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
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
Church namely that bad men were mixed with the Good for which cause they rejected those Churches wherein that was allowed as no true Churches of Christ. For no such thing is included in what we assert nor doth follow thereon We do own that wicked Hypocrites may be joyned in true Churches and be made Partakers of all the Priviledges of them Neither is this a Cause of withdrawing Communion from any Church much less of condemning it as no true Church of Christ. But this we say that if such Hypocrites discover themselves in open scandalous sins which upon Examination will prove to be of a larger extent then some suppose with respect unto sins of Omission as well as of Commission if they are not dealt withal according as the Discipline of Christ doth require in such cases the Church wherein they are allowed especially if the Number of such Persons be many or the most the Generality of the People and their sins notorious doth stand in need of Reformation as the Church of England doth acknowledge in the Commination against Sinners The Substance of what is proposed under this consideration may be expressed in the ensuing Observations 1. The Generality of the Inhabitants of this Nation are joyned and do belong unto the Church of England in its Parochial Assemblies 2. That many walk and live without any visible compliance unto the Rule of Christ in Gospel Obedience Yea 3. Great notorious provoking sins do abound among them for which it ought to be feared continually that the Judgements of God will speedily follow as is acknowledged in the Commination 4. That hereon they all stand in need of Reformation without which the principal Ends of Church Communion cannot be obtained among them 5. That this Reformation is the Duty of these Churches themselves which if it be neglected they live in a contempt of the Commands of Christ. For 6. Unto them in the Preaching of the Word and exercise of Discipline are the means of this Reformation committed for we treat not at present of the Power or Duty of the Supream Magistrate in these things 7. That this state of Churches cannot hinder nor ought so to do if continued in the true Disciples of Christ from reforming themselves by endeavouring the due Observance of all his Commands 2. In this state the Church of England doth not and it is to be feared will not nor can reform itself But although the weight of the whole Argument in hand depends very much on this Assertion yet I shall not insist on its particular confirmation for sundry Reasons not now to be mentioned It is enough that no such work hath been as yet attempted nor is at this day publickly proposed notwithstanding all the Mercies that some have received the losses which the Church for want of it hath sustained the Judgments for Sins that are feared which ought to be Motives thereunto Yea the Generality of Ecclesiastical Persons seem to judge that all things among them are as they ought to be that there is no Crime or Disorder but only in complaining of their Good Estate and calling upon them for Reformation 3. This being the state of the Parochial Churches in England the Enquiry is Whether every Beleiver in England be indispensibly obliged by Vertue of any Law Rule or Direction of a divine Original to continue in constant compleat Communion with them so as not to make use of any other ways and means of Christ Appointment for their own Edification on the Penalty of the Guilt of Schisme Now although we do not as we shall see immediately lay the weight of refraining from their Communion on this consideration yet is there enough in it to warrant any Man in his so doing For a Man in his conforming thereunto makes it a Part of his Religious Profession not only that the Church wherein he is joyned is a true Church but that there is in its state and actings a due Representation of the Mind of Christ as unto what he requireth of his Churches and what he would have them to be The Lord Christ is the Apostle and High Priest of our Profession and in all things that belong thereunto we declare that we do it in compliance with his Will and we do so or we are Hypocrites This no man can do in such a Church state who is convinced of its defects without reflecting the greatest dishonour on Christ and the Gospel More weight will be added unto this Consideration when we shall treat of the Matter of Gospel Churches or of what sort of Persons they ought to consist In the mean time those who pretend a Reverence unto Antiquity in those things wherein they suppose Countenance to be given unto their Interest may do well sometimes to consider what was the Discipline of the Primitive Churches and what were the Manners the Lives the Heavenly Conversations of their Members Because in the 3 d. and 4 th Centuries there is mention made of Bishops distinct from Presbyters with some Ecclesiastical practices and Ceremonies in Worship not mentioned in the Scripture nor known unto the Apostolical Churches shall we judge our selves obliged to conform thereunto as our Rule and Pattern so as that in the Judgement of some they are to be esteemed no Churches who conform not their outward state and practice unto the same Rule and shall we judge ourselves at liberty to reject all that they did in the Exercise of Discipline and in the Preservation of Purity of Life and Holiness in the Churches and that according to the Command of Christ and Rule of the Scripture Who knows not upon what diligent trial and experience first obtained of their Knowledge Faith and Godliness they admitted Members into their Churches Yea such was their Care and Severity herein that they would not admit a Roman Emperour unto Communion with them unless he first confessed his Sins and joyned amongst other Penitents before his Admission Euseb. lib. 6. cap. 33. Who knows not with what diligence they watched over the Walkings and Conversations of all that were admitted among them and with what Severity they animadverted on all that fell into Scandalous Sins What was hereon their Conversation in all Holiness Righteousness Temperance Usefulness unto the World in Works of Charity and Benevolence as all other Christian vertues we have sufficient Testimony The Heathen who were morally Sober and Vertuous desired no more than that they might find out among them an Indulgence unto any sort of Sin Crime or Wickedness which because they could not charge any of them withal they invented those brutish and foolish lies about their Nightly Meetings But when a sober Enquiry was made concerning them their Enemies were forced to confess that they were guilty of no open Sin no Adulteries no Swearings or Perjuries as is evident in the Epistles of Pliny and Trajan the Emperour In particular they utterly rejected from their Communion all that resorted unto publick Stage Plays or other Spectacles a solemn
of the Roman Empire then of the Roman Church as unto its Rise by Holiness and Devotion and its Ruine by Sensuality Ambition the utter neglect of the Discipline of Christ and Superstition But yet let any man peruse that Historian who wrote with this express Design he shall hardly fix upon many of those instances whereby the Empire came into that deplorable condition wherein it was not able to bear its Distempers nor its Cure such as was the State of the Church before the Reformation But besides the common difficulty of discovering the Beginnings and gradual Progression of Decays Declensions and Apostacy those which we treat of were begun and carried on in a mysterious manner that is by the effectual working of the Mystery of Iniquity As this almost hid totally the work of it from the Ages wherein it was wrought so it renders the Discovery of it now accomplished the more difficult Passengers in a Ship setting out to Sea oftimes discern not the progressive Motion of the Ship yea for a while the Land rather seems to to move from them then the Vessel wherein they are from it But after a Season the consideration of what Distance they are at from their Port gives them sufficient Assurance of the Progress that hath been made So is this Declension of the Churches from their Primitive Order and Institution is discoverable rather by measuring the Distance between what it left and what it arrived unto then by express Instances of it But yet is it not altogether like unto that of a Ship at Sea but rather unto the way of a Serpent on a Rock which leaves some slime in all its turnings and windings whereby he may be traced Such Marks are left on Record of the Serpentine Works of this Mystery of Iniquity as whereby it may be traced with more or less Evidence from its Original Interests unto its Accomplishment The principal promoting causes of this Defection on the part of men were those assigned by St. Ambrose in one Instance of it namely the Negligence of the People and the Ambition of the Clergy I speak as unto the State Rule Discipline and Order of the Church for as unto the Doctrine and Worship of it there were many other causes and means of their Corruption which belong not unto our present purpose But as unto the Alterations that were begun and carried on in the State Order and Rule of the Church they arose from those springs of Negligence on the one hand and Ambition on the other with want of skill and wisdom to mannage outward occurrences and incidencies or what Alteration fell out in the outward state and condition of the Church in this World For hence it came to pass that in the Accession of the Nations in general unto the Profession of the Gospel Church Order was suited and framed unto their secular State when they ought to have been brought into the spiritual State and Order of the Church leaving their Political State entire unto themselves Herein I say did the Guides of the Church certainly miss their Rule and depart from it in the dayes of Constantine the Emperour and afterwards under other Christian Emperours when whole Towns Cities yea and Nations offered at once to joyn themselves unto it Evident it is that they were not wrought hereunto by the same Power nor induced unto it on the same Motives or lead by the same means with those who formerly under Persecution were converted unto the Faith of our Lord Jesus Christ. And this quickly manifested itself in the Lives and Conversations of many yea of the most of them Hence those which were wise quickly understood that what the Church had got in multitude and number it had lost in the Beauty and Glory of its holy Profession Chrysostome in particular complains of it frequently and in many places cries out What have I to do with this Multitude a few serious Believers are more worth than them all However the Guides of the Church thought meet to receive them with all their Multitudes into their communion at least so far as to place them under the Jurisdiction of such and such Episcopal Sees For hereby their own Power Authority Dignity Revenues were enlarged and mightily encreased On this Occasion the antient Primitive way of admitting Members into the Church being relinquished the consideration of their Personal Qualifications and real Conversion unto God omitted such Multitudes being received as could not partake in all Acts and Duties of Communion with those particular Churches whereunto they were disposed and being the most of them unfit to be ruled by the Power and Influence of the Commands of Christ on their Minds and Consciences it was impossible but that a great Alteration must ensue in the State Order and Rule of the Churches and a great Deviation from their original Institution Men may say that this Alteration was necessary that it was Good and Useful that it was but the Accommodation of general Rules unto especial Occasions and circumstances but that there was an Alteration hereon in all these things none can with Modesty deny And this is enough unto my present Design being only to prove that such Alterations and Deviations did of old fall out Neither ought we to cover the provoking Degeneracy of the Generality of Christians in the 4 th and 5 th Centuries with those that followed The consideration of it is necessary unto the Vindication of the Holy Providence of God in the Government of the World and of the faithfulness of Christ in his dealing with his Church For there hath been no Nation in the World which publickly received Christian Religion but it hath been wasted and destroyed by the sword of Pagan Idolaters or such as are no better then they At first all the Provinces of the Western Empire were one after another made desolate by the Pagan Nations of the Northern Countreys who themselves did afterwards so turn Christians as to lay among them the Foundation of Anti-Christianisme Rev. 17.12 13. The Eastern Empire comprehending the Residue of the Provinces that had embraced the Christian Religion was first desolated in the chief Branches of it by the Saracens and at length utterly destroyed by the Turks And I pray God that the like Fate doth not at this day hang over the Reformed Nations as from their Profession they are called Do we think that all this was without câ—use Did God give up his Inheritance to the spoil of Barbarous Infidels without such provocations as the passing by whereof was inconsistent with the Holiness and Righteousness of his Rule It was not the Wisdom nor the Courage nor the Multitude of theâ—r Enemies but their own Sins Wickedness Superstition and Apostacy from the Rule of Gospel-Order Worship and Obedience which ruined all Christian Nations But to give farther Evidence hereunto I shall consider the causes aforementioned distinctly and apart And the first of them is the Negligence of the people themselves But in this
Negligence I comprize both the Ignorance Sloth Worldliness Decay in Gifts and Graces with Superstition in sundry Instances that in many of them were the causes of it Dr. Stil pleads that it is very unlikely that the People would forego their Interest in the Government of the Churches if ever they had any such thing without great Noise and Trouble For saith he Government is so nice and tender a thing that every one is so much concerned for his share in it that men are not easily induced to part with it Let us suppose the Judgement of the Church to have been Democratical at first as Dr. O. seems to do is it probable that the People would have been wheadled out of the sweetness of Government so soon and made no noise about it pag. 226. His Mistake about my Judgment herein hath been marked before No other Interest or share in the Government is ascribed by us unto the People but that they may be ruled by their own consent and that they may be allowed to yeild Obedience in the Church unto the commands of Christ and his Apostles given unto them for that End This Interest they neither did nor could forego without their own Sin and Guilt in neglecting the Exercise of the Gifts and Graces which they ought to have had and the Performance of the Duties whereunto they were obliged But for any ingagement on their Minds from the sweetness of Government wherein their concern principally consists in an understanding voluntary Obedience unto the commands of Christ they had nothing of it Take also in general Government to be as the Government of the Church is meerly a Duty Labour and Service without those Advantages of Power Ease Dignity and Wealth which have been annexed unto it and it will be hard to discover such a Nicety or Sweetness in it as to oblige unto Pertinacy in an adherence unto it If the Government of the Church were apprehended to consist in mens giving themselves wholly to the Word and Prayer in watching continually over the Flock in acurate carefulness to do and act nothing in the Church but in the Name and Authority of Christ by the Warranty of his Commands with a constant Exercise of all Gifts and Graces of the Holy Spirit which they have received in these and all other Duties of their Office and that without the least Appearance of Domination or the procuring of Dignity Secular Honours and Revenues thereby it may be a share and Interest in it would not be so earnestly coveted and sought after as at present it is Nor is there any more pertinency in his ensuing supposal of a change in the Government of the Congregational Churches in London in setting up one Man to rule over them all and to appoint their several Teachers c. p. 227. which could not be done without noise It is in vain to fear it Non isto vivimus illic quo tu vere Modo and impertinent in this case to suppose it For it speaks of a suddain total Alteration in the State Order and Rule of Churches to be made at once whereas our Discourse is of that which was gradual in many Ages by Degrees almost imperceptible But yet I can give no security that the Churches of our way shall not in process of time decline from their Primitive Constitution and Order either in their Power and Spirit in Faith and Love or in the outward Practice of them unless they continually watch against all Beginnings and Occasions of such Declensions and frequently renew their Reformation or if it be otherwise they will have better success then any Churches in the World ever yet had even those that were of the planting of the Apostles themselves as is manifested in the Judgment that our Lord Jesus Christ passed on them Rev. 2. and 3. The Negligence of the People which issued in their unfitness to be disposed of and ruled according to the Principles of the first Constitution of Church Order may be considered either as it gave occasion unto those lesser Deviations from the Rule which did not much prejudice the Faith and Order of the Churches or as it occasioned greater Alterations in the ensuing Ages And 1. The great and perhaps in some things excessive Veneration which they had of their Bishops or Pastors did probably occasion in them some neglect of their own Duty For they were easily induced hereon not only implicitely to leave the Mannagement of all Church Affairs unto them but also Zealously to comply with their Mistakes The Church of Smyrna giving an Account of the Martyrdom of holy Polycarpus tells us that when he ascended the Pile wherein he was to be burned that he pulled off his own cloths and endeavoured to pull off his shooes which he had not done before because the Faithful strove among themselves who should soonest touch his Body Euseb. lib. 4. cap. 15. I think there can be no Veneration due to a Man which was not so unto that great and holy Person But those who did so express it might easily be induced to place too much of their Religion in an implicite compliance with them unto whom they are so devoted Hence a Negligence in themselves as unto their particular Duties did ensue They were quickly far from esteeming it their Duty to say unto their Pastor or Bishop that he should take heed unto the Ministry which he had received in the Lord to fulfill it as the Apostle enjoyns the Colossians to say to Archippus their Pastor chap. 4.17 but begun to think that the Glory of obsequious Obedience was all that was left unto them And hence did some of the Clergy begin to assume to themselves and to ascribe unto one another great swelling Titles of Honour and names of Dignity amongst which the Blasphemous Title of His Holiness was at length appropriated unto the Bishop of Rome wherein they openly departed from Apostolical Simplicity and Gravity But these things fell out after the writing of the Epistle of Clemens of those of the Church of Vienna and Smyrna wherein no such Titles do appear 2. Many of the Particular Churches of the first Plantations encreasing greatly in the number of their Members it was neither convenient nor safe that the whole Multitude should on all occasions come together as they did at first to consult about their common concerns and discharge the Duties of their Communion For by Reason of Danger from their numerous Conventions they met in several Parcels as they had opportunity Herewith they were contented unless it were upon the greater occasions of choosing their Officers and the like whereon the whole Church met together This made them leave the ordinary Administration of all things in the Church unto the Elders of it not concerning themselves further therein but still continuing Members of the same particular Church It is altogether improbable what Platina from Damasus affirmes in the Life of Evaristus about the End of the first Century that he
distributed the Faithful at Rome into distinct Titles or Parishes with distinct Presbyters of their own For it is apparent that in those days wherein Persecution was at its height the Meetings of Believers were occasional with respect unto their Security oft-times by Night sometimes in Caves under the Earth or in deserted Burial places at best in private Houses And they had for what they did the Example of the Apostolical Churches Acts 1.13 14. Acts 2.46 chap. 4.24 31. chap. 12.12 chap. 18.7 chap. 20.8 chap. 21.18 Instances of such Meetings may be multiplyed especially in the Church of Rome And to manifest that they took this course upon Necessity when Peace begun to be restored at any time unto them they designed Temples that might receive the whole Multitude of the Church together The Distribution mentioned into Titles and Parishes began a long time after and in very few places within 300 years In this State it is easie to conceive what Alterations might fall out in some Churches from their Primitive Order especially how the People might desert their Diligence and Duty in attending unto all the concerns of the Church And if those things which the Apostles wrote unto them in their Epistles the Instructions Directions and Commands how in all things they should act and deport themselves in the Church be esteemed to be Obligatory in all Ages I cannot see how after the second Century they were much complyed withal unless it were in the single Instance of choosing their own Officers or Rulers But Secondly After these there ensued greater Occasions of greater Variations from the Primitive Institution and Order of the Churches on the Part of the People For 1. Such Numbers of them were received into a Relation unto particular Churches as was inconsistent with the Ends of their Institution and the Observance of the Communion required in them as will afterwards appear And the Reliefes that were invented for this Inconveniency in distinct Conventions supplyed with the Administration of the Word and Sacrament from the first Church or by stated Titles did alter the State of the Church Among those Multitudes which were added unto the Churches especially in the fourth Century many if not the most did come short inexpressibly in Knowledge Gifts Grace Holiness and uprightness of Conversation of the Primitive Christians as the Writers of that Age complain And being hereby uncapable of walking according unto the Order Rule and Discipline of the Apostolical Churches there seemed to be a Necessity of another Rule of other ways and means for their Government without their own concurrence or consent then what was at first appointed which were gradually introduced Whence the original of a Multitude of those Canons which were arbitrarily invented afterwards for their Rule and Government is to be derived And it may be made to appear that the Accommodation of the Rule yea and of the Worship of the Church in the several Ages of it unto the Ignorance Manners and Inclinations of the People who were then easily won unto the outward Profession of Christian Religion was one means of the Ruine of them both until they issued in downright Tyranny and Idolatry But much more of the cause of the Deviation of the Churches from their Primitive Rule and Order is to be ascribed unto the Ambition and Love of Preheminence in many of the Clergy or Rulers of the Churches But this is no Place nor Season to manifest this by Instances besides it hath been done by others I shall therefore enquire only into one or two things in particular which are of principal consideration in the Declension of the Churches from their Primitive Institution Order and Rule And 1. It is evident that there was an Alteration made in the state of the Church as to its Officers For it issued at last in Popes Patriarchs Cardinals Metropolitan and Diocesan Bishops who were utterly forreign unto the State and Order of the Primitive Churches and that for some Ages Nor were these Officers introduced into the Church at one or in one Age nor with the Powers which they afterwards claimed and assumed unto themselves It was done gradually in many succeeding Ages working by a Design to accommodate the State of the Church unto the Political State of the Empire in the distribution of its Government 2. The Beginnings of this great Alteration were small nor at all perceived in the days wherein they were first acted Nor is it agreed nor as far as I see will it ever be agreed among Learned Men when first a Disparity among the ordinary Officers of the Church in Order Degree or Power did first begin nor by what means it was brought about The Apostles were all equal among themselves no one had either Office or Office-Power above others So were all the ordinary Bishops and Presbyters mentioned in the Scripture as shall be proved afterwards No intimation is given of any Preheminence or Superiority amongst them of one over others Yet afterwards in the third and fourth Centuries much of that nature appears It begins to be granted that the Bishops and Elders mentioned in the Scripture were the same and that there was no difference in Name Office or Power during the Apostles times which was the Judgment of Hierome and our Author seems to me to be of the same Mind p. 267. But they say that after the Decease of the Apostles there were some appointed to succeed them in that part of their Office which concerned the Rule of many Churches And this they say was done for the prevention of Schisme but with ill success For as Clemens affirms that the Apostles foresaw that there would be Strife and Contention about Episcopacy even when it was confined unto its Original Order because of the Ambition of Diotrephes and others like him so it became much more the cause of all sorts of Disorders in Schismes and Heresies when it began to exalt it self in Dignity and Reputation The first express Attempt to corrupt and divide a Church made from within itself was that in the Church of Hierusalem made by Thebulis because Simon Cleopas was chosen Bishop and he was refused Euseb. lib. 4. cap. 21. The same Rise had the Schismes of the Novatians and Donatists the Heresies of Arius and others Neither is there any thing certain in this pretended Succession of some Persons unto the Apostles in that part of their Office which concerns the Rule of many Churches by one Overseer No Intimation of any such Appointment by the Apostles or any of them no record of the concurrence of the Churches themselves in and unto this Alteration can be produced Nor is there any Analogy between the extraordinary Power of every Apostle over all Churches and care for them and the ordinary Power of a Bishop over a small Number which Lot or Accident disposeth unto him Besides it cannot be proved no Instance can be given or hath been for the space of 200 years or until the end of the
the Church since the days of the Apostles first Reformers or those that followed them to judge that they were not infallible that their work was not absolutely perfect like the work of God whereunto nothing can be added nor ought taken away Wherefore 3. We are not obliged to make what they did and what they attained unto and what they judged meet as unto the Government and Worship of the Church to be our absolute Rule from which it should be our Sin to dissent or depart They never desired nor designed that it should be so for to do so would have been to have cast out one Papacy and to have brought in another And the Arguments of the Papists for their absolute Adherence unto the Men of their Veneration those who have been formerly of great Reputation in their Church for Learning Holiness and Devotion are as forcible unto them as any can be unto us for an Adherence unto the first Reformers in all things but yet are they not excused in their Errors thereby Had we received a Command from Heaven to hear them in all things it had altered the case but this we have received only with respect unto Jesus Christ and shall therefore in these things ultimately attend only unto what he speaks And we have sundry considerations which confirm us in the use and exercise of that Liberty wherewith Christ hath made us free to enquire our selves into our Duty in these things and to regulate our Duty in them by his Word notwithstanding what was done by our first Reformers For 1. They did not think themselves obliged they did not think meet to abide within the bounds and limits of that Reformation of the Church which had been attempted before them by Men Wise Learned and Holy even in this Nation Such was that which was endeavoured by Wickliffe and his Followers in giving Testimony whereunto many suffered Martyrdom and prepared the way unto those that were to come after They approved of what was then done or attempted to be done for the Substance of it yet esteemed themselves at Liberty to make a further Progress in the same Work which they did accordingly Surely such Persons never designed their own Judgment and Practice to give Boundaries unto all Reformation for Evermore or pretended that they had made so perfect a Discovery of the Mind of Christ in all things belonging unto the Rule and Worship of the Church as that it should not only be vain but sinful to make any farther Enquiries about it Some thought they were come unto the utmost limits of Navigation and discovery of the Parts of the World before the West-Indies were found out And some men when in any kind they know as much as they can are apt to think there is no more to be known It was not so with our Reformers 2. They did not at once make what they had done themselves to be a fixed Rule in these things For themselves made many Alterations in the Service Book which they first composed And if they judged not their first Endeavour to be satisfactory to themselves they had no Reason to expect their second should be a standing Rule unto all future Ages Nor did they so but frequently acknowledged the Imperfection of what they had done 3. The first Reformers both Bishops and others both those who underwent Martyrdom at home and those who lived in Exile abroad differed among themselves in their Judgments and Apprehensions about those things which are now under concest Whereas they perfectly agreed in all Doctrines of Faith and Gospel Obedience The Publick Records of these Differences do so remain as that they cannot modestly be denied nor handsomly covered And this must needs weaken the Influence of their Authority in the Settlement of the Church which was an Act only of the prevalent Party among them 4. They differed in these things from all other Reformed Churches with whom they did absolutely agree in Doctrine and had the strictest Communion in Faith and Love For it is known that their Doctrine which they owned and established was the same with that of the Churches abroad called particularly Reformed in distinction from the Lutherans But as unto the State Rule and Order of the Church they differed from them all I press not this consideration unto the disadvantage of what they attained unto and established in the way of Reformation or in a way of preferring other Churches above them but only to Evidence that we have reason enough not to esteem our selves absolutely obliged unto what they did and determined as unto all Endeavours after any farther Reformation 5. In their Reformation they avowedly proposed a Rule and Measure unto themselves which was both uncertain and in many things apparently various from the original Rule of these things given by Christ and his Apostles with the Practice of the first Churches And this was the state and Example of the Church under the first Christian Emperours as our Author confesseth This Rule is uncertain For no man living is able to give a just and full account of what was the State and Rule of all the Churches in the World in the Reign of any one Emperour much less during the Succession of many of them continual Alterations in the State or Order of the Church following one upon another And that in those days there was a prevalent Deviation from the Original Rule of Church Order hath been before declared We dare not therefore make them and what they did to be our Rule absolutely who missed it so much in the choice of their own 6. We may add hereunto the Consideration of the horrid Darkness which they newly were delivered from the close Adherence of some Traditional Prejudices unto the best of Men in such a Condition the Difficulties and Oppositions they met withal as unto their whole Work their Prudence as they judged it in an endeavour to accommodate all things unto the Inclinations and desires of the Body of the People extreamly immersed in their Old Traditions which might not be destructive unto their Salvation in Heresie or Idolatry all which could not but leave some Marks of Imperfection on their whole Work of Reformation Upon these and the like Considerations it is that we are enforced to assert the use of our own Liberty Light and Understanding in the Enquiring after and Compliance with the true Original State and Order of Evangelical Churches with our Duty in reference thereunto and not to be absolutely confined unto what was judged meet and practised in these things by the first Reformers And the Truth is if present Interest and Advantage did not prevail with men to fix the bounds of all Church Reformation in what was by them attained and established they would think it themselves a Papal Bondage to be bound up absolutely unto their Apprehensions from a confinement whereunto in sundry other things they declare themselves to be at an absolute Liberty Wherefore neither we nor our Cause
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
to give place unto severe Thoughts of the Church of England and its Communion and withdrawing themselves into forreign Parts openly avowed a Separation from it And if the extremities which many had been put unto for their meer Dissent and Nonconformity unto the Established Rule which with a good Conscience they could not comply with were represented it might if not excuse yet alleviate the Evil of that Severity in Separation which they fell into 6. But hereon a double Inconvenience yea Evil did ensue whence all the Advantages made use of in this Story to load the present Cause of the Nonconformists did arise For 1. Many of those who refused to conform unto the Church in all its Constitutions yet thought it their Duty to wait quietly for a National Reformation thinking no other possible began to oppose and write against them who utterly Separated from the Church condemning its Assemblies as Unlawful And herein as the manner of men is on such Occasions they fell into sharp Invectives against them with severe Censures and Sentences concerning them and their Practice And 2. Those who did so separate being not agreed among themselves as unto all Principles of Church-Order nor as unto the Measures of their Separation from the Church of England there fell out differences and disorders among them accompanied with personal Imprudencies and Miscarriages in not a few Neither was it ever scarcely otherwise among them who first attempted any Reformation unless like the Apostles they were infallibly guided These mutual Contests which they had among themselves and with the Nonconformists who abode in their private Stations in England with their Miscarriages also were published unto the World in their own Writings and those of their Enemies Hinc omnis pendet Lucilius These were the things that gave advantage unto and are the Substance of the History of our Author concerning Separation wherein all I can find unto our present Instruction is that Iliacos intra muros peccatur extra There are and ever were Sins Faults Follies and Miscarriages among all sorts of Men which might be farther evidenced by recounting on the other hand what were the Ways Acts and Deeds at the same time of those by whom the others were cast out and rejected And whereas it was the Design of the Reverend Author to load the Cause and Persons of the present Nonconformists with Prejudice and contempt it is well fallen out in the Merciful disposal of things towards and amongst us by the Providence and Grace of God that he is forced to derive the principal Matter of his Charge from what was done by a few private Persons three or fourscore years agoe and more in whose Principles and Practises we are not concerned And as for the Difference that fell out more lately among the Divines in the Assembly at Westminster about the Ways Means and Measures of Reformation and mutual Forbearance which he gives us a large account of in a long Transcription out of their Writings I must have more Health and Strength and Leisure than now I have which I look not for in this World before I esteem my self concerned to ingage in that contest or to Apologize for the one side or other The things in Agitation between them had no Relation unto or present Dissent from the Church of England being here insisted on meerly to fill up the story with Reference unto the General End designed Neither to my Knowledge did I ever read a Book wherein there was a greater Appearance of Diligence in the Collection of Things Words Sayings Expressions Discourses unto other Ends which might only cast Odium on the Cause opposed or give advantage for Arguings unto a seeming Success very little or no way at all belonging unto the Cause in hand than there is in this of our Reverend Author though much in the same way and kind hath been before attempted But Separation it is and Schisme which we are all charged withal and the Evil thereof is aggravated in the Words of the Author himself and in large Transcriptions out of the Writings of others Schisme indeed we acknowledge to be an Evil a great Evil but are sorry that with some a pretended unproved Schisme is become almost all that is Evil in the Churches or their Members so that let men be what they will drenched yea overwhelmed in Ignorance Vice and Sin so they do not separate which to be sure in that state they will not do for why should he who hath Plague Sores upon him depart from the Society of them that are infected they seem to be esteemed as unto all the concerns of the Church very unblameable The Truth is considering the present State and Condition of the Inhabitants of this Nation who are generally Members of the Church of England how the Land is filled with sin against the Holy One of Israel God giving us every day renewed Tokens and Indications of his Displeasure no compliance with his Calls no publick Reformation being yet attempted it seems a more necessary Duty and of more importance unto them upon whom the care of such things is incumbent to endeavour in themselves and to ingage a Faithful Ministry throughout the Nation both to give a due Example in their Conversations and to Preach the Word with all diligence for the turning of the People from the Evil of their ways then to spend their time and strength in the Mannagment of such Charges against those who would willingly comply with them as unto all the great Ends of Religion amongst men But this must be farther spoken unto I say therefore 1. In General that whereas the whole Design of this Book is to charge all sorts of Nonconformists with Schisme and to denounce them Schismaticks yet the Author of it doth not once endeavour to state the true notion and nature of Schisme wherein the Consciences of Men may be concerned He satisfies himself in the Invectives of some of the Antients against Schisme applicable unto those which were in their days wherein we are not concerned Only he seems to proceed on the general Notion of it that it is a Causeless Separation from a true Church which departs from that of the Romanists who will allow no Separation from the Church but what is Causeless To make Application hereof unto us it is supposed 1. That the Church of England is a true Church in its National Constitution and so are all the Parochial Churches in it which can be no way justified but by a large extensive Interpretation of the Word True For there is but one sort of Churches instituted by Christ and his Apostles but National and Parochial Churches differ in their whole kind and therefore cannot both of them be of a Divine Original 2. That we are Members of this Church by our own Consent How we should come to be so otherways I know not If we are so by being born and baptized in England then those who are born beyond Sea and baptized there
of the first Institution and Liberty of the Churches of Christ. For although the Fact of Victor was condemned by many yet the Principle he proceeded on was afterwards espoused and put in Practice Our Reverend Author will hardly find an Instance before this of Schisme among any Churches that retained the Substance of the Doctrine of Faith unless it be in those Divisions which fell out in some particular Churches among the Members of them And this we affirm to be in general the Case of the Non-conformists at this day For admitting such Variations as Time and other Circumstances must necessarily infer and they are rejected from Communion on the same grounds that Victor proceeded on in the Excommunication of the Churches of Asia Neither will there be any End of Differences whilst the same Principle is retained Before this Schisme was only esteemed a defect in Love and breach of the Rule of Christs Appointment for the Communion and walking together of Believers in the same Church But this Notion of Schism is in the Judgment of Dr. Still Pref. p. 46. so mean so jejune so narrow a Notion of it that I cannot saith he but wonder that men of Vnderstanding should be satisfied with it But in my Judgement the Author of it was a Man of Good Vnderstanding indeed I have heard him spoken of as one of abstruse Speculations that did not advantage Christian Religion And one hath published in Print that he is one of the Obscurest Writers that ever he read but never heard him before charged with mean and jejune Notions Now this was St Paul who expresly chargeth Schisme on the Church of Corinth because of the Divisions that were among them namely the Members of the same particular Church so as they could not come together in one place in a due manner Nor in all his Writings doth he any where give us any other Notion of Schisme But saith he this is short of that care of the Churches Peace which Christ hath made so great a Duty of his followers But if thâ—re be no other Rule no other Duty for the Preservation of the Churches Peace but only that no separation be made from it which is called Schisme we might have been all quiet in the Church of Rome Let no Man think to perswade us but that for the Preservation of the Churches Peace it is required of us that we do and observe all things that Christ requireth of us and that we enjoyn not the Observation of what he hath not Commanded on Victors Penalty of being excluded from Communion that Faith and Love and Holiness be Kept and promoted in the Church by all the ways of his Appointment And when these things are attended unto St. Paul's mean and jejune Notion of Schisme will be of good use also Nor was there the least Appearance of any other kind of Schisme among the Churches of Christ until that which was occasioned by Victor of which we have spoken The Schismes that followed afterwards were six to one from the Contentions of Bishops or those who had an Ambition so to be which the Apostle foresaw as Clemens witnesseth and made provision against it but that no banks are strong enough to confine the overflowing Ambition of some sort of Persons But saith the Dr. Pref. p. 47. The Obligation to preserve the Peace of the Church extends to all lawful constitutions in order â—o it Therefore to break the Peace of the Church we live in for the sake of any Lawful Orders and Constitutions made to preserve it is directly the sin of Schisme Now Schisme he tells us is as great and dangerous a sin as Murder p. 45. and we know that no Murderer hath eternal Life abiding in him 1 Joh. 3 1â— So that all men here seem to be adjudged unto Hell who comply not with who submit not unto our Ecclesiastical Conâ—titutions or Canons God forbid that ever such Doctrine should be looked on as to have the least affinity unto the Gospel or such Censures to have any savour of the Spirit of Christ in them The Lord Jesus Christ hath not cast the Eternal Condition of those whom he purchased with his own most precious blood into the Arbitrary disposal of any that shall take upon them to make Ecclesiastical Constitutions and Orders for Conformity in Rites and Ceremonies c. Shall we think that he who upon the best use of Means for his Instruction which he is capable of with fervent Prayers to God for Light and Direction cannot comply with and submit unto some Ecclesiastical Constitutions and Orders however pretended to be made foâ— the preservation of Peace and Vnity of the Church on this Ground principally because they are not of the Appointment nor have the Approbation of Jesus Christ though he should mistake herein and miss of his Duty is guilty of no less sin than that of Murder suppose of Cain in Killing his Brother For all Murder is from Hatred and Malice This is that which enflames the Differences amongst us For it is a Scandal of the highest nature when men do see that Persons who in any thing dissent from our Ecclesiastical Constitutions though otherwise sober honest pious and peaceable are looked on as bad if not worse than Theives and Murderers and are dealt withal accordingly Nor can any thing be more effectual to harden others in their Immoralities than to find themselves approved by the Guides of the Church in comparison with such Dissenters But 2. Who is it that shall make these Orders and Constitutions that must be observed for the Preservation of the Unity and Peace of the Church It can be none but those who have power so to do by being uppermost in any Place or Time Who shall judge them to be Lawful no doubt they that make them And what shall these Constitutions be about what shall they extend unto any thing in the World so there be no mention of it in the Scripture one way or other What if any one should now dissent from these Constitutions and not submit unto them why then he is guilty of Schisme as great and dangerous a sin as that of Murder But when all is done what if these Constitutions and Orders should be no ways needful or useful unto the Preservation of the Peace of the Church What if a supposition that they are so reflects dishonour on the Wisdom and Love of Christ What if they are unlawful and unwarrantable the Lord Christ not having given Power and Authority unto any sort of men to make any such Constitutions What if they are the great ways and means of breaking the Vnity and Peace of the Church These and other Enquiries of the like nature must be clearly resolved not by the Dictates of mens own Minds and Spirits but from the Word of Truth before this Intimation can be complied withal But that which is fallen out most beyond Expectation in this whole Discourse is that the Reverend Author seeking by all
the true native Beauty glory and use of Evangelical Churches will be thankful for the Greatness of his Deliverance Whereas therefore for many Ages the Church of Rome with those claiming under it and depending on it was esteemed to be the only true Church in the World and nothing was esteemed so highly criminal not murther Treason nor Incest as to think of or to assert any other Church-State it was impossible that any wise man not utterly infatuated could apprehend a Church any Church whatever to be of Divine Institution or Appointment For all the evils mentioned and others innumerable were not only occasioned by it but they were effects of it and inseparable from its State and Being And if any other Churches also which although the people whereof they consist are of another faith than those of the Roman Church are like unto it in their make and constitution exercising the Right power and authority which they claim unto themselves by such ways and means as are plainly of this World and of their own invention they do leave it highly questionable from whence they are as such For it may be made to appear that such Churches so far as they are such are obstructive of the sole end of all Churches which is the Edification of them that do believe however any that are of them or belong unto them may promote that end by their personal endeavours But notwithstanding all these things it is most certain that Churches are of a Divine Original that they are the ordinance and institution of Christ. I am not yet arrived in the order of this Discourse to a convenient season of declaring what is the especial nature use and end of such Churches as are so the Institution of God and so to give a definition of them which shall be done afterwards but treat only as unto the general notion of a Church and what is signified thereby These are of God And in those Churches before described under a corrupt degenerate estate three things may be considered 1 What is of man without the least pretence unto the appointment or command of God Such is the very Form Fabrick and Constitution of the Church of Rome and those that depend thereon or are conformed thereunto That which it is that whereby it is what it is in its Kind Government Rule and End is all of man without the least countenance given unto it from any thing of God's Institution This is that which through a long effectual working of men and Sathan in a mystery of iniquity it arrived unto Herewith the Saints of God ought to have no compliance but bear witness against it with their lives if called thereunto This in due time the Lord Christ will utterly destroy 2 Such things as pretend unto a countenance to be given them by divine Institution but horribly corrupted Such are the Name of a Church and its Power a Worship pretended to be Religious and Divine an Order as to Officers and Rulers different from the people with sundry things of the like nature these things are good in themselves but as ingrossed into a false Church-State and Worship corrupt in themselves they are of Men and to be abhorred of all that seek after the true Church of Christ. 3 There is that which is the Essence of a true Church namely that it be a society of men united for the Celebration of Divine Worship This so far as it may be found among them is to be approved But Churches as was said are of a Divine Original and have the warrant of Divine Authority The whole Scripture is an account of God's Institution of Churches and of his dealing with them God laid the foundation of Church Societies and the necessity of them in the Law of Nature by the creation and constitution of it I speak of Churches in general as they are Societies of Humane Race one way or other joyned and united together for the Worship of God Now the sole End of the Creation of the Nature of man was the Glory of God in that Worship and Obedience which it was fitted and enabled to perform For that end and no other was our nature created in all its Capacities Abilities and Perfections Neither was man so made meerly that every individual should singly and by himself perform this Worship though that also every individual person is obliged unto Every man alone and by himself will not only find himself indigent and wanting supplies of sundry kinds but also that he is utterly disabled to act sundry faculties and powers of his Soul which by nature he is endued withal Hence the Lord God said It is not good that man should be alone Gen. 2.18 These things therefore are evident in themselves 1 That God created our nature or made man for his own Worship and Service and fitted the powers and faculties of his soul thereunto 2 That this nature is so fitted for Society so framed for it as its next end that without it it cannot act itself according unto what it is empowered unto And this is the foundation of all Order and Government in the world among Mankind 3 That by the Light of nature this acting in Society is principally designed unto the Worship of God The Power I say and Necessity of acting in Society is given unto our nature for this end principally that we may thus glorify God in and by the Worship which he requires of us 4 That without the Worship of God in Societies there would be an absolute failure of one principal end of the Creation of man nor would any glory arise unto God from the Constitution of his nature so fitted for Society as that it cannot act its own powers without it 5 All Societies are to be regulated in the light of Nature by such circumstances as whereby they are suited unto their end for which they may be either too large or too much restrained Hence have we the Original of Churches in the Light of Nature men associating themselves together or uniting in such Societies for the Worship of God which he requires of them as may enable them unto an orderly Performance of it are a Church And hereunto it is required 1 That the persons so uniting are sensible of their Duty and have not lost the knowledge of the end of their Creation and Being 2 That they are acquainted with that Divine Religious Worship which God requires of them The former Light and Persuasion being lost issues in Atheism And by the loss of this instead of Churches the generality of Mankind have coalesced into idolatrous combinations 3 That they do retain such innate Principles of the Light of Nature as will guide them in the discharge of their Duties in these Societies As 1 That the Societies themselves be such as are meet for their end fit to exercise and express the Worship of God in them not such as whose Constitution makes them unfit for any such end And this gives the Natural
bounds of Churches in all ages which it is in vain for any man to endeavour an alteration of as we shall see afterwards 2 That all things be done decently and in order in and by these Societies This is a prime dictate of the Law of Nature arising from the knowledge of God and our selves which hath been wrested into I know not what Religious Ceremonies of mens invention 3 That they be ready to receive all Divine Revelations with Faith and Obedience which shall either appoint the ways of God's Worship and prescribe the Duties of it or guide and direct them in its performance and to regulate their Obedience therein This also is a clear unquestionable dictate of the Light and Law of Nature nor can be denied but on the principles of downright Atheism Further we need not seek for the Divine Original of Churches or Societies of men fearing God for the discharge of his publick Worship unto his Glory and their own eternal Benefit according unto the Light and Knowledge of his Mind and Will which he is pleased to communicate unto them What concerns the framing and fashioning of Churches by Arbitrary and Artificial Combinations in Provinces Nations and the like we shall afterwards enquire into This is the assured foundation and general warranty of particular Societies and Churches whilst men are continued on the earth the especial regulation of them by Divine Revelation will in the next place be considered And he who is not united with others in some such Society lives in open contradiction unto the Law of Nature and its Light in the principal instances of it 1. Whereas the directions given by the light of Nature in and unto things concerning the outward worship of God are general only so as that by them alone it would be very difficult to erect a Church-State in good and holy Order God did always from the beginning by especial Revelations and Institution ordain such things as might perfect the Conduct of that Light unto such a compleat Order as was accepted with himself So 1 He appointed a Church-State for man in Innocency and compleated its Order by the Sacramental Addition of the two Trees the one of Life the other of the Knowledge of Good and Evil. 2. That before the coming of Christ who was to perfect and compleat all Divine Revelations and state all things belonging unto the House and Worship of God so as never to admit of the least change or alteration This Church-State as unto outward Order Rites of Worship ways and manner of the Administration of things sacred with its bounds and limits was changeable and variously changed The most eminent Change it received was in the giving of the Law which fixed its State unalterably unto the Coming of Christ. Mal. 4.4 5 6. 3. That it was God himself alone who made all these Alterations and Changes nor would he nor did he ever allow that the Wills Wisdom or Authority of men should prescribe Rules or Measures unto his Worship in any thing Heb. 3.1 2 3 4 5 6. 4. That the Foundation of every Church-State that is accepted with God is in an express Covenant with him that they receive and enter into who are to be admitted into that State A Church not founded in a Covenant with God is not from Heaven but of Men. Hereof we shall treat more at large as I suppose afterwards See it exemplified Exod. 24. 5. There is no Good in there is no Benefit to be obtained by any Church-State whatever unless we enter into it and observe it by an Act of Obedience with immediate respect unto the Authority of Christ by whom it is appointed and the observation of it prescribed unto us Mat. 28.18 19 20. Hence 6. Unless men by their voluntary choice and consent out of a sense of their Duty unto the Authority of Christ in his Institutions do enter into a Church-State they cannot by any other ways or means be so framed into it as to find acceptance with God therein 2. Cor. 8.5 And the Interpositions that are made by Custom Tradition the Institutions and Ordinances of men between the Consciences of them who belong or would belong unto such a State and the immediate Authority of God is highly obstructive of this Divine Order and all the Benefits of it For hence it is come to pass that most men know neither how nor whereby they come to be members of this or that Church but only on this Ground that they were born where it did prevail and was accepted CHAP. II. The Especial Original of the Evangelical Church-State OUR principal Concernment at present is in the Evangelical Church-State or the State of Churches under the New Testament For this is that about which there are many great and fierce Contests amongst Christians and those attended with pernicious Consequents and Effects What is the Original what is the Nature what is the Use and Power what is the End of the Churches or any Church what is the Duty of men in it and towards it is the subject of various contests and the principal occasion of all the Distractions that are at this day in the Christian World For the greatest part of those who judge themselves obliged to take Care and Order about these things having enterwoven their own secular Interests and Advantages into such a Church-State as is meet and suited to preserve and promote them supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Religion may be made a Trade for outward Advantage they do openly seek the Destruction of all those who will not comply with that Church Form and Order that they have framed unto themselves Moreover from mens various conceptions and sutable practices about this Church-State is Advantage and Occasion taken to charge each other with Schism and all sorts of Evils which are supposed to ensue thereon Wherefore although I design all possible brevity and only to declare those Principles of Truth wherein we may safely repose our Faith and practice avoiding as much as much as possibly I can and the subject will allow the handling of those things in a way of Controversy with others yet somewhat more than ordinary diligence is required unto the true stating of this important Concernment of our Religion And that which we shall first enquire into is the Special Original and Authoritative Constitution of this Church-State Wherefore 1. The Church-State of the New Testament doth not less relate unto and receive force from the Light or Law of Nature then any other State of the Church whatever Herein as unto its general Nature its foundation is laid What that directs unto may receive new Enforcements by Revelation but changed or altered or abolished it cannot be Wherefore there is no need of any new express Institution of what is required by that Light and Law in all Churches and Societies for the Worship of God but only an Application of it unto present Occasions and the present State of the Church
which hath been various And it is meerly from a spirit of Contention that some call on us or others to produce express Testimony or Institution for every Circumstance in the Practice of Religious Duties in the Church and on a supposed failure herein to conclude that they have Power themselves to Institute and Ordain such Ceremonies as they think meet under a Pretence of their being Circumstances of Worship For as the Directive Light of Nature is sufficient to guide us in these things so the obligation of the Church unto it makes all stated Additions to be useless as on other accounts they are noxious Such things as these are the Times and Seasons of Church Assemblies the Order and Decency wherein all things are to be transacted in them the bounding of them as unto the number of their Members and places of Habitation so as to answer the ends of their Institution the multiplication of Churches when the number of Believers exceeds the Proportion capable of Edification in such Societies what especial Advantages are to be made use of in the Order and Worship of the Church such as are Methods in Preaching Translations and Tunes of Psalms in singing Continuance in publick Duties and the like the things themselves being divinely instituted are capable of such general Directions in and by the Light of Nature as may with ordinary Christian Prudence be on all occasions applied unto the Use and Practice of the Church To forsake these Directions and instead of them to invent ways modes forms and ceremonies of our own which the things whereunto they are applied and made use of in do no way call for require or own as it is with all humanely invented Stated Ceremonies and thereon by Laws and Canons to determine their precise observation at all times and seasons to be one and the same which is contrary to the very nature of the Circumstances of such Acts and Duties as they are applyed unto their use in the mean time unto the general end of edification being as indemonstrable as their necessity unto the Duties whereunto they are annexed is also It is that which hath no warranty either from Divine Authority or Christian Prudence This respect of the Gospel Church-State unto the Light of Nature the Apostle demonstrates in his frequent Appeals unto it in things that belong unto Church-Order 1 Cor. 7.29 33.7 chap. 9.7 chap. 11.14 15 16. chap. 14.8 9 10 11. ver 32 33. ver 40. And the like is done in sundry other places And the Reasons of it are evident 2. But such is the especial Nature and condition of the Evangelical-Church-State such the Relation of it unto the Person and Mediation of Jesus Christ with all things thereon depending such the Nature of that especial Honour and Glory which God designs unto himself therein things that the Light of Nature can give no Guidance unto nor direction about And moreover so different and distant from all that was before ordained in any other Church-State are the Ways Means and Duties of Divine Worship prescribed in it that it must have a peculiar Divine Institution of its own to evidence that it is from Heaven and not from Men. The present State of the Church under the New Testament the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.11 It s Perfection its Consummation that perfect State which God designed unto it in this World And he denies that it could be brought into that State by the Law or any of the Divine Institutions that belonged thereunto Heb. 7.19 chap. 9.9 chap. 10.1 And we need go no farther we need no other Argument to prove that the Gospel-Church-State as unto its especial nature is founded in a peculiar Divine Institution For it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect consummate State which the Law could not bring it unto though itself its Ordinances of Worship its Rule and Policy were all of Divine Institution And herein doth its Excellency and Preference above the legal Church-State consist as the Apostle proves at large To suppose that this should be given unto it any other way but by Divine Authority in its Institution is to advance the Wisdom and Authority of men above those of God and to render the Gospel-Church-State a Machine to be moved up and down at pleasure to be new moulded or shaped according unto Occasions or to be turned unto any Interest like the Wings of a Mill unto the Wind. All the Dignity Honour and Perfection of the State of the Church under the Old Testament depended solely hereon that it was in the whole and all the particulars of it of Divine Institution Hence it was Glorious that is very excellent as the Apostle declares 2. Cor. 3. And if the Church-State of the New Testament have not the same Original it must be esteemed to have a greater Glory given unto it by the hand of men than the other had in that it was instituted by God himself for a greater Glory it hath as the Apostle testifieth Neither can any man nor dareth any man alive to give any Instance in particular wherein there is the least defect in the Being Constitution Rule and Government of the Gospel-Church-State for want of Divine Institution so as that it should be necessary to make a supply thereof by the Wisdom and Authority of men But these things will be more fully spoken unto after we have declared Who it is who hath divinely instituted this Church State 3. The Name of the Church under the New Testament is capable of a threefold Application or it is taken in a three-fold Notion As 1 For the Catholick invisible Church or Society of Elect Believers in the whole World really related by Faith in him unto the Lord Jesus Christ as their mystical Head 2 For the whole number of visible Professors in the whole World who by Baptism and the outward Profession of the Gospel and Obedience unto Christ are distinguished from the rest of the World And 3 for such a state as wherein the Worship of God is to be celebrated in the Way and Manner by him appointed and which is to be ruled by the Power which he gives it and according to the Discipline which he hath ordained Of the Nature of the Church under these distinct Notions with our Relation unto either or all of them and the Duties required of us thereon I have treated fully in my Discourse of Evangelical Love and Church Peace or Vnity and thither I must remit the Reader It is the Church in the latter sense alone whose Original we now enquire after And I say 4. The Original of this Church-state is directly immediately and solely from Jesus Christ He alone is the Author Contriver and Institutor of it When I say it is immediately and solely from him I do not intend that in and by his own Person or in his Personal Ministry here in the Earth he did absolutely and compleatly finish this State exclusively unto the Ministry of
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
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
to do The Reasons and Causes appointing and securing this Continuation are of various sorts the principal whereof are these that follow 1. The supreme Cause hereof is the Father's Grant of a perpetual Kingdom in this World unto Jesus Christ the Mediator and Head of the Church Psal. 72.5 7 15 16 17. Isa 9.7 Zech. 6.13 This Grant of the Father our Lord Jesus Christ pleaded as his Warranty for the Foundation and Continuation of the Church Mat. 28 17 18 19 20. This Everlasting Kingdom of Jesus Christ given him by the irrevocable Grant of the Father may be considered three ways 1 As unto the real Subjects of it true Believers which are the Object of the Internal Spiritual Power and Rule of Christ. Of these it is necessary by vertue of this Grant and Divine Constitution of the Kingdom of Christ that in every Age there should be some in the World and those perhaps no small multitude but such as the Internal Rule over them may be Rightly and Honourably termed a Kingdom For as that which formally makes them such Subjects of Christs gives them no outward Appearance or Visibility so if in a time of the universal prevalency of Idolatry there were Seven thousand of these in the small Kingdom of Israel undiscerned and invisible unto the most Eagle-eyed Prophet who lived in their days what number may we justly suppose to have been within the limits of Christs Dominions which is the whole World in the worst darkest most profligate and idolatrous times that have passed over the Earth since the first Erection of this Kingdom This therefore is a fundamental Article of our Faith that by vertue of this Grant of the Father Christ ever had hath and will have in all Ages some yea a Multitude that are the True Real Spiritual Subjects of his Kingdom Neither the Power of Sathan nor the Rage or fury of the World nor the Accursed Apostacy of many or of all visible Churches from the purity and Holiness of his Laws can hinder but that the Church of Christ in this sense must have a perpetual continuation in this World Mat. 16.18 2. It may be considered with respect unto the outward visible Profession of Subjection and Obedience unto him and the Observation of his Laws This also belongs unto the Kingdom granted him of his Father He was to have a Kingdom in this World though it be not of this World He was to have it not only as unto its Being but as unto its glory The World and the worst of men therein were to see and know that he hath still a Kingdom and a Multitude of Subjects depending on his Rule See the Constitution of it Dan. 7.13 14. Wherefore it is from hence indispensibly and absolutely necessary that there should at all times and in all Ages be ever an innumerable Multitude of them who openly profess Faith in Christ Jesus and Subjection of Conscience unto his Laws and Commands So it hath alwayes been so it is and shall for ever be in this World And those who would on the one hand confine the Church of Christ in this notion of it unto any one Church falling under a particular Denomination as the Church of Rome which may utterly fail Or are ready on the other hand upon the supposed or real Errors or Miscarriages of them or any of them who make this Profession to cast them out of their thoughts and affections as those who belong not unto the Kingdom or the Church of Christ are not onely injurious unto them but Enemies unto the Glory and Honour of Christ. 3. This grant of the Father may be considered with respect unto particular Churches or Congregations And the end of these Churches is twofold 1 That Believers as they are Internal Spiritual real Subjects of Christs Kingdom may together act that Faith and those Graces whereby they are so unto his Glory I say it is that true Believers may together and in Society act all those Graces of the Spirit of Christ wherein both as unto Faculty and Exercise their internal Spiritual subjection unto Christ doth consist And as this is that whereby the Glory of Christ in this World doth most eminently consist namely in the joynt exercise of the Faith and Love of true Believers so it is a principal means of the encrease and augmentation of those Graces in themselves or their Spiritual Edification And from this especial end of these Churches it follows that those who are Members of them or bâ—long to them ought to be Saints by calling or such as are indued with those Spiritual Principles and Graces in whose exercise Christ is to be Glorified And where they are not so the principal end of their Constitution is lost So are those Churches to be made up Fundamentally and Materially of those who in their single capacity are Members of the Church Catholick invisible 2 Their second end is that those who belong unto the Church and Kingdom of Christ under the second consideration as visibly professing subjection unto the Rule of Christ and Faith in him may express that subjection in Acts and Duties of his Worship in the Observance of his Laws and Commands according unto his Mind and Will For this alone can be done in particular Churches be they of what sort they will whereof we shall speak afterwards Hence it follows that it belongs unto the Foundation of these particular Churches that those who joyn in them do it on a publick Profession of Faith in Christ and Obedience unto him without which this end of them also is lost Those I say who make a visible Profession of the Name of Christ and their subjection unto him have no way to express it regularly and according to his mind but in these particular Churches wherein alone those Commandments of his in whose Observance our Profession consisteth do take place being such Societies as wherein the solemn Duties of his Worship are performed and his Rule or Discipline is exercised Wherefore this State of the Church also without which both the other are imperfect belongs unto the grant of the Father whereby a perpetual Continuation of it is secured Nor is it of any weight to object that such hath been the Alterations of the State of all Churches in the World such the visible Apostasy of many of them unto false Worship and Idolatry and of others into a worldly carnal conversation with vain Traditions innumerable that it cannot be apprehended where there were any true Churches of this kind preserved and continued but that there were an actual Intercision of them all For I answer 1 No Individual man nay no company of men that come together can give a certain Account of what is done in all the World and every place of it where the Name of Christ is professed so as that what is affirmed of the State of all Churches universally is meer conjecture and surmize 2 There is so great a readiness in most to judge the
Church-State of others because in some things they agree not in Judgment or Practice with what they conceive to belong thereunto as obstructs a right Judgment herein And it hath risen of late unto such a degree of Phrensy that some deny peremptorily the Church-State and consequently the Salvation of all that have not Diocesan Bishops Alass that poor men who are known to others whether they are unto themselves or no what is their Office and what is their Discharge of it should once think that the Being and Salvation of all Churches should depend on them and such as they are Yea some of the men of this persuasion that Christians cannot be saved unless they comply with Diocesan Bishops do yet grant that Heathens may be saved without the knowledge of Christ. 3 Whatever Defect there hath been de facto in the constitution of these Churches and the celebration of Divine Worship in them in any Places or Ages whatever it will not prove that there was a total failure of them much less a Discontinuation of the Right of Believers to Reform and Erect them according unto the Mind of Christ. It is hence evident that the perpetual continuation of the Church-State instituted by Christ under the Gospel depends originally on the Grant of the Kingdom unto him by his Father with his Faithfulness in that Grant and his Almighty Power to make it good And they do but deceive themselves and trouble others who think of suspending this continuation on mean and low conditions of their own framing 2. The Continuation of this Church State depends on the Promise of Christ himself to preserve and continue it He hath assured us that he will so buiâ—d his Church on the Rock that the Gates of Hell shall not prevail against it Matth. 16.18 Under what consideration soever the Church is here firstly intended the whole State of it as before described is included in the Promise If the Gates of Hell do prevail either against the Faith of sincere Believers or the Catholick Profession of that Faith or the expression of that Profession in the Duties and Ordinances to be observed in particular Churches the Promise fails and is of no effect 3. It depends on the Word or Laws of Christ which gives Right and Title unto all Believers to congregate themselves in such a Church-State with Rules and Commands for their so doing Suppose 1 That there are a number of Believers of the Disciples of Christ in any such place as wherein they can assemble and unite themselves or joyn together in a Society for the Worship of God 2 That they are as yet in no Church State nor do know or own any Power of men that can put them into that State I say the Institution of this Church-State by the Authority of Christ his Commands unto his Disciples to observe therein whatever he hath commanded and the Rules he hath given whereby such a Church-State is to be erected what Officers are to preâ—ide therein and what other Duties belong thâ—reunto is Warranty sufficient for them to joyn themselves in such a Sâ—ate Who shall make it unlawful for the Disciples of Christ to obey the Commands of their Lord and Master Who shall make it lawful for them to neglect what he requires at any time Wherever therefore men have the Word of the Scripâ—ure to teach them their Duty it is lawful for them to comply with all the commands of Christ contained therein And whereas there are many Priviledges and â—owers accompanying this Church-State and those who are inâ—erested therein are as such the especial Object of many Divine Promises this Word and Law of Christ doth make a conveyance of them all unto those who in Obedience unto his institutions and commands do enter into that State by the way means that he hath appointed Whilst we hear â—im according to the reiterated Direction given us from Heaven whilst we do and observe all that he hath commanded us we need not fear that promised Presence of his with us which brings along with it all Church Power and Priviledges also Wherefore this State can have no Intercision but on a supposition that there are none in the World who are willing to obey the commands of Christ which utterly overthrows the very Being of the Church Catholick 4. It depends on the Communication of Spiritual Gifts for the Work of the Ministry in this Church-State as is expresly declared Ephes. 4.8.11 12 13 14 15. The continuation of the Church as unto the Essence of it depends on the Communication of saving Grace If Christ should no more give of his Grace and Spirit unto men there would be no more Church in the World as unto its internal Form and Essence But the continuation of the Church as it is Organical that is a Society Incorporated according unto the mind of Christ with Rulers and Officers for the Authoritative Administration of all its concerns especially for the Preaching of the Word and Administration of the Sacraments depends on the Communication of Spiritual Gifts and Abilities And if the Lord Jesus Christ should with-hold the Communication of Spiritual Gifts this Church-State must cease An Image of it may be Erected but the true Church State will fail for that will hold no longer but whilst the whole Body fitly joyn'd together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of thâ— Body and the edifying of it self in Love Ephes. 4.16 whilst it holds the Head c. Col. 2.19 such dead lifeless Images are many Churches in the World But this Communication of Spiritual Gifts unto the use of his Disciples to the end of the World the Lord Christ hath taken the charge of on himself as he is Faithful in the Administration of his Kingly Power Ephes. 4.18.11 12 13 14. Whereas therefore the Lord Christ in the Exercise of his Right and Power on the grant of the Father of a perpetual visible Kingdom in this World and the Discharge of his own promise hath 1 Appointed the ordinary Offices which he will have continue in his Church by an unalterable Institution 2 Ordained that Persons shall be called and set apart unto those Offices and for the Discharge of that Work and those Duties which he hath declared to belong thereunto 3 Furnished them with Gifts and Abilities for this Work and declared what their spiritual Qualifications and moral Endowments ought to be 4 Made it the Duty of Believers to observe all his Institutions and Commands whereof those which concern the Erection and Continuance of this Church-State are the principal and 5 Hath in their so doing or their Observance of all his Commands promised his presence with them by which as by a Charter of Right he hath conveyed unto them an Interest in all the Power Priviledges and Promises that belongs unto this State it is evident that its perpetual continuation depends hereon and is secured hereby
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
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
Rule Honour Riches or secular Grandeur but the direct contrary Matth. 20.25 26 27 28. Nor did he do it that his Disciples might be ruled and governed by force or the Laws of men or that they should be obstructed in the exercise of any Graces Gifts or Priviledges that he had purchased for them or would bestow on them And to speak plainly let it be despised by them that please this cannot greatly value that Church-State which is not suited to guide excite and direct the exercise of all Evangelical Graces unto the Glory of Christ in a due manner For to propose peculiar and proper objects for them to give peculiar motives unto them to limit the seasons and circumstances of their exercise and regulate the manner of the Performance of the Duties that arise from them is one principal End of their Institution It would be too long to make a particular enquiry into all the ends for which the Lord Christ appointed this Church-State which indeed are all the Duties of the Gospel either in themselves or in the manner of their Performance We may reduce them unto these three general Heads 1. The pâ—ofessed Subjection of the Souls and Consciences of Believers unto his Authority in their Observance of his Commandments He requireth that all who are baptized into his Name be taught to do and observe all things whatever he commanded Matth. 28.18 19 20. And God is to be Glorified not only in their Subjection but in their professed Subjection unto the Gospel of Christ. 2 Cor. 19.13 Having given an express charge unto his Disciples to make publick Profession of his Name and not to be deterred from it by shame or fear of any thing that may befal them on the account thereof and that on the Penalty of his disowning them before his Heavenly Father Matth. 8.33 34 35 36 37 38 Matth. 10.33 He hath appointed this Church-State as the way and means whereby they may joyntly and visibly make profession of this their Subjection to him Dependance on him and Freedom in the Observation of all his commands He will not have this done singly and personally only but in Society and conjunction Now this cannot be done in any Church-State imaginable wherein the Members of the Church cannot meet together for this end which they can only do in such a Church as is Congregational 2. The joynt celebration of all Gospel Ordinances and Worship is the great and principal End of the Evangelical Church State How far this is directed unto by the Law of Nature was before declared Man was made for Society in things natural and civil but especially in things Spiritual or such as concern the Worship of God Hereon depends the nâ—cessâ—â—y of parâ—iâ—ular Churches or Societâ—es for Divine Worship And this is declared to be the End of the Churches instituted by Christ. Act. 2 42. 1 Cor. 11.20 1 Cor. 5.4 5. 1 Tim. 2.1 2. as also of the Institution of Officers in the Church for the Solemn Administration of the Ordinances of this Worship And the Reasons of this Appointment are intimated in the Scripture as 1 That it might be a way for the joynt Exercise of the Graces and Gifts of the Spirit as was in general before mentioned The Lord Christ gâ—ves both his Grace and his Gifts in great variety of measures Ephes. 4.7 But the manifestation of the Spirit is given unto every man to profit withal 1 Cor. 12.7 8. He gives neither of them unto any meerly for themselves Saving Grace is firstly given for the good of him that receives it but respect is had in it unto the good of others and the Lord Christ expects such an exercise of it as may be to others advantage And the first End of Gifts is the Edification of others and all that do receive them are thereby and so far Stewards of the manifold Grace of God 1 Pet. 4.10 Wherefore for the due exercise of these Gifts and Graces unto his Glory and their proper ends he hath appointed particular Congregations in whose Assemblies alone they can be duely exercised 2 Hereby all his Disciples are mutually edified that is encreased in Light Knowledge Faith Love Fruitfulness in Obedience and conformity unto himself This the Apostle affirms to be the especial End of all Churches their Offices Officers Gifts and Order Ephes. 4.12 13 14 15 16. And again 2.19 No Church-State that is not immediately suited unto this End is of his Institution And though others may in general pretend unto it besides that of particular Congregations it were to be wished that they were not obstructive of it or were any way fitted or useful unto it 3 That he might hereby express and testify his promised Presence with his Disciples unto the end of the World Matth. 28.20 Matth. 18.20 Rev. 1.13 It is in their Church Assemblies and in the Performance of his Holy Worshâ—p that he is present with his Disciples according unto his Promise 4 In these Churches thus exercised in the holy Worship of God he gives us a Resemblance and Representation of the great Assembly above who Worship God continually before his Throne which is too large a Subject here to insist upon And to manifest that Assemblies of the whole Church at once and in one place for the Celebration of Divine Worship is of the Essence of a Church without which it hath no real Being when God had instituted such a Church Form as wherein all the Members of it could not ordinarily come together every week for this end yet he ordained that for the Preservation of their Church-State three times in the year the Males which was the circumcised Church should appear together in one place to celebrate the most Solemn Ordinances of his Worship Exod. 23.14 Chap. 34 23. Deut. 16.16 All those Difficulties which arose from the extent of the Limits of that Church unto the whole Nation being removed these Meetings of the whole Church for the Worship of Goâ— become a continual Duty and when they cannot be observed in any Church the State or kind of it is not instituted by Christ. 3. The third End of the Institution of the Gospel Church-State is the Exercise and Preservation of the Discipline appointed by Christ to be observed by his Disciples The Antients do commonly call the whole Religion of Christianity by the Name of the Discipline of Christ that is the Faith and Obedience which he hath prescribed unto them in Contradistinction and Opposition unto the Rules and Prescriptions of all â—hilosophical Societies And it is that without which the Glory of â—hristian Religion can in no due manner be preserved The especial Nature of it shall be afterwards fully spoken unto For the use of the present Argument I shall only speak unto the Ends of it or what it is that the Lord Christ designeth in the Institution of it and these things may be referred unto 4 Heads 1. The Preservation of the Doctrine of the Gospel in its Purity and
of a Church-State under the Gospel and in Order unto them it is a great Divine Ordinance for the Glory of Christ with the Edification and Salvation of them that do believe Wherefore that Church-State which is suited unto these Ends is that which is appointed by Christ and whatever kind of Church or Churches is not so primarily and as such are not of his Appointment But it is in Congregational Churches alone that these things can be done and observed For unto all of them there are required Assemblies of the whole Church which wherever they are that Church is Congregational No such Churches as those mentioned before Papal Patriarchical Metropolitical Diocesan or in any way National are capable of the Discharge of these Duties or attaining of these Ends. If it be said that what they cannot do in themselves as that they cannot together in one place profess and express their Subjection unto the Commands of Christ they cannot have personal Communinion in the Celebration of Gospel Ordinances of Worship nor exercise Discipline in one Body and Society they can yet do the same things otherwise partly in single Congregations appointed by themselves and partly in such ways for the Administration of Discipline as are suited unto their State and Rule that is by Ecclesiastical Courts with Jurisdiction over all Persons or Congregations belonging unto them it will not help their Cause For 1 Those Particular Congregations wherein these things are to be observed are Churches or they are not If they are Churches they are of Christs Appointment and we obtain what we aim at nor is it in the Power of any man to deprive them of any thing that belongs unto them as such if they are not but Inventions and Appointments of their own then that which they say is this that what is absolutely necessary unto the due Observation of the Worship of God and unto all the Ends of Churches being not appointed by Christ is by them provided for appointed and ordained which is to exalt themselves in Wisdom and Care above him and to place themselves in a nearer Relation to the Church than he To grant that many of those things which are the Ends for which any Church-State under the Gospel is appointed cannot be performed or attained but in and by particular Congregations and yet to deny that those particular Congregations are of Christs Institution is to speak contradictions and at the same time to affirm that they are Churches and are not Churches 2 A Church is such a Body or Society as hath Spiritual Power Priviledges and Promises annexed unto it and accompanying of it That which hath not so as such is no Church The particular Congregations mentioned have this Power with Priviledges and Promises belonging to them or they have not If they have not they are no Churches at least no compleat Churches and there are no Churches in the Earth wherein those things can be done for which the Being of Churches was Ordained as namely the joynt Celebration of Divine Worship by all the Members of them If they have such Power I desire to know from whence or whom they have it if from Christ then are they of his Institution and who can divest them of that Power or any part of it That they have it from men I suppose will not be pretended 3 As unto that way of the Exercise of Discipline suited unto any other Church-State but that which is Congregational we shall consider it afterwards 4 What is done in particular Congregations is not the Act of any greater Church as a Diocesan or the like For whatever acts any thing acts according unto what it is but this of joynt Worship and Discipline in Assemblies is not the Act of such a Church according unto what it is for so it is impossible for it to do any thing of that Nature But thus it is fallen out Some men under the Power of a Tradition that particular Congregations were originally of a Divine Institution and finding the absolute necessity of them unto the joynt Celebration of Divine Worship yet finding what an Inconsistency with their Interest and some other Opinions which they have imbibed should they still be acknowledged to be of the Institution of Christ seeing thereon the whole ordinary Power given by Christ unto his Church must reside in them they would now have them to be only conveniences for some Ends of Worship of their own finding out Some thing they would have like Christs Institution but his it shall not be which is an Image 2. The very Notation of the Word doth determine the sense of it unto a particular Congregation Other things may in Churches as we shall see afterwards both in the Rule and Administration of the Duties of Holy Worship be ordered and disposed in great variety But whilst a Church is such as that ordinarily the whole Body in its Rulers and those that are Ruled do assemble together in one place for the Administration of Gospel Ordinances and the Exercise of Discipline it is still one single Congregation and can be neither Diocesan Provincial nor National So that although the Essence of the Church doth not consist in actual Assemblies yet are they absolutely necessary unto its constitution in exercise Hence is the Name of a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in the Old Testament is to Congregate to Assemble to call and meet together and nothing else The LXX render it mostly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate in a Church Assembly and sometimes by other Words of the same importance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they do the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seldom by any other word but where they do so it is always of the same Signification Wherefore this Word signifies nothing but a Congregation which Assembles for the Ends and Uses of it and Acts its Duties and Powers so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the New Testament It may be sometimes applied unto that whose Essence is not denoted thereby as the Church Catholick invisible which is only a Mystical Society or Congregation But wherever it is used to denote an outward visible Society it doth connote their Assemblies together in one It is frequently used for an Actual Assembly Act. 19.32 39 40. which was the signification of it in all Greek Writers 1 Cor. 14.3 4. And sometimes it is expresly affirmed that it met together in the same place 1 Cor. 14 23. Wherefore no Society that doth not congregate the whole Body whereof doth not meet together to Act its Powers and Duties is a Church or may be so called whatever other sort of Body or Corporation it may be In this sense is the Word used when the first intimation is is given of an Evangelical Church State with Order and Discipline Matth. 18.17 if he shall neglect to hear them tell the Church c. There have been so many contests about the sense of these
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
believe that in this Context our Lord Jesus Christ designed to set up and erect an Earthly Domination in and over his Churches to be administred by the Rules of the Canon Law and the Rota at Rome They must be spiritually mad and ridiculous who can give the least entertainment unto such an Imagination Nor can the Discipline of any Diocesan Churches administred in and by Courts and Officers foreign to the Scripture both name and thing be brought within the view of this Rule nor can all the Art of the World make any application of it thereunto For what some plead concerning Magistrates or Arbitrators they are things which men would never betake themselves unto but only to evade the force of that Truth which they love not All this is fallen out by mens departing from the Simplicity of the Gospel and a contempt of that sense of the words of the Lord Jesus which is plain and obvious unto all who desire not only to hear his words but also to observe his Commands 3 dly Our third Argument is taken from the Nature of the Churches â—nstituted by the Apostles and their Order as it is expressed in the Scripture For they were all of them Congregational and of no other sort This the ensuing Considerations will make evident 1. There were many Churches planted by the Apostles in very small Provinces Not to insist on the Churches of Galatia Gal. 1.1 concerning which it is no where intimated that they had any one Head or Mother Church Metropolitical or Diocesan Nor of those of Macedonia distinct from that of Philippi whereof we have spoken before upon the first coming of Paul after his Conversion unto Jerusalem which was three years Gal. 1.18 in the Fourth year after the Ascension of Christ there were Churches planted in all Judea and Galilee and Samaria Act. 9.31 Neither of the two latter Provinces was equal unto one Ordinary Diocess Yet were there Churches in both of them and that in so short a time after the first Preaching of the Gospel as that it is impossible they should be conceived to be any other but single Congregations What is excepted or opposed hereunto by the Reverend Dr. St. shall be examined and disproved afterwards by itself that the Progress of our Discourse be not here interrupted 2. These Churches were such as that the Apostles appointed in them Ordinary Elders and Deacons that might administer all Ordinances unto the whole Church and take care of all the poor Act. 14.23 chap. 20.28 Now the Care Inspection and Labour of Ordinary Officers can extend itself no further than unto a particular Congregation No man can administer all Ordinances unto a Diocesan Church And this ordaining Elders in every Church is the same with ordaining them in every City Tit. 1.5 that is in every Town wherein there was a Number converted unto the Faith as is evident from Act. 14.23 And it was in Towns and Cities ordinarily that the Gospel was first preached and first received Such Believers being congregated and united in the Profession of the same Faith and subiection unto the Authority of Christ did constitute such a Church-State as it was the Will of Christ they should have Bishops or Elders and Deacons ordained amongst them and were therefore as unto their State such Churches as he owned 3. It is said of most of these Churches expresly that they respectively met together in one place or had their Assemblies of the whole Church for the discharge of the Duties required of them which is peculiar unto Congregational Churches only so did the Church at Jerusalem on all occasions Act. 15.12 22. ch â—1 22 see ch 5.11 ch 6.1 It is of no force which is objecteâ— from the Multitude of them that are said to believe and so consequently were of that Church so as that they could not assemble together For whereas the Scripture says expresly that the multitude of the Church did come together it is scarce fair for us to to say they were such a multitude as that they could not come together And it is evident that the great numbers of Believers that are said to be at Jerusalem were there only occasionally and were not fixed in that Church For many years after a small Village beyond Jordan could receive all that were so fixed in it The Church at Antioch gathered together in one Assembly Act. 14.27 to hear Paul and Silas This Church thus called together is called the Multitude chap. 15.30 that is the whole Brotherhood at least of that Church The whole Church of Corinth did assemble together in one place both for solemn Worship and the exercise of Discipline 1 Cor. 8.8 chap. 14.25 26. chap. 11.17 20. It is no way necessary to plead any thing in the illustration or for the Confirmation of these Testimonies They all of them speak positively in a matter of fact which will admit of no debate unless we will put in exceptions unto the Veracity of their Authors And they are of themselves sufficient to establish our Assertion For whatever may be the state of any Church as unto its Officers or Rule into what order soever it be disposed ordinarily or occasionally for its Edification so long as it is its Duty to assemble in and with all its Members in one place either for the exercise of its Power the Performance of its Duty or Enjoyments of its Priviledges it is a single Congregation and no more 4. The Duties prescribed unto all Church Members in the writings of the Apostles to be diligently attended unto by them are such as either in their Nature or the manner of their performance cannot be attended unto and duly accomplished but in a particular Congregation only This I shall immediately speak distinctly unto and therefore only mention it in this place These things being so plainly positively and frequently asserted in the Scripture it cannot be questionable unto any impartial-mind but that particular Churches or Congregations are of Divine Institution and consequently that unto them the whole Power and Priviledge of the Church doth belong for if they do not so whatever they are Churches they are not If therefore any other Church-State be Supposed we may well require that its Name Nature Use Power and Bounds be some or all of them declared in the Scripture Reasonings drawn from the Superiority of the Apostles above the Evangelists of Bishop above Presbyters or from Church Rule in the hands of the Officers of the Church only from the power of the Christian Magistrate in things Ecclesiastical from the Meetness of Union among all Churches are of no use in this case For they are all consistent with the Sole Institution of particular Congregations nor do in the least intimate that there is or needs to be any other Church State of Divine Appointment CHAP. V. The Sate of the First Churches after the Apostles to the end of the Second Century IN Confirmation of the foregoing Argument we urge the President and
Example of the Primitive Churches that succeeded unto those which were planted by the Apostles themselves and so may well be judged to have walked in the same way and Order with them And that which we alledge is That in no approved Writers for the space of 200 years after Christ there is any mention made of any other Organical visibly professing Church but that only which is Parochial or Congregational A Church of any other Form State or Order Papal or Oecumenical Patriarchal Metropolitical Diocesan or Classical they know not Neither Name nor thing nor any of them appear in any of their Writings Before I proceed unto the Confirmation of this Assertion by particular Testimonies I shall premise some things which are needful unto the right understanding of what it is that I intend to prove by them As 1. All the Churches at first planted by the Apostles whether in the greatest Cities as Jerusalem Antioch Corinth Rome c. or those in the meanest Villages of Judea Galilee or Samaria were as unto their Church-State in Order Power Priviledge and Duty every way equal not Superior or Inferior not ruling over or subject unto one another No Institution of any Inequality between them no Instance of any Practice Supposing it no Direction for any compliance with it no one word of intimation of it can be produced from the Scripture nor is it consistent with the nature of the Gospel Church-State 2. In and among all these Churches there was one and the same spirit one Hope of their Calling one Lord one Faith one Baptism whence they were all obliged mutually to seek and endeavour the Good and Edification of each other To be helpful to one another in all things according unto that which any of them had received in the Lord. This they did by Prayer by Advice and Counsel by Messengers sent with Salutations Exhortations Consolations supplies for the Poor and on all the like occasions By these means and by the exercise of that mutual Love and Care which they were obliged unto they kept and preserved Vnity and Communion among themselves gave a common Testimony against any thing that in Doctrine or Practice deviated from the Rule and Discipline of Christ. This Order with Peace and Love thereon continued among them until Pride Ambition Desire of Rule and Preheminence in Diotrephes and a multitude of the same spirit with him began to open a door unto the entrance of the Mystery of Iniquity under pretence of a better Order than this which was of the appointment of Christ. 3. It must be acknowledged that notwithstanding this Equality among all Churches as unto their State and Power that there were great Differences between them some real and some in Reputation which not being rightly managed proved an Occasion of evil in and unto them all For Instance 1. Some were more eminent in spiritual Gifts than others As this was a Priviledge that might have been greatly improved unto the Honour of Christ and the Gospel yet we know how it was abused in the Church of Corinth and what Disorders followed thereon so weak and frail are the best of men so liable unto Temptation that all Preheminence is dangerous for them and often abused by them which I confess makes me not a little admire to see men so earnestly pleading for it so fearlesly assuming it unto themselves so fiercely contending that all Power and Rule in the Church belongs unto them alone But 2. Reputation was given unto some by the long abode of some of the Apostles in them Of this Advantage we find nothing in the Scripture But certain it is it was much pleaded and contended about among the Primitive Churches yea so far until by Degrees Disputes arose about the Places where this or that Apostle fixed his Seat which was looked on as a Preheminence for the present and a security for the future But yet we know how soon some of them degenerated from the Church Order and Discipline wherein they were instructed by the Apostles see Rev. chap. 2. and 3. 3. The Greatness Power Fame or Civil Authority of the Place or City where any Church was planted gave it an Advantage and Priviledge in Reputation above others And the Churches planted in such Cities were quickly more numerous in their Members than others were unless men strictly kept themselves unto the force of Primitive Institutions it was very hard for them to think and Judge that a a Church it may be in a small Village or Town in Galilee should be Equal with that at Hierusalem or at Antioch or afterwards at Rome itself The Generality of men easily suffered themselves to be persuaded that those Churches were advanced in State and Order far above the other obscure poor Congregations That there should be a Church at Rome the Head City of the world was a Matter of great Joy and Triumph unto many and the Advancement of it in Reputation they thought belonged unto the Honour of our Religion Howbeit there is not in the Scripture the least regard expressed unto any of these things of place number or possibility of outward splendor either in the Promises of the Presence of Christ in and with his Churches or in the Communication of Power Priviledges unto them Yet such an improvement did this foolish Imagination find that after those who presided in the Churches called in the principal Cities had tasted of the sweetness of the bait which lay in the Ascription of a Preheminence unto them they began openly to claim it unto themselves and to usurp Authority over other Churches Confirming their own Usurpation by Canons and Rules until a few of them in the Council of Nice began to divide the Christian world among themselves as if it had been been Conquered by them Hence proceeded those shameful contests that were among the greater Prelates about their Preheminency and hence arose that Pretence of the Bishops of Rome unto no less a Right of Rule and Dominion over all Christian Churches than the City had over all the Nations and Cities of the Empire which being carried on by all sorts of evil Artifices as by downright Forgeries shameless Intrusions of themselves impudent laying hold of all Advantages unto their own exaltation prevailed at length unto the utter ruine of all Church Order and worship There is no sober History of the rise and growth by several Degrees of any City Commonwealth or Empire that is filled with so many Instances of ambitious seeking of Preheminence as our Church stories are By this Imagination were the generality of the Prelates in those dayes induced to introduce and settle a Government in and among the Churches of Christ answering unto the Civil Government of the Roman Empire As the Civil Government was cast into National or Diocesan or Provincial in less or greater Divisions each of which had its Capital City the place of the Residence of the chief Civil Governour so they designed to frame an Image of
it in the Church ascribing an alike Dignity and Power unto the Prelates of those Cities and a Jurisdiction extending itself unto Nations Diocesses and Provinces Hereby the lesser Congregations or Parochial Churches being weakened in process of time in their Gifts and Interest were swallowed up in the Power of the others and became only inconsiderable Appendixes unto them to be ruled at their Pleasure But these things fell out long after the times which we enquire into only their occasion began to present it self unto men of corrupt minds from the Beginning but we have before at large discoursed of them 4. Some Churches had a great Advantage in that the Gospel as the Apostle speaks went forth from them unto others They in their Ministry were the Means first of the Conversion of others unto the Faith and then of their gathering into a Church-State affording them Assistance in all things they stood in need of Hence there newly formed Churches in lesser Towns and Villages had alwaies a great Reverence for the Church by whose means they were converted unto God and Stated in Church Order And it was meet that so they should have But in process of time as these lesser Churches decreased in spiritual Gifts and fell under a scarcity of able Guides this Reverence was turned into Obedience and Dependence and they thought it well enough to be under the Rule of others being unable well to rule themselves On these and the like Accounts there was quickly introduced an Inequality among Churches which by vertue of their first Institution were equal as unto State and Power 4. Churches may admit of many Variations as unto their outward Form and Order which yet change not their State nor cause them to cease from being Congregational As 1. Supposing that any of them might have many Elders or Presbyters in them as it is apparent that most of them had yea all that are mentioned in the Scripture had so Act. 11.30 chap. 14.23 chap. 15.6 22 23. chap. 16.4 chap. 20.17 18. chap. 21.18 Phil. 1.1.1 Tim. 5.17 Tit. 1.5 they might and some of them did choose out some one endued With especial Gifts that might in some sort preside amongst them and who had quickly the name of Bishop appropriated unto him This Practice is thought to have had its Original at Alexandria and began generally to be received in the 3 Century But this changed not the State of the Church though it had no divine Warrant to authorise it For this Order may be agreed unto among the Elders of a particular Congregation and Sundry things may fall out enclining unto the reception of it But from a distinct mention if any such there be in the Writings of the second Century of Bishops and Presbyters to fancy Metropolitical and Diocesan Churches is but a pleasant Dream 2. The Members of these Churches that were great and numerous being under the care and Inspection of their Elders in common might for the ordinary Duty of Divine Worship meâ—t in parts or several actual Assemblies and they did so especially in time of Persecution Nothing occurs more frequently in Ecclesiastical Story than the Meetings of Christians in secret Places in private houses yea in caves and dens of the Earth when in some places it was impossible that the whole Body of the Church should so assemble together How this Disposition of the Members of the Church into several Parts in each of which some Elder or Elders of it did officiate gave occasion unto the distinction of greater Churches into particular Titles or Parishes is not here to be declared it may be so Elsewhere But neither yet did this alter the State of the Churches from their Original Institution For 3. Upon all extraordinary occasions all such as concerned the whole Church as the Choice of Elders or the Deposition of them the admission or exclusion of Members and the like the whole Church continued to meet together which practice was plainly continued in the days of Cyprian as we shall see afterwards Neither doth it appear but that during the first 200 years of the Church the whole Body oâ— the Church did ordinarily meet together in one place for the solemn Administration of the Holy Ordinances of Worship and the Exercise of Discipline Wherefore notwithstanding these and other the like Variations from the Original Institution of Churches which came in partly by Inadvertency unto the Rule and partly were received from the Advantages and Accommodations which they pretended unto the State of the Churches continued Congregational onely for 200 years so far as can be gathered from the remaining Monuments of those times Only we must yet add that we are no way concerned in Testimonies or sayings taken from the writings of those in following Ages as unto the State way and manner of the Churches in this season but do appeal unto their own writings onely This is the great Artifice whereby Baronius in his Annalls would impose upon the Credulity of men an apprehension of the Antiquity of any of their Roman Inventions he affixeth them unto some of the first Ages and giving some Countenance unto them it may be from some spurious writings layes the weight of Confirmation on Testimonies and Sayings of Writers many years yea for the most part Ages afterwards for it was and is of the Latter Ages of the Church wherein Use and Custom have wrested Ecclesiastical words to other significations than at first they were applyed unto to impose the present State of things among them on these who went before who knew nothing of them I shall therefore briefly enquire into what Representation is made of the State of the Churches by the Writers themselves who had in the season enquired after or in the Age next unto it which was acquainted with their practice That which first offereth itself unto us and which is an invaluable Testimony of the state of the first Churches immediately after the Decease of the Apostles is the Epistle of Clemens Romanus unto the Brethren of the Church of Corinth This Epistle according to the Title of it Irenaeus ascribes unto the whole Church at Rome and calls it potentissimas literas sub hoc Clemente dissensione non modica inter â—os qui Corinthi erant fratres facta scripsit quae est Romae Ecclesia potentissimas literas lib. 3. cap. 3. By Eusebius it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and admirable who also affirms that it was publickly read in some Churches Ecclesiast Hist. lib. 3. cap. 14. And again he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most powerful writing lib. 5. cap. 7. There is no doubt but some things in the writings of it did befal him humanitûs that the work of such a companion of some of the Apostles as he was might not be received as of divine Institution such was the credit which he gives unto the vulgar fable of the Phenix But for the substance of it it is such as every way becomes a
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
I delivered from these thoughts by the late either more sound or more maimed Editions of them And the truth is the corruption and fiction of Epistolical Writings in the first Ages was so intolerable as that very little in that kind is preserved sincere and unquestionable Hence Dionysius the Bishop of Corinth complained that in his own time his own Epistles were so corrupted by additions and detractions so as that it seems he would have them no more esteemed as his Euseb. Ecclesiast Hist. lib. 4. cap. 22. But yet because these Epistles are so earnestly contended for by many Learned men as the genuine Writings of Ignatius I shall not pass by the consideration of them as unto the Argument in hand I do therefore affirm that in these Epistles in any Edition of them there is no mention made or Descâ—iption given of any Church or Churches state but only of that which is Congregational that is such a Church as all the Members whereof did meet and were obliged to meet for Divine Worship and Discipline in the same place What was the Distinction they observed among their Officers of what fort they were and what number belongs not unto our present enquiry our concernment is only this that they did preside in the same particular Church and were none of them Bishops of more Churches than one or of any Church that should consist of a Collection or Association of such particular Churches as had no Bishops properly so called of their own All these Epistle that is the seven most esteemed were written as that of Clemens unto the Bodies or whole fraternity of the Churches unto whom they are directed in distinction from their Bishops Elders and Deacons excepting only that unto Polycarpus which is unto a single person Under that consideration namely of the entire fraternity in distinction from their Officers doth he address unto them and therein doth he ascribe and assign such Duties unto them as could not be attended unto nor performed but in the Assembly of them all Such is the direction he gives unto the Church of the Philadelphians how and in what manner they should receive penitents returning unto the Church that they might be encouraged into that Duty by their Benignity and Patience And many things of the like nature doth he deal with them about And this Assembling together in the same place namely of the whole Church he doth frequenâ—ly intimate and express Some instances hereof we may repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meet all of you together in the same place let there be one Prayer in common of all Epist. ad Magnes This direction can be given unto no other but a particular Church And again to the Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where your Pastor is there follow you as sheep And how they may do so is declared immediately afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write with confidence unto your Godly Love and perswade you to use one Faith or the confession of it one Preaching of the Word and one Eucharist or Administration of the holy Sacrament For the flesh of Christ is one and the Blood of Christ that was shed for us in one one Bread is broken to all and one Cup distributed among all there is one Altar to the whole Church and one Bishop with the Presbytery and the Deacons my fellow servants Nothing can be more evident than that it is a particular Church in its Order and Assembly for Worship in one place that he describes nor can these things be accommodated unto a Church of any other form And towards the end of the Epistle treating about the Churches sending their Bishops or others on their occasions he tells them in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becometh you as a Church of God to choose or appoint a Bishop who may perform the Embassy of God that it may be granted unto them to glorifie the name of God being gathered together in one place It is somewhat difficult how the Church of Philadelphia should choose or ordain a Bishop at this time For they had one of their own whom Ignatius greatly extols in the beginning of the Epistle Nor was it in their power or duty to choose or ordâ—in a Bishop for the Church of Antioch which was their own right and duty alone nor had the Church of Antioch any the least dependance on that at Philadelphia It may be he intends only their Assistance therein as immediately before he ascribes the peace and tranquillity of the Antiochians unto the Prayers of the Philadelphians For my part I judge he intends not the proper Bishop of either place but some Elder which they were to choose as a Messenger to send to Antioch to assist them in their present condition For in those days there were persons chosen by the Churches to be sent abroad to assist other Churches on the like occasions These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.23 the especial Apostles of the Churches as vers 19. it is said of Luke that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and appointed by the Churches for the service there mentioned Such was this Bishop who was sent on Gods Errand to assist the Church by his Advice and Counsel as unto the continuance of their Assemblies unto the glory of God though at present their Bishop was taken from them In that Epistle unto the Ephesians he lets them know that he rejoyced at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their numerous Multitude whom he perswades and urgeth unto a common concurrence in Prayer with their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the Prayers of one or two be so effectual that they bring Christ among them how much more will the consenting Prayer of the Bishop and the whole Church together So he again explains his mind towards the end of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do your diligence to meet together frequently for when you frequently meet together in the same place the powers of Sathan are destroyed And many other expressions of the like nature occur in those Epistles We are no way at present concerned in the controversie about that distinction of Bishops and Presbyters which the Writer of those Epistles doth assert this only I say that he doth in none of them take the least notice or give the least intimation of any Church-state but such alone wherein the Members of the whole Church did constantly meet together in the same place for the worship of God and Communion among themselves And not only so but he every where in all his Epistles to them ascribes such Duties and Rights unto the Churches as cannot be observed and preserved but in particular Churches only Nor doth he leave any room for any other Church-state whatever Although therefore there might have been and probably there was some Alterations in the Order of the Churches from what was of Primitive Institution yet was there as yet no such change in
their state as to make way for those greater alterations which not long after ensued For they were not introduced until through a defect in the multiplication of Churches in an equality of Power and Order which ought to have been done they were encreased into that multitude for number of Members and were so diffused as unto their habitations as made an appearance of a Necessity of another Constitution of Churches and anothâ—r kind of Rule than what was of original appointment Justin Martyr wrote his second Apology for the Christians unto the Roman Emperours about the year 150. It is marvellous to consider how ignorant not only the common sort of the Pagans but the Philosophers also and Governours of the Nations were of the nature of Christian Churches and of the worship celebrated in them But who are so blind as those who will not see Even unto this day not a few are willingly or rather wilfully ignorant of the nature of such Assemblies or what is performed in them as were among the Primitive Christians that they may be at liberty to speak all manner of evil of them falsely Hence were all the Reports and stories among the Heathen concerning what was done in the Christian Conventicles which they would have to be the most abominable villanies that were ever acted by Mankind Even thâ—se who made the most candid Enquiry into what they were and did attained unto very little knowledge or certainty concerning them and their Mysteries as is evident in the Epistles of Trajan and Pliny with the Rescript of Adrian unto Minucius Fundanus about them In this state of things this our great and learned Philâ—sopher who afterwards suffered Martyrdom about the year 160 undertook to give an account unto Antoninus Pius and Lucius who then ruled the Roman Empire of the Nature Order and Worship of the Christian Churches and that in such an excellent manner as that I know nothing material that can be added unto it were an account of the same thing to be given unto alike persons at this day We may touch a little upon some Heads of it 1. He declares the conversion of men unto the Faith as the foundation of all their Church-order and Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and do believe the things to be true which are taught and spoken by us and take upon themselves that they are able to live according to that Doctrine they are taught to seek of God by fasting and prayer the pardon of their fore-going sins and we also do joyn together with them in fasting and prayer for that end And heâ—ein 1. The only means of Conversion which he insists upon is the Preaching of the Word or Truth of the Gospel wherein they especially insisted on the Doctrine of the Person and Officeâ— of Christ as appears throughout his whole Apologie 2. This preaching of the Word or Declaration of the Truth of the Gospel unto the Conversion of the Hearers be doth not confine unto any especial sort of persons as â—e doth afterwards that Administration of the holy things in the Church but speaks of it in general as the work of all Christians that were able for it as doth the Apostle 1 Cor. 14.24 25. 3. Those who were converted did two things 1. They professed their Faith or Assent unto the Truth of the Dotcrine of the Gospel 2. They took it on themselves to live according to the Rule of it to do and observe the things commanded by Jesus Christ as he appointed they should Math. 28.18 19. 4. To lay a sure and comfortable foundation of their future profession they were taught to confess their former sins and by earnest prayer with fastings to seek of God the pardon and forgiveness of them And 5. Herein such was their love and zeal those who had been the means of their Conversion joyned with them for their comfort and edification It is well known how this whole process is lost and on what account it is discontinued But whether it be done so unto the Advantage of Christian Religion and the good of the Souls of Men is well worth a strict enquiry 2. In the next place he declares how those who were so converted were conducted unto Baptism and how they were initiated into the Mysteries of the Gospel thereby 3. When any was so Baptized they brought him unto the Church which he was to be joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him who is thus Baptiâ—ed who believeth and is received by consent among 〈◊〉 or to be of our number we bring him unto those called the Brethren when they are met or gathered together for joynt prayers and supplications for themselves and for him who is now illuminated and all others with intention of mind c. We have here another illustrious instance of the care and diligence of the Primitive Church about the enstating professed Believers in the Communion of the Church That hereon those who were to be admitted made their publick confession we shall afterwards declare And the Brethren here mentioned are the whole fraternity of the Church who were concerned in these things And Justin is not ashamed to declare by what name they called one another among themselves even to the Heathen though it be now a scorn and reproach among them that are called Christians 4. He proceeds to declare the nature of their Church-meetings or Assemblies with the Duties and Worship of them And he tells us first that they had frequent meetings among themselves they that have any wealth saith he do help the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are continually together that is in the lesser occasional Assemblies of the Brethren for so in the next place he adds immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday there is a meeting of all that dwell in the Towns and Fields or Villages about This was the State the Order the proceeding of the Church in the days of Justin whence it is undeniably evident that he knew no other Church-state or Order but that of a particular Congregation whose Members living in any Town or City or Fields adjacent did constantly all of them meet together in one place the first day of the week for the celebration of Divine Worship 5. In this Church he mentions only two sorts of Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents and Deacons Of the first sort in the Duty of one of their Assemblies â—e mentions but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President the Ruler the Bishop to whom belonged the Administration of all the holy Mysteries And that we may not think that he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto any Preheminence over other Ministers or Elders like a Diocesan Bishop he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that presided over the Brethren of that Church Now certainly that Church wherein one President Elder Presbyter or Bishop did administer the Holy Ordinances in one
place unto all the Members of it was a particular Congregation 6. The things that he ascribeth unto this Leader to be done at this general meeting of the Church every Lords day were 1. That he prayed 2. That after the reading of the Scripture he preached 3. That he consecrated the Eucharist the Elements of the Bread and Wine being distributed by the Deacons unto the Congregation 4. That he closed the whole Worship of the day in prayer 7. In the Consecration of the Sacramental Elements he observes that the President prayed at large giving thanks to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So vain is the pretence of some that in the Primitive times they consecrated the Elements by the Repetition of the Lords prayer only After the participation of the Eucharist there was a Collection made for the poor as he describeth it at large what was so gathered being committed to the Pastor who took care for the distribution of it unto all sorts of poor belonging unto the Church Hereunto was added as Tertullian observes the Exercise of Discipline in their Assemblies whereof we shall speak afterwards The close of the Administration of the Sacrament Justin gives us in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pastor again according to his ability or power poureth forth or sends up prayers the people all joyfully crying Amen c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Origen expounds the Phrase often used by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 8. ad Cels. according unto the present Ability given unto him This was the state the Order and the Worship of the Church with its Method in the days of Justin Martyr This and no other is that which we plead for Unto these times belongs the most excellent Epistle of the Churches of Vienna and Lyons in France unto the Brethren in Asia and Phrygia recorded at large by Eusebius Hist. lib. 5. cap 1. Their design in it is to give an account of the holy Martyrs who suffered in the persecution under Marcus Antoninus I am no way concerned in what state Irenaeus was in the Church at Lyons whereon after the writing of this Epistle he was sent to Eleutherius the Bishop of Rome which he gives an account of Chap. 4. He is indeed in that Epistle called a Presbyter of the Church although as some suppose it was sundry years after the death of Pothinus whom they call Bishop of Lyons into whose room he immediately succeeded And Eusebius himself cap. 8. affirming that he would give an account of the Writings of the antient Ecclesiastical Presbyters in the first place produceth those of Irenaeus But these things belong not unto our present contest The Epistle we intend was written by the Brethren of those Churches and it was written to the Brethren of the Churches in Asia and Phrygia after the manner of the Scripture wherein the fraternity or Body of the Church was designed or intended in all such Epistles From them was this Epistle and unto those of the same sort was it written not from one Bishop unto another And as this manifests the concern of the Brotherhood in all Ecclesiastical Affairs so with all other circumstances it evidenceth that those Churches were particular or Congregational only Nor is there any thing in the whole Epistle that should give the least intimation of any other Church state knowâ— unto them This Epistle as recorded by Eusebius gives us as noble Representation of the Spirit and Communion that was then among the Churches of Christ being written with Apostolical simplicity and gravity and remote from those Titles of Honour and affected swelling words which the faigned writings of that Age and some that are genuine in those that followed are stuffed withal Tertullâ—an who lived about the end of the second Century gives us the same account of the State Order and Worship of the Churches as was given beâ—ore by Justin Martyr Apol. ad Gen. cap. 39. The Description of a Church he first lays down in these words Corpâ—s sumus de conscientia Religionis Disciplinae unitate spei foedere We are a Body united in the Conscience of Religion or a conscientious Observation of the Duties of Religion by an Agreement in Discipline whereby it was usual with the Antients to express Universal Obedience unto the Doctrine and commands of Christ and in a Covenant of Hope For whereas such a Body or Religious Society could not be united but by a Covenant he calls it a Covenant of Hope because the principal respect was had therein unto the things hoped foâ— They covenanted together so to live and walk in the Discipline of Christ or Obedience unto his commands as that they might come together unto the enjoyment of Eternal Blessedness This Religious Body or Society thus united by Covenant did meet together in the same Assembly or Congregation Corpus suâ—us â—oâ—mus in coeâ—um Congregationem ut ad Deum quasi manu facta precationibus ambiamus orantes And cogimur ad divinarum literarum commemorationem c. Designing to declare as he doth in particular Negotia Christianae factionis as he calls them or the Duties of Christian Religion which in their Churches they did attend unto he lays the foundation in their meetings in the saâ—â— Assemâ—ly or Congregation In these Assemblies there presided the Elders that upon a Testimony of their meetness unto that Office were chosen thereunto President probati quique seniores honorem istum non pretiâ— sed Testimonio adepti And in the Church thus met together in the same place Assembly or Congregation under the rule and conduct of their Elders among other things they exercised Discipline that is in the presence and by the consent of the whole Ibidem etiam exhortationes castigationes censura divina Nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judâ—cii praejudicium est sâ— quis ita deliquerit ut à communicatione Oratinis conventus omnis sancti commercii relegetur The loss of this Discipline and the manner of its Administration hath been one of the principal means of the Apostacy of Churches from their Primitive Institution To the same purpose doth Origen give us an account of the way of the gathering and establishing Churches under Elders of their own choosing in the close of his last Book against Celsus And although in the days of Cyprian in the third Century the distinction between the Bishop in any Church eminently so called and those who are only Presbyters with their imparity and not only the precedency but superiority of one over others began generally to be admitted yet it is sufficiently manifest from his Epistles that the Church wherein he did preside was so far a particular Church as that the whole Body or Fraternity of it was admitted unto all advice in things of common concernment unto the whole Church and allowed the exercise of their
power and liberty in choosing or refusing the Officers that were to be set over them Some few things we may observe from the Testimonies insisted on As 1. There is in them a true and full representation of the State Order Rule and Discipline of the Churches in the first Ages It is a sufficient demonstration that all those things wherein at the present the State and Order of the Church are supposed to consist are indeed later Inventions not merely because they are not mentioned by them but because they are not so when they avowedly profess to give an account of that State and Order of the Church which was then in use and practice Had there been then among Christians Metropolitan Archbishops or Bishops Diocesan Churches National or Provincial an enclosure of Church-power or Ecclesiastical Jurisdiction in and for the whole rule of the Church unto Bishops and Officers utterly forraign unto any pretence of Apostolical Institution or countenance had many Churches or many hundreds of Churches been without Rule in or among themselves subject to the rule of any one man standing in no especial relation unto any of them with other things of the like nature been then invented known and in use how could they possibly be excused in passing them over without the least taking notice of them or giving them the honour of being once mentioned by them How easie had it been for their Pagan Rulers unto whom they presented their accounts some of them of the state of their Churches to have replyed that they knew well enough there were other Dignities Orders and practises than what they did acknowledge which they were either afraid or ashamed to own But besides this silence on the other hand they assert such things of the Officers appointed in the Church of the way of their appointment of the Duty of Officers in the Church of the Power and Liberty of the people of the nature and exercise of Discipline as are utterly inconsistent with that state of these things which is by some pleaded for Yea as we have shewed whatever they write or speak about Churches or their Order can have no Being or Exercise in any other form of Churches but of particular Congregations 2. That account which they give that Representation which they make of the kind state and order of the Churches among them doth absolutely agree with and answer unto what we are taught in the Divine Writings about the same things There were indeed before the end of the second Century some practises in and about some lesser things such as sending the Consecrated Elements from the Assembly unto such as were sick that they had no warrant for from any thing written or done by the Apostles But as unto the substance of what concerns the State Order Rule Discipline and Worship of Evangelical Churches there is not any instance to be given wherein they departed from the Apostolical Traditions or Institution either by adding any thing of their own unto them or omitting any thing that was by them ordained 3. From this state the Churches did by degrees and insensibly degenerate so as that another Form and Order of them did appear towards the end of the third Century For some in the first Churches not applying their minds unto the Apostolical Rule and practice who ordained Elders in every Church and that not only in Cities or Towns but as Clemens affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country-Villages Many disorders ensued with respect unto such Collections of Christians and Congregations as were gathered at some distance from the first or City-Church Until the time of Origen the Example of the Apostles in this case was followed and their Directions observed For so he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we knowing that there are other Congregations gathered in the Towns up and down by the Preaching of the Word of God or that there is another Heavenly City in any Town built by the word of God we perswade some that are sound in Doctrine and of good Conversation and meet for their Rule to take on them the conduct or Rule of those Churches and these whilst they Rule within the Churches those societies of Divine Institution by whom they are chosen they govern them according to the Prescriptions or Commands and Rules given by God himself Adver Cels. lib. 8. Those of whom he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Pastors or principal Members of the Churches that were established When they understood that in any place distant from them a number of Believers were called and gathered into Church order by the Preaching of the Word they presently according unto their duty took care of them enquired into their State and condition assisting them in particular in finding out trying and recommending unto them persons meet to be their Officers and Rulers These he acknowledgeth to be Churches and Cities of God upon their Collection by the Preaching of the Word antecedently unto the constitution of any Officers among them as the Apostles also did Act. 14.22 23. Wherefore the Church is essentially before its ordinary Officers and cannot as unto its continuance depend on any Succession of theirs which they have none but what it gives unto them These Officers thus recommended were chosen as he tells us by the Churches wherein they were to preside and thereon did govern them by the Rule of Gods Word alone Hereby was the Original Constitution and state of the first Churches for a good season preserved Nor was there the least abridgment of the power either of these Churches or of their Officers because it may be they were some of them planted in poor Country-Villages For as no man in the world can hinder but that every true Church hath de jure all the Rights and Powers that any other Church in the world hath or ought to have or that every true Officer Bishop Elder or Pastor hath not all the power that Christ hath annexed unto that Office be they at Rome or Eâ—gubium so there was no abridgment of this power in the meanest of them as yet attempted But this course and duty in many places not long after became to be much omitted whether out of Ignorance or Negligence or unwillingness of men to undertake the Pastoral Charge in poor Country-Churches I know not But so it was that Believers in the Regions round about any City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were look'd on as those which belonged unto the City Churches and were not setled in particular Congregations for their edification which they ought to have been And the Councels that afterwards ensued made Laws and Canons that they should be under the Government of the Bishops of those City-Churches But when the number of such Believers was greatly increased so as that it was needful to have some always attending the Ministry among them they came I know not how to have Chorepiscopi among them and over them The first mention of them is in the Synod of
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
Motives unto it and Reasons for it which Mankind before was in the dark unto And such weight doth he lay on this command that he declares the manifestation of the glory of God his own Honour and the Evidence to be given unto the world that we are his Disciples do depend on our Obedience thereunto To express and exercise this Love in all the Acts and Duties of it among his Disciples was one end of his appointing them to walk in Church-relation one unto another wherein this Love is the bond of Perfectness And the loss of this Love as unto its due exercise is no less a pernicious part of the fatal Apostacy of the Churches than is the loss of Faith and Worship For hereon is Christendom as it is usually called become the greatest stage of Hatred Rage Wrath Bloodshed and mutual Desolations that is in the whole world so as that we have no way to answer the Objection of the Jews arguing against us from the divine Promises of Love and Peace in the Kingdom of the Messiah but by granting that all these things arise from a Rebellion against his Rule and Kingdom Now this Love in its exercise is eminently preserved in this order of particular Churches For 1. The Principle of their collection into such Societies next unto that of Faith in Christ Jesus is Love unto all the Saints For their conjunction being with some of them as such only they must have a Love unto all that are so And none of them would joyn in such Societies if their so doing did in any thing impair their Love unto all the Disciples of Christ or impede it in any of its Operations And the Communion of these Churches among themselves is and ought to be such as that all of them do constitute as it were one Body and common Church as we shall see afterwards And it is one principal Duty of them to stir up themselves in all their Members unto a continual exercise of Love towards all the Saints of Christ as occasion doth require and if they are defective in this Catholick Love it is their fault contrary to the Rule and End of their Institution 2. Unto the constant expression and exercise of this Love there are required 1. Present suitable Objects unto all the Acts and Duties of it 2. A Description and Prescription of those Acts and Duties 3. Rules for the right performance and exercise of them 4. An End to be attained in their Discharge All these things hath the Lord Christ provided for his Disciples in the Constitution and Rule of these Churches And a due Attendance unto them hath he appointed as the Instance Trial and Experiment of their Love unto all his Disciples For whereas any might pretend such a Love yet plead that they know not how nor wherein to express and exercise it especially as unto sundry Duties mentioned in the Scripture as belonging thereunto he hath provided this way wherein they cannot be ignorant of the Duties of Love required of them nor of suitable Objects Rules and Ends for their practice It were too long to go over these things in particular I shall only adde what is easily defensible that Gospel-Love will never be recovered and restored unto its pristine Glory until particular Churches or Congregations are reformed and reduced to that exercise of Love without Dissimulation which is required in all their Members among themselves For whilst men live in Envy and Malice be hateful and hating one another or whilst they live in an open neglect of all those Duties which the Lord Christ hath appointed to be observed towards the Members of that Society whereunto they do belong as a Pledge and Evidence of their Love unto all his Disciples no such thing can be attained And thus is it in most Parochial Assemblies who in the midst of their complaints of the Breach of Love and Union by some mens withholding Communion in some parts of Divine Worship with them yet besides the common Duties of Civility and Neighbourhood neither know nor practise any thing of that Spiritual Love Delight and Communion that ought to be amongst them as Members of the same Church We boast not ourselves of any attainments in this kinde we know how short we come of that fervent Love that flourished in the first Churches But this we say that there is no way to recover it but by that state and order of particular Churches which we propose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do adhere unto But pretences unto the contrary are vehemently urged and the clamours unto that end are loud and many For this way it is said of setting up particular Congregations is that which hath caused endless Divisions lost all Love and Christian Affection among us being attended with other mischievous consequents such as the most Rhetorical Adversaries of it are scarce able to declare nor could Tertullus himself do it if he were yet alive For by this means men not meeting as they used to do at the Administration of the Sacrament and Common-Prayer all Love is loâ—â— among them I answer 1. This Objection so far as I am able to observe is mostly managed by them who seem to know very little of the Nature and Duties of that Love which our Lord Jesus Christ enjoyns in the Gospel nor do give any considerable evidence of their Living Walking and Acting in the Power of it And as unto what they fancy unto themselves under that name whereas it is evident from common Practice that it extends no farther but to peaceableness in things civil and indifferent with some expressions of kindness in their Mirth and Feastings and other jovial Societies we are not concerned in it 2. This Objection lies not at all against the thing itself namely that all Churches of Divine Institution are Congregational which alone at present is pleaded for but against the gathering of such Societies or Congregations in that state of things which now prevails amongst us But whereas this depends on Principles not yet declared and confirmed the consideration of this part of the Objection must be referred unto another place I shall only say at present that it is the greatest and most powerful engine in the hand of Satan and men of corrupt Secular Interests to keep all Church-Reformation out of the world But if the way itself be changed which alone as absolutely considered we at present defend that change must be managed with respect unto some Principles contrary unto Love and its due exercise which it doth assert and maintain or some practices that it puts men upon of the same nature and tendency But this hitherto hath not been attempted at least not effected 3. We do not finde that a joynt participation of the same Ordinances at the same time within the same walls is in itself either an Effect or Evidence or Duty of Gospel-Love or any means for the preservation or promotion of it For it was diligently observed in the Papacy when
all true Evangelical Love Faith and Worship were lost Yea this kinde of Communion and Conjunction added unto an implicite dependance on the Authority of the Church was substituted in their room and multitudes were contented with them as those which did bestead them in their neglect of all other Graces and their exercise And I wish it were not so among others who suppose they have all the Love that is required of them if they are freed from such scandalous variances with their Neighbours as should make them unfit for the Communion 4. If this be the only means of Love how do men maintain it towards any not of their own Parish seeing they never meet with them at the Sacrament of the Lord's Supper And if they can live in love with those of other Parishes why can they not do so with those who having the same Faith and Sacraments with them do meet apart for the exercise of Divine Worship in such Congregations as we have described Wherefore 5. The Variance that is pretended to be caused by the setting up of these particular Congregations is a part of that variance which Christ came to send into the world Matth. 10.34 35 36. Think not that I am come to send Peace on Earth I came not to send Peace but a Sword For I am come to set a man at variance against his Father and the Daughter against her Mother and the Daughter-in-law against her Mother-in-Law And a mans Foes shall be they of his own Houshold He was the Prince of Peace he came to make peace between God and men between men themselves Jews and Gentiles he taught nothing enjoyned nothing that in its own nature should have the least inconsistency with Peace or give countenance unto variance But he declares what would ensue and fall out through the sin the darkness unbelief and enmity unto the Truth that would continue on some under the Preaching of the Gospel whilst others of their nearest Relations should embrace the Truth and profession of it What occasion for this variance is taken from the gathering of these Congregations which the way itself doth neither cause nor give the least countenance unto we are not accountable for Whereas therefore there is with those among whom these variances and loss of Love thereby are pretended one Lord one Faith one Baptism one Hope of their Calling the same Truth of the Gospel Preached the same Sacraments administred and whereas both the Principles of the way and the persons of those who assemble in distinct Corporations for the Celebration of Divine Worship do lead unto Love and the practice of it in all its known Duties all the evils that ensue on this way must be charged on the Enmity Hatred Pride and Secular Interest of men which it is not in our power to cure 2. Another end of the Institution of this state is that the Church might be The Ground and Pillar of Truth 1 Tim. 3.15 that is that it might be the principal outward means to support preserve publish declare and propagate the Doctrine or Truth of the Gospel especially that concerning the Person and Offices of Christ which the Apostle subjoyns unto this Assertion in the next words That Church state which doth not answer this End is not of Divine Institution But this the Ministry of these Churches is eminently suited unto There are three things required in this Duty or required unto this end that the Church be the Ground and a Pillar of Truth 1. That it preserve the Truth in itself and in the Profession of all its Members against all Seducers false Teachers and Errours This the Apostle gives in special charge unto the Elders of the Church of Ephesus adding the Reasons of it Act. 20.28 29 30 31. This is in an especial manner committed unto the Officers of the Church 1 Tim. 5.20 2 Tim. 1.13 14. This the Ministry of these Churches is meet and suited unto The continual Inspection which they may and ought to have into all the Members of the Church added unto that circumspection about and trial of the Doctrines Preached by themselves in the whole Body of the Church fits them for this work This is the Fundamental means on the matter the only outward means that the Lord Christ hath appointed for the preservation of the Truth of the Gospel in this world whereby the Church is the Ground and Pillar of Truth How this can be done where Churches are of that Make and Constitution that the Officers of them can have no immediate Inspection into or cognizance of either the Knowledge Opinions and Practices of the Members of their Church nor the Body of the Church know on any evident ground what it is that their principal Officer believes and teaches I know not By this means was the Truth preserved in the Churches of the two first Centuries wherein they had no Officers but what were placed in particular Churches so as that no considerable Errour made any entrance among them 2. That each Church take care that the same Truth be preserved entire as unto the profession of it in all other Churches Their Communion among themselves whereof afterwards is built upon their common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Profession of the same Faith This therefore it is their Duty and was always their practice to look after that it was preserved entire For a change in the Faith of any of them they knew would be the dissolution of their Communion Wherefore when any thing of that nature fell out as it did in the Church of Antioch upon the Preaching of the necessity of Circumcision and keeping of the Law whereby the Souls of many of the Disciples were subverted the Church at Hierusalem on the notice and knowledge of it helped them with their Advice and Counsel And Eusebius tells us that upon the first promulgation of the Heresies and Phrensies of Montanus the Faithful or Churches in Asia met frequently in sundry places to examine his Pretences and condemn his Errours whereby the Churches in Phrygia were preserved Hist. Eccl. lib. 5. cap. 14. So the same was done afterwards in the case of Samosatenus at Antioch whereby that Church was delivered from the infection of his pernicious Heresy lib. 7. cap. 26 28 29. And this care is still incumbent on every particular Church if it would approve itself to be the Ground and Pillar of Truth And in like manner Epiphanius giving an account of the Original of the Heresie of Noetus a Patropassian affiâ—ms that the Holy Presbyters of the Church called him and enquired of his Opinion several times whereon being convicted before the Presbytery of enormous Errours he was cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he began to disperse his Errours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Haeres cont Noet Haer. 38. Sec. 57. Hence it was that the Doctrine of the Church as unto the substance of it was preserved entire during the two first Centuries and somewhat after
Indeed as when the Israelites came out of Egypt there came along with them a mixed multitude of other People Exod. 12.38 which fell to lusting for Meat when they came into the Wilderness Numb 11.4 to the danger of the whole Congregation So when Christianity was first Preached and received in the world besides those who embraced it sincerely and were added unto the Church there was a great mixture of stubborn Jews as the Ebionites of Philosophical Greeks as the Valentinians and the Marcionites of plain Impostors such as Simon Magus and Menander who all of them pretended to be Christians but they fell a lusting and exceedingly troubled and perplexed the Churches with an endeavour to seduâ—e them unto their Imaginations Yet none of their Abominations could force an entrance into the Churches themselves which by the means insisted on were preserved But when this Church-state and Order was changed and another gradually introduced in the room of it Errours and Heresies got new advantages and entered into the Churches themselves which before did only assault and perplex them For 1. When Prerogative and Preheminence of any single Person in the Church began to be in esteem not a few who failed in their attempts of attaining it to revenge themselves on the Church made it their business to invent and propagate pernicious Heresies So did Thebulis at Hierusalem Euseb. lib. 4. cap. 22. and Valentinus Tertul. ad Valentin cap. 4. and Marcion at Rome Epiphan Haeres 42. Montanus fell into his dotage on the same account so did Novitianus at Rome Euseb. lib. 7. cap. 43. and Arius at Alexandria Hence is that censure of them by Lactantius lib. 4. cap. 30. Ii quorum fides fuit lubrica cùm Deum nosse se colere simularent augendis opibus honori studentes affectabant Maximum Sacerdotium à potioribus victi secedere cum suffragatoribus maluerunt quà m eos ferre praepositos quibus concupierant ipsâ— ante praeponi 2. When any of their Bishops of the new Constitution whether Patriarchal or Diocesan fell into Heresies which they did frequently and that numbers of them they had so many advantages to diffuse their poyson into the whole Body of their Churches and such Political Interests for their Promotion as that the Churches themselves were throughly infected with them It is true the Body of the People in many places did oppose them withdraw and separate from them but it cannot be denied but that this was the first way and means whereby the Churches ceased to be the Ground and Pillar of Truth many destructive Errours being received into them which did only outwardly assault them whilst they abode in their first Institution And had not the Churches in process of time utterly lost their Primitive State and Order by coalescing into one Papal pretended Vniversal Church the Faith itself could never have been so utterly corrupted depraved and lost among them as in the issue it was 3. To propagate the Gospel is in like manner required hereunto This I acknowledge doth more immediately concern the Duty of Persons in any Church-Order than the Order itself For it must be the work of some particular persons dedicating themselves unto their Ministry as it was in the first Churches 3 Joh. 5 6 7 8. The like may be said of any other publick acknowledged end of the Institution of Churches If the Way pleaded for be not consistent with them all and the proper means of attaining them if it be not suited unto their accomplishment let it be discarded I shall insist on one more only 3. Our Lord Jesus Christ hath given that state unto his Churches hath instated them in that Order as that his Interest Kingdome and Religion might be carried on in the world without prejudice or disadvantage unto any of the lawful Interests of men especially without any opposition unto or enterfering with the Civil Authority or Magistracy which is the Ordinance of God and no Church-way that doth so is of his Institution Wherefore I shall briefly declare what are the Principles of those of this Way in these things which are the Principles of the Way itself which they do profess 1. Our first general Assertion unto this purpose is this The Lord Jesus Christ taught no Doctrine appointed no Order in his Church gave it no Power that is opposite unto or inconsistent with any righteous Government in this world of what sort soever it be of those whereunto Government is distributed in Reason and Practice His Doctrine indeed is opposed unto all Unrighteousness in and of all men Magistrates and others but not to the legal Rule of Magistrates that are unrighteous men And this Opposition is Doctrinal only confirmed with Promises and Threatnings of eternal things refusing and despising all outward aids of force and restraint This Rule we allow for the trial of all Churches and their state whether they be according unto the minde of Christ. But whereas the Lord Jesus Christ hath taught commanded appointed nothing that is contrary unto or inconsistent with righteous Governments of any sort if Rulers or Magistrates shall forbid the observance of what he hath commanded appointed and ordered and then charge it on him or his Way that his Disciples cannot dare not will not comply with that Prohibition and accuse them thereon of Sedition and Opposition unto Government they deal injuriously with him whereof they must give an account For whereas all Power is given unto him in Heaven and Earth all Nations are his Inheritance all People in his absolute Disposal and it is his pleasure to set up his Kingdom in the Earth without which the Earth itself would not be continued He could not deal more gently with the righteous Rulers of this world and he did it because righteous Rule is the Ordinance of God than to order all things so that whether they receive his Law and Doctrine or no nothing should be done in opposition unto them or their Rule And if any of them are not contented with this measure but will forbid the observance of what he commands wherein he alone is concerned and not they this is left to be determined between him and them In the mean time when Rulers are not able to fancy much less give a real instance of any one Principle Doctrine or Practice in any of the Churches of Christ or any belonging unto them that is contrary unto or inconsistent with the Rights or exercise of their Rule and Government and yet shall not only prohibit the doing of those things which he hath commanded merely with respect unto the Spiritual and Eternal ends of his Kingdom but shall also punish and destroy those who will not disown his Authority and comply with their Prohibition it doth scarce answer their Interest and Prudence For to what purpose is it for any to provoke him who is mightier than they when they have no appearance of necessity for their so doing nor advantage thereby 2. In particular
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
themselves concerned to attend unto But yet notwithstanding these Concessions when things come to the trial in particular there is very little granted in complyance with the Assertion laid down For besides that it is not a Church of Divine Institution that is intended in these Concessions when it comes unto the issue where a Man is born and in what Church he is Baptized in his Infancy there all choice is prevented and in the Communion of that Church he is to abide on the penalties of being esteemed and dealt withal as a Schismatick In what National Church any person is Baptized in that National Church he is to continue or answer the contrary at his peril And in the Precincts of what Parish his Habitation falls to be in that particular Parish Church is he bound to Communicate in all Ordinances of Worship I say in the judgment of many whatever is pretended of mens joyning themselves unto the truest and purest Churches there is no Liberty of Judgment or Practice in either of these things left unto any of the Disciples of Christ. Wherefore the Liberty and Duty proposed being the Foundation of all orderly Evangelical Profession and that wherein the Consciences of Believers are greatly concerned I shall lay down one Proposition wherein 't is asserted in the sence I intend and then fully confirm it The Proposition itself is this It is the duty of every one who professeth Faith in Christ Jesus and takes due care of his own Eternal Salvation voluntarily and by his own choice to joyn himself unto some particular Congregation of Christs Institution for his own Spiritual Edification and the right discharge of his Commands 1. This Duty is prescribed 1. unto them only who profeâ—s Faith in Christ Jesus who own themselves to be his Disciples that call Jesus Lord. For this is the method of the Gospel that first men by the Preaching of it be made Disciples or be brought unto Faith in Christ Jesus and then be taught to do and observe whatever he commands Matth. 28.18 19 20. first to believe and then to be added unto the Church Act. 2.41 42 46 47. Men must first joyn themselves unto the Lord or give up themselves unto him before they can give up themselves unto the Church according to the mind of Christ 2 Cor. 8.5 We are not therefore concerned at present as unto them who either not at all profess Faith in Christ Jesus or else through ignorance of the Fundamental Principles of Religion and wickedness of life do destroy or utterly render useless that Profession We do not say it is the duty of such persons that is their immediate duty in the state wherein they are to joyn themselves unto any Church Nay it is the duty of every Church to refuse them their Communion whilst they abide in that state There are other duties to be in the first place pressed on them whereby they may be made meet for this So in the Primitive times although in the extraordinary Conversions unto Christianity that were made among the Jews who before belonged unto Gods Covenant they were all immediately added unto the Church yet afterwards in the ordinary way of the Conversion of men the Churches did not immediately admit them into compleat Communion but kept them as Catechumeners for the encrease of their knowledge and trial of their profession until they were judged meet to be joyned unto the Church And they are not to blame who receive not such into compleat Communion with them unto whom it is not a present duty to desire that Communion Yea the admission of such persons into Church-Societies much more the compelling of them to be Members of this or that Church almost whether they will or no is contrary to the rule of the Word the example of the Primitive Churches and a great expedient to harden men in their sins We do therefore avow that we cannot admit any into our Church Societies as to compleat Membership and actual Interest in the Priviledges of the Church who do not by a profession of Faith in and obedience unto Jesus Christ no way contradicted by sins of life manifest themselves to be such as whose duty it is to joyn themselves unto any Church Neither do we injure any Baptized persons hereby or oppose any of their Right unto and Interest in the Church but only as they did universally in the Primitive Churches after the death of the Apostles we direct them into that way and method wherein they may be received unto the glory of Christ and their own edification And we do therefore affirm that we will never deny that Communion unto any person high or low rich or poor old or young Male or Female whose duty it is to desire it 2. It is added in the description of the Subject That it is such an one who takes due care of his own Salvation Many there are who profess themselves to be Christians who it may be hear the Word willingly and do many things gladly yet do not esteem themselves obliged unto a diligent enquiry into and a precise observation of all the commands of Christ. But it is such whom we intend who constantly fix their minds on the enjoyment of God as their chiefest good and utmost end who thereon duely consider the means of attaining it and apply themselves thereunto And it is to be feared that the number of such persons will not be found to be very great in the world which is sufficient to take off the reproach from some particular Congregations of the smalness of their number Such they ever were and such is it foretold that they should be Number was never yet esteemed a note of the true Church by any but those whose worldly interest it is that it should so be yet at present absolutely in these Nations the number of such persons is not small 3. Of these persons it is said that it is their duty so to dispose of themselves It is not that which they may do as a convenience or an advantage not that which others may do for them but which they must do for themselves in a way of duty It is an Obediential act unto the commands of Christ whereunto is required subjection of Conscience unto his Authority Faith in his promises as also a respect unto an appearance before his Judgment-Throne at the last day The way of the Church of Rome to compel men into their Communion and keep them in it by fire and fâ—got or any other means of external force derives more from the Alcoran than the Gospel Neither doth it answer the mind of Christ in the Institution End and Order of Church-Societies that men should become Members of them partly by that which is no way in their own power and partly by what their wills are regulated in by the Laws of men For it is as was said commonly esteemed that men being born and Baptized in such a Nation are thereby made Members of the Church
of that Nation and by living within such Parochial Precincts as the Law of the Land hath Arbitrarily established are Members of this or that particular Congregation At least they are accounted so far to belong unto these Churches as to render them liable unto all outward punishments that shall be thought meet to be inflicted on them who comply not with them So far as these perswasions and actings according unto them do prevail so far are they destructive of the principal foundation of the external being and order of the Church But that mens joyning themselves in or unto any Church Society is or ought to be a voluntary act or an act of free choice in mere obedience unto the Authority and commands of Christ is so sacred a truth so evident in the Scripture so necessary from its subject matter so testifyed unto by the practice of all the first Churches as that it despiseth all opposition And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of or belonging unto this or that Church as unto total Communion who desire or chuse no such thing unto this acknowledged principle 5. There is a double joyning unto the Church 1. That which is as unto total Communion in all the duties and priviledges of the Church which is that whereof we treat 2. An adherence unto the Church as unto the means of Instruction and Edification to be attained thereby So persons may adhere unto any Church who yet are not meet or free on some present consideration to confederate with it as unto total Communion see Act. 5.13 14. And of this sort in a peculiar manner are the Baptized Children of the Members of the Church For although they are not capable of performing church-Church-Duties or enjoying Churchâ—priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary consent thereunto and choice thereof yet are they in a peculiar manner under the care and inspection of the Church so far as the outward administration of the Covenant in all the means of it is committed thereunto and their duty it is according to their capacity to attend unto the Ministry of that Church whereunto they do belong 6. The Proposition respects a visible professing Church And I intend such a Church in general as avoweth Authority from Christ 1. For the Ministerial Preaching of the Word 2. Administration of the Sacraments 3. For the Exercise of Evangelical Discipline and 4. To give a publick testimony against the Devil and the world not contradicting their profession with any corrupt Principles or Practices inconsistent with it What is required in particular that any of them may be meet to be joyned unto such a Church we shall afterwards enquire 7. It is generally said that out of the Church there is no Salvation and the truth hereof is testified unto in the Scriptures Act. 2.47 1 Pet. 3.20 21. Matth. 16.18 Ephes. 5.26 27. Joh. 10.16 8 This is true both positively and negatively of the Catholick Church Invisible of the Elect All that are of it shall be saved and none shall be saved but those that belong unto it Ephes. 5.25 26 27. Of the Catholick visible professing Church negatively that no Adult person can be saved that doth not belong unto this Church Rom. 10.10 9. This Position of Truth is abused by Interest and Pride an enclosure of it being made by them who of all Christians in the world can lay the least and weakest claim unto it namely the Church of Rome For they are so far from being that Catholick Church out of which there is no Salvation and wherein none can perish like the Ark of Noah that it requires the highest charity to reckon them unto that visible professing Church whereof the greatest part may perish and do so undoubtedly 10. Our enquiry is what truth there is in this Assertion with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline whereof we treat And I say 1. No Church of what denomination soever can lay a claim unto this Priviledge as belonging unto itself alone This was the antient Donatism They confined Salvation unto the Churches of their Way alone And after many false charges of it on others it begins really to be renewed in our days For some dispute that Salvation is confined unto that Church alone wherein there is a Succession of Diocesan Bishops which is the height of Donatism The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men by the measures of some differences among Christians about Churches their State and Order are absurd foolish and impious and for the most part used by them who sufficiently proclaim that they know neither what it is to be saved nor do use any diligence about the necessary means of it Salvation depends absolutely on no particular Church-state in the world he knows not the Gospel who can really think it doth Persons of Believers are not for the Church but the Church is for them if the Ministry of Angels be for them who are Heirs of Salvation much more is the Ministry of the Church so If a man be an Adulterer an Idolater a Rayler a hater scoffer of Godliness if he choose to live in any known sin without Repentance or in the neglect of any known duty if he be ignorant and prophane in a word if he be not born again from above be he of what Church he will and whatsoever place he possess therein he cannot be saved And on the other side if a man believe in Christ Jesus that is know him in his Person Offices Doctrine and Grace trust unto him for all the ends of the wisdom and love of God towards Mankind in him if he endeavour to yield sincere and universal obedience unto all his commands and to be conformed unto him in all things following his example having for these ends received of his Spirit though all the Churches in the world should reject him yet he shall undoubtedly be saved If any shall hence infer that then it is all one of what Church any one is I answer 1. That although the being of this or that or any particular Church in the world will not secure the Salvation of any men yet the adherence unto some Churches or such as are so called in their constitution and worship may prejudice yea ruine the Salvation of any that shall so do 2. The choice of what Church we will joyn unto belongs unto the choice and use of the means for our Edification And he that makes no Conscience hereof but merely with respect unto the event of being saved at last will probably come short thereof 2. On this Supposition that there be no insuperable difficulties lying in the way of the discharge of this duty as that a person be cast by the providence of God into such a place or season as
wherein there is no Church that he can possibly joyn himself unto or that he be unjustly refused Communion by unwarrantable conditions of it as it was with many during the prevalency of the Papacy in all the Western Empire it is the indispensible duty of every Disciple of Christ in order unto his edification and Salvation voluntarily and of his own choice to joyn himself in and unto some particular Congregation for the Celebration of Divine Worship and the due observation of all the Institutions and commands of Christ which we shall now farther confirm 1. The foundation of this duty as was before declared doth lye in the law and light of Nature Man cannot exercise the principal Powers and Faculties of his Soul with which he was created and whereby he is enabled to glorifie God which is the end of him and them without a consent and conjunction in the Worship of God in Communion and Society as hath been proved before 2. The way whereby this is to be done God hath declared and revealed from the beginning by the Constitution of a Church-state through the addition of Arbitrary Institutions of Worship unto what was required by the Law of Nature For this gives the true state and is the formal reason of a Church namely a Divine Addition of Arbitrary Institutions of Worship unto the necessary Dictates of the Law of Nature unto that end And the especial nature of any Church-state doth depend on the especial nature of those Institutions which is constitutive of the difference between the Church-state of the Old Testament and that of the new 3. Such a Church-state was constituted and appointed under the Old Testament founded in and on an especial Covenant between God and the People Exod. 24. Unto this Church every one that would please God and walk before him was bound to joyn himself by the ways and means that he had appointed for that end namely by Circumcision and their laying hold on the Covenant of God Exod. 12.48 Isa. 56.4 And this joyning unto the Church is called joyning unto the Lord Isa. 56.6 Jerem. 50.5 as being the means thereof without which it could not be done Herein was the Tabernacle of God with men and he dwelt among them 4. As a new Church-state is Prophesyed of under the New Testament Ezek. 34.25 26 27. Isa. 66.18 19 20 21 22. and other places innumerable so it was actually erected by Jesus Christ as we have declared And whereas it is introduced and established in the place and room of the Church-state under the Old Testament which was to be removed at the time of Reformation as the Apostle demonstrates at large in his Epistle to the Hebrews all the commands promises and thâ—eatnings given or annexed unto that Church-state concerning the conjunction of men unto it and walking in it are transferred unto this of the new erection of Christ. Wherefore although the State of the Church itself be reduced from that which was Nationally Congregational unto that which is simply and absolutely so and all Ordinances of its instituted Worship are changed with new rules for the observation of what we are directed unto by the light of Nature yet the commands promises and threatnings made and given unto it as a Church are all in full force with respect unto this new Church-state and we need no new commands to render it our duty to joyn in Evangelical Churches for the ends of a Church in general 5. The Lord Christ hath disposed all the ways and means of edification unto these Churches so that ordinarily and under an expectation of his presence in them and concurrence unto their efficacy they are not otherwise to be enjoyed Such are the ordinary dispensation of the Word and Administration of the Sacraments For any Disciple of Christ to live in a neglect of these things and the enjoyment of them according to his mind is to despise his care and wisdom in providing for his eternal welfare 6. He hath prescribed sundry duties unto us both as necessary and as evidences of our being his Disciples such as cannot be orderly performed but as we are Members of some particular Congregation this also hath been before declared 7. The Institution of these Churches is the way which Christ hath ordained to render his Kingdom visible or conspicuous in distinction from and opposition unto the Kingdom of Satan and the world And he doth not in a due manner declare himself a subject in or unto the Kingdom of Christ who doth not solemnly ingage in this way It is not enough to constitute a legal Subject of the Kingdom of England that he is born in the Nation and lives in some outward observance of the Laws of it if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end Nor will it constitute a regular subject of the Kingdom of Christ that he is born in a place where the Gospel is professed and so professeth a general complyance therewith if he refuse to testifie his subjection by the way that Christ hath appointed for that end It is true the whole Nation in their civil relation and subordination according to Law is the Kingdom of England But the representation of the Kingly power and rule in it is in the Courts of all sorts wherein the Kingly power is acted openly and visibly And he that lives in the Nation yet denies his homage unto these Courts is not to be esteemed a Subject So doth the whole visible professing Church in one or more Nations or lesser precincts of people and places constitute the visible Kingdom of Christ yet is no particular person to be esteemed a legal true Subject of Christ that doth not appear in these his Courts with a Solemn expression of his Homage unto him 8. The whole Administration of the Rule and Discipline appointed by Christ is confined unto these Churches nor can they be approved by whom that rule is despised I shall not argue farther in a case whose truth is of so uncontroulable evidence In all the writings of the New Testament recording things after the Ascension of Christ there is no mention of any of his Disciples with approbation unless they were extraordinary Officers but such as were entire Members of these Assemblies CHAP. IX The Continuation of a Church-state and of the Administration of Evangelical Ordinances of Worship briefly vindicated THe Controversie about the Continuation of a Church-state and the Administration of Gospel-Ordinances of Worship is not new in this Age though some pride themselves as though the Invention of the Errour whereby they are denied were their own In former Ages both in the Papacy and among some of them that forsook it there were divers who on a pretence of a peculiar Spirituality and imaginary Attainments in Religion wherein these things are unnecessary rejected their Observation I suppose it necessary briefly to confirm the Truth and vindicate it from this exception because though it be
sufficiently weak in itself yet what it is lies against the foundation of all that we are pleading about But to reduce things into the lesser compass I shall first confirm the Truth by those Arguments or Considerations which will defeat all the Pleas and Pretences of them by whom it is opposed and then confirm it by positive Testimonies and Arguments with all Brevity possible First therefore I shall argue from the removal of all causes whereon such a Cessation of Churches and Ordinances is pretended For it is granted on all hands that they had a Divine Original and Institution and were observed by all the Disciples of Christ as things by him commanded If now therefore they cease as unto their force efficacy and use it must be on some of these Reasons 1. Because a limited Time and Season was fixed unto them which is now expired So was it with the Church-state and Ordinances of old they were appointed unto the time of Reformation Heb. 9.10 They had a certain time prefixed unto their Duration according to the degrees of whose approach they waxed old and at length utterly disappeared chap. 8.13 until that time they were all punctually to be observed Mal. 4.4 But there were many antecedent Indications of the Will of God concerning their cessation and abolition whereof the Apostle disputes at large in his Epistle unto the Hebrews And from a pretended supposition that such was the state of Evangelical Ordinances namely that they had a time prefixed unto their Duration did the first opposition against them arise For Montanus with his Followers imagined that the appointments of Christ and his Apostles in the Gospel were to continue in force only unto the coming of the Paraclete or the Comforter promised by him And adding a new Phrensie hereunto that that Paraclete was then first come in Montanus they rejected the Institutions of the Gospel and made new Laws and Rules for themselves And this continues to be the principal pretence of them by whom the use of Gospel-Ordinances is at present rejected as that which is of no force or efficacy Either they have received or do speedily look for such a Dispensation of the Spirit or his Gifts as wherein they are to cease and disappear But nothing can be more vain than this Pretence 1. It is so as unto the limitation of any Time as unto their Duration and Continuance For 1. there is no intimation given of any such thing either in the divine Word Promise Declaration about them or the nature of the Institutions themselves But whereas those of the Old-Testament were in Time to be removed that the Church might not be offended thereby seeing originally they were all of immediate Divine Institution God did by all manner of ways as by Promises express Declarations and by the nature of the Institutions themselves foresignifie their removal as the Apostle proves at large in his Epistle to the Hebrews But nothing of this nature can be pretended concerning the Gospel Church-state or Worship 2. There is no Prediction or intimation of any other way of Worship or serving God in this World that should be introduced in the room of that established at first so that upon a cessation thereof the Church must be left unto all uncertainties and utter ruine 3. The principal Reason why a Church-state was erected of old and Ordinances of Worship appointed therein that were all to be removed and taken away was that the Son the Lord over his own house might have the Preheminence in all things His Glory it was to put an end unto the Law as given by the Disposition of Angels and the Ministry of Moses by the Institution of a Church-state and Ordinances of his own appointment And if his Revelation of the Will of God therein be not compleat perfect ultimate unalterable if it be to expire it must be that Honour may be given above him unto one greater than he 2. It is so as unto their Decay or the loss of their primitive Force and Efficacy For their Efficacy unto their proper Ends depends on 1. The Institution of Christ This is the Foundation of all Spiritual Efficacy unto edification in the Church or whatever belongs thereunto And therefore whatever Church-state may be framed or Duties ways or means of Worship appointed by Men that have not his Institution how specious soever they may appear to be have no Spiritual Force or Efficacy as unto the Edification of the Church But whilst this Institution of Christ continues irrevocable and is not Abrogated by a greater Power than what it was enacted by whatever defect there may be as unto Faith and Obedience in men rendring them useless and ineffectual unto themselves however they may be corrupted by additions unto them or detractions from them changing their nature and use in themselves they continue to be of the same use and efficacy as they were at the beginning 2. On the Promise of Christ that he will be present with his Disciples in the observation of his Commands unto the consummation of all things Matth. 28.20 To deny the continued accomplishment of this Promise and that on any pretence whatever is the Venome of Infidelity If therefore they have an irrevocable Divine Institution if Christ be present in their Administrations as he was of old Revel 2.1 there can be no abatement of their Efficacy unto their proper ends in the nature of Instrumental Causes 3. On the Covenant of God which gives an infallible inseparable Conjunction between the Word or the Church and its Institution by the Word and the Spirit Isai. 59.21 God's Covenant with his People is the Foundation of every Church-state of all Offices Powers Priviledges and Duties thereunto belonging They have no other end they are of no other use but to communicate express declare and exemplifie on the one hand the Grace of God in his Covenant unto his People and on the other the Duties of his People according unto the Tenor of the same Covenant unto him They are the Way Means and Instruments appointed of God for this end and other end they have none And hereon it follows that if it be not in the power of men to appoint any thing that shall be a means of communication between God and his People as unto the Grace of the Covenant on the one hand or the Duties of Obedience which it requires on the other they have no Power to erect any new Church state or enact any thing in Divine Worship not of his Institution This being the state of Churches and their Ordinances they cannot be altered they cannot be liable unto any decay unless the Covenant whereunto they are annexed be altered or decayed And therefore the Apostle to put finally and absolutely his Argument unto an issue to prove that the Mosaical Church-State and Ordinances were changed because useless and ineffectual doth it on this ground that the Covenant whereunto they were annexed was changed and become useless This I suppose
at present will not be said concerning the New Covenant whereunto all Ordinances of Divine Worship are inseparably annexed Men might at a cheaper rate as unto the eternal interest of their own Souls provide another Covering for their sloth negligence unbelief and indulgence unto proud foolish imaginations whereby they render the Churches and Ordinances of the Gospel useless and ineffectual unto themselves thereby charging them with a decay and uselesness and so reflecting on the honour and faithfulness of Christ himself 2. They do not cease because there is at present or at least there is shortly to be expected such an effusion of the gifts and graces of the Spirit as to render all these external institutions needless and consequently useless This also is falsely pretended For 1. The greatest and most plentiful effusion of the Holy Spirit in his Gifts and Graces was in the days of the Apostles and of the first Churches planted by them nor is any thing beyond it or indeed equal unto it any more to be expected in this world But yet then was the Gospel Church-state erected and the use of all its Ordinances of Worship enjoyned 2. The Ministry of the Gospel which comprizeth all the Ordinances of Church-worship as its object and end is the Ministration of the Spirit and therefore no supplies or communication of him can render it useless 3. One of the principal ends for which the communication of the Spirit is promised unto the Church is to make and render all the Institutions of Christ effectual unto its edification 4. 1 Joh. 2.20 27. is usually pleaded as giving countenance unto this fond pretence But 1. The Vnction mentioned by the Apostle was then upon all Believers Yet 2. It is known that then they all walked in Church-Order and the sacred observation of all the Institutions of Christ. 3. If it takes away any thing it is the Preaching of the Word or all manner of Teaching and Instruction which is to overthrow the whole Scripture and to reduce Religion into Barbarism 4. Nothing is intended in these words but the different way of Teaching and degrees of Success between that under the Law and that now established in the Gospel by the plentiful effusion of the Spirit as hath been evidenced at large elsewhere Nor 3. Do they cease in their Administration for want either of Authority or Ability to dispense them which is pleaded unto the same end But neither is this pretence of any force it only begs the thing in Question The Authority of Office for the Administration of all other Ordinances is an Institution And to say that all Institutions cease because none have Authority to administer them is to say they must all cease because they are ceased 2. The Office of the Ministry for the continuation of the Church-state and Administration of all Ordinances of Worship unto the end of the world is sufficiently secured 1 By the Law constitution and appointment of our Lord Jesus Christ erecting that Office and giving warranty for its continuance to the consummation of all things Matth. 28.20 Ephes. 4.13 2. By his continuance according unto his promise to communicate Spiritual gifts unto men for the Ministerial Edification of the Church That this he doth so continue to do that it is the principal external Evidence of his abiding in the discharge of his Mediatory Office and of what nature these gifts are I have declared at large in a peculiar Discourse on that subject 3. On the duty of Believers or of the Church which is to choose call and solemnly set apart unto the Office of the Ministry such as the Lord Christ by his Spirit hath made meet for it according unto the rule of his Word If all these or any of them do fail I acknowledge that all Ministerial Authority and Ability for the dispensation of Gospel-Ordinances must fail also and consequently the state of the Church And those who plead for the continuation of a successive Ministry without respect unto these things without resolving both the Authority and Office of it unto them do but erect a dead Image or embrace a dead carcase instead of the living and life-giving Institutions of Christ. They take away the living Creature and set up a skin stuffed with straw But if these things do unalterably continue if the Law of Christ can neither be changed abrogated or disannulled if his dispensation of Spiritual gifts according unto his promise cannot be impeded if Believers through his grace will continue in obedience unto his commands it is not possible there should be an utter failure in this Office and Office-Power of this Ministry It may fail in this or that place in this or that Church when the Lord Christ will remove his Candlestick But it hath a living root whence it will spring again in other places and Churches whilst this world doth endure Neither 4. Do they cease because they have been all of them corrupted abused and defiled in the Apostacy which fell out among all the Churches in the latter Ages as it was fully foretold in the Scripture For 1. This supposition would make the whole Kingdom of Christ in the world to depend on the corrupt Lusts and wills of men which have got by any means the outward possession of the Administration of his Laws and Ordinances This is all one as if we should say that if a pack of wicked Judges should for a season pervert Justice Righteousness and Judgment that the being of the Kingdom is so overthrown thereby as that it can never be restored 2. It would make all the duties and all the priviledges of all true Believers to depend on the wills of wicked Apostates For if they may not make use of what they have abused they can never yield Obedience to the commands of Christ nor enjoy the priviledges which he hath annexed unto his Church and Worship 3. On this supposition all Reformation of an Apostatized Church is utterly impossible But it is our duty to heal even Babylon itself by a reduction of all things unto their first Institution if it would be healed Jerem. 51.9 and if not we are to forsake her and reform ourselves Rev. 18.4 There is nothing therefore in all these pretences that should in the least impeach the infallible continuation of the Evangelical Churches and Worship as to their right unto the end of the world And the Heads of those Arguments whereby the Truth is invincibly confirmed may be briefly touched on 1. There are express Testimonies of the Will of Christ and his promise for its accomplishment that the Church and all its Ordinances of Worship should be continued always unto the end of the world So as to the Church itself Matth. 16.18 Rev. 21.3 The Ministry Matth. 28.20 Ephes. 4.13 Baptism Matth. 28.18 19 20. The Lords Supper 1 Cor. 11.26 As for other Institutions Publick Prayer Preaching the Word the Lords day singing of Gods Prayses the exercise of Discipline with what belongs
thereunto they have their foundation in the Law and Light of Nature being only directed and applied unto the Gospel-Church-state and Worship by Rules of especial Institution and they can no more cease than the original Obligation of that Law can so do If it be said that notwithstanding what may be thus pleaded yet de facto the true state of Gospel-Churches and their whole Worship as unto its Original Institution did fail under the Papal Apostacy and therefore may do so again I Answer 1. We do not plead that this state of things must be always visible and conspicuous wherein all Protestant Writers do agree It is acknowledged that as unto publick View Observation and Notoriety all these things were lost under the Papacy and may be so again under a renewed Apostacy 2. I do not plead it to be necessary de facto that there should be really at all times a true visible Church as the seat of all Ordinances and Administrations in the World but all such Churches may fail not only as unto Visibility but as unto their Existence But this Supposition of a failure of all Instituted Churches and Worship I grant only with these Limitations 1. That it is of Necessity from innumerable Divine Promises and the nature of Christ's Kingly Office that there be always in the world a number greater or lesser of sincere Believers that openly profess Subjection and Obedience unto him 2. That in these Persons there resides an indefeazable Right always to gather themselves into a Church-state and to administer all Gospel-Ordinances which all the world cannot deprive them of which is the whole of what I now plead for And let it be observed that all the ensuing Arguments depend on this Right and not on any Matter of Fact 3. I do not know how far God may accept of Churches in a very corrupt state and of Worship much depraved until they have new means for their Reformation Nor will I make any judgment of Persons as unto their eternal Condition who walk in Churches so corrupted and in the performance of Worship so depraved But as unto them who know them to be so corrupted and depraved it is a damnable sin to joyn with them or not to separate from them Revel 18.4 2. The Nature and Use of the Gospel Church-state require and prove the uninterrupted continuance of the Right of its Existence and the Observance of all Ordinances of Divine Worship therein with a Power in them in whom that Right doth indefeazably reside that is all true Believers to bring it forth into exercise and practice notwithstanding the external Impediments which in some places at some times may interrupt its exercise In the Observation of Christ's Institutions and Celebration of the Ordinances of Divine Worship doth the Church-state of the Gospel as professing consist It doth so in opposition 1. Unto the World and the Kingdom of Satan For hereby do men call Jesus Lord as 1 Cor. 12.3 and avow their subjection unto his Kingly Power 2. Unto the Church-state of the Old-Testament as the Apostle disputes at large in his Epistle unto the Hebrews And this state of the professing Church in this World is unalterable because it is the best state that the Believing Church is capable of For so the Apostle plainly proves that hereby the believing Church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it was not under the Law that is unto its Consummation in the most compleat Perfection that God hath designed unto it on this side Glory Heb. 7.11 19. For Christ in all his Offices is the immediate Head of it Its Constitution and the Revelation of the ways of its Worship are an effect of his Wisdome and from thence is it eminently suited unto all the ends of the Covenant both on the part of God and man and is therefore liable to no Intercision or Alteration 3. The visible Administration of the Kingdom of Christ in this World consists in this Church state with the Administration of his Institutions and Laws therein A Kingdome the Lord Jesus Christ hath in this World and though it be not of the world yet in the world it must be until the World shall be no more The Truth of all God's Promises in the Scripture depends on this one Assertion We need not here concern ourselves what Notions some men have about the exercise of this Kingdom in the world with respect unto the outward affairs and concerns of it But this is certain that this Kingdom of Christ in the world so far as it is external and visible consists in the Laws he hath given the Institutions he hath appointed the Rule or Politie he hath prescribed with the due Observance of them Now all these things do make constitute and are the Church-state and Worship enquired after Wherefore as Christ always hath and ever will have an Invisible Kingdom in this world in the Souls of Elect Believers led guided ruled by his Spirit so he will have a visible Kingdom also consisting in a professed avowed Subjection unto the Laws of his Word Rom. 10.10 And although this Kingdom or his Kingdom in this sence may as unto the essence of it be preserved in the external Profession of individual persons and it may be so exist in the world for a season yet the honour of it and its compleat establishment consists in the visible Profession of Churches which he will therefore maintain unto the end But by Visible in this Discourse I understand not that which is conspicuous and eminent unto all though the Church hath been so and shall yet be so again nor yet that which is actually seen or known by others but only that which may be so or is capable of being so known Nor do I assert a Necessity hereof as unto a constant preservation of Purity and Regularity in Order and Ordinances according to the Original Institution of them in any place but only of an unalterable Right and Power in Believers to render them visible which it becomes their indispensible Duty to do when outward Impediments are not absolutely insuperable But of these things thus far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. X. What sort of Churches the Disciples of Christ may and ought to joyn themselves unto as unto Entire Communion WE have proved before that it is the Duty of all individual Christians to give themselves up unto the Conduct Fellowship and Communion of some particular Church or Congregation Our present Enquiry hereon is that whereas there is a great Diversity among professing Societies in the World concerning each whereof it is said Lo here is Christ and loe there is Christ what Church of what Constitution and Order any one that takes care of his own Edification and Salvation ought to joyn himself unto This I shall speak unto first in General and then in the Examination of one particular Case or Instance wherein many at this day are concerned And some things must be premised unto the right
stating of the Subject of our Enquiry 1. The Diversities and Divisions among Churches which respect is to be had unto in the choice of any which we will or ought to joyn unto are of two sorts 1. Such as are occasioned by the remaining Weaknesses Infirmities and Ignorance of the best of Men whereby they know but in part and prophesie only in part wherein our Edification is concerned but our Salvation not endangered 2. Such as are in and about things Fundamental in Faith Worship and Obedience We shall speak to both of them 2. All Christians were Originally of one Mind in all things needful unto Joint-Communion so as that there might be among them all Love without Dissimulation Howbeit there was great variety not only in the Measure of their apprehensions of the Doctrines of Truth but in some Doctrines themselves as about the continuance of the Observations of the Law or at least of some of them as also Oppositions from without unto the Truth by Hereticks and Apostates neither of which hindred the Church Communion of true Believers But the Diversity Difference and Divisions that are now among Churches in the World is the effect of the great Apostasie which befel them all in the latter Ages as unto the Spirit Rule and Practice of those which were planted by the Apostles and will not be healed until that Apostasie be Abolished 3. Satan having possessed himself of the Advantage of these Divisions whereof he was the Author he makes use of them to act his Malice and Rage in stirring up and instigating one Party to Persecute Oppress and Devour another until the Life Power and Glory of Christian Religion is almost lost in the World It requires therefore great Wisdom to deport our selves aright among these Divisions so as to contribute nothing unto the Ends of Malice designed by Satan in them 4. In this state of things until it may be cured which it will never be by any of the wayes yet proposed and insisted on the Enquiry is concerning the Duty of any one who takes care of his own Soul as unto a Conjunction with some Church or other And on the Negative Part I say 1. Such an one is bound not to joyn with any Church or Society where any fundamental Article of Faith is rejected or corrupted There may be a fundamental Error in a true Church for a season when the Church erreth not Fundamentally 1 Cor. 15. 2 Tim. 2.18 But I suppose the Error in or against the Foundation is part of the Profession of the Church or Society to be joyned unto For thereby the Nature of the Church is destroyed it doth not hold the Head nor abide on the Foundation nor is the Ground and Pillar of Truth Wherefore although the Socinians under a Pretence of Love Forbearance and Mutual Toleration do offer us the Communion of their Churches wherein there is somewhat of Order and Discipline commendable yet it is unlawful to joyn in Church Fellowship or Communion with them For their Errors about the Trinity the Incarnation of Christ and his Satisfaction are destructive of the Foundation of the Prophets and Apostles and Idolatry in the divine Worship of a meer Creature is introduced by them 2. Where there 〈…〉 any Church taught or allowed a Mixture of Doctrines or Opinions that are prejudicial unto Gospel Holiness or Obedience no man that takes due care of his Salvation can joyn himself unto it For the Original Rule and Measure of all Church Communion is agreement in the Doctrine of Truth Where therefore there is either not a stable Profession of the same Doctrine in all substantial Truths of the Gospel but an uncertain sound is given some saying one thing some another or that Opposition is made unto any Truths of the importance before menâ—â—oned None can be bound or obliged to hold Communion with it nor can incur any blame by refraining from it For it is the Duty of a Christian in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to joyn with such a Church would 1. Stain their Profession 2. Hinder their Edification 3. Establish a new Rule of Communion unknown to the Scriptures namely besides Truth as might easily be manifested 3. Where the Fundamentals of Religious Worship are corrupted or overthrown it is absolutely unlawful to joyn unto or abide in any Church So is it with the Church of Rome The various wayes whereby the Foundations of Divine Religious Worship are overthrown in that Church by Superstition and Idolatry have been sufficiently declared These render the Communion of that Church pernitious 4. Nor can any man be obliged to joyn himself with any Church nor can it be his Duty so to do where the Eternally fixed Rule and Measure of Religious Worship namely that it be of Divine Institution is varied or changed by any Additions unto it or Substractions from it For whereas one principal end of all Churches is the joint celebration of Divine Worship if there be not a certain stable Rule thereof in any Church of Divine Prescription no Man can be obliged unto Communion therewith 5. Where the Fundamentals of Church Order Practice and Discipline are destroyed it is not Lawful for any man to joyn in Church Communion These Fundamentals are of two sorts 1. Such as concern the Ministry of the Church 2. Such as concern the Church it self There are four things that are necessary Fundamentals unto the Order of the Church on the Part of the Ministry 1. That all the Ministers or Officers of it be duely chosen by the Church it self and solemnly set apart in the Church unto their Office according unto the Rule and Law of Christ. This is Fundamental unto Church Order the Root of it from whence all other Parts of it do Spring And it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expresly provided for in the Scripture as we shall see If there be a Neglect herein and no other Relation required between Ministers Elders Rulers Bishops and the Church but what is raised and created by Wayes and Rules of mens appointment or if there be a Temporary disposal of Persons into a discharge of that Office without a solemn Call Choice Ordination and Separation unto the Office itself and its work the Law of Christ is violated and the Order of the Church disturbed in its Foundation 2. That those who are called unto the Office of the Ministry be duely qualified by their Endowment with Spiritual Gifts for the Discharge of their Duty is fundamental unto the Ministry That the Lord Jesus Christ doth still continue his Dispensation of Spiritual Gifts unto men to fit and enable them unto the Office and Work of the Ministry that if he doth not do so or should at any time cease so to do the whole Office of the Ministry must cease and the Being of the Church with it that it is altogether useless for any Churches or Persons to erect an Image of the Gospel Ministry by outward Rites and
Ceremonies without the enlivening form of these Spiritual Gifts I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church Wherefore a Communication of Spiritual Gifts peculiarly enabling men unto the Work of the Ministry antecedent unto their solemn Separation unto the Office in some Good Measure is absolutely necessary unto the due continuance of the Office and its Work See Ephes. 4.7 11 12 13 14 15. To suppose that the Lord Christ doth call and appoint men unto a certain Office and Work in his Church secluding all others from any Interest in the one or other and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office and Work is to ascribe that unto him which is every way unbecoming his Wisdom and Grace with his Love unto the Church But when men look on all Church Order as a lifeless Machine to be acted moved and disposed by External Rules Laws Canons and Orders without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it the true Disciples of Christ will receive no advantage thereby 3. It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it that they give themselves unto the Word and Prayer that they labour continually in the Word and Doctrine and all those other Duties which in the Scripture are prescribed unto them and this not only as unto the Matter of them but as unto the Manner of their performance with Zeal Love Compassion and Diligence Where there is a great Defect in any of these things on what Pretence soever it be Where Men esteem themselves exempted from this Work or not obliged unto it when they suppose that they may discharge their Office at a cheaper rate and with less trouble as unto their present Interest by such wayes as I shall not here express No Man is no Man can be obliged to confine his Church Communion unto such a Ministry 4. It is required that they be Examples unto the Flock in the Expression of the Nature and Power of the Doctrine which they Preach in their Conversation especially in Zeal Humility Self-denial and readiness for the Cross. Where these things are not there is such a defect in the Fundamentals of Church Practise as unto the Ministry of it that no man who takes care of his own Edification can joyn himself unto a Church labouring under it For Ministers and Churches are nothing but instituted means of the Conversion of Sinners and the Edification of Believers And when any of them through their own default cease so to be there is no Obligation unto any man to joyn or continue in their Communion nor do they contract any Guilt in a peaceable departure from them but discharge their Duty That this be done peaceably without strife or contention without judging of others as unto their Interest in Christ and Eternal Salvation the Law of Moral Obedience doth require That it be done with Love and Compassion and Prayer towards and for them who are Left is the peculiar Direction of that Moral Duty by the Gospel Such a Practise at present would fall under severe Charges and Accusations as also brutish Penalties in some places But when all Church Craft shall be defeated and the uses that are made of its imaginary Authority be discarded there will be little occasion of this Practise and none at all of Offence Again There are Things Fundamental unto Church Practise and Order in the Church itself which where they are neglected no Man ought of choice to joyn himself unto that Church seeing he cannot do it without the Prejudice of his Edification the furtherance whereof he ought to design in that Duty And these are 1. That the Discipline of Christ be duely exercised in it according unto his Mind and by the Rules of his Prescription There never was any Sect Order or Society of Men in the World designed for the Preservation and Promotion of Vertue and things Praise-Worthy but they had Rules of Discipline proper unto the Ends of their Design to be observed in and by all that belong unto them Where the Erection of such Societies is continued in the World as it is much in the Papacy both their Constitution and their Conversation depend on the especial Rules of Discipline which they have framed unto themselves And this is done by them in great Variety for being ignorant of the Discipline of the Gospel and so esteeming it insufficient unto their Design they have made no end of coyning Rules unto themselves To suppose that our Lord Jesus Christ who in this Church state according unto his infinite Wisdom hath erected the most perfect Society for the most perfect Ends of Religion of Obedience towards God of Love and Usefulness among our selves hath not appointed a Discipline and given Rules concerning its Administration for the Preservation of that Society and the attaining of those Ends is highly injurious unto his Honour and Glory Where therefore there is a Church or any Society that pretends so to be wherein there is an utter Neglect of this Discipline of Christ or the Establishment of another not administred by the Laws and Rules that he hath prescribed no Disciple of Christ can be obliged to joyn unto or to continue in the total sole Communion of such a Church And whereas there are two Parts of this Discipline of Christ That which is Private among the Members of the Church for the Exercise and Preservation of Love and that which is Publick in and by the Authority of the Rulers of the Church for the Preservation of Purity and Order a neglect in either of them doth much impeach the Fundamental Constitution of a Church as unto its Practise 2. There are sundry other things which belong unto this Discipline in General which are of great consideration in the Discharge of the Duty we enquire into Among them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flegitiously wicked be not admitted into the Society of the Church or a participation of its Priviledges 3. That Holiness Love and Usefulness be openly avowed as the Design and Interest of the Church But they are all so comprized in the General Head of Discipline as that I shall not in particular insist upon them From what hath been thus declared it will appear on the other hand what Church it is that a Discipline of Christ who takes due care of his own Edification and Salvation ought in Duty to joyn himself unto in compleat Communion To Answer this Enquiry is the End of all those Discourses and Controversies which have been about the Notes of the true Church I shall briefly determine concerning it according to the Principles before Evinced 1. It must be such a Church as wherein all the Fundamental Truths of the
Gospel are believed owned and professed without Controversie and those not borne withal by whom they are denied or opposed Without this a Church is not the Ground and Pillar of Truth it doth not hold the Head it is not built on the Foundation of the Prophets and Apostles Neither is it sufficient that those things are generally professed or not denied A Church that is filled with wranglings and contions about fundamental or important Truths of the Gospel is not of choice to be joyned unto For these things subvert the Souls of Men and greatly impede their Edification And although both among distinct Churches and among the Members of the same Church mutual Forbearance be to be exercised with respect unto a variety in Apprehensions in some Doctrines of lesser Moment Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age of Novel Doctrines and Opinions with Differences Divisions and endless Disputes which have ensued thereon have rendered it very difficult to determine how to engage in compleat Communion with them For I do not judge that any Man is or can be obliged unto constant total Communion with any Church or to give up himself absolutely unto the conduct thereof wherein there are incurable dissensions about important Doctrines of the Gospel And if any Church shall publickly avow countenance or approve of Doctrines contrary unto those which were the Foundation of its first Communion the Members of it are at Liberty to refrain the Communion of it and to provide otherwise for their own Edification 2. It must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself is diligently observed without any Addition made thereunto In the Observance of this Worship as unto all external occasional Incidencies and Circumstances of the Acts wherein it doth consist it is left unto the Prudence of the Church itself according to the Light of Nature and general Rules of Scripture and it must be so unless we shall suppose that the Lord Jesus Christ by making men his Disciples doth unmake them from being rational Creatures or refuseth the Exercise of the rational Faculties of our Soules in his service But this is so remote from Truth that on the contrary he gives them an improvement for this very end that we may know how to deport our selves aright in the Observance of his Commands as unto the outward discharge of them in his Worship and the Circumstances of it And this he doth by that Gift of Spiritual Wisdom whereof we shall Treat afterwards But if Men if Churches will make Additions in or unto the Rites of Religious Worship unto what is appointed by Christ himself and require their Observance in their Communion on the force and efficacy of their being so by them appointed no Disciple of Christ is or can be obliged by vertue of any Divine Institution or Command to joyn in total absolute Communion with any such Church He may be induced on various considerations to judge that something of that Nature at some season may not be evil and sinful unto him which therefore he will bear with or comply withal Yet he is not he cannot be obliged by vertue of any Divine Rule or Command to joyn himself with or continue in the Communion of such a Church If any shall suppose that hereby too much liberty is granted unto Believers in the choice of their Communion and shall thereon make severe Declamations about the Inconveniences and Evils which will ensue I desire they would remember the Principle I proceed upon which is that Churches are not such sacred Machines as some suppose erected and acted for the outward Interest and Advantages of any sort of Men but only means of the Edification of Believers which they are bound to make use of in Obedience unto the Commands of Christ and no otherwise Whereas therefore the Disciples of Christ have not only a Divine Warranty justifying them in the doing of it but an express Command making it their indispensible Duty to joyn in the Celebration of all that Religious Worship which the Lord Christ the only Lawgiver of the Church and who was faithful both in and over the House of God as the Son hath Instituted and Commanded but have no such Warranty or Command for any thing else it is their Duty to stand fast in the Liberty wherewith Christ hath made them free And if by the same Breath in the same Rule Law or Canon they are commanded and obliged to observe in the Worship of God what the Lord Christ hath appointed and what he hath not appointed both on the same Grounds namely the Authority of the Church and on the same Penalties for their Omission no man can be divinely obliged to embrace the Communion of any Church on such Terms 3. It is required that the Ministry of a Church so to be joyned with is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto What these are hath been declared And because Edification which is the End of Church Communion doth so eminently depend on the Ministry of the Church there is not any thing which we ought to have a more diligent consideration of in the joyning of our selves unto any such Communion And where the Ministry of any Church be the Church of what sort or size it will is incurably Ignorant or Negligent or through a defect in Gifts Grace or conscientious attendance unto their Duty is insufficient unto the due Edification of the Souls of them that believe no man can account himself obliged unto the Communion of the Church but he that can be satisfied with a Shadow and the Names of things for the Substance and Reality of them If therefore it be granted as I think it is that Edification is the principal End of all Church Communion it is not intelligible how a man should be obliged unto that Communion and that alone wherein due Edification cannot be obtained Wherefore a Ministry enabled by Spiritual Gifts and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church or encrease of his Mystical Body is required in such a Church as a Believer may conscientiously joyn himself unto And where it is otherwise let Men cry out Schisme and Faction whilst they please Jesus Christ will acquit his Disciples in the Exercise of their Liberty and accept them in the Discharge of their Duty If it be said that if all men be thus allowed to judge of what is best for their own Edification and to act according unto the Judgement which they make they will be continually parting from one Church unto another until all things are filled with disturbance and Confusion I say 1. That the contrary Assertion namely that Men are not allowed to judge what is meet and best for their own Edification or not to act according to the Judgement
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
Heaven but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them wherewith he hath made them free and then let those who first break Union and Order bear the Charge of Schisme which they cannot avoid 3. The Church Communion required by vertue of this Rule is constant and compleat exclusive unto any other Church Order or means of publick Edification It doth not command or appoint that men should communicate in Parochial Assemblies when there is Occasion when it is for their Edification when scandal would arise if they should refuse it but absolutely and compleatly And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule there is no Distinction made between them that some things are always necessary that is in the seasons of them and some things wherein men may forbear a Compliance but they are all equally required in their places and seasons though perhaps on different Penalties And whoever fails in the Observation of any Ceremony time or place appointed therein is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction for the Discipline of the Church it cannot be called Suppose a Man would comply with all other things only he esteems the use of one Rite or Ceremony as the Cross in Baptisme or the like to be unlawful if he forbear the use of it or to tender his Child unto Baptisme where it is used he is to be cut off as a Schismatick from the Communion of the Church no less then if he had absolutely refused a Compliance with the whole Rule And therefore whatever Condescension and Forbearance in some things is pretended He that doth not in all things observe the whole Rule is in Misericordia Concellarii which oft proves an uneasie Posture If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint on the Penalty of Excision from all Church Communion and the Guilt of Schisme I shall only say that I am not of their Mind nor ever shall be so 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it as Good for the Edification of the Church It is certain that nothing is to be appointed in the Church but what is so even Order itself which these things it is said are framed for is Good only with respect thereunto Now it is to be judged that whatever a Man practiseth in Religion that he approveth of for if he do not he is a vile Hypocrite Nor is he worthy the Name of a Christian who will practise any thing in Religion but what he approveth The Disputes that have been amongst us about doing things with a doubting Conscience upon the Command of Superiours and consenting unto the Use of things which we approve not of in themselves tend all to Atheisme and the eternal Dishonour of Christian Religon begetting a frame of Mind which an honest Heathen would scorn Wherefore unless men be allowed to declare what it is they approve and what they do not their Practise is their Profession of what they approve which is the whole Rule of Communion prescribed unto them 5. These things being premised I shall propose some of those Reasons on the account whereof Many cannot Conform unto the Church of England by joyning in constant compleat Communion with Parochial Assemblies so as by their Practise to approve the Rule of that Communion obliging themselves to use no other publick means for their own Edification 1. The Church of England in its Parochial Assemblies stands in need of Reformation For it is apparent that either they fail in their Original Institution or else have degenerated from it What hath already been discoursed concerning the Original Institution of Churches with mens voluntary Coalescency into such sacred Societies with what shall be afterwards treated concerning their essential Parts in matter and form will sufficiently evidence their present Deviation from the Rule of their first Institution Neither so farre as I know is it pleaded that they are distinct Churches of Divine Institution but secular Appointments as for other ends so for an accommodation of men in the Performance of some Parts of Divine Worship And if they are found no more they can have no concernment into the Enquiry about Schisme For with-holding Church Communion from such Societies as are not Churches is a new kind of Schisme unknown to all Antiquity And for that which takes it self to be a Church by a divine warranty suppose it be so to command constant compleat Communion exclusive unto all other Church Communion with that or them which are no Churches determining a refusal thereof to be Schisme is to undertake a Cause which needs not only great Parts but great Power also to defend it But let these Parochial Assemblies be esteemed Churches without a supposition whereof I know not what Ecclesiastical concernment we can have in them three things will be said thereon 1. That the Church of England as in other things so in these Parochial Assemblies stands in need of Reformation 2. That they neither do nor will nor can Reform themselves 3. On this supposition it is lawful for any of the Disciples of Christ to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed which is the whole of the Cause in hand Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love or the Profession of the same Faith and the due Exercise of all the Acts and Duties of Christian Love Unto the Proof of the first Assertion some things are to be premised As 1. Churches instituted planted ruled according to the Mind of Christ in all things may degenerate into a corrupt state such as shall stand in need of Reformation in a neglect whereof they must perish as unto their Church state and Priviledges This needs no confirmation for besides that it is possible from all the causes of such an Apostacy and defection that so it should be and it is frequently foretold in the Scripture that so it would be the Event in and among all Churches that had originally a divine Institution doth make uncontroulably evident The seven Churches of Asia most of them within few years of their first Plantation were so degenerated that our Lord Jesus Christ threatned them with Casting off unless they reformed themselves What a woful Apostasie all other Churches both of the East and West were involved in is known unto and confessed by all Protestants But yet the case of none of them was deplorable or desperate until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation nor could be reformed
which is become a principal Article of Faith in the Roman Church There was a Reformation attempted and attained in some measure by some Nations or Churches in the last Ages from the Corruption and Impositions of the Church of Rome However none of them ever pretended that it was compleat or perfect according to the Pattern of the Scripture as unto the Institution and Discipline of the Churches no nor yet to the Example of the Primitive Church of after Ages as is acknowledged by the Church of England in the beginning of the Commination against Sinners But suppose it to be compleat to conclude that because an outward Rule of it was established so long as that outward Rule is observed there can be no need of Reformation is a way to lead Churches into a Presumptuous Security unto their Ruine For whereas Men being secured in their Interests by that Rule are prejudiced against any Progress in Reformation beyond what they have attained which that it should be a Duty is contrary unto the whole nature of Christian Religion which is the conduct of a Spiritual Life in the growth and encrease of Light and a suitable Obedience so they are apt to think that whilst they adhere unto that Rule they can stand in no need of Reformation which is but a new name for trouble and Sedition though it be the Foundation on which they stand But generally Churches think that others stand in need of Reformation but they need none themselves If they would but give them leave to Reform themselves who judge that it is needful for them without the least Prejudice unto their Church Profession or secular Interest it is all that is desired of them 2. Where Churches do so stand in need of Reformation and will not Reform themselves being warned of their Duty the Lord Christ threatens to leave them and assuredly will do so in the time that he hath limited unto his Patience This is the Subject of five of his Epistles or Messages unto the Churches of Asia Rev. chap. 2 3. And where the Lord Christ doth on any Cause or Provocation withdraw his Presence in any kind or degree from any Church it is the Duty of any of the Members of that Church to remove from themselves the Guilt of that Provocation though it cannot be done without a Separation from that Church It it safer leaving of any Church whatever then of Jesus Christ. I suppose most men think that if they had a Warning from Christ charging their defection and calling for Reformation as those Churches of Asia had they would Repent and Reform themselves But whereas it doth not appear that some of them did so whereon they were not long after deserted and destroyed it is like that there are others who would follow their steps though one should rise from the dead to warn them of their danger But this Instruction that Churches who lose their first Faith Love and Works who are negligent in Discipline and tolerate offensive Evils in Doctrines and Manners among them who are Luke-warm as unto Zeal and dead for the greatest Part of their Members as unto the Life of Holiness are disapproved by Christ and in danger of being utterly deserted by him is given unto all Churches no less divinely then if they had an immediate Message from Heaven about these things Those therefore who being under the Guilt of them and do not reform themselves cannot claim the Necessity of a continuance in their Communion from any Disciples of Christ as we shall see afterwards 3. Reformation respects either Doctrine and Worship or Obedience becoming the Gospel The Debates about such a Reformation as concerns the retaining or removing of certain Ceremonies we concern not ourselves in at present Nor shall we in this Place insist on what concerns Doctrine and Worship which may afterwards be spoken unto But we shall confine our selves here unto the consideration of Gospel Obedience only And we say That the Church of England in the Generality of its Parochial Assemblies and in itself stands in need of Reformation by reason of the woful degeneracy of the Generality of its Members that is the Inhabitants of the Land from the Rule of the Gospel and Commands of Christ as unto Spiritual Light Faith Love Holiness Charity and abounding in the fruits of Righteousness unto the Praise of God by Jesus Christ. These things are the immediate ends of Church Societies the principal means whereby God is glorified in the World Where they are neglected where they are not attained where they are not duely improved by the Generality of the Members of any Church that Church I think stands in need of Reformation This Assertion may seem somewhat importune and severe But when the sins of a Church or Nation are come to that height in all Ranks Sorts and Degrees of Men that all Persons of Sobriety do fear daily that desolating Judgements from God will break in upon us it cannot be unseasonable to make mention of them when it is done with no other design but only to shew the Necessity of Reformation or how necessary it is for some if all will not comply therewith For if a City be on fire it is surely lawful for any of the Citizens to save and preserve if they can their own houses though the Mayor and Aldermen should neglect the Preservation of the whole City in General It might be easily demonstrated what great numbers amongst us 1. Who have imbibed Atheistical Opinions and either vent them or speak presumptuously according unto their Influence and Tendency every day 2. Who are prophane Scoffers at all true Christian Piety and the due expressions of the Power of Godliness an Evil not confined unto the Laity such things being uttered and published by them as should be astonishable unto all that know the Fear of the Lord and his Terror 3. Who are profoundly Ignorant of the Mysteries of the Gospel or those Doctrines of Christian Religion whose knowledge is of the highest importance and necessity 4. Who are openly flagitious in their Lives whence all sorts of gross Immoralities do fill the Land from one end unto the other 5. Who live in a constant neglect of all more private holy Duties whether in their Families or in Personal Retirements 6. Who are evidently under the Power of Pride Vanity Covetousness Profaneness of Speech in cursed Oathes and Swearing 7. Who instruct the worst of men unto an Approbation of themselves in such ways as these by petulant Scoffing at the very name of the Spirit and Grace of Christ at all Expectation of his Spiritual Aids and Assistances at all fervency in religious Duties or other Acts of an holy Converse These and such like things as these do sufficiently Evidence the Necessity of Reformation For where they are continued the Use and End of Church Societies is impaired or lost And it is in vain to pretend that this is the old Plea of them who â—aused Schismes in the
Renunciation whereof was required of them who were admitted unto Baptisme when they were adult See Clem. Pedag. lib. 3. cap. 12. If the Reader would have an account of the Lives and Manners of the first Churches in their Members he may find it in Clem. Epist. ad Cor. pag. 2 3 4. Justin Mart. Apol. 2. Tertullian in his Apol. and lib. 2. Ad Vxor de cultu faeminarum Cyprian Epist. 2. 12. Euseb. Hist. lib. 9. cap. 8. Athanas Epist. ad Solit. Epiphan lib. 3. T. 2 Sect. 24. and the multiplyed complaints of Chrysostome concerning the beginning of Degeneracy in this Matter with others If the Example of the Primitive Churches had been esteemed of any value or Authority in these things much of our present Differences had been prevented 2dly The Constitution of these Parochial Assemblies is not from Heaven but of Men. There is almost nothing which is required unto the Constitution of Evangelical Churches found in them Nor are they looked on by any as compleat Churches but only as conveniencies for the Observance of some Parts of the Worship of God What some have in their Wisdom found out for conveniency others are ingaged unto a compliance therewithal by necessity For being born within the Precincts of the Parish makes them to belong unto the Assemblies of it whether they will or no. To refrain from the Communion of such Churches whose bond of Relation consists only in Cohabitation within the Precincts of a political Constitution is a new kind of Schisme which may be cured by a removal out of those Precincts If it be said that these Parochial Assemblies have their Foundation in the Light of Nature and are directed unto in the Institution of particular Churches in the Scripture that they are not Mens Inventions for convenience but have somewhat Divine in them I say let them be left unto the Warranty which they have from these Causes and Principles let nothing be mixed in their Constitution which is contrary unto them nor let them be abridged of what they direct unto and there will be no more contending about them as unto their Constitution For instance whatever there is of Warranty in the Light of Nature or direction in Evangelical Institutions for such Assemblies they absolutely suppose these three things 1. That a Conjunction in them is a Voluntary Act of free choice in them that so joyn together in them Other kind of Assemblies for the Worship of God neither the one nor the other do give the least countenance unto 2. That they have in themselves sufficient Right Power and Authority unto the attaining all the Ends of such Assemblies in Holy Worship and Rule Other kind of Churches they know nothing of 3. That they are enabled to preserve their own Purity and continue their own Being But all these things are denied unto our Parochial Assemblies by Law and therefore they can claim no Warranty from either of those Principles Wherefore there can be no Obligation upon any Believer to joyn themselves with such Churches in constant Communion as are judged none by them that appoint them or partially and improperly only so or are of such a Constitution as hath in its essentially constituent Parts no Warranty either from the Light of Nature or Scripture direction so as that his dissent from them should be esteemed Schisme How far Communion with them for some Duties of Worship which is indeed all that they can pretend unto may be admitted we do not now enquire 3. There is not in them and therefore not in the Church of England as unto its present Profession a fixed Standard of Truth or Rule of Faith to be professed which every Believer may own and have his Part or Interest therein This I grant is not from the Original Constitution of the Church nor from what is established by any Law therein but from Persons who at present have the Declaration of its Profession committed unto them But from what cause soever it be it is sufficient to warrant any Man who takes care of his own Edification and Salvation to use his own liberty in the choice of the most effectual Means unto those Ends. Wherefore some things may be added in the farther Explanation of this Consideration As 1. It is the Duty of every Church to be the Ground and Pillar of Truth to hold fast the form of wholesome Words or to keep the Truth pure and uncorrupted from all mixture of false Doctrines Errors Heresies or the speaking of perverse things in it unto the hurt of the Disciples of Christ. 1 Tim. 3.15 2 Tim. 2.3 Acts 20.28 29 30. c. When any Church ceaseth so to be the Obligation unto Communion with it is dissolved 2. This is the principal End of the Ministry of the Church in particular Ephes. 4.11 13 1 Tim. 6.20 And where those who possess and Exercise it do eminently fail herein it is the Duty of others to withdraw from them For 3. Every private mans Confession is included in the publick Profession of the Church or Assembly whereunto he belongs And 4 Oneness or Agreement in the Truth whereby we come to have one Lord one Faith one Baptisme is the Foundation of all Church Communion which if it be taken away the whole Fabrick of it falls to the Ground If the Trumpet in any Church as unto these things gives an uncertain sound no man knows how to prepare himself for the Battle or to fight the good fight of Faith It will be said that this cannot be justly charged on the Church of England yea not without open Wrong and Injustice For she hath a fixed invariable Standard of Truth in the 39 Articles which contain its publick Profession of Faith and the Rule of its Communion Wherefore I say that it is not the primitive Constitution of the Church nor its legal Establishment that are reflected on but only the present practise of so many as makes it necessary for men to take the Care of their own Edification on themselves But here also some things are to be observed 1. These Articles at present are exceeding defective in their being a fixed Standard of the Profession of Truth with respect unto those Errors and Heresies which have invaded and pestered the Churches since their framing and establishment We know it was the constant invariable Custom of the Primitive Churches upon the Emergency of any new Errors or Heresies to add unto the Rule and Symbol of their Confession a Testimony against them so to preserve themselves from all Communion in them or participation of them And an usage it was both necessary and laudable as countenanced by Scripture Example however afterwards it was abused For no Writing such as all Church Confessions are can obviate unforeseen Heresies or Errors not broached at the time of its Writing but only that which is of Divine Institution wherein infinite Wisdom hath stored up Provision of Truth for the Destruction of all Errors that the Subtilty
shall endeavour to cheat his Conscience by Distinctions and mental Reservations in any concernments of Religious Worship I fear he hath little of it if any at all that is good for ought On these suppositions I say the Imposition of the things so often contended about on the Consciences and Profession of Christians as namely the constant sole use of the Liturgie in all Church Administrations in the Matter and Manner prescribed the Use and Practice of all Canonical Ceremonies the Religious Observation of stated Holidays with other things of the like Nature is sufficient to warrant any sober peaceable Disciple of Christ who takes care of his own Edification and Salvation to refrain the Communion required in this Rule of Conformity unless he be fully satisfied in his own Mind that all that it requires is according to the Mind of Christ and all that it forbids is disapproved by him And whereas the whole entire matter of all these Impositions are things whereof the Scripture and the Primitive Churches know nothing at all nor is there any rumour of them to be imposed in or on any Church of Christ for some Centuries of years I can but pity poor men who must bear the charge and Penalties of Schisme for dissenting from them as well as admire the fertility of their Inventions who can find out Arguments to mannage such a charge on their Account But whereas the Dissent declared from that Communion with Parochial Assemblies is that whereon we are so fiercely charged with the Guilt of Schisme and so frequently called Schismaticks I shall divert a little to Enquire into the Nature and true Notion of Schisme itself and so much the rather because I find the Author of the Vnreasonableness of Separation omit any Enquiry thereinto that he might not loose the Advantage of any pretended Description or Aggravation of it CHAP. XI Of Schisme ALthough it be no part of my present Design to treat of the Nature of Schisme yet with respect unto what hath already been discoursed and to manifest our inconcernment in the Guilt of it I shall as was said divert to give a plain and brief Account of it And in our Enquiry I must declare my self wholly unconcerned in all the Discords Divisions and Seditions that have fallen out among Christians in the latter Ages about things that were of their own Invention Schisme is a Sin against Christian Love with reference unto the deportment of men in and about the Institutions of Christ and their Communion in them As for Contentions Divisions or Separations amongst men about that Order Agreement Unity or Uniformity which are of their own Appointment whatever Moral Evil they have had in them they do not belong unto that Church Schisme which we enquire after Such have been the horrid Divisions and Fightings that have prevailed at Seasons in the Church of Rome a departure from whose self-constituted State Order and Rule hath not the least Affinity unto Schisme It will not therefore be admitted that any thing can fall under the note and Guilt of Schisme which hath not respect unto some Church state Order Rule Unity or Uniformity that is of Christs Institution There are three Notions of Schisme that deserve our Consideration 1. The first is that of Divisions among the Members of the same Church all of them abiding still in the same outward Communion without any Separation into distinct Parties And unto Schisme in this Notion of it three things do concur 1. Want of that mutual Love Condescension and Forbearance which are required in all the Members of the same Church with the Moral Evils of Whisperings Back-bitings and evil surmizes that ensue thereon 2. An undue Adherence unto some Church Officers above others causing disputes and janglings 3. Disorder in the Attendance unto the Duties of Church Assemblies and the Worship of God performed in them This is the only Notion of Schisme that is exemplified in the Scripture the only evil that is condemned under that name This will appear unto any who shall with heedfulness read the Epistles of Paul the Apostle unto the Corinthians wherein alone the nature of this Evil is stated and exemplified But this Consideration of Schism hath been almost utterly lost for many Ages whatever men do in Churches so that they depart not from the outward Communion of them it would be accounted ridiculous to esteem them Schismaticks Yet this is that which if not only yet principally the Consciences of Men are to regard if they will avoid the Guilt of Schisme But this Notion of it as was said being not suited unto the Interest or Advantages of any sort of men in the charge of it on others nor any way subservient to secure the Inventions and Impositions of the most is on the matter lost in the World 2. The second Instance of Ecclesiastical Schisme was given us in the same Church of the Corinthians afterwards an account whereof we have in the Epistle of Clemens or of the Church of Rome unto them about it the most eminent Monument of primitive Antiquity after the Writings by Divine Inspiration And that which he calls Schisme in that Church he calls also strife contention sedition tumult And it may be observed concerning that Schisme as all the Antients call it 1. That the Church continued its state and outward Communion There is no mention of any that separated from it that constituted a New Church only in the same Church they agreed not but were divided among themselves Want of Love and Forbearance attended with strife and contention among the Members of the same Church abiding in the same outward Communion was the Schisme they were Guilty of 2. The Effect of this Schisme was that the Body of the Church or Multitudes of the Members by the Instigation of some few disorderly Persons had deposed their Elders and Rulers from their Offices and probably had chosen others in their places though that be not mentioned expresly in the Epistle 3. That the Church itself is not blamed for assuming a Power unto themselves to depose their Elders much less that they had done it without the Consent Advice or Authority of any Bishop or other Church but only that they had dealt unjustly with those whom they had deposed who in the Judgement of the Church of Rome unto which they had written for Advice were esteemed not only innocent but such as had laudably and profitably discharged their Office whereon the whole blame is cast on those who had instigated the Church unto this Proceedure 4. There was not yet nor in an hundred and fifty years after the least mention or intimation of any Schisme in a dissent from any humanely invented Rules or Canons for Order Government or Worship in any Church or Religious Ceremonies imposed on the Practise of any in divine Service that is on any Church or any of the Members of it There is not the least Rumour of any such things in primitive Antiquity no Instance
in his laborious endeavour to stigmatize all Protestant Dissenters from the Church of England with the odious name of Schismaticks I have therefore altered nothing of what I had projected either as to Matter or Method in this first Part of the Discourse designed on the whole Subject of Church Affairs For as I have not found either Cause or Reason from any thing in the Doctors Book to make the least change in what I had writtâ—n so my principal Design being the Instruction and confirmation of them who have no other Interest in these things but only to know and perform their own Duty I was not willing to give them the trouble of perpetual diversions from the Matter in hand which all Controversial Writings are Subject unto Wherefore having premised some general Considerations of things insisted on by the Dr. of no great Influence into the Cause in hand and vindicated one Principle a supposition whereof we rely upon namely the Declension of the Churches in the Ages after the Apostles especially after the End of the second Century from the Primitive Institution of their State Rule and Order in the Preface I shall now proceed to consider and examine distinctly what is opposed unto the Defence of our Innocency as unto the Guilt of Schisme But some things must be premised hereunto As 1. I shall not depart from the state of the Question as laid down by our selves on our part as unto our Judgement of Parochial Churches and our Refraining from Communion with them Great Pains is taken to prove the several sorts of Dissenters to be departed farther from the Church of England then they will themselves allow and on such Principles as are disavowed by them But no Disputations can force our Assent unto what we know to be contrary unto our Principles and Perswasions 2. We do allow those Parochial Assemblies which have a settled unblamable Ministry among them to be true Churches so far as they can pretend themselves so to be Churches whose Original is from occasional Cohabitation within Precincts limited by the Law of the Land Churches without Church-Power to choose or ordain their Officers to provide for their own Continuation to admit or exclude Members or to reform at any time what is amiss among them Churches which are in all things under the Rule of those who are set over them by vertue of Civil Constitutions forraign unto them not submitted willingly unto by them and such for the most part as whose Offices and Power have not the least countenance given unto them from the Scripture or the Practice of the Primitive Churches Such as are Chancellours Commissaries Officials and the like Churches in which for the most part through a total Neglect in Evangelical Discipline there is a great Degeneracy from the exercise of Brotherly Love and the Holiness of Christian Profession whatever can be ascribed unto such Churches we willingly allow unto them 3. We do and shall abide by this Principle that communion in Faith and Love with the Administration of the same Sacraments is sufficient to preserve all Christians from the Guilt of Schisme although they cannot communicate together in some Rites and Rules of Worship and Order As we will not admit of any presumed Notions of Schisme and inferences from them nor allow that any thing belongs thereunto which is not contrary to Gospel Love Rules and Precepts in the Observance of Christs Institutions so we affirm and shall maintain that men abiding in the Principles of Communion mentioned walking peaceably among themselves refraining Communion with others peaceably wherein they dissent from them ready to joyn with other Churches in the same Confession of Faith and in the Defence of it and to concur with them in promoting all the real ends of Christian Religion not judging the Church state of others so as to renounce all Communion with them as condemning them to be no Churches continuing in the occasional exercise of all Duties of Love towards them and their Members are unduely charged with with the Guilt of Schisme to the disadvantage of the Common Interest of the Protestant Religion amongst us 4. Whereas there are two parts of the Charge against us the one for refraining from total communion with Parochial Assemblies which what it is and wherein it doth consist hath been before declared the other for gathering ourselves into another Church Order in particular Congregations as the Reasons and Grounds of the things themselves are distinct so must they have a distinct consideration and be examined distinctly and apart These things being premised I shall proceed to examine what the Reverend Doctor hath further offered against our former Vindication of the Non-conformists from the charge of Schisme and I desire the Reader to take notice that we delight not in these contentions that we desire nothing but mutual Love and Forbearance but we are compelled by all Rules of Scripture and natural Equity to abide in this Defence of ourselves For whereas we are charged with a Crime and that aggravated as one of the most heynous that men can incur the Guilt of in this World and to justifie men in severities against us being not in the least convinced in our Consciences of any Accessions thereunto or of any Guilt on the account of it I suppose the Doctor himself will not think it reasonable that we should altogether neglect the Protection of our own Innocency In the Method whereinto he hath cast his Discourse he begins with the reinforcement of his Charge against our refraining from total Communion with Parochial Assemblies If the Reader will be pleased to take a reveiw of what is said in the preceding Discourse unto this Head of our Charge in several Chapters he will easily perceive that either the Reasonings of the Doctor reach not the Cause in hand or are insufficient to justifie his Intention which I must say though I am unwilling to repeat it is by all ways and means to load us with the Guilt and disreputation of Schisme That which I first meet withal directly unto this Purpose is Part 2. pag. 157. The Forbearance of Communion with the Church of England in its Parochial Assemblies that is in the way and manner before described he opposeth with two Arguments The first respects those who allow occasional Communion with Parochial Churches but will not comply with them in that which is constant and absolute For he says if the first be lawful the latter is necessary from the commands we have to preserve the Peace and Vnity of the Church And the not doing it he says is one of the provoking sins of the Non-conformists but whether it be a sin or no is sub Judice that it is provoking unto some is sufficiently evident I shall not make this any part of my Contest Those who have so expressed their Charity as to give countenance unto this pretended Advantage will easily free themselves from the force of this Inference For it must be remembered that
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
to choose out from among themselves Persons meet for an Ecclesiastical Office Act. 6. The same People who joyned with the Apostles and Elders in the consideration of the grand Case concerning the continuation of the legal Ceremonies and were associated with them in the Determination of it Act. 15. The same to whom all the Apostolical Epistles excepting some to particular Persons were written and unto whom such Directions were given and Duties enjoyned in them as suppose not only a Liberty and Ability to judge for themselves in all Matters of Faith and Obedience but also an especial Interest in the Order and Discipline of the Church Those who were to say unto Archippus their Bishop take heed unto the Ministry thou hast received in the Lord that thou fulfil it Col. 4. unto whom of all sorts it is commanded that they should examine and try Antichrists Spirits and false Teachers that is all sorts of Hereticks Heresies and Errors 1 Joh. chap. 2.3 c. That People who even in following Ages adhered unto the Faith and the Orthodox Profession of it when almost all their Bishops were become Arian Hereticks and kept their private Conventicles in opposition unto them at Constantinople Antioch Alexandria and other places and who were so many of them burned here in England by their own Bishops on the Judgement they made of Errors and Heresies And if the present People with whom the Dr. is acquainted be altogether unmeet for the Discharge of any of these Duties it is the fault of some body else beside their own This Principle of the Reformation in Vindication of the Rights Liberties and Priviledges of the Christian People to judge and choose for themselves in Matters of Religion to joyn freely in those Church Duties which are required of them without which the work of it had never been carried on we do abide by and maintain Yea we meet with no Opposition more fierce than upon the Account of our Asserting the Liberties and Right of the People in reference unto Church Order and Worship But I shall not be afraid to say that as the Reformation was begun and carried on on this Principle so when this People shall through an Apprehension of their Ignorance Weakness and Unmeetness to discern and judge in Matters of Religion for themselves and their own Duty be kept and debarred from it or when through their own Sloth Negligence and Vitiousness they shall be really uncapable to mannage their own Interest in Church Affairs as being fit only to be governed if not as brute Creatures yet as Mute Persons and that these things are improved by the Ambition of the Clergy engrossing all things in the Church unto themselves as they did in former Ages if the Old Popedome do not return a new one will be erected as bad as the other Thirdly another Principle of the Reformation is that there was not any Catholick Visible Organical Governing Church traduced by Succession into that of Rome 〈◊〉 all Church Power and Order was to be derived I will not say that this Principle was absolutely received by all the first Reformers here in England yet it was by the Generality of them in the other Parts of the World For as they constantly denied that there was any Catholick Church but that invisible of Elect Believers allowing the External Denomination of the Church unto the diffused Community of the baptized World so believing and professing that the Pope is Antichrist that Rome is Mystical Babylon the Seat of the Apostatized Church of the Gentiles devoted to destruction they could acknowledge no such Church state in the Roman Church nor the derivation of any Power and Order from it So farre as there is a Declension from this Principle so far the Cause of the Reformation is weakened and the principal Reason of Separation from the Roman Church is rejected as shall be farther manifested if occasion require it This Principle we do firmly adhere unto and not only so but it is known that our fixed Judgement concerning the Divine Institution Nature and Order of Evangelical Churches is such as is utterly exclusive of the Roman Church as a body organized in and under the Pope and his Hierarchy from any pretence unto Church State Order or Power And it may be hence judged who do most weaken the Cause of Reformation we or some of them at least by whom we are opposed A second Absurdity that he chargeth on our way is that it would make Vnion among the Protestant Churches impossible supposing them to remain as they are Sect. 24. pag. 186. To make good this Charge he insists on two things 1. That the Lutheran Churches have the same and more Ceremonies and unscriptural Impositions then our Church hath 2. That notwithstanding these things yet many learned Protestant Divines have pleaded for Vnion and Communion with them which upon our Principles and Suppositions they could not have done But whether they plead for Union and Communion with them by admitting into their Churches and submitting unto those Ceremonies and unscriptural Impositions which is alone unto the Doctors Purpose or whether they judge their Members obliged to Communicate in local Communion with them under those Impositions he doth not declare But whereas neither we nor our Cause are in the least concerned in what the Dr. here insist upon yet because the Charge is no less then that our Principles give disturbance unto the Peace and Vnion of all Protestant Churches I shall briefly manifest that they are not only conducive thereunto but such as without which that Peace and Union will never be attained 1. It is known unto all that from the first Beginning of the Reformation there were Differences among the Churches which departed from the Communion of the Church of Rome And as this was looked on as the greatest Impediment unto the Progress of the Reformation so it was not morally possible that in a work of that Nature begun and carried on by Persons of all for us in many Nations of divers Tongues and Languages none of them being divinely inspired that it should otherwise fall out God also in his Holy Wise Providence suffered it so to be for Causes known then to himself but since sundry of them have been made manifest in the Event For whereas there was an Agreement in all fundamental Articles of Faith among them and all necessary meanes of Salvation a farther Agreement considering our Sloth Negligence and proness of men to abuse security and Power might have produced as evil effects as the Differences have done For those which have been on the one hand and those which have been on the other have been and would have been from the corrupt Affections of the Minds of men and their secular Interests 2. These Differences were principally in or about some Doctrines of Faith whereon some fiery Spirits among them took occasion mutually and unjustly enough to charge each other with Heresie especially was this done among the Lutherans
whose writings are stuffed with that Charge and miserable Attempts to make it Good There were also other Differences among them with respect unto Church Order Rites Ceremonies and Modes of Worship The Church of England as unto the Government of the Church and sundry other things took a way by it self which at present we do not consider 3. Considering the Agreement in all fundamental Articles of Faith between these Churches thus at Difference and of what great use their Union might be unto the Protestant Religion both as unto its Spiritual and Political Interest in this World the effecting of such an Union among them hath been attempted by many Private Persons Princes Colloquies or Synods of some of the Parties at variance have sedulously ingaged herein I wish they had never missed it in stating the nature of that Vnion which in this case is alone desireable and alone attainable Nor in the Causes of that disadvantagious Difference that was between them For hence it is come to pass that although some Verbal Compositions have sometimes by some been consented unto yet all things continue practically amongst them as they were from the Beginning And there are yet Persons who are mannaging Proposals for such an Union with great Projection in point of Method for the compassing of it and stating of the Principles of Agreement some whereof I have by me But the present state of things in Europe with the Minds of Potentates not concerned in these things leave little encouragement for any such Attempt or expectation of any Success 4. After the trial and experience of an hundred and fifty years it is altogether in vain to be expected that any farther Reconciliation or Union should be effected between these Protestant Churches by either Parties Relinquishment of the Doctrines they have so long taught professed and contended for or of their Practise in Divine Worship which they have so long been accustomed unto We may as well expect that a River should run backwards as expect any such things In this state of things I say the Principles we proceed upon are the most useful unto the procuring of Peace and Union among these Churches in the state wherein they are and without which it will never be effected I shall therefore give an Account of those of them which are of this Nature and Tendency 1. And the first is the absolute necessity of a general Reformation in Life and Manners of all sorts of Persons belonging unto these Churches It is sufficiently known what a woful Condition the Profession even of the Protestant Religion is fallen into How little evidence is there left of the Power of Evangelical Grace working in the Hearts of Men what little diligence in the Duties of Holiness and Righteousness What a Deluge of all sorts of Vices hath overwhelmed the Nations and what indications there are of the Displeasure of God against us on the account of these things Who doth not almost tremble at them Calvin unto whom I was newly sent by our Reverend Author in Answer to them who pleaded for a Separation from a true Church because of the Wickedness of many of its Members or any of them addes unto it It is a most just Offence and unto which there is too much occasion given in this Miserable Age. Nor is it lawful to excuse our cursed sloth which the Lord will not let go unpunished as he begins already to chastise us with grievous stripes Wo therefore unto us who by our dissolute licentiousness in flagitious sins do cause that the weak Consciences of men should be wounded for us And if it were so then the matter is not much mended in the Age wherein we live The Truth is Sin and Impiety are come to that height and impudence Sensuality and Oppression are so diffused among all sorts of Persons Conformity unto the fashion of the World become so universal and the Evidences of Gods Displeasure with the Beginnings and Entrances of his Judgements are so displayed as that if the Reformation pleaded for be not speedily endeavoured and vigorously pursued it will be too late to talk of Differences and Union Destruction will swallow up all Until this be agreed on until it be attempted and effected in some good Measure all endeavours for farther Union whatever there appearing success should be as probably it will be very small will be of no use unto the honour of Religion the Glory of Christ nor Good of the Souls of men In the mean time Individual Persons will do well to take care of themselves 2. That all these differing Churches and whilst these Differences do continue be taught to prefer their general Interest in opposition unto the Kingdom of Satan and Antichrist in the World before the lesser things wherein they differ and those occasional Animosities that will ensue upon them It hath been observed in many places that the nearer some Men or Churches come together in their Profession the more distant they are in their Affections as the Lutherans in many places do more hate the Calvinists then the Papists I hope it is not so among us This makes it evident that the Want of necessary Peace and Vnion among Churches doth not proceed from the things themselves wherein they differ but from the corrupt Lusts and Interests of the Persons that differ This Evil can no otherwise be cured but by such a Reformation as shall in some measure reduce Primitive Simplicity Integrity and Love such as were among the Churches of the Converted Jews and Gentiles when they walked according unto the same Rule in what they had attained forbearing one another in Love as unto the things wherein they differed Until this also be effected all endeavours for farther Union whilst these Differences continue as they are like to do unless the whole frame of things in Europe should be changed by some great Revolution will be fruitless and Useless Were this conscientiously insisted on out of a pure Love unto Jesus Christ with Zeal for his Glory it would not only be of more use then innumerable wrangling Disputes about the points in Difference but more then the exactest Methods in contriving Formularies of Consent or Colloquies or Synodical Conferences of the Parties at variance with all their Solemnities Orders Limitations Precautions Concessions and Orations Let men say what they will it must be the Revival Flourishing and Exercise of Evangelical Light Faith and Love that shall heal the Differences and breaches that are among the Churches of Christ nor shall any thing else be honoured with any great influence into that work 3. That all Communion of Churches as such consists in the Communion of Faith and Love in the Administration of the same Sacraments and common Advice in things of common concerment All these may be observed when for sundry Reasons the Members of them cannot have local presential Communion in some Ordinances with each Church distinctly If this Truth were well established and consented unto men might be
Orthodox themselves but only as they were carried on unto a total Renunciation of all Communion whatever but only that which was enclosed unto their own Party 2. To Evidence that we give the least countenance unto the antient Schismes or do contract the Guilt with the Authors of them the thing aimed at there are three things incumbent on him to prove 1. That our Parochial Churches from whom we do refrain actual presential Communion in all Ordinances where it is required by Law which cannot be many and but one at one time do succeed into the room of that Church in a Separation from which those Schismes did consist For we pass no Judgement on any other Church but what concerns our selves as unto present Duty though that in a Nation may be extended unto many or all of the same sort But these Schismes consisted in a professed Separation from the whole Catholick Church that is all Christians in the World who joyned not with them in their Opinions and Practises and from the whole Church state then passant and allowed But our Author knows full well that there are others who long before our Parochial Churches do lay claim unto the absolute enclosure of this Church state unto themselves and thereon condemn both him and us and all the Protestants in the World of the same Schisme that those of old were guilty of especially they make a continual Clamour about the Novatians and Donatists I know that he is able to dispossess the Church of Rome from that Usurpation of the State and Rights of the antient Catholick Church from whence those Separations were made and it hath been sufficiently done by others But so soon as we have cast that out of Possession to bring in our Parochial Assemblies into the room of it and to press the Guilt of Separation from them with the same Reasons and Arguments as we were all of us but newly pressed withal by the Romanists namely that hereby we give countenance unto them yea do the same things with them who made Schismes in Separating from the Catholick Church of old is somewhat severe and unequal Wherefore unless the Church from which they separated which was the whole Catholick Church in the World not agreeing and acting with them and those Parochial Assemblies from whose Communion we refrain are the same and of the same consideration nothing can be argued from those ancient Schismes against us nor is any countenance given by us unto them For if it be asked of us whether it be free or lawful for Believers to joyn in Society and full Communion with other Churches besides those that are of our way and especial Communion we freely answer that we no way doubt of it nor do judge them for their so doing 2. It must be proved unto the End proposed that the Occasions and Reasons of their Separation of old were the same or of the same nature only with those which we plead for our refraining Communion from Parochial Assemblies Now though the Dr. here makes a flourish with some Expressions about Zeal Discipline Purity of the Church Edification which he will not find in any of their Pretences yet in truth there is not one thing alledged wherein there is a Coincidence between the Occasions and Reasons pleaded by them and ours It is known that the principal thing in general which we insist upon is the unwarrantable Imposition of unscriptural Termes and Conditions of Communion upon us was there any such thing pleaded by them that made the Schismes of Old indeed they were all of them imposers and separated from the Church because they would not submit unto their Impositions Some Bishops or some that would have been Bishops but could not entertaining some new Conceit of their own which they would have imposed on all others being not submitted unto therein were the Causes of all those Schismes which were justly esteemed Criminal So was it with the Novatians and Donatists in an especial manner Even the great Tertullian though no Bishop left the Communion of the Church on this Ground For because they would not admit of the strict Observance of some Austere Severities in Fasting Abstinence from sundry Meates and Watching with the like which he esteemed necessary though no way warranted by Scripture Rule or Example he utterly renounced their Communion and countenanced himself by adhering unto the Dotages of Montanus It is true some of them contended for a Severity of Discipline in the Church but they did it not upon any pretence of the Neglect of it in them unto whom the Administration of it was committed but for the want of establishing a false Principle Rule or Erronious Doctrine which they advanced namely that the most sincere penitents were never more to be admitted into Ecclesiastical Communion whereby they did not establish but overthrow one of the Principal ends of Church Discipline They did not therefore press for the Power or the Vse of the Keys as is pretended but advanced a false Doctrine in prejudice both unto the Power and Use of them They pretended indeed unto the Purity of the Church not that there were none impure wicked and hypocritical among them but that none might be admitted who had once fallen though really made pure by sincere Repentance This was their Zeal for Purity If a Man were overtaken if they could catch him in such a fault as by the Rules of the passaint Discipline he was to be cast out of the Church there they had him safe for ever No Evidence of the most sincere Repentance could prevail for a Readmission into the Church And because other Churches would admit them they renounced all Communion with them as no Churches of Christ. Are these our Principles are these our Practices do we give any countenance unto them by any thing we say or do I somewhat wonder that the Dr. from some general Expressions and casting their Pretences under new Appearances should seem to think that there is the least Coincidence between what they insisted on and what we plead in our own Defence He may see now more fully what are the Reasons of our Practise and I hope thereon will be of another Mind not as unto our Cause in general which I am far enough from the expectation of but as unto this invidious Charge of giving Countenance unto the Schismes condemned of old in the Church And we shall see immediately what were the Occasions of those Schismes which we are as remote from giving countenance unto as unto the Principles and Reasons which they pleaded in their own Justification 3. It ought also to be proved that the Separation which is charged on us is of the same nature with that charged on them of old for otherwise we cannot be said to give any Countenance unto what they did For it is known they so separated from all other Churches in the World as to confine the Church of Christ unto their own Party to condemn all others and to
the Discharge of his Duty as it fell out also with Chrysostome Nevertheless he abode firmly and tenaciously in the Communion of the Church but was at length cast out as farre as it appears by him for the honest discharge of his Duty whereon he gathered a great Party unto himself But Theodoret and others affirm him to have been the Author of the impious heresie of the Anthropomorphitae his principal followers being those Monks of Egypt which afterwards made such Tumults in defence of that foolish Imagination and that this was the Cause why he was cast out of the Church and set up a Party of the same Opinion with him lib. 4. cap. 10. Yea he also ascribes unto him some foolish Opinions of the Manichees What is our concernment in these things I cannot imagine Eustathius the Bishop of Sebastia in Armenia and his Followers are also instanced in as Orthodox Schismaticks and as such were condemned in a Council at Gongrae in Paphlagonia But indeed before that Council Eustathius had been condemned by his own Father Eulanius and other Bishops at Caesarea in Cappadocia And he was so for sundry foolish Opinions and evil Practises whereby he deserved to be so dealt withal It doth not unto me appear certainly whether he fell into those Opinions before his Rejection at Caesarea where he was principally it not only charged with his undecent and fantastical habit and Garments Wherefore at the Council of Gangrae he was not admitted to make any Apology for himself nor could be heard because he had innovated many things after his Deposition at Caesarea such as forbidding of Marriage shaving of Women denying the lawfulness of Priests keeping their Wives who were married before their Ordination getting away Servants from their Masters and the like Socrat. Hist. lib. 2. chap. 3. These were his Pretences of Sanctity and Purity as the Dr. acknowledgeth and I appeal unto his Ingenuity and candour whether any Countenance be given unto such Opinions and Practises thereon by any thing we say or do This Instance and some others of an alike Nature the Doctor affirmes that he produced in his Sermon but that they were gently passed over by my self and Mr. B. I confess I took no notice of them because I was satisfied that the cause under Consideration was no way concerned in them And the Dr. might to as Good Purpose have instanced in forty other Schismes made for the most Part by the Ambition of Bishops in the Churches of Alexandria Antioch Constantinople Rome and sundry other places yea in that made by Epiphanius himself at Constantinople upon as weighty a Cause as that of those who contended about and strove for and against the driving of sheep over the Bridge where there were none present The story of the Luciferians is not worth repeating In short Lucifer the Bishop of Caralli in Sardinia being angry that Paulinus whom he had ordained Bishop at Antioch was not received fell into great dissention with Eusebius Bishop of Vercells in Italy who had been his Companion in Banishment because he approved not what he had done at Antioch And continuing to contend for his own Bishop it occasioned a great Division among the People whereon he went home to his own Place leaving behind him a few followers who wrangled for a time about the Ordination of Bishops by Arians by whose means Lucifer had been banished and so after a while disappeared I had almost missed the Instance of the Donatists But the story of them is so well known that it will not bear the Repetition For although there be no mention of them in Socrates or Zozoman nor the History of Theodoret yet all things that concerned them are so fully declared in the Writings of Austin and Optatus against them as there needs no other account of them And this Instance of an Heretical Schisme is that which the Papists vehemently urge against the Church of England itself and all other Protestants Here their Weapon is borrowed for a little while to give a wound unto our Cause but in vain Yet I know full well that it is easier for some men on their Principles to flourish with this Weapon against us than to defend themselves against it in the hands of the Papists In breif these Donatists were upon the matter of the same Opinion with the Novatians and as these grounded their dissension on the receiving those into the Church who had fallen and sacrificed under Decius so did these on a pretence of severity against those who had been Traditors under Maximinus Upon this Pretence improved by many false Allegations Donatus and those that followed him rejected Cecilianus who was lawfully chosen and ordained Bishop of Carthage setting up one Majorinus in opposition unto him Not succeeding herein on this foolish unproved Pretence that Cecilianus had been ordained by Traditor they rejected the Communion of all the Churches in the World confined the whole Church of Christ unto their own Party denied Salvation unto any other rebaptized all that came unto them from other Churches and together with a great number of Bishops that joyned with them fell into most extravagant Exorbitances Upon the Consideration of these Schismes the Dr. concludes that on these Grounds there hath scarce been any considerable Schisme in the Christian Church but may be justified upon Dr. O' s Reasons for Seperation from our Church Concerning which I must take the Liberty to say that I do not remember that ever I read in any Learned Author an Inference made or Conclusion asserted that had so little countenance given unto it by the Premises whence it is inferred as there is into this by the Instances before insisted on whence it is pretended to be educed All that is of Argument in this story is this that there were of old some Bishops with one or two who would have been Bishops and could not who to exalt and countenance themselves against those who were preferred to Bishopricks before them and above them invented and maintained false doctrinal Principles the confession whereof they would have imposed on other Churches and because they were not admitted they separated at once from all other Churches in the World but their own condemning them as no Churches as not having the Sacraments or means of Salvation for which they were condemned as Schismaticks therefore those who own not Subjection to Diocesan Bishops by vertue of any Institution or Command of Christ who refrain Communion from Parochial Assemblies because they cannot without Sin to themselves comply with all things imposed on them in the Worship of God and Ecclesiastical Rule without judging their state or the Salvation of their Members are in like manner as they guilty of Schisme But we have fixed grounds whereon to Try Examine Judge and Condemne all Schismes that are justly so called all such as those before mentioned If Separations arise and proceed from Principles of false Doctrine and Errors like those of the Novatians and Donatists if
they are occasioned by Ambition and desire of Preheminence like those that fell out among the Bishops of those days when their Parishes and claimes were not regulated by the Civil Power as now they are If they do so from a Desire to impose Principles and Practises not warranted in the Scripture on others as it was with Tertullian If for slight Reasons they rend and destroy that Church state and order which themselves approve of as it was with all the antient Schismaticks who were Bishops or would feign to have been if those that make them or follow in them deny Salvation unto all that joyn not with them and condemn all other Churches as being without Gods Covenant and the Sacraments as did the Donatists and those do who deny these things unto all Churches who have not Diocesan Bishops if there be not a sufficient justifiable Cause pleaded for it that those who make such a separation cannot abide in the Communion which they forsake without wounding their own Consciences and do give Evidences of their abiding in the Exercise of Love towards all the true Disciples of Christ we are satisfied that we have a Rule infallibly directing us to make a Judgment concerning it Our Author adds Sect. 26. p. 197. Another Argument against this course of separation is that these Grounds will make separation endless which is to suppose all the Exhortations of the Scripture to Peace and Vnity among Christians useless But why so Is there nothing in the Authority of Christ and the sence of the Account which is to be given unto him nothing in the Rule of the Word nothing in the works of the Ministry and exercise of Gospel Discipline to keep professed Disciples of Christ unto their Duty and within the bounds of order Divinely prescribed unto them unless they are fettered and staked down with humane Laws and Constitutions Herein I confess I differ and shall do so whilst I am in this World from our Reverend Author and others To say as he doth upon a supposition of the taking away of humane Impositions Laws and Canons that there are no bounds set unto separation but what the fancies of men will dictate unto them is dishonourable unto the Gospel and somewhat more To suppose that the Authority of Christ the Rule of the Word and the Work of the Ministry are not sufficient to prescribe bounds unto separation efficaciously affecting the Consciences of Beleivers or that any other bounds can be assigned as obligatory unto their Consciences is what cannot be admitted The Lord Christ hath commanded Love and Vnion among his Disciples he hath ordained order and Communion in his Churches he hath given unto them and limited their Power he hath prescribed Rules whereby they and all their Members ought to walk he hath forbidden all Schismes and Divisions he hath appointed and limited all necessary separations and hath truly given all the bounds unto it that the Consciences of men are or can be affected withal But then it is said if this be all separation will be endless if such a separation be intended as is an unlawful Schisme I say it may be it will even as Persecution and other evils sins and wickednesses will be notwithstanding his severe Prohibition of them What he hath done is the only means to preserve his own Disciples from all sinful separation and is sufficient thereunto Herein lyeth the Original mistake in this matter we have lost the Apprehension that the Authority of Christ in the Rule of his Word and Works of his Spirit is every way sufficient for the Guiding Governing and Preserving of his Disciples in the Church Order by him prescribed and the observance of the Duties by him commanded It hath been greatly lost in the World for many Ages and therefore instead of Faithful Ministerial Endeavours to enforce a sence of it on the Consciences of all Christians they have been let loose from it through a confidence in other devises to keep them unto their Duty and Order And if these devises be they Ecclesiastical Canons or Civil Penalties be not enforced on them all the World is made to beleive that they are left unto the dictates of their own fancies and Imaginations as if they had no concern in Christ or his Authority in this matter But for my part I shall never desire nor endeavour to keep any from Schisme or separation but by the ways and means of Christs appointment and by a sense of his Authority on their own Consciences The remainder of his Discourse on this Head consists in a lepid Dramâ—tical Oration framed and feigned for one of his Opposers wherein he makes him undertake the patronage of Schism before Cyprian and Austiâ— The Learned Person intended is very well able to defend and vindicate himself which I suppose also he will do In the mean time I cannot but say two things 1. That the Imposition on him of extenuating the Guilt of any real Schism is that which none of his Words do give the least countenance unto 2. That the Doctors attempt in his feigned Oration to accommodate his Principles or Ours unto the case of the Donatists for their Justification the weakness whereof is evident to every one who knows any thing of the case of the Donatists is such an instance of the Power of Interest a design to maintain a Cause causelessly undertaken by all manner of Artifices and Pretences prevailing in the minds of men otherwise Wise and Sober as is to be lamented We come at length in the 5th place Sect 28. p. 209. unto that which is indeed of more importance duly to be considered then all that went before For as our Author observes it is that wherein the Consciences of men are concerned This Argument therefore he takes from the Obligation which lyes upon all Christians to preserve the Peace and Vnity of the Church For the confirmation of this Argument and the Application of it unto the case of them who refrain from total Communion with our Parocâ—ial Assemblies which alone is the case in hand he lays down sundry suppositions which I shall consider in their Order although they may be all granted without any disadvantage unto our Cause But they will be so the better when they are rightly stated 1. His first supposition is that Christians are under the strictest Obligations to preserve the Peace and Vnity of the Church This being the foundation of all that follows it must be rightly stated And to that end three things may be enquired into 1. What is that Church whose Peace and Unity we are obliged to preserve For there are those who lay the firmest claim unto the Name Power and Priviledges of the Church with whom we are obliged to have neither Peace nor Vnity in the Worship of God 2. What is that Peace and Vnity which we are so obliged to preserve 3. By what means they are to be preserved 1. We are obliged to follow Peace with all men to seek Peace
and pursue it and if it be possible to live peaceably with all men 2. There is a peculiar Obligation upon us to seek the Peace and prosperity of the whole visible Church of Christ on Earth and therein as we have Opportunity to do good unto the whole houshold of Faith And considering what Differences what Divisions what Exasperations there are among Professors of the Name of Christ all the World over to abide stedfast in seeking the Good of them all and doing Good unto them as wee have opportunity is as evident an indication of Gospel Love as any thing else whatever can be 3. As unto particular Churches there is an especial Obligation upon us to preserve their Peace and Unity from our own voluntary consent to walk in them in Obedience unto the Commands of Christ. Where this is not we are left unto the general Obligation of seeking the Peace of all men and of the whole professing Church in an especial manner but have no other peculiar obligation thereunto For being cast into Churches of this or that form meerly by humane Constitutions and Laws or by inveterate Traditions lays no new obligation upon any to seek their Peace and Unity but whilst they abide in them they are left unto the influence of other general Commands which are to be applied unto their present circumstances For into what state or condition soever Christians are cast they are obliged to live peaceably whilst they abide in it 2. It may be enquired what is that Peace and Vnity of the Church that we are bound to preserve There may be an Agreement with some kind of Peace and Unity in Evil. They are highly pretended unto in the Church of Rome but they are so in Idolatry Superstition and Heresie There may be Peace and Unity in any false and heretical Church the Unity of Simeon and Levi Brethren in Evil. But the Peace and Unity which we are obliged to observe in particular Churches is the Consent and Agreement of the Church in general and all the Members of it walking under the conduct of this Guide in a due observation of all the Institutions and Commands of Christ performing towards the whole and each other the mutual Duties required by him from a Principle of Faith and Love This and this alone is that Vnity and Peace which we are peculiarly obliged to preserve in particular Churches what is more then this relates unto the general Commands of Love Unity and Peace before mentioned 3. Wherefore 3dly This states the means whereby we are to preserve this Peace and Unity for we are not to endeavour it 1. By a Neglect or Omission of the observance of any of the Commands of Christ. Nor 2. By doing or practising any thing in divine Worship which he hath not appointed Nor 3. By partaking in other mens sins through a neglect of our own duty Nor 4. By foregoing the means of our own Edification which he Commands us to make use of For these things have no Tendency to the Preservation of that Peace and his third supposition is That nothing can discharge a Christian from the Obligation to Communion with his fellow members but what is allowed by Christ or his Apostles as a sufficient Reason of it It is fully agreed unto where a man is a member of any Church of Divine Institution by his own Consent and virtual consideration nothing can discharge him from Communion with that Church but what is allowed by Christ as a sufficient Reason for it But a little farther Enquiry may be made into these things It was before asserted that all things lawful were to be done for the Preservation of the Peace of the Church Here it is pleaded that there are many Obligations on us to preserve its Peace and Vnity I desire to know unto whom these Rules are Obligatory who they are that ought to yeild Obedience unto them If it be said that these Rules are not prescribed unto the Rulers and Guides of the Church but unto them only who are under their Conduct I desire a proof of it for at the first veiw it is very absurd For as the preservation of the Peace and Vnity of the Church is properly incumbent on them who are the Rulers of it and it is continually pleaded by them that so it doth so all the Rules given for that End do or should principally and in the first place affect them and their Consciences And these are the Rules of their Duty herein which are laid down by the Dr. I desire therefore to know that since there are such obligations on us to preserve the Peace and Unity of the Church that for that End we must do what we lawfully may whether the same Rule doth not oblige us to forbear the doing of what we may lawfully forbear with respect unto the same End Nay this Obligation of forbearing what we may do and yet may forbear to do without sin for the Peace and Unity of the Church especially when any would be offended with our doing that which we may lawfully forbear to do is exemplified in the Scripture confirmed by Commands and Instances is more highly rational and less exposed unto danger in Practise than the other of doing what we can Now things that are not necessary in themselves nor necessary to be observed by a just Scandal and Offence in case of their omission are things that may be Lawfully forborn Suppose now the Rules insisted on to be given principally and in the first place unto the Rulers of the Church I desire to know whether they are not obliged by them for the preservation of the Peace and Vnity of the Church to forbear the imposition of such things on the practise of the whole Church in the Worship of God as being no way necessary in themselves nor such whose omission or the omission of whose Imposition can give Scandal or Offence unto any if they are obliged by them so to do it will be evident where the blame of the Division amongst us must Lye To say they are not obliged hereunto by vertue of these Rules is to say that although the preservation of the Peace and Unity of the Church be incumbent on them in a particular manner and the chief of them can assign no other End of the office they lay Claim unto but only its expediency or as is pretended its necessity unto the preservation of the Peace and Vnity of the Church Yet they are not by vertue of any Divine Rules obliged thereunto But it seemes to me somewhat unequal that in this Contest about the preservation of the Peace of the Church we should be bound by Rules to do all that we can whatever it be and those who differ from us be left absolutely at their liberty so as not to be obliged to forbear what they may lawfully so do But to proceed Upon these suppositions and in the Confirmation of them the Dr. produceth a passage out of Irenaeus whose
impartial Consideration he chargeth on us with great Solemnity as we Love our own Souls Now although that passage in that great and Holy Person be not new unto me having not only read it many a time in his book but frequently met with it urged by Papists against all Protestants Yet upon the Drs. intimation I have given it again the Consideration required The Words as they Lye in the Author are to this purpose We shall also judge them who make Schismes being vain qui sunt immanes or inanes not having the Love of God rather considering their own Profit than the Vnity of the Church who for small or any causes rend and divide the Glorious body of Christ and as much as in them lyes destroy it speaking Peace but designing War straining at a Gnat and swallowing a Camel For there can be no rebuke of things by them to equal the mischief of Schisme Lib. 4. cap. 62. I know not why he should give us such a severe Charge for the impartial Consideration of these words that as we love our souls we should impartially and without prejudice consider them We hope that out of Love to the Truth the Glory of Christ and Care of our own Souls we do so Consider and have long since so considered whatever belongs unto the Cause wherein we ingaged and the Oppositions that are made unto it Nor will we be offended with any that shall yet Call on us to persist and proceed in the same way But why such a Charge should be laid on us with respect unto these words of Irenaeus I know not For although we greatly value the Words and Judgment of that Holy Person that great Defender of the Mystery and Truth of the Gospel and of the Liberty of the Churches from unwarrantable impositions yet it is the Word of Christ and his Apostles alone whereby we must be regulated and determined in these things if we Love our own souls Besides What are we Concern'd in them is every Separation from a Church a Schisme Our Author shews the contrary immediately Is refraining Communion in a Church state not of Divine Institution and in things not prescribed by the Lord Christ in the Worship of God holding Communion in Faith and Love with all the true Churches of Christ in the World a damnable Schisme or any Schisme at all hath the Reverend Author in his whole Book once attempted to prove it to be so though this be the whole of the matter in difference between us is our Forbearance of Communion in Parochial Assemblies upon the Reasons before pleaded especially that of humane impositions of the same Nature with the Schisme from the whole Catholick Church without pretence of any such Impositions Doth he judge us to be such as have no Love unto God such as prefer our own profit before the Unity of the Church I heartily wish and pray that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise Poverty Distress Ruine to our Families Dangers Imprisonments Revilings with Contemptuous reproaches Comprize the profit we have made unto our selves Is our refraining Communion in some outward Order Modes and Rites of Mens institution our want of conscientious submission unto the Courts of Chancellours Commissaries Officials c. a rending and destroying of the glorious Body of Christ is it Cemented United and Compacted or fitly framed together by these things They formerly pretended to be his Coat and must they now be esteemed to be his glorious Body when they no way belong unto the one or the other Is the Application of these things unto us an effect of that Love Charity and Forbearance which are the only preventive means of Schisme and whereof if men are void it is all one upon the matter whether they are Schismaticks or no for they will be so when it is for their Advantage Wherefore we are not concerned in these things Let whosoever will declare and vehemently assert us to be guilty of Schisme which they cannot prove we can cheerfully subscribe unto these Words of Irenaeus It may not be impertinent on this occasion to desire of some others that as they Love their own Souls and have compassion for the Souls of other men they would seriously consider what state and Condition things are come unto in the Church of England how much Ignorance Profaneness Sensuality do spread themselves over the Nation what Neglect of the most important Duties of the Gospel Yea what scoffing at the power of Religion doth abound amongst us What an utter decay and loss there is of all the primitive Discipline of the Church what Multitudes are in the way of Eternal Ruin for want of due Instruction and Example from them who should lead them How great a necessity there is of an universal Reformation and how securely Negligent of it all sorts of Persons are What have been the pernicious Effects of imposing things unnecessary and unscriptural on the Consciences and Practises of men in the Worship of God whereby the Church hath been deprived of the labour of so many faithful Ministers who might have at least assisted in preventing that Decay of Religion which every day encreaseth among us How easie a thing it were for them to restore Evangelical Peace and Vnity amongst all Protestants without the loss of their Ministry without the diminution of their Dignity without deprivation of any part of their Revenues without the Neglect of any Duty without doing any thing against their light and Consciences with respect unto any Divine Obligation and thereon set themselves seriously to endeavour the Remedy of these and other Evils of the like nature under a sense of that great Account which they must shortly give before the Judgement seat of Jesus Christ. He proceeds to Consider the Cases wherein the Scripture allows of Separation which he affirms to be three The First is in Case of Idolatrous Worship This none can Question they do not see from whom yet we all separate as from Idolaters The second is in Case of false Dostrine being imposed instead of true which he confirms with sundry Instances But there is a little Difficulty in this Case for 1. It is uncertain when a Doctrine may be said to be imposed Is it when it is taught and preach'd by the Guides and Governours of the Church or any of them without controul if so then is such preaching a sufficient cause of Separation and will justifie them who do at present separate from any Church whose Ministers preach false Doctrine How false Doctrine can be otherwise imposed I know not unless it be by exacting an express Confession of it as Truth 2. What false Doctrine it is which is of this Importance as to justifie Separation is not easily determinable 3. If the Guides and Governours of the Church do teach this false Doctrine who shall judge of it and determine it so to be and that ultimately so as
to separate from a Church thereon shall the People do it themselves are they meet are they Competent for it are they to make such a Judgement on the Doctrine of their Guides do they know what is heresie have they read Epiphanius or Binius How comes this allowance to be made unto them which else where is denied The Third is in Case Men make things indifferent necessary to Salvation and divide the Church on that account But 1. I know not which is to precede or go before their Division of the Church or the just Separation nor how they are to be distinguished but it was necessary to be so expressed 2. There are two things in such an Imposition first the practise of the things imposed Secondly the Judgement of them that impose them The former alone belongs unto them who are imposed on and they may submit unto it without a Compliance with the Doctrine as many did in the Apostles days For the Judgement of the imposers it was their own Errour and concernment only 3. Why is not the imposing of things indifferent so as to make the observation of them necessary unto mens Temporal Salvation in this World so as that the Refusal of it shall really affect the Refusers with Trouble and Ruine as just a Cause of Separation as the imposing of them as necessary unto Eternal Salvation which shall never affect them 4. This making things indifferent necessary unto Salvation and as such imposing of them on others is a thing impossible that never was nor ever can be For it is the Judgment of the Imposers that is spoken of and to judge things indifferent in themselves to be in themselves necessary to Salvation is a Contradiction If onely the Judgment of the Imposers that such things are not indifferent but necessary to Salvation be intended and otherwise the things themselves may lawfully be imposed I know not how this differs from the Imposition of indifferent things under any other pretence In his following Discourse concerning miscarriages in Churches where no Separation is enjoyned we are not at all concerned and therefore shall not observe the mistakes in it which are not a few But may there not be other Causes of peaceable withdrawing from the Communion of a Church besides these here enumerated 1. Suppose a Church should impose the Observation of Judaical Ceremonies and make their observation necessary though not to Salvation Yet unto the Order and Decency of Divine Worship It may declare them to be in themselves indifferent but yet make them necessary to be observed Or 2. Suppose a Church should be so degenerated in the Life and Conversation of all its Members that being immersed in various sins they should have only a form of Godliness but deny the power of it the Rule of the Apostle being to avoid and turn away from them 3. Suppose a Church be fallen into such decayes in Faith Love and fruits of Charity as that the Lord Jesus Christ by his word declares his Disapprobation of it and in that State refuses to reform itself and persecutes them who would reform themselves Or 4. Suppose the Ministry of any Church be such as is insufficient and unable to dispense the Word and Sacraments unto Edification so as that the whole Church may perish as unto any Relief by or from the Administration of the Ordinances of the Gospel I say in these and such other Cases a peaceable withdrawing from the Communion of such Churches is warrantable by the Rule of the Scripture SECT III. THE third Part of the Drs. Discourse he designs to examine the Pleas as he speaks for Separation And these he refers to four Heads whereof the first respects the Constitution of the Church And those which relate hereunto are four also 1. That Parochial Churches are not of Christs Institution 2. That Diocesan Churches are unlawful 3. That our National Church hath no Foundation 4. That the People are deprived of their Right in the Choice of their Pastors The first of these Namely that our Parochial Churches are not of Christs Institution he begins withal and therein I am alone called to an Account I wonder the Dr. should thus state the Question between us The meaning of this Assertion that our Parochial Churches are not of Christs Institution must be either they are not so because they are Parochial or at least in that they are Parochial But is this my judgement have I said any thing to this purpose yea he knows full well that in my judgment there are no Churches directly of divine Institution but those that are Parochial or particular Churches We are not therefore to expect much in the ensuing disputation when the state of the Question is so mistaken at the entrance If he say or intend that there are many things in their Parochial Churches observed practised and imposed on all their members in and about the Worship of God which are not of divine institution we grant it to be our judgment and part of our plea in this case But this is not at all spoken unto Wherefore the greatest part of the ensuing discourse on this Head is spent in perpetual diversions from the state of the case under consideration with an attempt to take advantage for some reflections or an appearance of success from some passages and expressions belonging nothing at all unto the merit of the cause a course which I thought so Learned a Person would not have taken in a case wherein Conscience is so nearly concerned Some mistakes occurring in it have been already rectified as that wherein he supposeth that my Judgement is for the Democratical Government of the Church as also what he alledgeth in the denyal of the gradual declension of the Primitive Churches from their first original Institution hath been examined I shall therefore plainly and directly propose the things which I assert and maintain in this part of the Controversie and then Consider what occurrs in opposition unto them or otherwise seems to be of any force towards the End in general of charging us with Schisme and they are these that follow 1. Particular Churches or Congregations with their Order and Rule are of Divine institution and are sufficient unto all the ends of Evangelical Churches I take Churches and Congregations in the same sence and notion as the Church of England doth defining the Church by a Congregation of Beleivers otherwise there may be occasional Congregations that are not stated Churches 2. Unto these Churches there is committed by Christ himself all the ordinary power and priviledges that belong unto any Church under the Gospel and of them is required the observance of all Church Duties which it is their sin to omit 3. There is no Church of any other form kind nature or constitution that is of Divine institution Things may be variously ordered in and amongst Christians or their Societies may be cast or disposed of into such respective Relations to and dependance on one another
in compliance with the political State and other circumstances of Times and Places as may be thought to tend unto their advantage That which we affirm is that no alteration of their state from the nature and kind of particular Churches is of divine institution 4. Such Churches whose frame constitution and power are destructive of the Order Liberty Power Priviledges and Duties of particular Churches are so farr contrary unto divine Institution and not to be comply'd withall Hereon we affirm That whereas we are excluded from total Communion in our Parochial Assemblies by the imposition of things unto us unlawful and sinful as indispensible conditions of their Communion and cannot comply with them in their Rule and Worship on the reasons before alledged it is part of the Duty we owe to Jesus Christ to gather our selves into particular Churches or Congregations for the celebration of Divine Worship and the observation doing or performance of all his Commands These are the things which in this case we adhere unto and which must all of them be overthrown before any colour can be given unto any charge of Schism against us and what is spoken unto this purpose in the Drs. Discourse we shall now consider Only I desire the Reader to remember that all these Principles or assertions are fully confirm'd in the preceding discourse That which first occurs in the Treatise under consideration unto the point in hand is the exception put in unto a passage in my former discourse which is as follows We do not say that because Communion in Ordinances should be only in such Churches as Christ hath instituted that therefore it is lawful and necessary to separate from Parochial Churches but if it be on other grounds necessary so to separate or withhold Communion from them it is the Duty of them that do so to joyn themselves in or unto some other particular Congregation I have not observed any occasion wherein the Dr. is more vehement in his Rhetorick then he is on that of this passage which yet appears to me to be good sence and innocent 1. Hereunto he says 1. p. 221. That this is either not to the business or it is a plain giving up the cause of Independency If he judge that it is not to the business I cannot help it and he might as I suppose have done well to have taken no notice of it as I have dealt with many passages in his Discourse But if it be a giving up of the cause of Independency I say whatever that be let whoso will take it and dispose of it as it seems good unto them but in proof hereof he says 1. Wherefore did the dissenting Brethren so much insist upon their separate Congregations when not one of the things now particularly alledged against our Church was required of them I Answer 1. If any did in those times plead for separate Congregations let them answer for themselves I was none of them They did indeed plead for distinct Congregations exempt in some few things from a penal Rule then endeavoured by some to be imposed on all But there was no such difference nor restraint of Communion between any of them as it is at present between us and Parochial Churches 2. It is very possible that there may be other reasons of forbearing a conjunction in some acts of Church Rule which was all that was pleaded for by the dissenting Brethren then those which are alledged against total Communion with Parochial Churches in Worship Order and Discipline 2. He adds secondly but if he insists on those things common to our Church with other reformed Churches then they are such things as he supposes contrary to the first institution of Churches c. I fear I do not well understand what this means nor what it tends unto but according as I apprehend the sence of it I say 1. I insist principally on such things as are not common unto them with other reformed Churches but such as are peculiar unto the Church of England These vary the terms and practice of our Communion between them and it 2. The things we except against in Parochial Churches are not contrary to their first institution as Parochial which as hath been proved is the only kind of Churches that is of divine institution but are contrary unto what is instituted to be done and observed in such Churches which one observation makes void all that he would inferre from the present suppositions as 3. He enquireth hereon what difference there is between sâ—perating from our Churches because Communion in Ordinances is onely to be enjoyed in such Churches as Christ hath instituted and separating from them because they have things repugnant unto the first institution of Churches The Dr. I fear would call this Sophistry in another or at least complain that it is somewhat odly and faintly expressed But we shall consider it as it is 1. Separation from Parochial Churches because Communion in Ordinances is only to be enjoyed in such Churches as Christ hath instituted is denied by us it is so in the assertion opposed by him and I do not know whether it be laid down by him as that which we affirm or which we deny 2. There is great Ambiguity in the latter clause of separating from them because they have things repugnant unto the first institution of Churches For it is one thing to separate from a Church because it is not of divine institution that is not of that kind of Churches which are divinely instituted and another to do so because of things practised and imposed in it contrary to divine institution which is the case in hand 4. But he after saith Is not this the primary Reason of separation because Christ hath appointed unalterable Rules for the Government of his Church which are not to be observed in Parochial Churches I answer no it is not so for there may be an omission at least for a season in some Churches of some Rules that Christ hath appointed in the Government of his Church and we judge his Rules as unto Right unalterable which may not be a just cause of separation So the Church of the Jews continued a long time in the omission of the Observance of the feast of Tabernacles But the principal Reason of the Separation we defend is the practising and imposing of sundry things in the Worship of the Church not of divine institution yea in our judgment contrary thereunto and the framing of a rule of Government of mens devising to be laid on all the Members of them This is the primary Cause pleaded herein But because the Dr. proposeth a Case on those suppositions whereon he seems to lay great weight though indeed however it be determined it conduceth nothing unto his End but argues only some keenness of Spirit against them whom he opposeth I shall at large Transcribe the whole of it Let us then saith he 1. suppose that Christ hath by unalterable Rule appointed that a Church shall
Consist only of such a number of men as may meet in one Congregation so qualified and that those by entring into Covenant with each other whereof we shall treat hereafter become a Church and choose their Officers who are to Teach and Admonish and administer Sacraments and to exercise discipline by the Consent of the Congregation And let us 2 suppose such a Church not yet gathered but there lies fit matter for it dispersed up and down in several parishes 3 Let us suppose D. O. about to gather such a Church 4 Let us suppose not one thing peculiar to our Church required of these Members neither the Aerial sign of the Cross nor kneeling at the Communion c. I desire to know whether D. O. be not bound by this unalterable rule to draw these Members from Communion with Parochial Churches on purpose that they might form a Congregational Church according to Christs Institution either then he must quit these unalterable Rules and Institutions of Christ which he will never do whilst he lives or he must acknowledge that setting up a Congregational Church is the primary Ground of this Separation from our Parochial Churches c. The whole Design hereof is to prove that we do not withhold Communion from their Parochial Assemblies because of the things that are practised and imposed in them in the Worship of God and Church Rule but because of a necessity apprehended of setting up Congregational Churches I Answer 1. We know it is otherwise and that we plead the true Reason and that which our Consciences are regulated by in refraining from their Communion and it is in vain for him or any Man else to endeavour so to Birdlime our understandings by a multiplicity of Questions as to make us think we do not judge what we do judge or do not do what we know our selves well enough to do If we cannot Answer Sophismes against Motion we can yet rise up and walk 2. These things are consistent and are not capable of being opposed one to the other Namely that we refrain Communion on the Reasons alledged and thereon judge it necessary to erect Congregational Churches which we should have no occasion to do were not we excluded from Communion in Parochial Assemblies as we are 3. The Case being put unto me I answer plainly unto the Doctors last supposition whereon the whole depends that if those things which we except against as being unduely practised and imposed in Parochial Assemblies were removed and taken away I would hold Communion with them all the Communion that any one is obliged to hold with any Church and would in nothing separate from them This spoiles the whole Case But then he will say I am no Independent I cannot help that he may judge as he sees Cause for I am nullius addictus jurare in verba Magistria designing to be the Disciple of Christ alone 4. But yet suppose that in such Churches all the things excepted against being removed there is yet a defect in some unalterable Rule that Concerns the Government of the Churches that they answer not in all things the strictness laid down in the Drs first supposition although it is certain that if not all of them absolutely yet the most of them and of the most importance would be found virtually in Parochial Assemblies upon the removal of the things excepted against the Enquiry is what I would do then or whether I would not set up a Congregational Church gathered out of other Churches I Answer I tell you plainly what I would do 1. If I were joyned unto any such Church as wherein there were a defect in any of the Rules appointed by Christ for its Order and Government I would endeavour peaceably according as the Duties of my state and Calling did require to introduce the Practise and Observance of them 2. In case I could not prevail therein I would consider whether the want of the things supposed were such as to put me on the practise of any thing unlawful or cut me short of the necessary means of Edification and if I found they do not so do I would never for such defects separate or withdraw Communion from such a Church But 5. Suppose that from these defects should arise not only a real Obstruction unto Edification but also a necessity of practising some things unlawful to be Observed wherein no forbearance could be allowed I would not condemn such a Church I would not separate from it would not withdraw from Acts of Communion with it which were Lawful but I would peaceably joyn in fixed Personal Communion with such a Church as is free from such defects and if this cannot be done without the gathering of a new Church I see neither Schisme nor Separation in so doing Wherefore notwithstanding all the Drs Questions and his Case founded on as many suppositions as he was pleased to make it abides firm and unshaken that the Ground and reason of our refraining communion from Parochial Assemblies is the Practise and Imposition of things not lawful for us to observe in them And it is unduely affirmed p. 223. that upon my Grounds Separation is necessary not from the particular conditions of Communion with them but because Parochial Churches are not formed after the Congregational way For what form of Churches they have be it what it will it is after the Congregational way And it is more unduely affirmed and contrary unto the Rules of Christian Charity that this plea of ours is a necessary piece of Art to keep fair with the Presbyterian Party For as we design to keep fair as it is called with no Parties but onely so far as Truth and Christian Love require and so we design it with all Parties whatsoever so the Plea hath been always insisted on by us and was the cause of Non-conformity in multitudes of our Perswasion before they had any opportunity to Gather any Congregational Churches according to the Rule of the Gospel Such things will never help nor adorn any Cause in the Issue But he presseth the due Consideration of this Art that as I suppose they may avoid the snare of it on the Presbyterians by minding them what was done in former times in the debate of the dissenting Brethren and the setting up of Congregational Churches in those dayes For saith he Have those of the Congregational way since altered their Judgment Hath D. O. yielded that in case some termes of Communion in our Church were not insisted on they would give over Separation were not their Churches first gathered out of Presbyterian Congregations and if Presbytery had been setled upon the Kings Restauration would they not have continued in their Separation Answ. 1 There is no Difference that I know of between Presbyterians and those whom he calls Independents about particular Churches For the Presbyterians allow them to be of Divine Institution grant them the exercise of Discipline by their own Eldership in all ordinary cases and none to
from the beginning However this is no part of our present contest namely whether some while after the days of the Apostles in Churches that were greatly encreased and many Elders in them there was not one chosen as at Alexandria by those Elders themselves to preside among them who in a peculiar manner was called a Bishop But if I mistake not that alone which would advantage his cause is to prove that there were in one City or any where else many not occasional Assemblies of Christians or Church Members but many stated fixed Churches with Officers of their own peculiarly related unto them entrusted with Church Power and Priviledges at least as much as he afterwards pleads to be in our Parochial Churches all under the Government of one single Bishop making up a new Church state beyond that of particular Congregations by their Relation unto him as their common Pastor This I take it is that which should have been prov'd All the difficulty wherewith our assertion is accompanyed ariseth from the multiplication of Believers and the encrease of Churches in the Apostles time or presently after For this seems to be so great as that those in one City could not continue in one Church notwithstanding the advantages of occasional Assemblies The Church of Jerusalem had 5000 in it at the same time the word grew and prevailed at Ephesus and other places whereto I shall briefly answer as hastning unto a close of this unpleasing labour I say therefore 1. Whatever difficulty may seem to be in this matter yet in point of Fact so it was there was no Church before the end of the second Century of any other species nature or kind but a particular Congregational Church only as hath been proved before let any one instance be produced of a Church of one denomination National Provincial or Diocesan or of any other kind then that which is Congregational and I will give over this contest But when a matter of Fact is certain it is too late to enquire how it might be And on this occasion I shall add that if in that space of time namely before the end of the second Century any proof or undoubted Testimony can be produced of the Imposition of the necessary use of Liturgies or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England it will go a great way in the determination of the whole Controversie between us 2. The admirable prevalency of the Gospel in those days consisted principally in its spreading it self all the World over and planting seminaries for farther conversions in all Nations It did indeed prevail more in some Cities and Towns then in others in some places many were converted in others the tender of it was utterly rejected how be it it prevailed not unto the gathering of such great numbers into any Church solely as might destroy or be inconsistent with its Congregational Institution For not all not it may be half not sometimes a third Part of them who made some Profession of the Truth and attended unto the Preaching of the Word and many of whom underwent Martyrdom were admitted as compleat Members of the Church unto all the parts of its Communion Hence there were many who upon a general account were esteemed Christians and that justly where the Churches were but small 3. It doth not appear that in the next Age after the Apostles the Churches were any where so increased in number as to bear the least Proportion with the Inhaâ—itants of the Cities and Towns wherein they were The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia as they called him when he was carried unto the Stake But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus as manifest the Church there to have been a very small number in Comparison of the multitude of the other Inhabitants so as that it was scarcely known who or what they were Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons unto the Churches of Asia and Phrygia concerning the Persecutions that befell them as they declare themselves to have been particular Churches onely so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were who could scarce discover them by the most diligent search Euseb. lib. 5. cap 1. 4. As for the Church of Hierusalem in particular notwithstanding the great number of its original Converts who probably were many of them strangers occasionally present at the Feast of Pentecost and there instructed in the knowledge of the Truth that they might in the several Countries whither they immediately returned be instruments of the propagation of the Gospel it is Certain that many years after it consisted of no greater Multitude then could come together in one place to the Mannagement of Church Affairs Acts 15.20 21. Nor is it likely that Pella an obscure place whose name probably had never been known but on this occasion was like to receive any great Multitudes nor doth Epiphanius say as our Authour pretends that they spread themselves from thence to Coelosyria and Decapolis and Basanitis For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella Only he says that from thence the Sect of the Nazarenes took its original which spread it self afterwards in Coelosyria Decapolis and Basanitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dwelled all at Pella Sect. 7. p. 239. He quotes another saying of mine namely that I cannot discern the least necessity of any positive Rule or Direction in this Matter seeing the Nature of the thing and the duty of Man doth indispensibly require it And hereon he Attempts to make advantage in opposition unto another saying as he supposeth of mine Namely that the Institution of Churches and the Rules for their disposal and Government throughout the World are the same stated and unalterable from whence he makes many inferences to countenance him in his Charge of Schisme But why should we contend fruitlesly about these things had he been pleased to read a little farther on the same page he would have seen that I affirm the Institution itself to be a plain Command which considering the Nature of the duties required of men in Church Relation is sufficient to oblige them thereunto without any new Revelation unto that purpose which renders all his Queries Exceptions and Inferences of no use For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable but our actual gathering into particular Churches for which I say the necessity of Duty is our Warrant and the
Institution it self a Command No great Advantage will be made any way of such Attempts The like I must say of his following Discourse p. 241 concerning Churches in private Families wherewith I am dismissed I do grant that a Church may be in a Family There was so in the Family of Abraham before the Law And if a Family do consist of such Numbers as may constitute a Church meet for the Duties required of it and the Priviledges intrusted with it If it hath Persons in it furnished with Gifts and Graces fit for the Ministerial Office and they be lawfully called and set apart thereunto I see no Reason why they should not be a Churâ—h although they should be all in the same family But what is this to the imprisoning of all Religious Worship in private Families that never were Churches nor can so be with the Admission of some other which our Author would justifie from this Concession I know not But it is easie to see what our Condition should alwayes be if some mens Power did answer their Desires But the Will of God be done I shall not farther concern my self to consider things Charged but not proved repeated but not Confirmed depending on a misunderstanding or misapprehension of Words wherein the merit of the Cause is not concerned That which I first undertook was a Vindication of the Non-conformists from the Charge of the Guilt of Schisme And this I ingaged in for no other Reason but to remove as far as in me lay the Obstruction that seemed to be cast by the Drs. Sermon unto the uniting of all Protestants in the same Common Interest against Popery For although the Design might be Good as I hope it was and he might judge well of the Seasonableness of what he proposed unto its End yet we found it it may be from the Circumstances of it as unto time and place to be of a contrary tendency to the raising of new disputes creating of new Jealousies and weakning the hands of Multitudes who were ready and willing to joyn entirely in opposition unto Popery and the defence of the Protestant Religion For if a Party of Souldiers as the Dr. more then once alludes unto that sort of men should be drawing up in a field with others to oppose a Common Enemy some Persons of great Authority and Command in the Army should go unto them and declare that they were not to be trusted that they themselves were Traytors and Enemies fit to be destroyed when the Common Enemy was dispatched or reconciled it would certainly abate of their Courage and Resolution in what they were undertaking with no less hazard then any others in the Army I have here again unto the same End Vindicated the Principles of the former Vindication with what Brevity I could For the Truth is I meet with nothing Material in the Drs. large Discourse as unto what he Chargeth on those of the Congregational Perswasion but what is obviated in the foregoing Treatise And if any thing of the same Nature be further offered in opposition unto the same Principles it shall if God give Life and Strength be considered in and with the Second Part of it Concerning the Matter Form Rule Polity Offices Officers and Order of Evangelical Churches which is designed And it is designed not for Strife and Contention with any which if it be possible and as far as in me lieth I shall alwayes avoid but for the Edification of them by whom it is desired FINIS See Discourse of Evangelical Love pag. 58. 2 Cor. 1.24 chap. 4.5 Pag. 73. Pag. 1. P. 2 3 4. Pag. 57 58. Pag. 62. Pag. 69. Pag. 62. Pag. 54. 55. Pag. 57 58.