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
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
Obedience unto the Commands of Christ in its Integrity For the First the Scripture is full of Predictions all confirmed in the Event that after the days of the Apostles there should be various Attempts to wrest corrupt and pervert the Doctrine of the Gospel and to bring in pernitious Errors and Heresies To prevent or reprove and remove them is no small Part and Duty of the Ministerial Office in the Dispensation of the Word But whereas those who taught such perverse things did for the most part arise at first in the Churches themselves Act. 20.30 2 Pet. 2.1 1 John 2.19 as the Preaching of the Word was appointed for the rebuke of the Doctrines themselves so this Discipline was ordained in the Church with respect unto the Persons of them by whom they were taught Rev. 2.2.14 20. 3 Joh. 8.9 Gal. 5.12 And so also it was with respect unto Schisms and Divisions that might fall out in the Church The way of suppressing things of this Nature by external force by the Sword of Magistrates in Prisons Fines Banishments and Death was not then thought of nor directed unto by the Lord Jesus Christ but is highly dishonourable unto him as though the ways of his own appointment were not sufficient for the Preservation of his own Truth but that his Disciples must betake themselves unto the secular Powers of this World who for the most part are wicked Prophane and ignorant of the Truth for that end And hereunto belongeth the Preservation of his Commands in the Integrity of Obedience For he appointed that hereby care should be taken of the Ways Walkings and Conversation of his Disciples that in all things it should be such as became the Gospel Hence the exercise of this Discipline he ordaâ—ned to consist in Exhortations Admonitions Reproofs of any that shouâ—d offend in things Moral or of his especial Institutâ—on with the total Rejection of them were obstinate in their Offences as we shall see afterwards 2. The second End of it was to preserve Love entire among his Disciples This was that which he gave in especial charge unto all that should believe in his Name taking the Command of it to be his own in a peculiar manner and declaring our Observance of it to be the principal Pledge and Evidence of our being his Disciples For although mutual Love be an old Commandment belonging both unto the Moral Law and sundry Injunction under the Old Testament yet the Degrees and Measure of it the Ways and Duties of its exercise the Motives unto it and Reasons for it were wholly his own whereby it becomes a new Commandment also For the preservation and continuance of this Love which he lays so great weight upon was this Discipline appointed which it is several ways effectual towards As 1 In the Prevention or Removal of Offences that might arise among Believers to the impeachment of it Matth. 18.15 16 17 2 In that Watch over each other with mutual Exhortations and Admonitions without which this Love let men pretend what they please will not be preserved That which keepeth either Life or Soul in Christian Love consists in the exercise of those Graces mutually and the Discharge of those Duties whereby they may be Partakers of the fruits of Love in one another And for the most part those who pretend highly unto the Preservation of Love by their coming to the same Church who dwell in the same Parish have not so much as the carcase nay not a shadow of it In the Discipline of the Lord Christ it is appointed that this Love so strictly by him enjoyned unto us so expressive of his own Wisdom and Love should be preserved continued and encreased by the due and constant Discharge of the Duties of mutual Exhortation Admonition Prayer and watchful care over one another Rom. 15.14 1 Thes. 5 11 12. 2 Thes. 3.15 Heb. 3.12 13. Ch. 12.15 16. 3. A third End of it is that it might be a due Representation of his own Love Care Tenderness Patience Meekness in the acting of his Authority in the Church Where this is not observed and designed in the exercise of Church Discipline I will not say it is Antichristian but will say it is highly injurious and dishonourable unto him For all Church Power is in him and derived from him nor is there any thing of that nature which belongs unto it but it must be acted in his Name and esteemed both for the manner and matter of it to be his Act and Deed. For men therefore to pretend unto the exercise of this Discipline in a worldly frame of Spirit with Pride and Passion by tricks of Laws and Canons in Courts Forein to the Churches themselves which are pretended to be under this Discipline it is a woful and scandalous Representation of Christ his Wisdom Care and Love towards his Church But as for his Discipline he hath ordained that it shall be exercised in and with Meekness Patience Gentleness evidence of Zeal for the good and compassion of the Souls of men with Gravity and Authority so as that therein all the holy Affections of his mind towards his Church or any in it in their mistakes failings and miscarriages may be duly represented as well as his Authority acted among them Isa. 40.11 2 Cor. 10.1 Gal. 5.22.23 1 Thes. 2.7 2 Tim. 2.24 25 26. Jam. 3.17 1 Cor. 13. 4. It is in part appointed to be an Evidence and Pledge of the future Judgment wherein the whole Church shall be judged before the Throne of Christ Jesus For in the Exercise of this Discipline Christ is on his own Judgment Seat in the Church nor may any man pronounce any Sentence but what he believeth that Christ himself would pronounce were he visibly present and what is according to his mind as declared in his Word Hence Tertullian calls the Sentence of Excommunication in the Church futuri judicii praejudicium A Representation of the future Judgment 4. In all that Degeneracy which the Christian professing Church hath fallen into in Faith Worship and Manners there is no Instance can exceed the corruption of this Divine Institution For that which was the Honour of Christ and the Gospel and an effectual means to represent him in the Glory of his Wisdom and Love and for the Exercise of all Graces in the Church unto the blessed Ends now declared was turned into a Domination Earthly and Secular Exercised In a Prophane Litigious Unintelligible Process according unto the Arts Ways and Terms of the worst of Law Courts by Persons for the most part remote from any just Pretence of the least Interest in Church Power on causes and for ends forein unto the Discipline of the Gospel by a Tyranny over the Consciences and over the Persons of the Disciples of Christ unto the Intolerable scandal of the Gospel and Rule of Christ in his Church as is evident in the State and Rule of the Church of Rome As these are the general Ends of the Institution
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
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
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
Church and nothing else But it was the Will of God that there should be all those things in the Gospel Church-State also or else why do men contend about them And if this were the Will of God if they were not all revealed appointed prescribed legalized by Christ where is his Faithfulness in Answer to that Moses But no Instance can be given of any Defect in his Institutions that needs any supplement to be made by the best of men as unto the end of constituting a Church-State Order and Rule with rites of Worship in particular 4. How it is derogatory unto the Glory of the Scripture as unto its Perfection shall be elsewhere declared 8. There is no more required to give Authority obliging the Consciences of all that do believe unto any Institution or Observation of Duty or Acts of Rule in the Church but onely that it is made evident in the Scripture to be the Mind and Will of Christ. It is not necessary that every thing of this Nature should be given out unto us in form of a Law or precise Command in express words It is the Mind and Will of Christ that immediately affects the Consciences of Believers unto Obedience by what way or means soever the knowledge of it be communicated unto them in the Scripture either by express words or by just consequence from what is so expressed Wherefore 9. The Example and Practice of the Apostles in the Erection of Churches in the Appointment of Officers and Rulers in them in directions given for their Walking Order Administration of Censures and all other holy things are a sufficient Indication of the Mind and Will of Christ about them We do not say that in themselves they are Institutions and Appointments but they infallibly declare what is so or the Mind of Christ concerning those things Nor can this be questioned without a denial of their Infallibility Faithfulness and Divine Authority 10 The Assertion of some that the Apostles took their Pattern for the State and Rule of the Churches and as unto divers Rites of Worship from the Synagogues of the Jews their Institutions Orders and Rules not those appointed by Moses but such as themselves had found out and ordained is both temerarious and untrue In the pursuit of such bold Conjectures one of late hath affirmed that Moses took most of his Laws and Ceremonies from the Aegyptitians whereas it is much more likely that many of them were given on purpose to alienate the People by Prohibitions from any compliance with the Aegyptians or any other Nation whereof Maimonides in his Mene Nebuchim gives us sundry Instances This Assertion I say is rash and false For 1 As unto the Instances given for its confirmation who shall assure us that they were then in use and practice in the Synagogues when the Apostles gave Rules unto the Churches of the New Testament We have no Record of theirs not one word in all the world of what was their way and practice but what is at least 250 years younger and later than the writings of the New Testament and in the first of their writings as in them that follow we have innumerable things asserted to have been the Traditions and Practises of their Forefathers from the days of Moses which we know to be utterly false At that time when they undertook to compose a new Religion out of their pretended Traditions partly by the Revolt of many Apostates from Christianity unto them especially of the Eliâ—nites and Nazarenes and partly by their own Study and Observation coming to the knowledge of sundry things in the Gospel Churches their Order and Worship they took them in as their own undeniable Instances may be given hereof 2 Wherein there is a real coincidence between what was ordained by the Apostles and what was practised by the Jews it is in things which the light of Nature and the general Rules of the Scripture do direct unto And it is dishonourable unto the Apostles and the Spirit of Christ in them to think or say that in such things they took their Pattern from the Jews or made them their example Surely the Apostles took not the Pattern and Example for the Institution of Excommunication from the Druids among whom there was some things that did greatly resemble it so far as it hath its Foundation in the light of Nature CHAP. III. The Continuation of a Church-State and of Churches unto the end of the world what are the Causes of it and whereon it depends THAT there was a peculiar Church-State Instituted and appointed by Christ and his Apostles acting in his Name and Authority with the infallible guidance of his Spirit hath been declared But it may be yet farther enquired whether this Church-State be still continued by Divine Authority or whether it ceased not together with the Apostles by whom it was erected There was a Church-State under the Old Testament solemnly erected by God himself And although it was not to be absolutely perpetual or everlasting but was to continue onely unto the time of Reformation yet unto that time its continuation was secured in the Causes and means of it The Causes of the continuation of this Church-State unto its appointed period were two 1. The Promise of God unto Abraham that he would keep and preserve his Seed in Covenant with him until he should be the Heir of the World and the Father of many Nations in the coming of Christ whereunto this Church-State was subservient 2 The Law of God it self and the Institutions thereof which God appointed to be observed in all their Generations calling the Covenant the Statutes and Laws of it perpetual and everlasting that is never to cease to be abrogated or disannulled until by his own Soveraign Authority he would utterly change and take away that whole Church-State with all that belonged unto its Constitution and Preservation 2. The Means of its continuance were three 1 Carnal Generation and that on a twofold account For there were two Constituent Parts of that Church the Priests and the People the continuation of each of them depended on the priviledge of Carnal Generation For the Priests were to be all of the Family of Aaron and the People of the Seed of Abraham by the other Heads of Tribes which gave them both their foundation in and Right unto this Church-State And hereunto were annexed all the Laws concerning the Integrity Purity and Legitimacy of the Priests with the certainty of their Pedegree 2 Circumcision the want whereof was a bar against any advantage by the former Priviledge of Generation from those two Springs and hereby others also might be added unto the Church though never with a Capacity of the Priesthood 3 The Separation of the People from the rest of the World by innumerable Divine Ordinances making their Coalition with them impossible From these Causes and by these Means it was that the Church-State under the Old Testament was preserved unto its appointed season Neither
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
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
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