise Authority upon them But it shall not be so among you but whosoever shall be great among you let him be your Minister And whosoever will be chief among you let him be your servant With the Occasion of the Instruction given therein unto his Apostles ver 24. And when the Ten heard it they were moved with Indignation against the two Brethren As also the Injunction given them by the Apostle Peter on whom for their own Advantage some would fasten a Monarchy over the whole Church 1 Epist. 5.2 3. Feed the Flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy Lucre but of a ready Mind Neither as being Lords over God's Heritage but being Ensamples to the Flock And the blessed expressions of the Apostolical State by Paul 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 2 Cor. 1.24 Not for that we have Dominion over your Faith but are helpers of your Joy 2 Cor. 4 5. For we preach not our selves but Christ Jesus the Lord and our selves your Servants for Jesus sake It may prepare their Minds for the right Mannagement of that Honour which is their due For 2 There is in and by the Constitution of Christ and his express Laws an Honour and Respect due unto those Church Guides which he hath appointed abiding in the Duties which he requireth If men had not been weary of Apostolical Simplicity and Humility if they could have contented themselves with the Honour and Dignity annexed unto their Office and Work by Christ himself they had never
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
the Indulgence granted by his Majesty by a publâ—que Declaration some years ago whereby it should seem the Papists thought to make some advantage though they were deceiv'd in their Expectation I must needs say that whatever be the true Case in reference thereto in point of Law that in my Judgment it scarcely answereth that Loyalty and regard unto his Majesties honour which some men Profess when all his Actions are suited to their Interests to continue such outcries about that which was his own sole Act by the advice of his Counsel We did indeed Thankfully accept and make use of this Royal Favour and after that for so many years we had been exposed to all manner of sufferings and Penalties whereby multitudes were ruined in their Estates and some lost their Lives and that without hopes of any Remission of severity from the Parliament that then sate by their mistake of the true Interest of the Kingdom wherein alone they did not miss it we were glad to take a little breathing space from our troubles under his Majesties Royal Protection design'd onely as an Expedient as was usual in former times for the Peace and Prosperity of the Kingdome until the whole matter might be settled in Parliament And if this were a crime habetis confitentem reum as to my part But because I know my self herein peculiarly reflected on I do avow that never any one Person in Authority Dignity or Power in the Nation nor any one that had any Relation unto publick Affairs nor any from them Papist or Protestant did once speak one word to me or advise with me about any Indulgence or Toleration to be granted unto Papists I Challenge all the World who are otherwise Minded to intermit their service for a season unto the great false Accuser and prove the Contrary if they can The Persons are sufficiently known of whom they may make their Enquiry But I can cast this also into the same heap or bundle of other false Surmizes and Reports concerning me almost without number which it would be a wonder that some men should pretend to believe and divulge as they have done if we were bound to judge that their Charity and Prudence were proportionable unto their Dignities and Promotions These things must be whilst Interest with Hopes and Fears vain Love and Hatred thence arising do steer the Minds of Men. But what if we have not design'd the prevalence or Introduction of Popery yet being a company of silly Fellows we have suffered our selves to be wheadled by the Jesuites to be active for the cutting of our own throats for we are full well satisfied that we should be the very first who should drink of the Cup of their fury could they ruine the Protestant Interest in England And into such an unhappy posture of Affairs are we fallen that whereas it is Evident we do nothing for the promotion of Popery but only pray against it preach against it write against it instruct the people in principles of Truth whereon to avoid it and Cordially joyn with all true Protestants in the opposition of it wherein we are charged with an excess that is like to spoil all yet these Crafty Blades know how to turn it all unto their advantage As it should seem therefore there remaines nothing for Non-conformists to do in this matter but to bind themselves hand and foot and give themselves up unto the power of the Papists for all they do against them doth but promote their Interest But this I am perswaded they will be greatly unwilling unto unless they are well assured that their Episcopal Friends will be more ready to expose themselves to hazard for their preservation and deliverance then yet they have reason to expect that they will But for my part I was a long time since taught an Expedient by an eminent personage for the freeing my self from any inclination to a Compliance with Popery and that in the Instance of himself For being in Ireland when there was in former dayes a great noise about Reconciliation a Person of his own Order and Degree in the Court of England wrote unto him to inform him of a Report that he was enclin'd to a Reconciliation with Popery or a Compliance on Good Terms with the Church of Rome and withal desired him that if it were so he would Communicate unto him the Reason of his Judgment But that great and wise Personage understanding full well whereunto these things tended returned no answer but this onely That he knew no reason for any such Report For he was sure that he believed the Pope to be Antichrist which put an absolute Period unto the Entercourse And I can insist on the same defensative against forty such Arguments as are used to prove us compliant with the Papal Interest and so I believe can all the Non-conformists And if this be not enough I can for my part subscribe unto the Conclusion which that most eminent Champion of the Ptotestant Religion in England namely Whitaker gives unto his learned Disputation about Antichrist Igitur saith he sequamur praeeuntem Spiritum Sanctum libere dicamus defendamus clamemus per eum qui vivit in aeternum juremus pontificem Romanum esse Antichristum If this will not suffice we know better how to spend our remaining houres of Life and Peace then in Contending about impertinent stories and surmizes exhal'd by Wit and Invention out of the bogge of secular Interest And shall therefore only assure those by whom we are Charged in the Pulpit or Coffee-houses or from the Press to Countenance the promotion of the Papal Interest in the Nation that as they deal unjustly with us herein and weaken the Protestant Interest what lies in them so let them and others do and say what they please nothing shall ever shake us in our Resolution by the help of God to abide in a firm Conjunction with all sincere Protestants for the preservation of our Religion and in opposition to the Papists yea that we would do so with our lives at the Stake if there were none left to abide in the same Testimony but our selves But if they think that there is no way for us to be serviceable against Popery but by debauching our Consciences with that Conformity which they prescribe unto us we beg their pardon we are 〈…〉 Mind The Preface An Examination of the General Principles of Dr. Stillingfleet's Book of the Unreasonableness of SEPARATION THE Differences and Contests among professed Christians about the Nature Power Order Rule and Residence of the Gospel Church State with the Interest of each Dissenting Party therein have not only been great and of long continuance but have also so despised all ways and means of allaying or abatement that they seem to be more and more enflamed every day and to threaten more pernicious consequents then any they have already produced which yet have been of the worst of Evils that the World for some Ages hath groaned
are at all concerned in the Rhetorical Discourse of Dr. Still concerning the first Reformers and their Reformation neither do we at all delight in reflecting on any of the Defects of it desiring only the Liberty avowed on Protestant Principles in the Discharge of our own Duty Nor Secondly Are we any more concerned in the long story that ensues about the Rise and Progress of Separation from the Church of England with the Mistakes of some in Principles and Miscarriages in Practise who judged it their Duty to be Separate For as in our refraining from total Communion with the Parochial Assemblies of the Church of England we proceed not on the same Principles so we hope that we are free from the same Miscarriages with them or any of an alike Nature But it is also certain that after the great Confusion that was bâ—ought on the whole State and Order of the Church under the Roman Apostacy many of those who attempted a Reformation fell into different Opinions and Practises in sundry things which the Papists have made many a long story about We undertake the Defence only of our own Principles and Practises according unto them Nor do we esteem our selves obliged to justifie or reflect on others And it were no difficult Task to compose a Story of the proceedings of some in the Church of England with reference unto these Differences that would have as ill an Aspect as that which is here reported Should an Account be given of their unaccountable Rigor and Severity in that through so many years yea Ages they would never think of the least Abatement of their Impositions in any one Instance though acknowledged by themselves indifferent and esteemed by others unlawful although they saw what woful Detriment arose to the Churches thereby Yea how instead thereof they did to the last of their Power make a Progress in the same course by attempting new Canons to enflame the Difference and encreased in Severities towards all Dissenters should an Account be given of the Silencings Deprivings Imprisonings by the High Commission Court and in most of the Diocesses of the Kingdom of so great Numbers of Godly Learned Faithful Painful Ministers to the unspeakable disadvantage of the Church and Nation with the Ruine of the most of them and their Families the Representation of their Names Qualifications evident usefulness in the Ministry with the Causes of their Sufferings wherein the Observance of some Ceremonies was openly preferred before the Edification of the Church and a great Means of the Conversion of Souls would give as ill a Demonstration of Christian Wisdom Love Moderation Condescension Zeal for the Propagation of the Gospel as any thing doth on the other hand in the History before us It would not be omitted on such an Occasion to declare what Multitudes of pious peaceable Protestants were driven by their Severities to leave their Native Country to seek a Refuge for their Lives and Liberties with freedom for the Worship of God in a Wilderness in the Ends of the Earth and if it be said that what some did herein they did in discharge of the Duties of their Office I must say I shall hardly acknowledge that Office to be of the Institution of Christ whereunto it belongs in a way of Duty to ruine and destroy so many of his Disciples for no other cause but a desire and endeavour to serve and worship him according unto what they apprehend to be his Mind revealed in the Gospel Should there be added hereunto an Account of the Administration of Ecclesiastical Discipline in the Courts of Chancellors Commissaries Officials and the like as unto the Authority and Causes with the way and manner of their proceedings in the exercise of their Jurisdiction with the woful Scandals that have been given thereby with an Addition of sundry other things which I will not so much as mention I suppose it would as much conduce unto Peace and Reconciliation among Protestants as the Story here given us by our Author But setting aside the Aggravations of things gathered out of Controversial Writings wherein few men do observe the due Rules of Moderation but indulge unto themselves the Liberty of severe Censures and sharp Reflections on them they do oppose the Sum and Truth of the Story concerning these things may be reduced into a narrow Compass For 1. It is certain that from the first dawning of the Reformation in this Nation there were different Apprehensions among them that jointly forsook the Papacy as unto its Doctrine and Worship about the State Rule Order and Discipline of the Church with sundry things belonging unto its Worship also I suppose this will not be denyed 2. There doth not remain any Record of a due Attempt and Endeavour for the composing these Differences before one certain way was established by those in Power And whereas the State and condition wherein they were at that time from the confusions about Religion that were then abroad and the pertinaciousness of the Generality of the People in an Adherence unto their old ways and Observances in Religion with a great Scarcity in able Ministers the greatest part of the Bishops and Clergy disliking the whole Reformation they found themselves as they judged necessitated to make as little Alteration in the present state of things as was possible so as to keep up an Appearance of the same things in the Church which had been in former use On these Grounds the State and Rule of the Church was continued in the same form and posture that it was before under the Papacy the Authority of the Pope only being excluded and the Power of disposal of Ecclesiastical Affairs usurped by him declared to be in the King So also in imitation of that Book of Worship and Service which the People had been accustomed unto another was established with the Ceremonies most obvious unto popular Observation 3. This Order was unsatisfactory unto great Numbers of Ministers and others who yet considering what the necessity of the Times did call for did outwardly acquiesce in it in several Degrees in hopes of a farther Reformation in a more convenient season Nor did they cease to plead and press for it by all quiet and peaceable meanes abstaining in the mean time from the use of the Ceremonies and full compliance with Episcopal Jurisdiction 4. Hereon those who were for the Establishment having secured their Interests therein and obtained Power began after a while to Oppress Excommunicate Silence Deprive and Imprison those who dissented from them and could not come up unto a full practical compliance with their Institutions and Rules Yet the Generality of those so silenced and deprived abode in Privacy under their Sufferings hoping for a Reformation at one time or another without betaking themselves unto any other Course for the Edification of themselves or their People 5. After sundry years some men partly silenced and deprived as unto their Ministry and partly pursued with other Censures and Penalties began
Heaven as a Divine Institution But I have treated of this subject in other Discourses 2. The Name Pretence and presumed power of the Church or Churches have been made and used as the greatest Engine for the promoting and satisfying the Avarice Sensuality Ambition and cruelty of men that ever was in the world Never any thing was found out by men or Sathan himself so fitted suited and framed to fill and satisfie the lusts of multitudes of men as this of the Church hath been and yet continues to be For it is so ordered is of that make constitution and use that corrupt men need desire no more for the attainment of Wealth Honour Grandeur Pleasure all the ends of their Lusts spiritual or carnal but a share in the Government and power of the Church nor hath an interest therein been generally used unto any other ends All the Pride and Ambition all the flagitious lives in Luxury Sensuality Uncleanness Incests c. of Popes Cardinals Prelates and their Companions with their hatred unto and oppression of Good men arose from the advantage of their being reputed the Church To this very day the Church here and there as it is esteemed is the greatest means of keeping Christian Religion in its power and purity out of the world and a temptation to multitudes of men to prefer the Church before Religion and to be obstinate in their oppositions unto it These things being plain and evident unto wise men who had no share in the conspiracy nor the benefit of it how could they think that this Church-State was from Heaven and not of Men. 3. By the Church so esteemed and in pursuit of its Interests by its Authority and Power innumerable multitudes of Christians have been slain or murdered and the earth soked with their Blood Two Emperours of Germany alone fought above eighty battels for and against the pretended power and authority of the Church It hath laid whole Countreys desolate with fire and sword turning Cities into ashes and Villages into a wilderness by the destruction of their Inhabitants It was the Church which killed murthered and burnt innumerable holy Persons for no other reason in the world but because they would not submit their Souls Consciences and Practices unto her commands and be subject unto her in all things Nor was there any other Church conspicuously visible in all these parts of the world nor was it esteemed lawful once to think that this was not the true Church or that there was or could be any other For men to believe that this Church-State was from Heaven is for them to believe that cruelty bloodshed murther the destruction of mankind especially of the best the wisest and the most holy among them is the only way to Heaven 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it they preferred and exalted it above all that is called God and made the greatest Idol of it that ever was in the world For it was the faith and profession of it that its authority over the Souls and Consciences of men is above the Authority of the Scripture so that they have no Authority towards us unless it be given unto them by this Church and that we neither can nor need believe them to be the Word of God unless they inform us and command us so to do This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God discovers full well whence it was In like manner those who assumed it unto themselves to be the Church without any other Right Title or Pretence unto it have exalted one amongst them and with him themselves in their several capacities above all Emperors Kings and Princes Nations and People trampling on them at their pleasure Is this Church-State from Heaven Is it of Divine Institution Is it the heart and center of Christian Religion Is it that which all men must be subject to on pain of eternal damnation who that knows any thing of Christ or the Gospel can entertain such a thought without detestation and abhorrency 5. This Pretence of the Church is at this day one of the greatest causes of the Atheism that the world is filled withal Men find themselves they know not how to belong unto this or that Church they suppose that all the Religion that is required of them is no more but what this Church suggests unto them and abhorring through innumerable prejudices to enquire whether there be any other ministerial Church-State or no understanding at length the Church to be a political combination for the Wealth Power and Dignity of some persons they cast away all regard of Religion and become professed Atheists 6. Unto this very day the woful Divisions Distractions and end less Controversies that are among Christians with the dangerous Consequences and effects of them do all spring and arise from the Churches that are in the World Some are for the Church of Rome some for the Church of England some for the Greek Church and so of the rest which upon an acknowledgment of such a state of them as is usually allowed cannot but produce Wars and Tumults among Nations with the oppression of particular persons in all sorts of calamities In one place men are killed for not owning of one Church and in another for approving of it Amongst our selves prisons are filled and mens goods spoiled divisions multiplied and the whole Nation endangered in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us In brief these Churches in the great Instance of that of Rome have been and are the Scandal of Christian Religion and the greatest cause of most of the evils and villanies which the world hath been replenished withal And is it any wonder if men question whether they are from Heaven or of Men For my part I look upon it as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages that he hath by the Light and knowledge of his Word disentangled the Souls and Consciences of any that do believe from all Respect and Trust unto such Churches discovering the vanity of their pretences and wickedness of their practices whereby they openly proclaim themselves to be of Men and not from Heaven Not that he hath led them off from a Church-State thereby but by the same word revealed that to them which is pure simple humble holy and so far from giving occasion unto any of the evils mentioned as that the admittance of it will put an immediate end unto them all Such shall we find the true and Gospel Church-State to be in the following Description of it He that comes out of the Confusion and Disorder of these humane and as unto some of them hellish Churches who is delivered from this mystery of iniquity in darkness and confusion policies and secular contrivances coming thereon to obtain a view of
any others that he was pleased to make use of therein For as he took it on himself as his own work to build his Church and that upon himself as its foundation so he employed his Apostles to act under him and from him in the carrying on that work unto perfection But what was done by them is esteemed to be done all by himself For 1 It was immediately from him that they received Revelations of what did belong unto this Church-State and what was to be prescribed therein They never did neither jointly nor severally once endeavour in their own Wisdom or from their own Invention or by their own Authority to add or put into this Church-State as of perpetual Use and belonging unto it as such either less or more any one thing greater or less whatever It is true they gave their Advice in sundry cases of present Emergencies in and about Church Affairs They gave direction for the due and orderly Practice of what was revealed unto them and exercised Authority both as unto the Ordination of Officers and the Rejection of obstinate sinners from the Society of all the Churches but to Invent Contrive Institute or Appoint any thing in the Church and its State which they had not by immediate Revelation from Christ they never attempted it nor went about it And unto this Rule of proceeding they were precisely obliged by the express words of their Commission Mat 28.19 20. This I say is so plainly included in the Tenor of their Commission and so evident from all that is divinely recorded of their Practice that it will admit of no sober Contradiction In what others think it meet to do in this kind we are not concerned 2 The Authority whereby they acted in the Institution of the Church in its Order whereon the Consciences of all Believers were obliged to submit thereunto and to comply with it in a way of Obedience was the Authority of Christ himself acted in them and by them They every where disclaim any such Power and Authority in themselves They pleaded that they were only Stewards and Ministers not Lords of the Faith or Obedience of the Church but helpers of its Joy yea the Servants of all the Churches for Christ's sake And hereon it follows that what is recorded of their Practice in their Institution ordering or disposing of any thing in the Church that was to be of an abiding continuance hath in it the obliging Power of the Authority of Christ himself Wherefore if the distinction that some make concerning the Apostles namely that they are to be considered as Apostles or as Church-Governours should be allowed as it is liable to just exceptions yet would no Advantage accrew thereby unto what is pretended from it For as what they did appointed and ordered in the Church for its constant observation as Apostles they did it by immediate Revelation from Christ and in his Name and Authority so what in distinction from hence as Church Governours they did or ordered they did it only by a due Application unto present occasions of what they had received by Revelation But as they were Apostles Christ sent them as his Father sent him and he was so sent of the Father as that he did stand and feed in the Strength of the Lord in the Majesty of the Name of the Lord his God Micah 5.4 So did they feed the Sheep of Christ in his Strength and in the Authority or Majesty of his Name 5. Christ therefore alone is the Author of the Gospel-Church-State And because this is the only Foundation of our Faith and Obedience as unto all that we are to believe do and practise by vertue of that Church-State or in Order thereunto the Scripture doth not only plainly affirm it but also declares the Grounds of it why it must be so and whence it is so as also wherein his doing of it doth consist 1. Three things amongst others are eminently necessary in and unto him who is to constitute this Church State with all that belongs thereunto And as the Scripture doth eminently and expresly ascribe them all unto Christ so no man nor all the men of the World can have any such Interest in them as to render them meet for this work or any part of it The first of these is Right and Title He who institutes this Church-State must have Right and Title to dispose of all men in all their Spiritual and Eternal Concernments as seemeth Good unto him For unto this Church-State namely as it is purely Evangelical no man is obliged by the Law of Nature nor hath any Creature power to dispose of him into a condition whereon all his Concernments Spiritual and Eternal shall depend This Right and Title to the Sovereign Disposal of Mankind or of his Church Christ hath alone and that upon a treble account 1 Of Donation from the Father He appointed him the Heir of all things Heb. 1.2 3. He gave him Power over all Flesh. Joh. 17.2 Especially he hath given unto him and put into his absolute disposal all those who are to be his Church ver 6. 2 By vertue of Purchase he hath by the price of his most precious Blood purchased them unto his own Power and Disposal He purchased his Church with his own Blood Act. 20.28 which the Apostle makes the Ground of that care which ought to be had of it And this is pleaded as a sufficient Reason why we should be wholly at his Disposal only and be free from any Imposition of men in things Spiritual 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of men The Purchase of this Right and Title was one great end of the principal Mediatory Acts of Christ. Rom. 14.9 10. For to this end c. 3 Of Conquest For all those who were thus to be disposed by him were both under the Power of his Enemies and were themselves Enemies unto him in their Minds He could not therefore have a Sovereign Right unto their Disposal but by a double Conquest namely first of their Enemies by his Power and then of themselves by his Word his Spirit and his Grace And this twofold Conquest of his is fully described in the Scripture Whereas therefore there is a Disposal of the Persons that are to belong unto this Church-State as unto their Souls Consciences and all the eternal Concernments of them by an indispensible Moral Obligation to a compliance therewithal until men can manifest that they have such a Right and Title over others and that either by the especial Grant and Donation of God the Father or a Purchase that they have made of them unto themselves or Conquest they are not to be esteemed to have either Right or Title to institute any thing that belongs unto this Church-State And it is in vain pretended as we shall see more afterwards that Christ indeed hath appointed this Church-State in general but that he hath appointed no particular Form of Churches or
entertained pleasing Dreams of Thrones Preheminencies Chief Sees secular Grandeur and Power nor framed so many Laws and Canons about these things turning the whole Rule of the Church into a Worldly Empire For such it was that as of all the Popes which ever dwelt at Rome there was never any pretended or acted a greater Zeal for the Rule and Government of the Church by the Laws and Canons that it had made for that End than Gregory the 7 th so if ever there were any Anti-Christ in the World as there are many Anti-Christs he was one His Luciferian Pride his Trampling on all Christian Kings and Potentates his horrible Tyranny over the Consciences of all Christians his abominable Dictates asserting of his own God-like Soveraignty his Requiring all men on the pain of Damnation to be sinful Subjects to God and Peter that is himself which his own Acts and Epistles are filled withal do manifest both who and what he was Unto that Issue did this Power of Law or Canon making for the Honour and Dignity of Church Rulers at length arrive 3. Let the Constitution of the Church by Jesus Christ abide and remain let the Laws for its Rule Government and Worship which he hath recorded in the Scripture be diligenty observed by them whose Duty it is to take Care about them both to observe them themselves and to teach others so to do and we know full well there will be no occasion given or left unto the least Confusion or Disorder in the Church But if men will be froward and because they may not make Laws themselves or keep the Statutes made by others will neglect the due Observation and Execution of what Christ hath ordained or will deny that we may and ought in and for the due Observation of his Laws to make use of the inbred Light of Nature and Rules of common Prudence the Use and Exercise of both which are included and enjoyned in the Commands of Christ in that he requires a Compliance with them in the way of Obedience which we cannot perform without them I know of no Relief against the Perpetuity of our Differences about these things But after so much Scorn and Contempt hath been cast upon that Principle that it is not lawful to observe any thing in the Rule of the Church or Divine Worship in a constant Way by vertue of any humane Canons or Laws that is not prescribed in the Scripture if we could prevail with men to give us one single Instance which they would abide by wherein the Rules and Institutions of Christ are so defective as that without their Canonical Additions Order cannot be observed in the Church nor the Worship of God be duly performed and it shall be diligently attended unto Allow the General Rules given us in the Scripture for Church-Order and Worship to be applied unto all proper Occasions and Circumstances with Particular Positive Divine Precepts Allow also that the Apostles in what they did and acted in the Constitution and Ordering of the Churches and their Worship did and acted it in the Name and by the Authority of Christ as also that there needs no other means of affecting and obliging our Consciences in these things but only that the Mind and Will of Christ be intimated and made known unto us though not in the form of a Law given and promulgated which I suppose no men of sober Minds or Principles can disallow and then give an Instance of such a Deficiency as that mentioned in the Institutions of Christ and the whole Difference in this matter will be rightly stated and not else But to return from this Digression 2dly The Scripture doth not only ascribe this Authority unto Christ alone but it giveth Instances of his Vse and Exercise thereof which comprize all that is necessary unto the Constitution and Ordering of his Churches and the Worship of them 1 He buildeth his own House Heb. 3.3 2 He appointeth Offices for Rule in his Churches and Officers 1 Cor. 12 5. Rom 12.6 7 8. 3 He gives Gifts for the Administrations of the Church Ephes. 4.11 12 13. 1 Cor. 11 12. 4 He gives Power and Authority unto them that are to Minister and Rule in the Church c. which things must be afterwards spoken unto 3dly As unto this Constitution of the Gospel-Church-State the Scripture assigneth in an especial manner Faithfulness unto the Lord Christ Heb. 3.3 4 5. This Power is originally in God himself It belongs unto him alone as the great Soveraign of all his Creatures Unto Christ as Mediator it was given by the Father and the whole of it intrusted with him Hence it follows that in the Execution of it he hath respect unto the Mind and Will of God as unto what he would have done and ordered with respect whereunto this Power was committed unto him And here his Faithfulness takes place exerted in the Revelation of the whole Mind of God in this matter instituting appointing and commanding all that God would have so ordained and nothing else And what can any man do that cometh after the King Hereunto there is added on the same Account the Consideration of his Wisdom his Love and Care for the good of his Church which in him were ineffable and inimitable By all these things was he fitted for his Office and the work that was reserved for him so as that he might in all things have the Preheminency And this was to make the last and only full perfect compleat Revelation of the Mind and Will of God as unto the State Order Faith Obedience and Worship of the Church There was no Perfection in any of these things until he took this work in hand Wherefore it may justly be supposed that he hath so perfectly stated and established all things concerning his Churches and Worship therein being the last Divine Hand that was to be put to this Work and this his Hand Heb. 1.2 3. that whatever is capable of a Law or a Constitution for the use of the Church at all times or is needful for his Disciples to observe is revealed declared and established by him And in this Persuasion I shall abide until I see better Fruits and Effects of the Interposition of the Wisdom and Authority of men unto the same Ends which he designed than as yet I have been able in any Age to observe The substance of the things pleaded may for the greater Evidence of their Truth be reduced unto the ensuing Heads or Propositions 1. Every Church-State that hath an especial Institution of its own giving its especial kind supposeth and hath respect unto the Law and Light of Nature requiring and directing in general those things which belong unto the Being Order and Preservation of such Societies as that is That there ought to be Societies wherein men voluntarily joyn together for the solemn Performance of Divine Worship and joynt walking in obedience before God that these Societies ought to use such means for their own
Peace and Order as the light of Nature directs unto that where many have a common Interest they ought to consult in common for the due management of it with other things of the like Importance are evident Dictates of this Light and Law Now whatever Church-State may be superinduced by Divine Institution yet this Light and Law in all their evident Dictates continue their obliging Power in and over the minds of men and must do so eternally Wherefore things that belong hereunto need no new Institution in any Church-State whatever But yet 2. Whatever is required by the Light of Nature in such Societies as Churches as useful unto their Order and conducing unto their end is a Divine Institution The Lord Christ in the Institution of Gospel Churches their State Order Rule and Worship doth not require of his Disciples that in their Observance of his Appointments they should cease to be men or forego the Use and Exercise of their rational Abilities according to the Rule of that Exercise which is the Light of Nature Yea because the Rules and Directions are in this case to be applied unto things Spiritual and of meer Revelation he giveth Wisdom Prudence and Understanding to make that Application in a due manner unto those to whom the Guidance and Rule of the Church is committed Wherefore as unto all the things which the Light of Nature directs us unto with respect unto the observation of the Duties prescribed by Christ in and unto the Church we need no other Institution but that of the use of the especial spiritual Wisdom and Prudence which the Lord Christ gives unto his Church for that end 4. There are in the Scripture general Rules directing us in the Application of natural Light unto such a Determination of all circumstances in the Acts of Church Rule and Worship as are sufficient for their performance decently and in order Wherefore as was said before it is utterly in vain and useless to demand express Institution of all the circumstances belonging unto the Government Order Rule and Worship of the Church or for the due improvement of things in themselves indifferent unto its Edification as occasion shall require Nor are they capable to be any otherwise stated but as they lye in the light of Nature and spiritual Prudence directed by general Rules of Scripture These things being premised our principal Assertion is That Christ alone is the Author Institutor and Appointer in a way of Authority and Legislation of the Gospel Church-State its Order Rule and Worship with all things constantly and perpetually belonging thereunto or necessary to be observed therein What is not so is of men and not from Heaven this is that which we have proved in general and shall farther particularly confirm in our Progress Hence 6. There is no spiritual use nor benefit of any Church-State nor of any thing therein performed but what on the part of men consists in Acts of Obedience unto the Authority of Christ. If in any thing we do of this nature we cannot answer that enquiry which God directs in this case to be made namely why we do this or that thing Exod. 12.25 26 27. with this that it is because Christ hath required it of us we do not acknowledge him the Lord over his own House nor hear him as the Son Nor is there any Act of Power to be put forth in the Rule of the Church but in them by whom it is exerted it is an Act of Obedience unto Christ or it is a meer Usurpation All Church Power is nothing but a Faculty or Ability to obey the Commands of Christ in such a way and manner as he hath appointed For it is his Constitution that the Administration of his solemn Worship in the Church and the Rule of it as unto the observance of his commands should be committed unto some Persons set apart unto that end according unto his appointment This is all their Authority all that they have of Order or Jurisdiction or by any other ways whereby they are pleased to express it And where there is any Gospel Administration any Act of Rule or Government in the Church which those that perform it do not give an evidence that they do it in Obedience unto Christ it is null as unto any Obligation on the Consciences of his Disciples The neglect hereof in the World wherein many in the Exercise of Church Discipline or any Acts that belong unto the Rule of it think of nothing but their own Offices whereunto such Powers are annexed by humane Laws and Canons as enable them to Act in their own names without designing Obedience unto Christ in all that they do or to make a just representation of his Authority Wisdom and love thereby is ruinous unto Church Order and Rule 7. There is no Legislative Power in and over the Church as unto its Form Order and Worship left unto any of the Sons of men under any qualification whatever For 1. There are none of them who have an Interest in those Rights Qualifications and Endowments which are necessary unto an Investiture into such a Legislative Power For what was given and granted unto Christ himself unto this end that he might be the Law giver of the Church must be found also in them who pretend unto any Interest therein Have they any of them a Right and Title unto a disposal of the Persons of Believers in what way they please as unto their Spiritual and Eternal concernments Have they Soveraign Authority over all things to change their Moral Nature to give them new uses and significations to make things necessary that in themselves are indifferent and to order all those things by Soveraign Authority in Laws obliging the consciences of men And the like may be said of his Personal Qualifications of Faithfulness Wisdom Love and Care which are ascribed unto him in this work of giving Laws unto his Churches as he was the Lord over his own House 2 The Event of the Assumption of this Legislative Power under the best pretence that can be given unto it namely in Councils or great Assemblies of Bishops and Prelates sufficiently demonstrates how dangerous a thing it is for any man to be ingaged in For it issued at length in such a constitution of Churches and such Laws for the Government of them as exalted the Cannon Law into the room of the Scripture and utterly destroyed the true Nature of the Church of Christ and all the Discipline required therein 3. Such an Assumption is derogatory unto the Glory of Christ especially as unto his Faithfulness in and over the House of God wherein he is compared unto and preferred above Moses Heb. 3.3 4 5 6. Now the Faithfulness of Moses consisted in this that he did and appointed all things according to the Pattern shewed him in the Mount That is all whatever it was the Will of God to be revealed and appointed for the Constitution Order Rule and Worship of his
the outward Calamities that befel the Nation nor the sins of the generality of the People could destroy this Church-State but it continued its Right and exercise unto the Time of Reformation And if it be not so if there be not Causes and Means of the infallible continuance of the Gospel Church-State unto the Consummation of all things the time expresly allotted unto their continuance then was the work of Moses more honourable more powerful and effectual in the Constitution of the Church-State under the Old Testament than that of Christ in the Constitution of the New For that Work and those Institutions which had an efficacy in them for their own infallible continuation and of the Church thereby throughout all Generations must be more Noble and Honourable than those which cannot secure their own continuance nor the Being and State of the Church thereon depending Nothing can be more derogatory unto the Glory of the Wisdom and Power of Christ nor of his Truth and Faithfulness than such an Imagination We shall therefore enquire into the Causes and Means of the continuation of this Church-State and therein shew the certainty of it as also disprove that which by some is pretended as the onely means thereof when indeed it is the principal Argument against their perpetual continuation that can be made use of 1. The Essence and Nature of the Church instituted by the Authority of Jesus Christ was always the same from the Beginning that it continues still to be But as unto its outward Form and Order it had a double State and it was necessary that so it should have from the Nature of the thing it self For 1 The Church may be considered in its Relation unto those extraordinary Officers or Rulers whose Office and Power was antecedent unto the Church as that by vertue whereof it was to be called and erected 2 With respect unto ordinary Officers unto whose Office and Power the Church essentially considered was antecedent for their whole Work and Duty as such is conversant about the Church and the Object is antecedent unto all Acts about it The first State is ceased nor can it be continued For these Officers were constituted 1 By an immediate call from Christ as was Paul Gal. 1.1 2. which none now are nor have been since the decease of them who were so called at first 2 By extraordinary Gifts and Power which Christ doth not continue to communicate 3 By Divine Inspiration and infallible Guidance both in preaching the Word and appointing things necessary in the Churches which none now pretend unto 4 By Extensive Commission giving them Power towards all the World for their Conversion and over all Churches for their Edification Of these Officers in their distinction into Apostles and Evangelists with their Call Gifts Power and Work I have treated at large in my Discourse of Spiritual Gifts The State and Condition of the Church with respect unto them is utterly ceased and nothing can be more vain than to pretend any Succession unto them in the whole or any part of their Office unless men can justify their claim unto it by any or all of these things which concurred unto it in the Apostles which they cannot do But it doth not hence follow that the Church State instituted by Christ did fail thereon or doth now so fail because it is impossible that these Apostles should have any Successors in their Office or the Discharge of it For by the Authority of the Lord Christ the Church was to be continued under Oâ—dinary Officers without the Call Gifts or Power of the others that were to cease Under these the Church State was no less Divine than under the former For there were two things in it 1 That the Offices themselves were of the Appointment of Christ And if they were not so we confess the Divine Right of the Church-State would have ceased The Office of the Apostles and Evangelists was to cease as hath been declared and it did cease actually in that Christ after them did call no more unto that Office nor provided any Way or Means whereby any one should be made Partaker of it And for any to pretend a Succession in Office or any part of their Office without any of those things which did constitute it is extream Presumption It is therefore granted that if there were not other Offices appointed by the Authority of Christ it had not been in the Power of man to make or appoint any unto that Purpose and the Church-State itself must have ceased But this he hath done Eph. 4.11 12. 1 Cor. 12.28 2 That Persons were to be interested in these Offices according unto the Way and Means by him prescribed which were not such as depended on his own immediate extraordinary actings as it was with the former sort but such as consisted in the Churches acting according to his Law and in Obedience unto his commands This Church-State was appointed by the Authority of Christ. The Direction which he gave in his own Person for Addresses unto the Church in case of Scandal which is an obliging Institution for all Ages Mat. 18.17 18 19 20. proves that he had appointed a Church-State that should abide through them all And when there was a Church planted at Jerusalem there were not only Apostles in it according to its first State but Elders also which respected its second State that was approaching Act. 15.23 The Apostles being in Office before that Church State the Elders ordained in it So chap. 11.30 And the Apostles ordained Elders in every Church Act. 14.23 Tit. 1.5 1 Tim. 5.17 whom they affirmed to be made so by the Holy Ghost Act. 20.28 The Churches to whom the Apostle Paul wrote his Epistles were such all of them under the Rule of ordinary Officers Phil 1.1 Rules and Laws are given for their Ordination in all Ages Tit. 1. 1 Tim. 3. And the Lord Christ treateth from Heaven with his Churches in this State and Order Rev. 1st 2d 3d. He hath promised his presence with them unto the Consummation of all things Mat. 28.20 chap. 18.20 and assigned them their Duty until his Second Coming 1 Cor. 11.26 with other Evidences of the same Truth innumerable Our Enquiry therefore is Whereon the Continuation of this Church-State unto the end of the World doth depend what are the Causes What are the Means of it whence it becomes infallible and necessary I must only premise that our present Consideration is not so much de facto as unto what hath fallen out in the World unto our Knowledge and Observation but de jure or of a Right unto this Continuation And this is such as makes it not only lawful for such a Church-State to be but requires also from all the Disciples of Christ in a way of Duty that it be always in actual Existence Hereby there is a warrant given unto all believers at all times to gather themselves into such a Church-State and a Duty imposed on them so
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
Obedience unto the Commands of Christ in its Integrity For the First the Scripture is full of Predictions all confirmed in the Event that after the days of the Apostles there should be various Attempts to wrest corrupt and pervert the Doctrine of the Gospel and to bring in pernitious Errors and Heresies To prevent or reprove and remove them is no small Part and Duty of the Ministerial Office in the Dispensation of the Word But whereas those who taught such perverse things did for the most part arise at first in the Churches themselves Act. 20.30 2 Pet. 2.1 1 John 2.19 as the Preaching of the Word was appointed for the rebuke of the Doctrines themselves so this Discipline was ordained in the Church with respect unto the Persons of them by whom they were taught Rev. 2.2.14 20. 3 Joh. 8.9 Gal. 5.12 And so also it was with respect unto Schisms and Divisions that might fall out in the Church The way of suppressing things of this Nature by external force by the Sword of Magistrates in Prisons Fines Banishments and Death was not then thought of nor directed unto by the Lord Jesus Christ but is highly dishonourable unto him as though the ways of his own appointment were not sufficient for the Preservation of his own Truth but that his Disciples must betake themselves unto the secular Powers of this World who for the most part are wicked Prophane and ignorant of the Truth for that end And hereunto belongeth the Preservation of his Commands in the Integrity of Obedience For he appointed that hereby care should be taken of the Ways Walkings and Conversation of his Disciples that in all things it should be such as became the Gospel Hence the exercise of this Discipline he ordaâ—ned to consist in Exhortations Admonitions Reproofs of any that shouâ—d offend in things Moral or of his especial Institutâ—on with the total Rejection of them were obstinate in their Offences as we shall see afterwards 2. The second End of it was to preserve Love entire among his Disciples This was that which he gave in especial charge unto all that should believe in his Name taking the Command of it to be his own in a peculiar manner and declaring our Observance of it to be the principal Pledge and Evidence of our being his Disciples For although mutual Love be an old Commandment belonging both unto the Moral Law and sundry Injunction under the Old Testament yet the Degrees and Measure of it the Ways and Duties of its exercise the Motives unto it and Reasons for it were wholly his own whereby it becomes a new Commandment also For the preservation and continuance of this Love which he lays so great weight upon was this Discipline appointed which it is several ways effectual towards As 1 In the Prevention or Removal of Offences that might arise among Believers to the impeachment of it Matth. 18.15 16 17 2 In that Watch over each other with mutual Exhortations and Admonitions without which this Love let men pretend what they please will not be preserved That which keepeth either Life or Soul in Christian Love consists in the exercise of those Graces mutually and the Discharge of those Duties whereby they may be Partakers of the fruits of Love in one another And for the most part those who pretend highly unto the Preservation of Love by their coming to the same Church who dwell in the same Parish have not so much as the carcase nay not a shadow of it In the Discipline of the Lord Christ it is appointed that this Love so strictly by him enjoyned unto us so expressive of his own Wisdom and Love should be preserved continued and encreased by the due and constant Discharge of the Duties of mutual Exhortation Admonition Prayer and watchful care over one another Rom. 15.14 1 Thes. 5 11 12. 2 Thes. 3.15 Heb. 3.12 13. Ch. 12.15 16. 3. A third End of it is that it might be a due Representation of his own Love Care Tenderness Patience Meekness in the acting of his Authority in the Church Where this is not observed and designed in the exercise of Church Discipline I will not say it is Antichristian but will say it is highly injurious and dishonourable unto him For all Church Power is in him and derived from him nor is there any thing of that nature which belongs unto it but it must be acted in his Name and esteemed both for the manner and matter of it to be his Act and Deed. For men therefore to pretend unto the exercise of this Discipline in a worldly frame of Spirit with Pride and Passion by tricks of Laws and Canons in Courts Forein to the Churches themselves which are pretended to be under this Discipline it is a woful and scandalous Representation of Christ his Wisdom Care and Love towards his Church But as for his Discipline he hath ordained that it shall be exercised in and with Meekness Patience Gentleness evidence of Zeal for the good and compassion of the Souls of men with Gravity and Authority so as that therein all the holy Affections of his mind towards his Church or any in it in their mistakes failings and miscarriages may be duly represented as well as his Authority acted among them Isa. 40.11 2 Cor. 10.1 Gal. 5.22.23 1 Thes. 2.7 2 Tim. 2.24 25 26. Jam. 3.17 1 Cor. 13. 4. It is in part appointed to be an Evidence and Pledge of the future Judgment wherein the whole Church shall be judged before the Throne of Christ Jesus For in the Exercise of this Discipline Christ is on his own Judgment Seat in the Church nor may any man pronounce any Sentence but what he believeth that Christ himself would pronounce were he visibly present and what is according to his mind as declared in his Word Hence Tertullian calls the Sentence of Excommunication in the Church futuri judicii praejudicium A Representation of the future Judgment 4. In all that Degeneracy which the Christian professing Church hath fallen into in Faith Worship and Manners there is no Instance can exceed the corruption of this Divine Institution For that which was the Honour of Christ and the Gospel and an effectual means to represent him in the Glory of his Wisdom and Love and for the Exercise of all Graces in the Church unto the blessed Ends now declared was turned into a Domination Earthly and Secular Exercised In a Prophane Litigious Unintelligible Process according unto the Arts Ways and Terms of the worst of Law Courts by Persons for the most part remote from any just Pretence of the least Interest in Church Power on causes and for ends forein unto the Discipline of the Gospel by a Tyranny over the Consciences and over the Persons of the Disciples of Christ unto the Intolerable scandal of the Gospel and Rule of Christ in his Church as is evident in the State and Rule of the Church of Rome As these are the general Ends of the Institution
Words and the Interpretation of them so many various and opposite Opinions about them and those debated in such long and Operous Discourses that some would take an Argument from thence that nothing can be directly proved from them nor any certain account of the State and Duty of the Church be thence collected But nothing can be insinuated more false and absurd nor which more directly tendeth to the overthrow of the whole Authority of the Scripture For if when men are seduced by their Interests or otherwise to multiply false Expositions of any place of Scripture and to contend earnestly about them that thereon as unto us they lose their instructive Power and certain Determination of the Truth we should quickly have no Bottom or Foundation for our Faith in the most important Articles of Religion nor could have so at this day But all the various Pretences of men some whereof would have the Pope others a General Councel some the Civile Magistrate some the Jewish Synagogue some a Company of Arbitrators are nothing but so many Instances of what Interest Prejudice corrupt Lusts ambitious Designs with a dislike of the Truth will bring forth To me it seems strange that any impartial man reading this Context can take the Church in this place in any other sense but for such a Society as whereunto an offending and offended Brother or Disciple of Christ might and ought to belong to the Body whereof they might address themselves for Relief and Remedy or the Removal of Offences by vertue of the Authority and Appointment of Jesus Christ. It were an endless Task and unsuited unto our present Design to examine the various pretensions unto the Church in this place enough also if not too much hath been written already about them I shall therefore observe only some few things from the context which will sufficiently evidence what sort of Church it is that is here intended 1. The Rule and Direction given by our Saviour in this place unto his Disciples doth not concern civil Injuries as such but such Sins as have Scandal and Offence in them either causing other men to Sin or giving them Grief and Offence for Sin whereby the exercise of Love in mutual Communion may be impeded Private Injuries may be respected herein but not as Injuries but so far as they are scandalous and matter of Offence unto them unto whom they are known And this appears 1 From the proper Signification of the Phrase here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thy Brother Sin against thee Doing of an injury is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be injured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.8 9. that is to be wronged to be dealt unjustly withal and to be defrauded or deprived of our Right But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used but only so to sin as to give scandal unto them against whom that Sin is said to be 1 Cor. 8.11 12 To be guilty of Sin against Christ in the light of their consciences is to sin against them 2. It is evident in the context Our Saviour is treating directly about all sorts of scandals and offences or sins as occasions of falling stumbling and sinning and so of perishing unto others giving Rules and Directions about them from 8th verse unto these words wherein Direction is given about their Cure and Removal And two things he ascribes unto these scandals 1. That weak Christians are despised in them ver 10. 2. That they are in danger to be destroyed or lost for ever by them ver 14. which gives us a true account of the nature of scandalous Offences Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin is used here in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before to give offence by a scandalous miscarriage 3. Where the same Rule is again recorded the words used enforce this application of them Luk. 17.1 2 3. The Lord Christ foretells his Disciples that scandals and offences would arise with the nature and danger of them v. 1. And because that they obtain their pernicious effects mostly on them that are weak he gives caution against them with especial respect unto such among his Disciples better any one were cast into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that he should give scandal or offence unto one of these little ones ver 2. And what he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. sin against thee and this is plain from thâ— direction which he gives hereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke him The word is never used with respect unto private Injuries but as they are sins or faults so is it joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the only word used for the Rebuke given or to be given unto a scandalous Offender 2 Cor. 2.6 4 Another Rule is given in case of private Injuries that are only such and that is that we immediately forgive them 5. It doth not seem a Direction suited unto that intense Love which the Lord Christ requireth in all his Disciples one towards another nor the nature of that Love in its Exercise as it is described 1 Cor. 13. that for a private Injury done unto any man without respect unto sin against God therein which is the scandal he should follow his Brother so far as to have him cast â—ut of the Communion of all Churches and Believers which yet in case of Sin unrepented of is a necessary Duty 2dly The Rule here prescribed and the Direction given were so prescribed and given for the use of all the Disciples of Christ in all Ages and are not to be confined unto any present case or the present season For 1. There was no such case at present no mutual offence among any of his Disciples that should require this Determination of it only respect is had unto what might afterwards fall out in the Church 2. There was no need of any such Direction at that time because Christ himself was then constantly present with them in whom all Church Power did reside both eminently and formally Accordingly when any of them did offend unto scandal he did himself rebuke them Matth. 16.22 23. And when any thing of mutual Offence fell out among them he instructed them and directed them into the way of Love doing what any Church could do and much more also Mat. 20 24 25 26 27.28 3 This was a case which our Saviour foreknew and foretold that it would fall out in the Church in futuâ—e generations even unto the end of the world It doth so every day and will do so whilst men are in an imperfect state here below Nor is there any thing wherein the Church as unto its Order â—urity and Edification is more concerned Nor can any of them be preserved without a certain Rule for the cure and healing of offences nor are so in any Church where such a Rule is
not or is neglected It is therefore fond to suppose that our Saviour should prescribe this Rule for that season wherein there was no need of it and not for those times wherein the Church could not subsist in order without it 3ly The Church here directed unto is a Christian Church For 1. whereas it hath been proved it concerned the times to come afterwards there was in those times nothing that could pretend unto the name of the Church but a Christian Church only The Jewish Synagogues had an utter end put unto them so as that an Address unto any of them in this case was not only useless but unlawful And as unto Magistrates or Arbitrators to have them called the Church and that in such a sense as that after the Interposition of their Authority or Advice a man should be freed from the discharge of all Christian Duties such as are mutually required among the Disciples of Christ towards his Brother is a fond Imagination For 2 It is such a Church as can exercise Authority in the Name of Christ over his Disciples and such as in Conscience they should be bound to submit themselves unto For the Reason given of the Contempt of the Voice Judgment and Sentence of the Church in case of offence is their Power of spiritual binding and looâ—ing which is comitted by Christ thereunto and so he adds immediatley ver 18. Whatever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose in heaven shall be loosed on earth is the Priviledge of a Christian Church only 4thly It is a visible particular Congregation alone that is intended For 1. As unto the Church in other acceptations of that name either for the Catholicâ— invisible Church or for the whole Body of professed Believers thoroughout the world it is utterly impossible that this Dâ—ty should be observed towards it as is manifest unto all 2. We have proved that the first and most proper signification of the word is of a single congregation assembling together for its Duties and Enjoyments Where ever therefore the Church in general is mentioned without the Addition of any thing or circumstance that may lead unto another signification it must be interpreted of such a Particular Church or Congregation 3. The Persons intended offending and offended must belong unto the same society unto whom the Address is to be made or else the one party may justly decline the Judicatory applyed unto and so frustrate the Process And it must be such a Church as unto whom they are known in their Circumstances without which it is impossible that a right judgment in sundry cases can be made in point of Offence 4 It is a Church of an easie Address Go tell the Church which supposeth that free and immediate aâ—cess which all the Members of a Church have unto that whole Church whereof they are members Wherefore 5 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church not a Church but the Church namely whereunto thou and thy Brother do belong 6 One end of this Direction is that the offending and the offended parties may continue together in the Communion of the same Church in Love without Dissimulation which thing belongs unto a particular Congregation 7 The meaning is not tell the Diocesan Bishop for whatever Church he may have under his Rule yet is not he himself a Church Nor is it 8 the Chancellours Court that our Saviour intended Be it what it will it is a disparagement unto all Churches to have that name applied thereunto Nor Lastly Is it a Presbytery or Association of the Elders of many particular Congregations that is intended For the Power claimed in such associated Presbyteries is with respect unto what is already in or before particular Congregations which they have not either Wisdom or Authority as is supposed finally to order and determine But this supposeth that the Address in the first place be made unto a particular Congregation which therefore is firstly and properly here intended All things are plain familiar and exposed to the common Understandings of all Believers whose minds are any way exercised about these things as indeed are all things that belong unto the Discipline of Christ. Arguments pretendedly deep and learned really obscure and perplexed with logical Notions and distinctions applied unto things thus plain and evident in themselves do serve only to involve and darken the Truth It is plain in the place 1 That there was a Church-State for Christians then designed by Christ which afterwards he would institute and settle 2 That all true Disciples were to join and unite themselves in some such Church as might be helpful unto their Love Order Peace and Edification 3 That among the members of these Churches Offences would or might arise which in themselves tend unto pernicious Events 4 That if these Offences could not be cured and taken away so as that Love without Dissimulation might be continued among all the Members of the Churches an Account of them at last was to be given unto that Church or Society whereunto the Parties concerned do belong as Members of it 5 That this Church should hear determine and give Judgment with advice in the cases so brought unto it for the taking away and removal of all Offences 6 That this Determination of the Church is to be rested in on the Penalty of a Deprivation of all the Priviledges of the Church 7 That these things are the Institution and Appointment of Christ himself whose Authority in them all is to be submitted unto and which alone can cast one that is a Professed Christian into the condition of an Heathen or a Publican These things in the Notion and Practice of them are plain easy and exposed to the Understanding of the meanest of the Disciples of Christ as it is meet that all things should be wherein their daily Practice is concerned But it is not easily to be expressed into what horrible Perplexities and Confusions they have been wrested in the Church of Rome nor how those who depart from the plain obvious sense of the words and love not the Practice they direct unto do lead themselves and others into ways and paths that have neither use nor end From the corrupt abuse of the holy Institution of our Lord Jesus Christ here intended so many Powers Faculties Courts Jurisdictions legal Processes with Litigious Vexatious oppressive Courses of Actions and Trials whose very names are uncouth horrid foreign unto Religion and unintelligible without Cunning in an artâ—ficial barbarous Science of the Canon Law have proceeded as are enough to fill a sober rational man with astonishment how it could ever enter into the minds of men to suppose that they can possibly have any Relation unto this Divine Institution Those who are not utterly blinded with Interest and Prejudice wholly ignorant of the Gospel and the mind of Christ therein as also Strangers from the Practice of the Duties which it requires will hardly
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
the surprizals of Temptations not consented to not delighted or continued in your labour or contention of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.1 was night and day in your Prayers for the whole Brotherhood that is especially of their own Church itself that the number of Gods Elect might be saved in mercy through a good Conscience towards him This was their state this was their Liturgie this their practice 1. There was on all the Members of the Church a plentiful effusion of the Holy Spirit in his Gifts and Graces wherein it may be respect is had unto what was affirmed by the Apostle before of the same Church 1 Cor. 1.4 5 6 7. the same Grace being yet continued unto them 2. By vertue of this Effusion of the Spirit on all of them their Wills and Affections being sanctifyed their minds were enabled to pour forth fervent prayers unto God 3. They were not such as lived in any open sin or any secret sin known to be so but were only subject unto involuntary surprizals whose pardon they continually prayed for 4. Their love and sense of duty stirred them up to labour mightily in their Prayers with fervency and constancy for the Salvation of the whole Fraternity of Elect Believers whether throughout the world or more especialâ—y those in and of their own Church He that should ascribe these things unto any of those Churches which now in the world claim to be so only would quickly find himself at a loss for the proof of what he asserts Did we all sedulously endeavour to reduce and restore Churches unto their primitive state and frame it would bring more glory to God than all our contentions about Rule and Domination 4. It is certain that the Church of Corinth was fallen into a sinful excess in the Deposition and Rejection of their Elders whom the Church at Rome judged to have presided among them laudably and unblameably as unto their whole walk and work amongst them And this they did by the suggestion of two or three envious discontented persons and as it is probable from some digressions in the Epistle tainted with those Errors which had formerly infested that Church as the denial of the Resurrection of the flesh which is therefore here reflected on But in the whole Epistle the Church is nowhere reproved for assuming an Authority unto themselves which did not belong unto them It seems what Cyprian afterwards affirmed was then acknowledged namely that the right of choosing the worthy and of rejecting the unworthy was in the Body of the People But they are severely reproved for the abuse of their Liberty and Power For they had exercised them on ill grounds by ill means for ill ends and in a most unjust cause He therefore exhorts the Body of the Church to return unto their duty in the Restauration of their Elders and then prescribes unto them who were the first occasion of Schism that every one would subject themselves unto the restored Presbyter and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will do the things appointed or commanded by the Multitude the Church in the generality of its Members The Plebs the Multitude the Body of the fraternity in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were often called in the Scripture Act. 4.32 Chap. 6.2 5. Chap. 15.12 30. had then Right and Power to appoint things that were to be done in the Church for Order and Peace I do not say they had it without or in distinction from their Officers Rulers and Guides but in a concurrence with them and subordination to them whence the Acts concluded on may be esteemed and are the Acts of the whole Church This order can be observed or this can fall out only in a Congregational Church all whose Members do meet together for the discharge of their Duties and Exercise of their Discipline And if no more may be considered in it but the miscarriage of the people without any respect to their Right and Power yet such Churches as wherein 't is impossible that that should fall out in them as did so fall out in that Church are not of the same kind or order with it But for the sake of them who may endeavour to reduce any Church-state into its Primitive Constitution that they may be cautioned against that great Evil which this Church in the exercise of their supposed liberty fâ—ll into I cannot but transcribe a few of those excellent words which are used plentifully with cogent Reasons in this Epistle against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is shameful beloved exceeding shameful which is reported of you that the most firm and antient Church of the Corinthians should for the sake of one or two persons seditiously tumultuate against their Elders And herein he proceeds to declare the dreadful scandal that ensued thereon both among Believers and Infidels The Instruction also which he adds hereunto is worthy the remembrance of all Church Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is blessed Advice for all Church-Members that he gives Let a man be faithful let him be powerful in knowledge or the Declaration of it let him be wise to judge the Words or Doctrines let him be chast or pure in his works the greater he seems to be the more humble he ought to be that so the Church may have no trouble by him nor his Gifts But to return 5. Having occasion to mention the Officers of the Church he nameth only the two ranks of Bishops and Deacons as the Apostle also doth Phil. 1.1 speaking of the Apostles he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching the word through Regions and Cities they appointed the first fruits as the House of Stephan as was the first fruits of Achaia who therefore addicted themselves to the Ministry of the Saints 1 Cor. 16.15 or the first Converts to the Faith after a Spiritual Trial of them as unto their fitness for their work to be Bishops and Deacons of them that should afterwards believe Where there were as yet but a few converted the Apostle gathered them into Church-order and so soon as they found any fit among them appointed and ordained them to be Bishops and Deacons so that provision might be made for the guidance and conduct of them that should be converted and added unto them after they were left by the Apostles These Bishops he affirms to be and have been the Presbyters or Elders of the Church even the same with those deposed by the Corinthians in the same manner as the Apostle doth Act. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is no small sin in us to reject or cast off them who have offered the Gifts or discharged the Duties of Episcopacy holily and without blame Blessed are the Elders who went before namely as he expresseth it because they are freed from that amotion from their Office which those Elders now amongst them had undergone after they had
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
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
to be Schism when I believe it is Midnight whilst the Sun shines in his full strength and Glory And then we are told of Parochial Churches who have this Power only that if we do not in them whatever is required of us not by them but those that are put over them they can inform against us that we may be mulcted and punished Thirdly It will be said that these Churches as such are indeed originally entrusted and invested with all Church-Rights Power and Authority but for many weighty Reasons are abridged in sundry things of the exercise of them For who can think it meet that every single Parish should be entrusted with the exercise of all Church-Rule and Power among themselves Answ. 1. Whose fault is it that these Churches are not meet for the exercise of that Power which Christ hath granted unto such Churches If it be from themselves their Negligence or Ignorance or Wickedness it is high time they were reformed and brought into that state and condition wherein they may be fit and able to answer the ends of their Institution 2. They are indeed sorry Churches that are not as meet to exercise all Church-Power according to the minde of Christ as the Chancellors Court. 3. There is no Power pleaded for in Congregational Churches but what is granted unto them by the Word and Constitution of Christ. And who is he that shall take this from them or deprive them of its exercise or Right thereunto 1. It is not done nor ever was by Jesus Christ himself He doth not pull down what himself hath built nor doth any one Institution of his in the least interfere with any other It is true the Lord Christ by his Law deprives all Churches of their Power yea of their state who walk act and exercise a Power not derived from him but set up against him and used unto such ends as are opposite unto and destructive of the ends of Church â—Order by him appointed But to imagine that whilst a Church claims no Power but what it receives from him useth it only for him and in Obedience unto his Commands that he hath by any Act Order or Constitution taken away that Power or any part of it from such a Church is a vain Supposition 2. Such Churches cannot by any Act of their own deprive themselves of this Right and Power For 1. it is committed unto them in a way of Trust which they falsifie if by their own consent they part with it 2. Without it they cannot discharge many Duties required of them To part with this Power is to renounce their Duty which is the only way whereby they may lose it And if it be neither taken from them by any Law Rule or Constitution of Christ nor can be renounced or forgone by themselves what other Power under Heaven can justly deprive them of it or hinder them in its Execution The truth is the principal means which hath rendered the generality of Parochial Churches unmeet for the exercise of any Church-power is that their Interest in it and right unto it hath been so long unjustly detained from them as that they know not at all what belongs thereunto being hidden from them by those who should instruct them in it And might they be admitted under the conduct of pious and prudent Officers unto any part of the practice of this Duty in their Assemblies their understanding in it would quickly be encreased That Right Power or Authority which we thus assign unto all particular Churches gathered according unto the mind of Christ is that and that only which is necessary to their own preservation in their state and purity and unto the discharge of all those Duties which Christ requireth of the Church Now although they may not justly by any be deprived hereof yet it may be enquired whether there may not an Addition of Ecclesiastical power be made unto that which is of Original Institution for the good of the whole number of Churches that are of the same Communion And this may be done either by the Power and Authority of the Supreme Magistrate with respect unto all the Churches in his Dominion or it may be so by the Churches themselves erecting a new power in a combination of some many or all of them which they had not in them singly and distinctly before For the power of the Magistrate in and about Religion it hath been much debated and disputed in some latter Ages For three hundred years there was no mention of it in the Church because no Supreme Powers did then own the Christian Religion For the next three hundred years there were great Ascriptions unto Supreme Magistrates to the exaltation of their power and much use was made thereof among the Churches by such as had the best interest in them The next three hundred years was as unto this case much taken up with Disputes about this Power between the Emperors and the Popes of Rome sometimes one side gaining the Advantage in some especial instances sometimes the other But from that period of time or thereabouts the Contest came to blows and the Blood of some hundred thousands was shed in the Controversie namely about the Power of Emperors and Kings on the one side and the Popes of Rome on the other In the issue the Popes abode Masters of the Field and continued in actual possession of all Ecclesiastical Power though sometimes mixed with the Rebellion of one stubborn Prince or other as here frequently in England who controuled them in some of their new acquisitions Upon the publick Reformation of Religion many Princes threw off the yoke of the Papal Rule and according to the Doctrine of the Reformers assumed unto themselves the Power which as they judged the Godly Kings of Judah of old and the first Christian Emperors did exercise about Ecclesiastical Affairs From that time there have been great and vehement Disputes about the Ecclesiastical Power of Soveraign Princes and States I shall not here undertake to treat concerning it although it iâ— a matter of no great difficulty to demonstrate the extreams that many have run into some by granting too much and some too little unto them And I shall grant for my part that too much cannot well be assigned unto them whilst these two principles are preserved 1. That no Supreme Magistrate hath power to deprive or abridge the Churches of Christ of any Right Authority or Liberty granted unto them by Jesus Christ. 2. Nor hath any to coerce punish or kill any persons being civilly peaceable and morally honest because they are otherwise minded in things concerning Gospel-Faith and Worship than he is It hath not yet been disputed whether the Supreme Magistrate hath power to ordain institute and appoint any new Form or State of Churches supposedly suited unto the Civil Interest which were never ordained or appointed by Christ. It hath not I say been disputed under these terms expresly though really the substance of the Controversie
lies therein To assert this expresly would be to exalt him above Jesus Christ at least to give him power equal unto his though really unto the Institution of the Gospel Church state and the Communication of Graces Offices and Gifts to make it useful unto its end no less than all power in Heaven and Earth be required Some plead that there is no certain Form of Church-Government appointed in the Scripture that there was none ordained by Christ nor exemplifyed by the Apostles and therefore it is in the power of the Magistrate to appoint any such form thereof as is suited unto the publick Interest It would seem to follow more evidently that no Form at all should by any be appointed for what shall he do that cometh after the King what shall any one ordain in the Church which the Lord Christ thought not meet to ordain And this is the proper inference from this consideration Such a Church-Government as men imagine Christ hath not appointed therefore neither may men do so But suppose that the Lord Christ hath appointed a Church-state or that there should be Churches of his Disciples on the Earth let them therein but yeild Obedience unto all that he hath commanded and in their so doing make use of the light of nature and rules of common prudence so as to do it unto their own edification which to deny to be their duty is to destroy their nature as created of God trusting in all things unto the conduct of the promised Divine Assistance of the Holy Spirit if any instance can be given of what is wanting unto the compleat state and Rule of the Church we shall willingly allow that it be added by the Civil Magistrate or whosoever men can agree upon as was before declared If it be said there is yet something wanting to accommodate these Churches and their Rule unto the state of the Publick Interest and Political Government under which they are placed whereon they may be framed into Churches Diocesan and Metropolitical with such a Rule as they are capable of I say 1. That in their Original Constitution they are more accommodated unto the Interest of all righteous Secular Government than any Arbitrary moulding them unto a pretended meetness to comply therewithal can attain unto This we have proved before and shall farther enlarge upon it if it be required And we find it by experience that those Additions Changes and Alterations in the State Order and Rule of the Churches pretended for the end mentioned have proved the cause of endless Contentions which have no good aspect on the publick peace and will assuredly continue for ever so to be 2. It is granted that the Magistrate may dispose of many outward concerns of these Churches may impart of his favour to them or any of them as he sees cause may take care that nothing falls out among them that may occasion any publick disturbance in and by itself may prohibit the publick exercise of Worship Idolatrous or Superstitious may remove and take away all Instruments and Monuments of Idolatry may coerce restrain and punish as there is occasion persons who under pretence of Religion do advance Principles of Sedition or promote any Forreign Interest opposite and destructive to his Government the welfare of the Nation and the Truth of Religion with sundry things of the like nature And herein lies an ample field wherein the Magistrate may exercise his power and discharge his duty It cannot well be denyed but that the present pretences and pleas of some to reduce all things in the practice of Religion into the power and disposal of the Civil Magistrate are full of offence and scandal It seems to be only a design and contrivance to secure Mens secular Interests under every way of the profession of Christian Religion true or false which may have the advantage of the Magistrates Approbation By this device Conscience is set at liberty from concerning itself in an humble diligent enquiry into the mind of God as unto what is its duty in his Worship And when it is so with the Conscience of any it will not be much concerned in what it doth attend unto or observe What is in Divine things done or practised solely on the Authority of the Magistrate is immediately and directly Obedience unto him and not unto God Whatever therefore the Supreme Power in any place may do or will be pleased to do for the accommodation of the outward state of the Church and the exercise of its Rule unto the Political Government of a People or Nation yet these two things are certain 1. That he can form erect or institute no new Church-state which is not ordained and appointed by Christ and his Apostles by vertue of his Authority and what he doth of that nature appoint is called a Church only equivocally or by reason of some resemblance unto that which is properly so called 2. To dissent from what is so appointed by the Supreme Power in and about the State Form Rule and Worship of Churches whatever other evil it may be charged with or supposed liable unto can have nothing in it of that which the Scripture condemns under the name of Schism which hath respect only unto what is stated by Christ himself That which in this place we should next enquire into is what these particular Churches themselves may do by their own voluntary consent and act in a way of Association or otherwise for the accumulation and exercise of a power not formally inherent in them as particular Churches but I shall refer it unto the Head of the Communion of Churches which must be afterwards spoken unto CHAP. VIII The Duty of Believers to joyn themselves in Church-Order UNto some one or other of those particular Congregations which we have described continuing to be the ground and pillar of Truth it is the duty of every Believer of every Disciple of Christ to joyn himself for the due and orderly observation and performance of the commands of Christ unto the glory of God and their own edification Matth. 28.18 19 20. This in general is granted by all sorts and Parties of men the grant of it is the ground whereon they stand in the management of their mutual fewds in Religion pleading that men ought to be of or joyn themselves unto this or that Church still supposing that it is their Duty to be of one or another Yea it is granted also that Persons ought to chuse what Churches they will joyn themselves unto wherein they may have the best advantage unto their Edification and Salvation They are to chuse to joyn themselves unto that Church which is in all things most according to the mind of God This it is supposed is the Liberty and Duty of every Man for if it be not so it is the foolishest thing in the world for any to attempt to get others from one Church unto another which is almost the whole business of Religion that some think
they make herein may possibly keep up some Churches but is the ready way to destroy all Religion 2. That many of those by whom this Liberty is denyed unto professing Christians yet do indeed take it for granted that they have such a Liberty and that it is their Duty to make use of it For what are all the Contests between the Church of Rome and the Church of England so far as Christians that are not Church-men are concerned in them Is it not in whether of these Churches Edification may be best obtained If this be not the Ball between us I know not what is Now herein do not all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People why Edification is better to be had in the one Church then in the other and do they not require of them to form a Judgment upon those Reasons and Arguments and to act accordingly if they do not they do but make a Flourish and act a Part like Players on a Stage without any determinate Design 3. All Christians actually do so they do judge for themselves unless they are brutish they do Act according unto that Judgment unless they are hardened in Sin and therefore who do not so are not to be esteemed Disciples of Christ. To suppose that in all things of Spiritual and Eternal Concernment that men are not determined and acted every one by his own Judgment is an Imagination of men who think but little of what they are or do or say or Write Even those who shut their Eyes against the Light and follow in the Herd resolving not to enquire into any of these things do it because they judge it is best for them so to do 4. It is commonly acknowledged by Protestants that private Christians have a Judgement of Discretion in things of Religion The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome but withal to put a restraint upon it and a distinction of some superiour Judgement it may be in the Church or others But if by Discretion they mean the best of mens Vnderstanding Knowledge Wisdom and Prudence in and about the things wherein it is exercised I should be glad to be informed what other Judgment than this of Discretion in and about the things of Religion this or that or any Church in the World can have or exercise But to allow men a Judgement of Discretion and not to grant it their Duty to act according unto that Judgement is to oblige them to be Fools and to act not discreetly at least not according unto their own Discretion 4. The same is to be spoken of Gospel Discipline without which neither can the Duties of Church Societies be observed nor the Ends of them attained The neglect the loss the abuse hereof is that which hath ruined the Glory of Christian Religion in the World and brought the whole Profession of it into Confusion Hereon have the fervency and sincerity of true Evangelical mutual Love been abated yea utterly lost For that Love which Jesus Christ requireth among his Disciples is such as never was in the World before amongst Men nor can be in the World but on the Principles of the Gospel and Faith therein Therefore it is called his New Commandement The Continuation of it amongst the Generality of Christians is but vainly pretended little or nothing of the Reality of it in its due Exercise is found And this hath ensued on the Neglect of Evangelical Discipline in Churches or the turning of it into a Worldly Domination For one principal End of it is the Preservation Guidance and acting of this Love That mutual Watch over one another that ought to be in all the Members of the Church the Principal Evidence and fruit of Love without Dissimulation is also lost hereby Most men are rather ready to say in the Spirit and Words of Cain Am I my Brothers Keeper than to attend unto the Command of the Apostles Exhort one another dayly least any be hardened through the Deceitfulness of Sin Or comply with the Command of our Saviour if thy Brother offend thee tell him of it between him and thee By this means likewise is the Purity of Communion lost and those received as principal Members of Churches who by all the Rules of Primitive Discipline ought to be cast out of them Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto as unto constant compleat Communion and in whose Communion we will abide For these things are Matters of Choice and consist in Voluntary free Acts of Obedience With those unto whom they are not so who would on the one hand have them to be things that men may be compelled unto and ought so to be or on the other that follow no other Guidance in them but outward Circumstances from the Times and Places where they are born and inhabit I will have no Contest It follows from hence also That Where there are many Churches wherein these things are found whereon we may lawfully and ought in Duty to joyn with some of them in particular every one is obliged to joyn himself unto such a Church as whose Principles and Practises are most suited unto his Edification CHAP. XI Of Conformity and Communion in Parochial Assemblies FROM what we have insisted on we may borrow some Light into the Determination of that Case wherein Multitudes are at this day concerned And the Case it self may be briefly stated in this Enquiry namely Whether all Protestants Ministers and People are bound to joyn themselves unto the Church of England as now by Law established in its Parochial Assemblies as unto compleat constant Communion without the use of any other Church means for their own Edification So as if they do not so do they are Guilty of Schisme This is that which is called Conformity unto the Church of England which as unto private Persons can be expressed only in constant compleat Communion in Parochial Assemblies according to their Present Constitution without the Use or Exercise of any other Church Worship or Discipline but what is by Law established in them Refraining from an absolute compliance herein is called Schisme But whereas Ecclesiastical Schisme whatever it be in particular in its general nature hath respect only unto divine Institutions this which respecteth only the Laws Rules and Determinations of men can have no alliance thereunto Yet is it not only charged as such without the least countenance from Scripture or Antiquity so far as it may be allowed of Authority with us but the supposition of it is accumulated with another Evil namely that those who are so guilty of it in the Judgment of them who are interested with secular Power though Peaceable and Orthodox ought to be punished with various Penalties gradually coming unto the loss of Goods Liberty and in some Cases of
or Folly of men can invent When these Articles of the Church of England were composed neither Socinianisme nor Arminianisme which have now made such an inroad on some Protestant Churches were in the World either Name or Things Wherefore in their Confession no Testimony could be expresly given against them though I acknowledge it is evident from what is contained in the Articles of it and the approved Exposition they received for a long time in the Writings of the most eminent Persons of the Church that there is a virtual Condemnation of all those Errors included therein But in that state whereunto things are come amongst us some more express Testimony against them is necessary to render any Church the Ground and Pillar of Truth 2. Besides a distinction is found out and passeth currant among us that the Articles of this Confession are not Articles of Faith but of outward Agreement for Peace's sake among our selves which is an Invention to help on the ruin of Religion For Articles of Peace in Religion concerning Matters of Faith which he that subscribes doth it not because they are true or Articles of Faith are an Engine to accommodate Hypocrisie and nothing else But according unto this Supposition they are used at mens pleasure and turned which way they have a Mind to Wherefore 3. Notwithstanding this Standard of Truth Differences in important Doctrines wherein the Edification of the Souls of Men are highly concerned do abound among them who mannage the publick Profession of the Church I shall not urge this any farther by Instances in general it cannot modestly be denied Neither is this spoken to abridge Ministers of Churches of their due Liberty in their Mannagement of the Truths of the Gospel For such a Liberty is to be granted as 1. Ariseth from the distinct Gifts that men have received For unto every one is Grace given according to the Measure of the Gift of Christ Ephes. 4.7 As every Man hath received the Gift so minister the same one to another as Good stewards of the manifold Grace of Gad 1 Pet. 4.10 2. As followeth on that Spiritual Wisdom which Ministers receive in great variety for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue but all unto Edification 3. Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved Rom. 12.6 4. Such as admits of different stated Apprehensions in and about such Doctrines as wherein the practise and comfort of Christians are not immediately nor greatly concerned Such a Liberty I say as the Dispensation of Spiritual Gifts and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church or any sort of Persons whatever and our knowing the best of us but in part with the difference of mens Capacities and Understandings in and about things not absolutely necessary unto Edification must be allowed in Churches and their Ministry But I speak of that Variety of Doctrines which is of greater importance Such it is as will set men at liberty to make their own Choice in the use of means for their Edification And if such Novel Opinions about the Person Grace Satisfaction and Righteousness of Christ about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God as abound in some Churches should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct be declared as the sense of the Church it is and would be sufficient to absolve any man from an Obligation unto its Communion by vertue of its first Institution and Establishment 5. Evangelical Discipline is neither observed nor attainable in these Parochial Assemblies nor is there any Releif provided by any other means for that Defect This hath in general been spoken unto before but because it belongs in an especial manner unto the Argument now in hand I shall yet farther speak unto it For to declare my Mind freely I do not judge that any man can incur the Guilt of Schisme who refraines from the Communion of the Church wherein the Discipline of the Gospel is either wholly wanting or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth And we may Observe 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it Authority is given unto the Ministers of the Church to dispense the Word and administer the Sacraments which I know not why some call the Key of Order But the only End why the Lord Christ hath given Authority or Rule or Power for it unto the Church or any in it it is for the Exercise of Discipline and no other Whatever Power Rule Dignity or Preheminence is assumed in the Churches not meerly for this End is Usurpation and Tyranny 2. The outward means appointed by Jesus Christ for the Preservation of his Churches in Order Peace and Purity consists in this Discipline He doth by his Word give Directions and Commands for this end and it is by Discipline alone that they are executed Wherefore without it the Church cannot live in its Health Purity and Vigor the Word and Sacraments are its Spiritual Food whereon its Life doth depend But without that Exercise and Medicinal Applications unto its Distempers which are made by Discipline it cannot live an healthy vigorous fruitful Life in the things of God 3. This Discipline is either private or publick 1. That which is private consists in the mutual watch that all the Members of the Church have over one another with Admonitions Exhortations and Reproofes as their Edification doth require The loss of this Part of the Discipline of Christ in most Churches hath lost us much of the Glory of Christian Profession 2. That which is publick in the Rulers of the Church with and by its own consent The Nature and Acts of it will be afterwards considered 4 There are three things considerable in this Discipline 1. The Power and Authority whereby it is exercised 2. The Manner of its Administration 3. The especial Object of it both as it is Susceptive of Members and Corrective Whereunto we may add its general End 1. The Authority of it is only a Power and Liberty to act and ministerially exercise the Authority of Christ himself As unto those by whom it is exercised it is in them an Act of Obedience unto the Command of Christ but with respect unto its Object the Authority of Christ is exerted in it That which is exercised on any other Warranty or Authority as none can exert the Authority of Christ but by vertue of his own Institutions whose Acts are not Acts of Obedience unto Christ whatever else it be it belongs not unto
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
and Interest of the Papal See having no bottom for or supportment of their Church state and Order but Regal Favour and mutable Laws there have on such Causes and Reasons which I shall not mention ensued such Emulations of the Nobility and Gentry and such contempts of the Commonâ—People as leave it questionable Whether their Adherence unto the Government be not more burdensome and dangerous unto it than were their antient Contests and Oppositions CHAP. VII No other Church-state of Divine Institution IT may be it will be generally granted I am sure it cannot be modestly denied that particular Churches or Congregations are of a Divine original Institution as also that the Primitive Churches continued long in that Form or Order But it will be farther pleaded that granting or supposing this Divine Institution of particular Churches yet there may be Churches of another Form and Order also as Diocesan or National that we are obliged to submit unto For although the Apostles appointed that there should be Bishops or Elders ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every City and Town where Christian Religion was received and Clemens affirmeth that they did themselves constitute Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Regions or Villages and Cities yet there was another Form afterwards introduced Theodoret Bishop of Cyprus affirms that there were eight hundred Churches committed to his care Epist. 113. whereof many were in Towns and Cities having no Bishop of their own The whole Country of Scythia though there were in it many Cities Villages and Fortresses yet had but one Bishop whose Residence was at Tomis all other Churches being under him as Zozomen declares lib. 6. cap. 20. So it is at this day in divers Provinces belonging of old unto the Greek-Church as in Moldavia and Walachia where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leader or Ruler that presides over all the Churches in the Nation And this Oâ—der of things that there should not be a Bishop in smaller Churches was first confirmed in the sixth Canon of the Council of Sardis in the Year 347. In Answer hereunto I shall do these two things First I shall shew that there is no Church Order State or Church-Form of Divine Institution that doth any way impede take away or overthrow the Liberty Power and Order of particular Congregations such as we have described Secondly I shall enquire into the causes of Churches of another State or Order as the Power of Magistrates and Rulers or their own choice and consent 1. There is no Form Order or Church state Divinely Instituted that should annul the Institution of particular Congregations or abridge them of their Liberties or deprive them of the Power committed unto them It is such a Church-state alone that we are now concerned to enquire after Whatever of that kinde either is or may be imagined that entrenches not on the State Liberty and Power of particular Congregations is not of our present Consideration Men may frame and order what they please and what advantage they make thereby shall not be envied unto them whilst they injure not any of the Institutions of Christ. But 1. These Churches as they are Churches are meet and able to attain the Ends of Churches To say they are Churches and yet have not in themselves Power to attain the ends of Churches is to speak contradictions or to grant and deny the same thing in the same breath For a Church is nothing but such a Society as hath Power Ability and Fitness to attain those ends for which Christ hath ordained Churches That which hath so is a Church and that which hath not so is none Men may if they please deny them to be Churches but then I know not where they will finde any that are so For instance suppose men should deny all the Parochial Churches in England to be such Churches as are intrusted with Church-Power and Administrations what Church in the first Instance could they require our Communion withal Will they say it is with the National or Diocesan Churches neither of these do or can as such administer Sacred Ordinances A man cannot Preach nor hear the Word but in a particular Assembly The Lord's Supper cannot be Administred but in a particular Congregation nor any presential local Communion of Believers among themselves like that described by the Apostle 1 Cor. chap. 12. and chap. 14. be otherwise attained No Communion is firstly and immediately required or can be required with Diocesan Churches as such Wherefore it is Parochial particular Churches that we are required to hold Communion with We say therefore these Parochial Churches are either really and truely so endued with Church-Power and Liberty or they are not If they are or are acknowledged so to be we have herein obtained what we plead for if they are not then are we required to joyn in Church Communion with those Societies that are not Churches and if we refrain so doing we are charged with Schism which is to turn Religion into Ridicule For 2. It is utterly forreign to the Scripture and a Monster unto Antiquity I mean that which is pure and regardable in this Cause that there should be Churches with a part half more or less of Church-Power and not the whole neither in Right nor Exercise or that there should be Church-Officers Elders Presbyters or Bishops that should have a partiary Power half or a third part or less of that which entirely belongeth unto the Office they hold Let one Testimony be given out of the Scripture or that Antiquity which we appeal unto unto this purpose and we shall cease our Plea But this is that which our Understandings are set on rack withal every day There is a National Church that is entrusted with Supreme Church-Power in the Nation whereof it is Here at the entrance we fall into a double disquietment For 1. we know not as yet what this National Church is here or in France nor of what Persons it doth consist 2. We know not whether this National Church have all the Power that Christ hath given unto the Church or that there is a Reserve for some Addition from beyond Sea if things were well accommodated Then that there are Diocesan Churches whose Original with the Causes and Occasions of their Bounds Limits Power and manner of Administrations I think God alone knows perfectly we do but guess for there is not one word mentioned of any of their concernments in the Scripture And we know that these Churches cannot be said to have all the Power that Christ hath entrusted his Church withal because there is another Church unto which they are in subjection and on which they do depend but it seems they have the next degree of Power unto that which is uppermost But whatever their Power be it is so administred by Chancellors Commissaries Officials in such ways and for such ends that I shall believe a dissent from them and it