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
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
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
their Rule but left that unto the Discretion and Authority of men as they think meet when they have outward Power for their Warranty But if by these particular Appointments and Framings of Churches with their Order men are disposed of as unto their spiritual concernments beyond the Obligation of the Light of Nature or the moral â—aw We must yet enquire who gave them this Right and Title to make this disposal of them 2. Authority As Right and Title respect the Persons of men to be reduced into a new form of Government so Authority respects the Rules â—aws Orders and Statutes to be made prescribed and established whereby the Priviledges of this new Society are conveyed and the Duties of it enjoyned unto all that are taken unto it Earthly Potentates who will dispose of men into a State and Government absolutely new unto them as unto all their temporal Concernments of Life Liberty Inheritances and Possessions so as that they shall hold all of them in dependance on and according unto the Rules and Laws of their New Government and Kingdom must have these two things namely Right and Title unto the Persons of men which they have by Conquest or an absolute Resignation of all their Interests and Concerns into their disposal and Authority thereon to constitute what Order what kind of State Rule and Government they please without these they will quickly find their Endeavours and Undertakings frustrate The Gospel Church-State in the Nature of it and in all the Laws and Constitution of it is absolutely new whereunto all the World are naturally Forreigners and Strangers As they have no Right unto it as it containeth Priviledges so they have no obligation unto it as it prescribes Duties Wherefore there is need of both those Right as unto the Persons of men and Authority as unto the Laws and Constitution of the Church unto the framing of it And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches or making of Laws for their Rule and Government This Authority is not only ascribed unto Jesus Christ in the Scripture but it is enâ—â—â—sed unto him so as that no other can have any Interest in it See Mat. 28.18 Rev. 3.7 Isa. 9.6 7 By vertue hereof he is the only Lawgiver of the Church Jam. 4.12 Isa. 22.22 There is indeed a Derivation of Power and Authority from him unto others but it extends itself no farther save only that they shall direct teach and command those whom he sends them unto to do and observe what he hath commanded Matth. 28.20 He builds his own House and he is over his own House Heb. 3.3 4 5 6. He both constitutes its State and gives Laws for its Rule The Disorder the Confusion the turning of the Kingdom of Christ upside down which have enâ—ued upon the Usurpation of men taking upon them a Legislative Power in and over the Church cannot easily be declared For upon a slight Pretence no way suited or serviceable unto their ends of the Advice given and Determination made by the Apostles with the Elders and Brethren of the Church of Jerusalem in a temporary Constitution about the use of Christian Liberty the Bishops of the 4 th and 5 th Centuries took upon themselves Power to make Laws Canons and Constitutions for the ordering of the Government and the Rule of the Church bringing in many new Institutions on a Pretence of the same Authority Neither did others who followed them cease to build on their sandy Foundation until the whole frame of the Church-State was altered a new Law made for its Government and a new Christ or Antichrist assumed in the head of its Rule by that Law For all this pretended Authority of making Laws and Constitutions for the Government of the Church issued in that Sink of Abominations which they call the Canon-Law Let any man but of a tolerable understanding and freed from infatuating prejudices but read the Representation that is made of the Gospel Church State its Order Rule and Government in the Scripture on the one hand and what Representation is made on the other of a Church State its Order Rule and Government in the Canon Law the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ if he doth not pronounce them to be contrary as Light and Darkness and that by the latter the former is utterly destroyed and taken away I shall never trust to the use of men's Reason or their Honesty any more This Authority was first usurped by Synods or Counsels of Bishops Of what use they were at any time to declare and give Testimony unto any Article of the Faith which in their daies was opposed by Hereticks I shall not now enquire But as unto the exercise of the Authority claimed by them to make Laws and Canons for the Rule and Government of the Church It is to be bewailed there should be such a Monument left of their Weakness Ambition Self-Interest and Folly as there is in what remaineth of their Constitutions Their whole endeavour in this kind was at best but the building of Wood Hay and Stubble on the Foundation in whose Consumption they shall suffer loss although they be saved themselves But in making of Laws to bind the whole Church in and about things useless and trivial no way belonging to the Religion taught us by Jesus Christ in and for the Establishment or Encrease of their own Power Jurisdiction Authority and Rule with the extent and bounds of their several Dominions in and for the Constitution of new Frames and States of Churches and new ways of the Government of them in the Appointment of new Modes Rites and Ceremonies of Divine Worship with the Confusions that ensued thereon in mutual Animosities Fightings Divisions Schisms and Anathematisms to the horrible Scandal of Christian Religion they ceased not until they had utterly destroyed all the Order Rule and Government of the Church of Christ yea the very nature of it and introduced into its room a carnal worldly Church-State and Rule suited unto the Interests of Covetous Ambitious and Tyrannical Prelates The most of them indeed knew not for whom they wrought in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity was raised out of their Provisions For after they were hewed and carved shaped formed and guilded the Pope appeared in the Head of it as it were with those words of his mouth Is not this great Babylon that I have built for the House of the Kingdom by the might of my Power and for the Honour of my Majesty This was the fatal Event of mens invading the Right of Christ and
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
Instance in the Primitive Churches That which is first in any kind gives the Measure of what follows in the same kind and Light into the Nature of them Whereas therefore the Schisme that was among the Churches about the Observation of Easter was the first that fell out unto the Disturbance of their Communion I shall give a breif account of it as far as the Question in hand is concerned in it It is evident that the Apostles did with care and diligence teach the Doctrine of Christian Liberty warning the Disciples to stand fast in it and not submit their Necks unto any Yoke of Bondage in the things of the Worship of God especially the Apostle Paul had frequent Occasions to treat of this subject And what they taught in Doctrine they established and confirmed in their Practice For they enjoyned nothing to be observed in the Church but what was necessary and what they had the Command of Christ for leaving the Observation of things indifferent unto their Original Indifferency But whereas they had decreed by the Direction of the Holy Ghost some necessary Condescensions in the Gentile Believers towards the Jews in case of Offence or Scandal they did themselves make use of their Liberty to comply with the same Jews in some of their Observances not yet unlawful Hereon there ensued in several Churches different Observations of some Rites and Customes which they apprehended were countenanced by the Practise of the Apostles at least as it had been reported unto them For immediately after the Decease of the Apostles very many Mistakes and Vntruths were reported concerning what they said did and practised which some diligently collected from Old Men it may be almost delirant as Eusebius gives an Instance in Papias lib. 3. cap. 36. And even the great Irenaeus himself was imposed upon in a Matter directly contrary to the Scripture under a Pretence of Apostolical Tradition Among those Reports was that of the Observation of Easter And for a while the Churches continued in these different Observances without the least disturbance of their Communion each one following that which it thought the most probable Tradition for Rule of Scripture they pretended not unto But after a while they began to fall into a Contest about these things which began at Laodicea which Church was as likely to strive about such things as any other For Eusebius tells us that Melito the Bishop of Sardis wrote two Books about Easter beginning the first with an Account that he wrote them when Servilius Paulus was Proconsul there being then a great stir about it at Laodicea Euseb. lib. 4. cap. 25. But as it falls out on such Occasions much talk and disputing ensuing thereon the differences were encreased until one side or Party at Variance would make their Opinion and Practise the Rule and Terms of Communion unto all other Churches But this was quickly condemned by those who were Wise and Sober For as Zozoman affirmes they accounted it a frivolous or foolish thing to differ about a Custom whereas they agreed in all the principal Heads of Religion And thereon he gives a large Account of different Rites and Observances in many Churches without any breach of Communion among them adding that besides those enumerated by him there were many others in Cities and Villages which they did in a different manner adhere unto Hist. lib. 7. cap. 19. At length this Matter fell into the handling of Victor Bishop of Rome And his Judgment was that the Observation of Easter on the Lords Day and not on the fourteenth day of the first Month precisely according to the Computation of the Jews in the Observation of the Passover was to be imposed on all the Churches of Christ every where It had all along until his time been judged a thing indifferent wherein the Churches and all Believers were left unto the use of their own Liberty He had no pretence of any Divine Institution making it necessary the Writers of those days constantly affirming that the Apostles made no Canons Rules or Laws about such things He had Persons of as great Worth as any in the World as Melito Polycrates Polycarpus that opposed him not only as unto the Imposition of his Practice on others but as unto his Error as they judged in the Matter of Fact and Right Yet all this could not hinder but that he would needs have the Reputation of the Father of Schismes among the Churches of Christ by his Impositions and cut off all the Asian Churches from Communion declaring them and their Members Excommunicate Euseb. lib. 5. cap. 23. The Noise hereof coming abroad unto other Churches great Offence was taken at it by many of them and Victor was roundly dealt withal by sundry of them who agreed with him in Practise but abhorred his Imposition of it and making it a Condition of Church Communion Among those who so opposed and rebuked him Irenaeus was the most Eminent And I shall observe some few things out of the Fragment of his Epistle as it is recorded by Euseb. lib. 5. cap. 23. And 1. He tells us that he wrote unto Victor in the name of those Brethren in France whom he did preside amongst The Custom of considering things of this Nature with all the Brethren of the Church and writing their Determination in their Name was not yet grown out of use though the Practise of it now would be esteemed Novel and Schismatical 2. He tells Victor that there were great varieties in this thing as also in the Times and Seasons of Fasting which did not saith he begin or arise in our days but long before was introduced by such who being in Places of Rule rejected and changed the common and simple Customs which the Church had before The Dr. therefore need not think it so strange that an Alteration in Church Order and Rule should fall out in after Ages when long before Irenaeus's time such Changes were begun 3. He gives hereon that excellent Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Difference of Fastings and consequently things of an alike Nature commends the Concord or Agreement of Faith This was the first Effect of a Departure from the only Rule of Unity and Communion among the Churches which was given by Christ himself and his Apostles As hereby great Confusion and Disorder was brought upon the Churches so it was the first publick inroad that was made on the Doctrine of the Scripture concerning Christian Liberty And as it was also the first Instance of rejecting Men otherwise found in the Faith from Communion for Non-Conformity or the Non-Observance of Humane Institutions or Traditions which had therein an unhappy Consecration unto the use of future Ages so it was the first notorious Entrance into that Usurpation of Power in the Roman Bishops which they carried on by degrees unto an absolute Tyranny Neither was there ever a more pernitious Maxime broached in the Primitive Times nor which had a more effectual Influence into the Ruine
ways and means countenanced with the least semblance or appearance of Truth to load the Non-Conformists and their Cause with the Imputation of things invidious and burdensome should fix upon their Prayers by vertue of the Grace and Gift of Prayer which they have received ascribing the Original of its Vse unto the Artifice and Insinuation of the Jesuites as he doth Pref. pag. 14 15. But because I look on this as a thing of the greatest importance of all the Differences between them and us as that wherein the Life of Religion the Exercise of Faith and the Labour of Divine Love do much consist the Nature and Necessity of that kind of Prayer which is here reflected on and opposed shall God willing be declared and vindicated in a peculiar Discourse unto that Purpose For the Differences that are between us cannot possibly have any more pernicious consequence then if we should be influenced by them to oppose or condemn any Principles or Exercise of the Duties of Practical Holiness as thinking them to yeild matter of advantage to one Party or another The great pains he hath taken in his Preface to prove the Non-conformists to have been the means of furthering and promoting Popery in this Nation might as I suppose have been omitted without aâ—â— disadvantage unto himself or his Cause For the thing it self is not true as it is utterly impossible to affect the Minds or Consciences of the Non-conformists with a sense of it because they have a thousand witnesses in themselves against the Truth of the Charge so it is impossible it should be believed by any who are in the least acquainted with their Principles or have their Eyes open to see any thing that is doing at this day in Religion But as there are many palpable Mistakes in the account he gives of things among our selves to this Purpose so if on the other hand any should out of Reports Surmizes Jesuites Letters and Politicks particularly those of Contzen Books written to that purpose against them Agreement of Principles notorious compliance of some Bishops and others of the same way with the Papists some dying avowedly such Stories of what hath been said at Rome and elsewhere which are not few nor unproveable concerning the Inclinations of many unto a fair composition of things with the Church of Rome the deportment of some before and since the Discovery of the Plot with such other Topicks as the Discourse of our Author with respect unto the Non-conformists will furnish them withal as also from the woful Neglect there hath been of instructing the People in the Principles of Religion so as to implant a sense of the Life and Power of it on their Souls with all things that may be spoken on that Head with reference unto the Clergy under their various distributions with the casting out of so great number of Ministers who they knew in their own Conscience to be firmly fixed against Popery and its Interest in this Nation and could not deny but they might be useful to instruct the People in the Knowledge of the Truth and encourage them by their Example unto the Practice of it if any I say should on these and the like grounds not in a way of Recrimination nor as a Requital of the Drs. Story but meerly as a necessary Part of the Defence of their own Innocency charge the same guilt of giving occasion unto the growth encrease and danger of Popery in this Nation on the Episcopal Party I know not now how they could be well blamed for it nor what will be done of that kind For they who will take Liberty to speak what they please must be content sometimes to hear what will displease For my part I had rather if it were possible that these things at present might be omitted and that all those who are really united in opposition unto Popery as I am assured in particular that this Reverend Author and I am would rather consider how we might come out of the danger of it wherein we are then at present to contest how we came unto it This I speak seriously and that under the consideration of this Discourse which upon the Account of sundry Mistakes in Matter of Fact of great Defects in point of Charity with a design to expose others unto reproach for their great Crimes of being willing to be a little freed from being beaten fined punished and imprisoned by their means and on their Accounts is as apt to excite new Exasperations and to provoke the Spirits of them concerned as any I have read of late However the Defence of our own Innocency must not be forsaken But Cumque superba foret Babylon spolianda Trophaeis It is not Praise-worthy to abide in these contests beyond Necessity This Discourse indeed of the Reverend Author is encreased into so large a Volume as might justly discourage any from undertaking the Examination of it who hath any other necessary Duties to attend unto But if there be separated from it the consideration of Stories of Things and Persons long since past wherein we are not concerned with the undue Application of what was written by some of the Antients against the Schismes in their days unto our present Differences as also the Repetition of a Charge that we do not refrain Communion from the Parochial Churches on the Grounds and Reasons which we know to the contrary that we do with the Report and Quotations of the Words and Sayings of Men by whose Judgement we are not determined with frequent Diversions from the Question by attempting Advantages from this or that passage or Expression in one or another and the Rhetorical Aggrevations of things that might be plainly expressed and quickly issued and the controversie may be reduced into a narrower Compass It is acknowledged that the Differences which are amongst Protestants in this Nation are to be bewailed because of the Advantages which the Common Enemy of the Protestant Interest doth endeavour to make thereby Howbeit the Evil Consequences of them do not arise from the Nature of the things themselves but from the Interests Prejudices and byassed Affections of them amongst whom they are Nor shall any man ever be able to prove but that on the Doctrinal Agreement which we all profess provided it be real we may notwithstanding the Differences that remain enjoy all that Peace and Union which are prescribed unto the Churches and Disciples of Christ provided that we live in the exercise of that Love which he enjoyneth us which whilst it continues in the Profession of the same Faith it is impossible there should be any Schisme among us Wherefore whereas some are very desirous to state the Controversie on this supposition that there is a Schisme among us and issue it in an Enquiry on which side the blame of it is to be laid wherein they suppose they need no farther Justification but the Possession of that Church State which is Established by Law I shall willingly forego
least that any other Person had undertaken or would undertake the Consideration of the Drs. Sermon I thought that My endeavour for the removal of the Obstacle cast in the way unto a sincere Coalition in the Vnity of Faith among all sorts of Protestants might not be unacceptable Neither did I see any other way whereby this might be done but only by a Vindication of the Dissenters from the Guilt of that state which if it be truly charged on them must render our Divisions irreconcileable And continuing still of the same Mind I have once more renewed the same Defensative with no other Design but to maintain hopes that Peace and Love may yet be preserved among us during the continuation of these Differences And whereas it is a work of Almighty Power to reduce Christian Religion unto its first Purity and Simplicity which will not be effected but by various providential Dispensations in the World and renewed Effusions of the Holy Spirit from above which are to be waited for and seeing that all endeavours for National Reformation are attended with insuperable Difficulties few Churches being either able or willing to extricate themselves from the Dust of Traditions and Time with the Rust of Secular Interests I would hope that they shall not be always the Object of publick Severities who keeping the Vnity of the Spirit in the Bond of Truth and Peace with all sincere Disciples of Christ every where do design nothing but a Reformation of themselves and their ways by an universal compliance with the Will and Word of Christ alone whom God hath commanded them in all things to hear and obey The Reduction I say of the Profession of Christianity in general unto its Primitive Purity Simplicity Separation from the World and all Implication with Secular Interests so as that it should comprize nothing but the Guidance of the Souls of Men in the Life of God towards the Enjoyment of him is a Work more to be prayed for to come in its proper season then to be expected in this Age. Nor do any yet appear fitted in the least Measure for the undertaking or attempting such a Work any farther then by their own Personal Profession and Example And whilst things continue amongst Protestant Churches in the State wherein they are under the Influence of divided secular Interests and advantagious Mixtures with them with the Reliques of the Old General Apostasie by differences in points of Doctrine in Rules of Discipline in Orders of Divine Worship it is in vain to look for any Union or Communion among them in a compliance with any certain Rule of Vniformity either in the Profession of Faith or in the Practice of Worship and Discipline Nor would such an Agreement among them could it be attained be of any great Advantage unto the important ends of Religion unless a Revival of the Power of it in the Soules of Men do accompany it In the mean time the Glory of our Christian Profession in Righteousness Holiness and a visible Dedication of its Professors unto God is much lost in the World innumerable Souls perishing through the want of effectual means for their Conversion and Edification To attempt publick National Reformation whilst things Ecclesiastick and Civil are so involved as they are the one being riveted into the legal constitution of the other is neither the Duty nor Work of Private men Nor will as I suppose Wise Men be over forward in attempting any such thing unless they had better Evidence of means to make it effectual then any that do as yet appear For the Religion of a Nation in every form will answer the Ministry of it What is the present Duty in this State of things of those private Christians or Ministers who cannot satisfie their Consciences as unto their Duty towards God without endeavouring a Conformity unto the Will of Christ in the Observance of all his Institutions and Commands confining all their Concerns in Religion unto things Spiritual and Heavenly is the Enquiry before us CHAP. I. Of the Original of Churches WHEN any thing which is pleaded to belong unto Religion or the Worship of God is proposed unto us Our first Consideration of it ought to be in that Enquiry which our Lord Jesus Christ made of the Pharisees concerning the Baptism of John Whence is it from Heaven or of Men He distributes all things which come under that Plea or Pretence into two heads as unto their Original and Efficient cause namely Heaven and Men. And these are not only different and distinct but so contradictory one unto another that as unto any thing wherein Religion or the Worship of God is concerned they cannot concur as partial causes of the same effect What is of Men is not from Heaven and what is from Heaven is not of Men. And hence is his determination concerning both sorts of these things Every plant which my Heavenly Father hath not planted shall be rooted up Mat. 15.13 Designing therefore to treat of Churches their Original Nature Vse and End my first Enquiry must be whether they are from Heaven or of Men that is whether they are of a Divine Original having a Divine Institution or whether they are an Ordinance or Creation of Men For their Pedigree must be derived from one of these singly they never concurred in the Constitution of any part of Divine Worship or any thing that belongs thereunto This would seem a case and enquiry of an exceeding easie determination For the Scripture every where makes mention of the Church or Churches as the Ordinances and Institutions of God But such things have falln out in the World in latter Ages as may make men justly question whether we understand the mind of God aright or no in what is spoken of them At least if they should allow that the Churches so mentioned in the Scripture were of Divine Appointment yet it might be highly questionable whether those which have since been in the World be not a meer product of the invention and power of men 1. For many Ages such things alone were proposed unto the world and imposed on it for the only Church as were from Hell rather than from Heaven at least from Men and those none of the best For all men in these Western parts of the world were obliged to believe and profess on the penalties of Eternal and Temporal Destruction that the Pope of Rome and those depending on him were the only Church in the World If this should be granted as it was almost universally in some Ages and in this is earnestly contended for there would be a thousand evidences to prove that the institution of Churches is not from Heaven but from Men. Whether the inventions of men in the mystery of iniquity be to be received again or no men of secular Wisdom and Interest may do well to consider but he must be blind and mad and accursed in his mind and understanding who can think of receiving it as from
Heaven as a Divine Institution But I have treated of this subject in other Discourses 2. The Name Pretence and presumed power of the Church or Churches have been made and used as the greatest Engine for the promoting and satisfying the Avarice Sensuality Ambition and cruelty of men that ever was in the world Never any thing was found out by men or Sathan himself so fitted suited and framed to fill and satisfie the lusts of multitudes of men as this of the Church hath been and yet continues to be For it is so ordered is of that make constitution and use that corrupt men need desire no more for the attainment of Wealth Honour Grandeur Pleasure all the ends of their Lusts spiritual or carnal but a share in the Government and power of the Church nor hath an interest therein been generally used unto any other ends All the Pride and Ambition all the flagitious lives in Luxury Sensuality Uncleanness Incests c. of Popes Cardinals Prelates and their Companions with their hatred unto and oppression of Good men arose from the advantage of their being reputed the Church To this very day the Church here and there as it is esteemed is the greatest means of keeping Christian Religion in its power and purity out of the world and a temptation to multitudes of men to prefer the Church before Religion and to be obstinate in their oppositions unto it These things being plain and evident unto wise men who had no share in the conspiracy nor the benefit of it how could they think that this Church-State was from Heaven and not of Men. 3. By the Church so esteemed and in pursuit of its Interests by its Authority and Power innumerable multitudes of Christians have been slain or murdered and the earth soked with their Blood Two Emperours of Germany alone fought above eighty battels for and against the pretended power and authority of the Church It hath laid whole Countreys desolate with fire and sword turning Cities into ashes and Villages into a wilderness by the destruction of their Inhabitants It was the Church which killed murthered and burnt innumerable holy Persons for no other reason in the world but because they would not submit their Souls Consciences and Practices unto her commands and be subject unto her in all things Nor was there any other Church conspicuously visible in all these parts of the world nor was it esteemed lawful once to think that this was not the true Church or that there was or could be any other For men to believe that this Church-State was from Heaven is for them to believe that cruelty bloodshed murther the destruction of mankind especially of the best the wisest and the most holy among them is the only way to Heaven 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it they preferred and exalted it above all that is called God and made the greatest Idol of it that ever was in the world For it was the faith and profession of it that its authority over the Souls and Consciences of men is above the Authority of the Scripture so that they have no Authority towards us unless it be given unto them by this Church and that we neither can nor need believe them to be the Word of God unless they inform us and command us so to do This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God discovers full well whence it was In like manner those who assumed it unto themselves to be the Church without any other Right Title or Pretence unto it have exalted one amongst them and with him themselves in their several capacities above all Emperors Kings and Princes Nations and People trampling on them at their pleasure Is this Church-State from Heaven Is it of Divine Institution Is it the heart and center of Christian Religion Is it that which all men must be subject to on pain of eternal damnation who that knows any thing of Christ or the Gospel can entertain such a thought without detestation and abhorrency 5. This Pretence of the Church is at this day one of the greatest causes of the Atheism that the world is filled withal Men find themselves they know not how to belong unto this or that Church they suppose that all the Religion that is required of them is no more but what this Church suggests unto them and abhorring through innumerable prejudices to enquire whether there be any other ministerial Church-State or no understanding at length the Church to be a political combination for the Wealth Power and Dignity of some persons they cast away all regard of Religion and become professed Atheists 6. Unto this very day the woful Divisions Distractions and end less Controversies that are among Christians with the dangerous Consequences and effects of them do all spring and arise from the Churches that are in the World Some are for the Church of Rome some for the Church of England some for the Greek Church and so of the rest which upon an acknowledgment of such a state of them as is usually allowed cannot but produce Wars and Tumults among Nations with the oppression of particular persons in all sorts of calamities In one place men are killed for not owning of one Church and in another for approving of it Amongst our selves prisons are filled and mens goods spoiled divisions multiplied and the whole Nation endangered in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us In brief these Churches in the great Instance of that of Rome have been and are the Scandal of Christian Religion and the greatest cause of most of the evils and villanies which the world hath been replenished withal And is it any wonder if men question whether they are from Heaven or of Men For my part I look upon it as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages that he hath by the Light and knowledge of his Word disentangled the Souls and Consciences of any that do believe from all Respect and Trust unto such Churches discovering the vanity of their pretences and wickedness of their practices whereby they openly proclaim themselves to be of Men and not from Heaven Not that he hath led them off from a Church-State thereby but by the same word revealed that to them which is pure simple humble holy and so far from giving occasion unto any of the evils mentioned as that the admittance of it will put an immediate end unto them all Such shall we find the true and Gospel Church-State to be in the following Description of it He that comes out of the Confusion and Disorder of these humane and as unto some of them hellish Churches who is delivered from this mystery of iniquity in darkness and confusion policies and secular contrivances coming thereon to obtain a view of
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
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
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
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
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
and Interest of the Papal See having no bottom for or supportment of their Church state and Order but Regal Favour and mutable Laws there have on such Causes and Reasons which I shall not mention ensued such Emulations of the Nobility and Gentry and such contempts of the Commonâ—People as leave it questionable Whether their Adherence unto the Government be not more burdensome and dangerous unto it than were their antient Contests and Oppositions CHAP. VII No other Church-state of Divine Institution IT may be it will be generally granted I am sure it cannot be modestly denied that particular Churches or Congregations are of a Divine original Institution as also that the Primitive Churches continued long in that Form or Order But it will be farther pleaded that granting or supposing this Divine Institution of particular Churches yet there may be Churches of another Form and Order also as Diocesan or National that we are obliged to submit unto For although the Apostles appointed that there should be Bishops or Elders ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every City and Town where Christian Religion was received and Clemens affirmeth that they did themselves constitute Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Regions or Villages and Cities yet there was another Form afterwards introduced Theodoret Bishop of Cyprus affirms that there were eight hundred Churches committed to his care Epist. 113. whereof many were in Towns and Cities having no Bishop of their own The whole Country of Scythia though there were in it many Cities Villages and Fortresses yet had but one Bishop whose Residence was at Tomis all other Churches being under him as Zozomen declares lib. 6. cap. 20. So it is at this day in divers Provinces belonging of old unto the Greek-Church as in Moldavia and Walachia where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leader or Ruler that presides over all the Churches in the Nation And this Oâ—der of things that there should not be a Bishop in smaller Churches was first confirmed in the sixth Canon of the Council of Sardis in the Year 347. In Answer hereunto I shall do these two things First I shall shew that there is no Church Order State or Church-Form of Divine Institution that doth any way impede take away or overthrow the Liberty Power and Order of particular Congregations such as we have described Secondly I shall enquire into the causes of Churches of another State or Order as the Power of Magistrates and Rulers or their own choice and consent 1. There is no Form Order or Church state Divinely Instituted that should annul the Institution of particular Congregations or abridge them of their Liberties or deprive them of the Power committed unto them It is such a Church-state alone that we are now concerned to enquire after Whatever of that kinde either is or may be imagined that entrenches not on the State Liberty and Power of particular Congregations is not of our present Consideration Men may frame and order what they please and what advantage they make thereby shall not be envied unto them whilst they injure not any of the Institutions of Christ. But 1. These Churches as they are Churches are meet and able to attain the Ends of Churches To say they are Churches and yet have not in themselves Power to attain the ends of Churches is to speak contradictions or to grant and deny the same thing in the same breath For a Church is nothing but such a Society as hath Power Ability and Fitness to attain those ends for which Christ hath ordained Churches That which hath so is a Church and that which hath not so is none Men may if they please deny them to be Churches but then I know not where they will finde any that are so For instance suppose men should deny all the Parochial Churches in England to be such Churches as are intrusted with Church-Power and Administrations what Church in the first Instance could they require our Communion withal Will they say it is with the National or Diocesan Churches neither of these do or can as such administer Sacred Ordinances A man cannot Preach nor hear the Word but in a particular Assembly The Lord's Supper cannot be Administred but in a particular Congregation nor any presential local Communion of Believers among themselves like that described by the Apostle 1 Cor. chap. 12. and chap. 14. be otherwise attained No Communion is firstly and immediately required or can be required with Diocesan Churches as such Wherefore it is Parochial particular Churches that we are required to hold Communion with We say therefore these Parochial Churches are either really and truely so endued with Church-Power and Liberty or they are not If they are or are acknowledged so to be we have herein obtained what we plead for if they are not then are we required to joyn in Church Communion with those Societies that are not Churches and if we refrain so doing we are charged with Schism which is to turn Religion into Ridicule For 2. It is utterly forreign to the Scripture and a Monster unto Antiquity I mean that which is pure and regardable in this Cause that there should be Churches with a part half more or less of Church-Power and not the whole neither in Right nor Exercise or that there should be Church-Officers Elders Presbyters or Bishops that should have a partiary Power half or a third part or less of that which entirely belongeth unto the Office they hold Let one Testimony be given out of the Scripture or that Antiquity which we appeal unto unto this purpose and we shall cease our Plea But this is that which our Understandings are set on rack withal every day There is a National Church that is entrusted with Supreme Church-Power in the Nation whereof it is Here at the entrance we fall into a double disquietment For 1. we know not as yet what this National Church is here or in France nor of what Persons it doth consist 2. We know not whether this National Church have all the Power that Christ hath given unto the Church or that there is a Reserve for some Addition from beyond Sea if things were well accommodated Then that there are Diocesan Churches whose Original with the Causes and Occasions of their Bounds Limits Power and manner of Administrations I think God alone knows perfectly we do but guess for there is not one word mentioned of any of their concernments in the Scripture And we know that these Churches cannot be said to have all the Power that Christ hath entrusted his Church withal because there is another Church unto which they are in subjection and on which they do depend but it seems they have the next degree of Power unto that which is uppermost But whatever their Power be it is so administred by Chancellors Commissaries Officials in such ways and for such ends that I shall believe a dissent from them and it
to be Schism when I believe it is Midnight whilst the Sun shines in his full strength and Glory And then we are told of Parochial Churches who have this Power only that if we do not in them whatever is required of us not by them but those that are put over them they can inform against us that we may be mulcted and punished Thirdly It will be said that these Churches as such are indeed originally entrusted and invested with all Church-Rights Power and Authority but for many weighty Reasons are abridged in sundry things of the exercise of them For who can think it meet that every single Parish should be entrusted with the exercise of all Church-Rule and Power among themselves Answ. 1. Whose fault is it that these Churches are not meet for the exercise of that Power which Christ hath granted unto such Churches If it be from themselves their Negligence or Ignorance or Wickedness it is high time they were reformed and brought into that state and condition wherein they may be fit and able to answer the ends of their Institution 2. They are indeed sorry Churches that are not as meet to exercise all Church-Power according to the minde of Christ as the Chancellors Court. 3. There is no Power pleaded for in Congregational Churches but what is granted unto them by the Word and Constitution of Christ. And who is he that shall take this from them or deprive them of its exercise or Right thereunto 1. It is not done nor ever was by Jesus Christ himself He doth not pull down what himself hath built nor doth any one Institution of his in the least interfere with any other It is true the Lord Christ by his Law deprives all Churches of their Power yea of their state who walk act and exercise a Power not derived from him but set up against him and used unto such ends as are opposite unto and destructive of the ends of Church â—Order by him appointed But to imagine that whilst a Church claims no Power but what it receives from him useth it only for him and in Obedience unto his Commands that he hath by any Act Order or Constitution taken away that Power or any part of it from such a Church is a vain Supposition 2. Such Churches cannot by any Act of their own deprive themselves of this Right and Power For 1. it is committed unto them in a way of Trust which they falsifie if by their own consent they part with it 2. Without it they cannot discharge many Duties required of them To part with this Power is to renounce their Duty which is the only way whereby they may lose it And if it be neither taken from them by any Law Rule or Constitution of Christ nor can be renounced or forgone by themselves what other Power under Heaven can justly deprive them of it or hinder them in its Execution The truth is the principal means which hath rendered the generality of Parochial Churches unmeet for the exercise of any Church-power is that their Interest in it and right unto it hath been so long unjustly detained from them as that they know not at all what belongs thereunto being hidden from them by those who should instruct them in it And might they be admitted under the conduct of pious and prudent Officers unto any part of the practice of this Duty in their Assemblies their understanding in it would quickly be encreased That Right Power or Authority which we thus assign unto all particular Churches gathered according unto the mind of Christ is that and that only which is necessary to their own preservation in their state and purity and unto the discharge of all those Duties which Christ requireth of the Church Now although they may not justly by any be deprived hereof yet it may be enquired whether there may not an Addition of Ecclesiastical power be made unto that which is of Original Institution for the good of the whole number of Churches that are of the same Communion And this may be done either by the Power and Authority of the Supreme Magistrate with respect unto all the Churches in his Dominion or it may be so by the Churches themselves erecting a new power in a combination of some many or all of them which they had not in them singly and distinctly before For the power of the Magistrate in and about Religion it hath been much debated and disputed in some latter Ages For three hundred years there was no mention of it in the Church because no Supreme Powers did then own the Christian Religion For the next three hundred years there were great Ascriptions unto Supreme Magistrates to the exaltation of their power and much use was made thereof among the Churches by such as had the best interest in them The next three hundred years was as unto this case much taken up with Disputes about this Power between the Emperors and the Popes of Rome sometimes one side gaining the Advantage in some especial instances sometimes the other But from that period of time or thereabouts the Contest came to blows and the Blood of some hundred thousands was shed in the Controversie namely about the Power of Emperors and Kings on the one side and the Popes of Rome on the other In the issue the Popes abode Masters of the Field and continued in actual possession of all Ecclesiastical Power though sometimes mixed with the Rebellion of one stubborn Prince or other as here frequently in England who controuled them in some of their new acquisitions Upon the publick Reformation of Religion many Princes threw off the yoke of the Papal Rule and according to the Doctrine of the Reformers assumed unto themselves the Power which as they judged the Godly Kings of Judah of old and the first Christian Emperors did exercise about Ecclesiastical Affairs From that time there have been great and vehement Disputes about the Ecclesiastical Power of Soveraign Princes and States I shall not here undertake to treat concerning it although it iâ— a matter of no great difficulty to demonstrate the extreams that many have run into some by granting too much and some too little unto them And I shall grant for my part that too much cannot well be assigned unto them whilst these two principles are preserved 1. That no Supreme Magistrate hath power to deprive or abridge the Churches of Christ of any Right Authority or Liberty granted unto them by Jesus Christ. 2. Nor hath any to coerce punish or kill any persons being civilly peaceable and morally honest because they are otherwise minded in things concerning Gospel-Faith and Worship than he is It hath not yet been disputed whether the Supreme Magistrate hath power to ordain institute and appoint any new Form or State of Churches supposedly suited unto the Civil Interest which were never ordained or appointed by Christ. It hath not I say been disputed under these terms expresly though really the substance of the Controversie
lies therein To assert this expresly would be to exalt him above Jesus Christ at least to give him power equal unto his though really unto the Institution of the Gospel Church state and the Communication of Graces Offices and Gifts to make it useful unto its end no less than all power in Heaven and Earth be required Some plead that there is no certain Form of Church-Government appointed in the Scripture that there was none ordained by Christ nor exemplifyed by the Apostles and therefore it is in the power of the Magistrate to appoint any such form thereof as is suited unto the publick Interest It would seem to follow more evidently that no Form at all should by any be appointed for what shall he do that cometh after the King what shall any one ordain in the Church which the Lord Christ thought not meet to ordain And this is the proper inference from this consideration Such a Church-Government as men imagine Christ hath not appointed therefore neither may men do so But suppose that the Lord Christ hath appointed a Church-state or that there should be Churches of his Disciples on the Earth let them therein but yeild Obedience unto all that he hath commanded and in their so doing make use of the light of nature and rules of common prudence so as to do it unto their own edification which to deny to be their duty is to destroy their nature as created of God trusting in all things unto the conduct of the promised Divine Assistance of the Holy Spirit if any instance can be given of what is wanting unto the compleat state and Rule of the Church we shall willingly allow that it be added by the Civil Magistrate or whosoever men can agree upon as was before declared If it be said there is yet something wanting to accommodate these Churches and their Rule unto the state of the Publick Interest and Political Government under which they are placed whereon they may be framed into Churches Diocesan and Metropolitical with such a Rule as they are capable of I say 1. That in their Original Constitution they are more accommodated unto the Interest of all righteous Secular Government than any Arbitrary moulding them unto a pretended meetness to comply therewithal can attain unto This we have proved before and shall farther enlarge upon it if it be required And we find it by experience that those Additions Changes and Alterations in the State Order and Rule of the Churches pretended for the end mentioned have proved the cause of endless Contentions which have no good aspect on the publick peace and will assuredly continue for ever so to be 2. It is granted that the Magistrate may dispose of many outward concerns of these Churches may impart of his favour to them or any of them as he sees cause may take care that nothing falls out among them that may occasion any publick disturbance in and by itself may prohibit the publick exercise of Worship Idolatrous or Superstitious may remove and take away all Instruments and Monuments of Idolatry may coerce restrain and punish as there is occasion persons who under pretence of Religion do advance Principles of Sedition or promote any Forreign Interest opposite and destructive to his Government the welfare of the Nation and the Truth of Religion with sundry things of the like nature And herein lies an ample field wherein the Magistrate may exercise his power and discharge his duty It cannot well be denyed but that the present pretences and pleas of some to reduce all things in the practice of Religion into the power and disposal of the Civil Magistrate are full of offence and scandal It seems to be only a design and contrivance to secure Mens secular Interests under every way of the profession of Christian Religion true or false which may have the advantage of the Magistrates Approbation By this device Conscience is set at liberty from concerning itself in an humble diligent enquiry into the mind of God as unto what is its duty in his Worship And when it is so with the Conscience of any it will not be much concerned in what it doth attend unto or observe What is in Divine things done or practised solely on the Authority of the Magistrate is immediately and directly Obedience unto him and not unto God Whatever therefore the Supreme Power in any place may do or will be pleased to do for the accommodation of the outward state of the Church and the exercise of its Rule unto the Political Government of a People or Nation yet these two things are certain 1. That he can form erect or institute no new Church-state which is not ordained and appointed by Christ and his Apostles by vertue of his Authority and what he doth of that nature appoint is called a Church only equivocally or by reason of some resemblance unto that which is properly so called 2. To dissent from what is so appointed by the Supreme Power in and about the State Form Rule and Worship of Churches whatever other evil it may be charged with or supposed liable unto can have nothing in it of that which the Scripture condemns under the name of Schism which hath respect only unto what is stated by Christ himself That which in this place we should next enquire into is what these particular Churches themselves may do by their own voluntary consent and act in a way of Association or otherwise for the accumulation and exercise of a power not formally inherent in them as particular Churches but I shall refer it unto the Head of the Communion of Churches which must be afterwards spoken unto CHAP. VIII The Duty of Believers to joyn themselves in Church-Order UNto some one or other of those particular Congregations which we have described continuing to be the ground and pillar of Truth it is the duty of every Believer of every Disciple of Christ to joyn himself for the due and orderly observation and performance of the commands of Christ unto the glory of God and their own edification Matth. 28.18 19 20. This in general is granted by all sorts and Parties of men the grant of it is the ground whereon they stand in the management of their mutual fewds in Religion pleading that men ought to be of or joyn themselves unto this or that Church still supposing that it is their Duty to be of one or another Yea it is granted also that Persons ought to chuse what Churches they will joyn themselves unto wherein they may have the best advantage unto their Edification and Salvation They are to chuse to joyn themselves unto that Church which is in all things most according to the mind of God This it is supposed is the Liberty and Duty of every Man for if it be not so it is the foolishest thing in the world for any to attempt to get others from one Church unto another which is almost the whole business of Religion that some think
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
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
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
or Folly of men can invent When these Articles of the Church of England were composed neither Socinianisme nor Arminianisme which have now made such an inroad on some Protestant Churches were in the World either Name or Things Wherefore in their Confession no Testimony could be expresly given against them though I acknowledge it is evident from what is contained in the Articles of it and the approved Exposition they received for a long time in the Writings of the most eminent Persons of the Church that there is a virtual Condemnation of all those Errors included therein But in that state whereunto things are come amongst us some more express Testimony against them is necessary to render any Church the Ground and Pillar of Truth 2. Besides a distinction is found out and passeth currant among us that the Articles of this Confession are not Articles of Faith but of outward Agreement for Peace's sake among our selves which is an Invention to help on the ruin of Religion For Articles of Peace in Religion concerning Matters of Faith which he that subscribes doth it not because they are true or Articles of Faith are an Engine to accommodate Hypocrisie and nothing else But according unto this Supposition they are used at mens pleasure and turned which way they have a Mind to Wherefore 3. Notwithstanding this Standard of Truth Differences in important Doctrines wherein the Edification of the Souls of Men are highly concerned do abound among them who mannage the publick Profession of the Church I shall not urge this any farther by Instances in general it cannot modestly be denied Neither is this spoken to abridge Ministers of Churches of their due Liberty in their Mannagement of the Truths of the Gospel For such a Liberty is to be granted as 1. Ariseth from the distinct Gifts that men have received For unto every one is Grace given according to the Measure of the Gift of Christ Ephes. 4.7 As every Man hath received the Gift so minister the same one to another as Good stewards of the manifold Grace of Gad 1 Pet. 4.10 2. As followeth on that Spiritual Wisdom which Ministers receive in great variety for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue but all unto Edification 3. Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved Rom. 12.6 4. Such as admits of different stated Apprehensions in and about such Doctrines as wherein the practise and comfort of Christians are not immediately nor greatly concerned Such a Liberty I say as the Dispensation of Spiritual Gifts and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church or any sort of Persons whatever and our knowing the best of us but in part with the difference of mens Capacities and Understandings in and about things not absolutely necessary unto Edification must be allowed in Churches and their Ministry But I speak of that Variety of Doctrines which is of greater importance Such it is as will set men at liberty to make their own Choice in the use of means for their Edification And if such Novel Opinions about the Person Grace Satisfaction and Righteousness of Christ about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God as abound in some Churches should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct be declared as the sense of the Church it is and would be sufficient to absolve any man from an Obligation unto its Communion by vertue of its first Institution and Establishment 5. Evangelical Discipline is neither observed nor attainable in these Parochial Assemblies nor is there any Releif provided by any other means for that Defect This hath in general been spoken unto before but because it belongs in an especial manner unto the Argument now in hand I shall yet farther speak unto it For to declare my Mind freely I do not judge that any man can incur the Guilt of Schisme who refraines from the Communion of the Church wherein the Discipline of the Gospel is either wholly wanting or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth And we may Observe 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it Authority is given unto the Ministers of the Church to dispense the Word and administer the Sacraments which I know not why some call the Key of Order But the only End why the Lord Christ hath given Authority or Rule or Power for it unto the Church or any in it it is for the Exercise of Discipline and no other Whatever Power Rule Dignity or Preheminence is assumed in the Churches not meerly for this End is Usurpation and Tyranny 2. The outward means appointed by Jesus Christ for the Preservation of his Churches in Order Peace and Purity consists in this Discipline He doth by his Word give Directions and Commands for this end and it is by Discipline alone that they are executed Wherefore without it the Church cannot live in its Health Purity and Vigor the Word and Sacraments are its Spiritual Food whereon its Life doth depend But without that Exercise and Medicinal Applications unto its Distempers which are made by Discipline it cannot live an healthy vigorous fruitful Life in the things of God 3. This Discipline is either private or publick 1. That which is private consists in the mutual watch that all the Members of the Church have over one another with Admonitions Exhortations and Reproofes as their Edification doth require The loss of this Part of the Discipline of Christ in most Churches hath lost us much of the Glory of Christian Profession 2. That which is publick in the Rulers of the Church with and by its own consent The Nature and Acts of it will be afterwards considered 4 There are three things considerable in this Discipline 1. The Power and Authority whereby it is exercised 2. The Manner of its Administration 3. The especial Object of it both as it is Susceptive of Members and Corrective Whereunto we may add its general End 1. The Authority of it is only a Power and Liberty to act and ministerially exercise the Authority of Christ himself As unto those by whom it is exercised it is in them an Act of Obedience unto the Command of Christ but with respect unto its Object the Authority of Christ is exerted in it That which is exercised on any other Warranty or Authority as none can exert the Authority of Christ but by vertue of his own Institutions whose Acts are not Acts of Obedience unto Christ whatever else it be it belongs not unto
World according as they had oppâ—â—tunity of Converse with them And when on any occasion any Division or Schisme fell out among any of their Members in this Church state it was severely rebuked by the Apostles All these Churches and all the Members of them were obliged by vertue of Divine Institution to obey their Guides to Honour and Reverence them and by their voluntary Contribution to provide for their Honourable Subsistence and maintenance according to their Ability Other Church state neither the Scripture nor Antiquity unto the End of the second Century do know any thing of which I shall hereafter more fully manifest Neither was there any thing known then to be Schisme or so esteemed but a Division falling out in some one of these Churches which hapned for the most part if not onely by some of their Teachers falling into heresie and drawing away Disciples after them Acts 20.30 or by various opinions about their Guides 1 Cor. 1.12 or the Ambition of some in seeking the Power and Authority of office among them To seek for any thing among those Churches wherein our present Contest about Schisme is concerned is altogether in vain There was then no such subordination of Churches of many unto one as is now pleaded No such distinction of Officers into those who have a plenary and those who have a partiary power onely in the Rule of the Church No Church with a single Officer over it Comprehending in a Subjection unto its Jurisdiction a multitude of other Churches No Invention no Imposition of any Orders Formâ— of Prayer or Ceremonies of Worship not of Divine Institution were once thought of and when any thing of that Nature was first attempted it caused great troubles amongst them In a Word the things on the account of a Non-compliance wherewithal we are vehemently charged with Schisme were then neither laid nor hatch'd neither thought of nor invented To Erect new kinds of Churches to introduce into them new Orders new Rules Rites and Ceremonies to impose their Observation on all Churches and all Members of them and to charge their dissent with the guilt of Schisme that Schisme which is prohibited and condemned in the Scripture hath much of an assumed Authority and Severity in it nothing of Countenance from the Scripture or Primitive Antiquity But after that Churches began to depart from this original Constitution by the wayes and means before declared every alteration produced a new supposition of Church Unity and peace whereto every Church of a new Constitution layed claim New sorts of Schisme were also coyned and framed For there was a certain way found out and carried on in a Mistery of Iniquity whereby those Meek Holy Humble Churches or Societies of Christs Institution who as such had nothing to do with the things of the World in Power Authority Dignity Jurisdiction or Wealth in some Instances wherein they got the Advantage one of another became in all these things to equal Kingdomes and Principalities yea one of them to Claim a Monarchy over the whole World During the Progression of this Apostacy Church Unity and Schisme declined from their Centre and varied their state according unto the present Interest of them that prevailed Whoever had got Possession of the name of the Church in a prevailing Reputation though the state of it was never so Corrupt made it bite and devour all that disliked it and would swear that submission unto them in all things was Church-Unity and to dissent from them was Schisme Unto that state all the World know that things were come in the Church of Rome Howbeit what hath been disputed about or contended for of Power Priviledges Authority Preheminence Jurisdiction Catholicisme wayes of Worship Rule and Discipline which the World is filled with such a noise about and in the dispute whereof so many various Hypotheses are advanced that cannot be accommodated unto such Christian Congregations as we have described are but the Effects of the Prudence or Imprudence of men and what it will prove the Event will shew Things of this Nature being once well understood will deliver the World from innumerable fruitless endless Contests Sovereign Princes from all disturbance on the account of Religion and private Persons from the fatal Mistake of entrusting the eternal Concernments of their Souls unto their Relation unto one Church and not unto another I am not so vain as at this time to expect the Reduction of Christian Religion unto its primitive Power Purity and Simplicity nor do I reflect blame on them who walk Conscientiously in such a Church state and Order as they approve of or suppose it the best they can attain unto onely I think it Lawful for all Christs Disciples at all times to yield Obedience unto all his Commands and to abstain from being Servants of Men in what he hath not enjoyned An Answer to Dr. Stillingfleets Book of the Unreasonableness of Separation in Defence of the Vindication of Non-Conformists from the Guilt of Schisme THE Preceding Discourse was written for the most part before the publishing of the Treatise of the Reverend Dr. Stillingfleet Entituled the Vnreasonableness of Separation Yet was it not so without a Prospect at least a probable Conjecture that something of the same kind and tendency with the Doctors Book would be published in Defence of the Cause which he had undertaken And I was not without hopes that the whole of it might have been both finished and communicated unto publick view before any thing farther were attempted against our Cause whereby many Mistakes might have been prevented For as I was willing yea very desirous if it were the Will of God that I might see before my departure out of this World the Cause of Conformity as things are now stated between us and the Church of England pleaded with Judgment Moderation and Learning with the best of those Arguments whereby our Principles or Practises are opposed so considering on what hand that work was now like to fall I thought si pergania dextra c. and am of the same Mind still But my expectation being frustrate of representing our whole Cause truly stated for the Prevention of Mistakes by the coming out of this Book against all sorts of Nonconformists I thought it convenient to publish this first Part of what I had designed and to annex unto it the ensuing Defence of the Vindication of Non-conformists from the charge of Schisme For although I do know that there is nothing material in the whole Book of the Vnreasonableness of Sepaeration but what is obviated or answered before hand in the preceeding Discourse so as that the Principles and Demonstrations of them contained therein may easily be applyed unto all the Reasonings Exceptions and Pleas in and of that Book to render them useless unto the End designed which is to reinforce a charge of Schisme against us Yet I think it necessary to shew how unsuccessful from the disadvantage of his Cause the Doctor hath been
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
differences of lesser Moment whilst the general Rule of Faith and Love is attended unto 4. To be quiet and wait for further Instruction is the Direction given unto both Parties whilst the Differences did continue between them and that in opposition unto mutual Impositions 5. A Church that is really so or so esteemed may break the Peace with its own Members and others as well as they with it and where the fault is must be determined by the Causes of what is done 6. For what is added about gathering of Churches it shall be considered in its proper place But as unto the Application of these things unto the present Case there lies in the bottom of them such an unproved Presumption of their being the Church that is according unto Divine Institution for in their being so in any other sense we are not concerned of their Church Power and Authority by whom such Orders and Rules are made as we can by no means admit of I can more warrantably give this as the Apostles Rule than that of our Author What you have attained unto in the Knowledge of the Doctrine and Misteries of the Gospel walk together in holy Communion of Faith and Love but take heed that you multiply not new Causes of Divisions and Differences by inventing and imposing new Orders in Divine Worship or the Rule of the Church casting them out who agree with you in all things of divine Revelation and Institution He adds from my Words If the Rule reach our Case it must be such as requires things to be observed as were never divinely appointed as National Churches Ceremonies and Modes of worship to which he Replies And so this Rule doth in Order unto Peace require the Observation of such things which although they be not particularly commanded of God yet are enjoyned by lawful Authority provided that they be not unlawful in themselves nor repugnant unto the Word of God Answ. 1. Let the Reader if he please consult the place whence these Words are taken in my Discourse and he will find this Evasion obviated 2. What is intended by this Rule is it the Rule given by the Apostle Who that reads the Words can possibly pretend unto any such conception of their meaning If he understand a Rule of his own I know not what it may or may not include 3. I deny and shall for ever deny that the Rule here intended by the Apostle doth give the least countenance unto the Invention and Imposition of things not divinely instituted not prescribed not commanded in the Word on the Pretence that those who so invent and impose them judged them lawful and that they have Authority so to do He Objects again unto himself out of my Discourse that the Apostles never gave any such Rules themselves about outward Modes of Worship with Ceremonies Feasts Fasts Liturgies c. Whereunto he Replies What then I say then 1. It had been happy for Christians and Christian Religion if those who pretended to be their Successors had followed their Example and made no such Rules at all that they would not have thought themselves wiser than they or more careful for the Good of the Church or better acquainted with the Mind of Christ in these things then they were For that Multiplication of Rules Laws Canons about the things mentioned and others of an alike nature which the Apostles never gave any Example of or Encouragement unto which afterwards ensued hath been a principal means of altering the state of the Church from its Original Institution of corrupting its Worship Administring occasion unto scandal and endless Strifes 2. If the Apostles gave no such Rules themselves it may be concluded safely that it was because in their Judgement no such Rule was to be given Other Reason hereof cannot be assigned for if it might have been done according to the Mind of Christ and by vertue of the Commission which they had from him innumerable Evils might have been prevnted by the doing of it They foresaw what Differences would arise in the Church what Divisions the darkness and corrupt Lusts of men would cast them into about such things as these and probably knew much whereunto the Mistery of Iniquity tended yet would they not appoint any Arbitrary Rules about things not ordained by our Lord Jesus Christ which might have given some bounds unto the Inclinations of men in making and multiplying Rules of their own unto the ruine of the Church 3. Then I say we beg the Pardon of all who concern themselves herein that we scruple the Complying with such Rules in Religion and the Worship of God as the Apostles thought not meet to appoint or ordain But he addes It is sufficient that they gave this general Rule that all Lawful things are to be done for the Churches Peace Answ. What is to be done for the Churches Peace we shall afterwards consider To be done is intended of Acts of Religion in the Worship of God I say then the Apostles never gave any such Rule as that pretended the Rule they gave was that all things which Christ hath commanded were to be done and observed and for the doing of any thing else they gave no Rule Especially they gave not such a large Rule as this that might serve the turn and interest of the worst of men in imposing on the Church whatever they esteemed Lawful as not by vertue of any Rule of the Apostles but in an open Rejection of all they gave it afterwards fell out in the Church This is a Rule which would do the Work to the Purpose of all that have the Reputation of Governours in the Church be it the Pope or who it will For they are themselves the sole Judges of what is Lawful the People as it is pretended understand nothing of these things Whatever therefore they have a Mind to introduce into the Worship of God and to impose on the Practice of men therein is to be done by vertue of this Apostolical Rule for the Churches Peace provided they judge it Lawful and surely no Pope was ever yet so stark mad as to impose things in Religion which he himself judged unlawful Besides things may be Lawful in themselves that is Morally which yet it is not Lawful to introduce into the Worship of God because not expedient nor for Edification Yea things may be Lawful to be done sometimes on some occasions in the Worship of God which yet it would be unlawful to impose by vertue of a general binding Rule for all times and seasons Instances may be multiplied in each kind Therefore I say the Apostles never gave this Rule they opened no such Door unto Arbitrary Imposition they laid no such Yoke on the Necks of the Disciples which might prove heavier and did so then that of the Jewish Ceremonies which they had taken away namely that they were to do and observe all that should by their Rulers be imposed on them as lawful in their Judgement This
was that the Scripture the Word of God is a perfect Rule of Faith and Religious Worship so as that nothing ought to be admitted which is repugnant unto it in its general Rule or especial Prohibitions nothing imposed that is not prescribed therein but that every one is at liberty to refuse and reject any thing of that kind This they all contended for and confirmed their Assertion by the express Testimonies of the Writers of the Primitive Churches To prove this to have been their Principle in their Separation from the Church of Rome were to light as they say a Candle in the Sun It were easie to fill up a Volume with Testimonies of it After a while this Principle began to be weakned when the Interest of men made them except from this Rule things of outward Order with some Rites and Ceremonies the ordaining whereof they pleaded to be left unto Churches as they saw Good Hereby this Principle I say was greatly weakened For no certain bounds could ever be assigned unto those things that are exempted from the Regulation of the Scripture And the same Plea might be mannaged for many of the Popish Orders and Ceremonies that were rejected as forcibly as for them that were retained And whereas all the Reformed Churches agreed to abide by this Principle in Matters of Faith there fell out an admirable Harmony in their confessions thereof But leaving the Necessity of attending unto this Rule in the Matter of Order Ceremonies Rites and Modes of Worship with the state of Churches in their Rule and Polity those Differences and Divisions ensued amongst them which continue unto this day But this Perswasion in some places made a farther Progress namely that it was lawful to impose on the Consciences and Practises of men such things in Religious Worship provided that they concerned outward Order Rites Rule and Ceremonies as are no where prescribed in the Scripture and that on severe Penalties Ecclesiastical and Civil This almost utterly destroyed the great fundamental Principle of the Reformation whereon the first Reformers justified their Separation from the Church of Rome For whereas it is supposed the Right of them who are to be the imposers to determine what doth belong unto the Heads mentioned they might under that pretence impose what they pleased and refuse those whom they imposed them on the Protection of the aforesaid Principle namely that nothing ought to be so imposed that is not prescribed in the Scripture This hath proved the Rise of all endless Differences and Schismes amongst us nor will they be healed until all Christians are restored unto their Liberty of being obliged in the things of God only unto the Authority of the Scripture The Words of Mr. Chillingsworth unto this purpose are Emphatical which I shall therefore transcribe though that be a thing which I am very averse from Require saith he of Christians only to believe Christ and to call no man Master but him only let those leave claiming of Infallibity who have no Right unto it and let them that in their Words disclaim it disclaim it likewise in their Actions In a word take away Tyranny which is the Devils Instrument to support Errors and Superstitions and Impieties in the several Parts of the World which could not otherwise long withstand the Power of Truth I say take away Tyranny and restore Christians to their just and full Liberty of captivating their understandings to the Scripture only that universal Liberty thus moderated may quickly reduce Christendom to Truth and Vnity Part 1. chap. 4. Sect. 16. This fundamental Principle of the first Reformation we do not only firmly adhere unto rejecting all those Opinions and Practises whereby its force is weakened and impaired but also do willingly suffer the things that do befal us in giving our Testimony thereunto Neither will there ever be Peace among the Churches of Christ in this World until it be admitted in its whole Latitude especially in that Part thereof wherein it excludes all Impositions of things not prescribed in the Scripture For there are but few Persons who are capable of the subtilty of those Reasonings which are applied to weaken this Principle in its whole extent All men can easily see this that the sufficiency of the Scripture in general as unto all the ends of Religion is the only Foundation they have to rest and build upon They do see actually that where Men go about to prescribe things to be observed in Divine Worship not appointed in the Scripture that no two Churches have agreed therein but endless contentions have ensued that No man can give an Instance in particular of any thing that is necessary unto the Rule of the Church or the Observance of the commands of Christ in the Worship of God that is not contained in the Scripture and hereon are ready to resolve to call no man Master but Christ and to admit of nothing in Religion but what is warranted by his Word Secondly The second Principle of the Reformation whereon the Reformers justified their Separation from the Church of Rome was this That Christian People were not tyed up unto blind Obedience unto Church Guides but were not only at Liberty but also obliged to judge for themselves as unto all things that they were to believe and practise in Religion and the Worship of God They knew that the whole Fabrick of the Papacy did stand on this Basis or Dunghil that the Mistery of Iniquity was cemented by this Device namely that the People were ignorant and to be kept in Ignorance being obliged in all things unto an implicite Obedience unto their pretended Guides And that they might not be capable of nor fit for any other condition they took from them the only means of their Instruction unto their Duty and the Knowledge of it that is the Use of the Holy Scripture But the first Reformers did not only vindicate their Right unto the Use of the Scripture itself but insisted on it as a Principle of the Reformation and without which they could never have carried on their Work that they were in all concernments of Religion to judge for themselves And Multitudes of them quickly manifested how meet and worthy they were to have this Right restored unto them in laying down their Lives for the Truth suffering as Martyrs under the Power of their Bishops This Principle of the Reformation in like manner is in no small degree weakened by many and so the Cause of it Dr. Still himself pag. 127 128. denies unto the People all Liberty or Ability to choose their own Pastors to judge what is meet for their own Edification what is Heresie or a pernitioâ—â— Error and what is not or any thing of the like nature This is almost the same with that of the Pharisees concerning them who admired and followed the Doctrine of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.49 This Rabble which knows not the Law Yet was it this People whom the Apostles directed
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
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
3. This therefore is that which he opposeth namely that there was a Deviation in various degrees and falling of from the Original Institution Order and Rule of the Church until it issued in a fatal Apostasie This is that which on the present Occasion must be further spoken unto For if this be not true I confess there is an end of this contest and we must all acquiesce in the State Rule and Order that was in the Church of Rome before the Reformation But we may observe something yet farther in the Vindication and Confirmation of this Truth which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation As 1. That the Reasons and Arguings of the Doctor in this Matter the Necessity of his Cause compelling him thereunto are the same with those of the Papists about the Apostacy of their Church in Faith Order and Worship wherewith they are charged namely when where how was this Alteration made who made opposition unto it and the like When these Enquiries are multiplyed by the Papists as unto the whole Causes between them and us he knows well enough how to give satisfactory Answers unto them and so might do in this particular unto himself also but I shall endeavour to ease him of that trouble at present Only I must say that it is fallen out somewhat unexpectedly that the Ruins of the principle Bulwark of the Papacy which hath been effectually demolished by the Writings of Protestants of all sorts should be endeavoured to be repaired by a Person justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome 2. But it may be pleaded that although the Churches following the first Ages did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship yet they neither did nor could do so from an Adherence unto and abiding in their Original constitution or from the due Observation of Church Order Rule and Discipline least of all could this happen in the Case of Diocesan Episcopacy I Answer 1. That as unto the Original of any thing that looks like Diocesan Episcopacy or the Pastoral Relation of one Person of a distinct order from Presbiters unto many particular compleat Churches with Officers of their own with Power and Jurisdiction in them and over them unto the Abridgement of the exercise of that Right and Power unto their own Edification which every true Church is entrusted withal by Jesus Christ it is very uncertain and was introduced by insensible Degrees according unto the effectual working of the Mistery of Iniquity Some say that there were two distinct Orders namely those of Bishops and Presbyters instituted at first in all Churches planted by the Apostles But as the contrary may be evidently proved so a supposition of it would no way promote the cause of Diocesan Episcopacy until those who plead for it have demonstrated the State of the Churches wherein they were placed to be of the same nature with those now called Diocesan Wherefore this Hypothesis begins generally to be deserted as it seems to be by this Author Others suppose that immediately upon or at or after the Decease of the Apostles this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches that were then gathered or planted But how when or by whom by what Authority Apostolical and Divine or Ecclesiastical only and humane none can declare seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches Others think this new Order of Officers took its occasional Rise from the Practice of the Presbyters of the Church at Alexandria who chose out one among themselves constantly to preside in the Rule of the Church and in all matters of Order unto whom they ascribed some kind of Preheminence and Dignity peculiarly appropriating unto him the namâ— of Bishop And if this be true as unto matter of Fact I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution which I assigned unto Primitive Churches But many Additions must be made hereunto before it will help the Cause of Diocesan Episcopacy What other occasions hereof were given or taken what Advantages were made use of to promote this Alteration shall be touched upon afterwards 2. Why may not the Churches be supposed to have departed from their original Constitution Order and Rule as well as from their first Faith and Worship which they did gradually in many successive Ages until both were utterly corrupted The Causes Occasions and Temptations leading unto the former are to the full as pregnant as those leading unto the latter For 1. There was no vicious corrupt disposition of Mind that began more early to work in Church Officers nor did more grow and thrive in the Minds of many then Ambition with desire of Preheminence Dignity and Rule It is not to be supposed that Diotrephes was alone in his Desire of â—reheminence nor in the irregular actings of his unduly â—ssumed Authority However we have one signal Instance in him of the Deviation that was in the Church with him from the Rule of its Original Constitution For he prevailed so far therein as by his own single Episcopal Power to reject the Authority of the Apostles and to cast them out of the Church who complyed not with his humour How effectually the same Ambition wrought afterwards in many others possessing the same Place in their Churches with Diotrephes is sufficiently evident in all Ecclesiastical Histories It is far from being the only Instance of the Corruption of Church Order and Rule by the Influence of this Ambition yet it is one that is pregnant which is given us by Amâ—rose for saith he Ecclesia ut Synagoga Seniores habuâ—â— quorum sine consilio nihil agebatur in Ecclesia quod qua neglâ—gentia obsoleverit nescio nisi forte doctorum desidia aut magis superbia dum soli volunt aliquid videri In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time whose Beginning and Progress he could not well discover and trace but knew well enough that so it was then come to pass And if he who lived so near the Times wherein such Alterations were made could not yet discover their first Insinuation nor their subtle Progress it is unreasonable to exact a strict account of us in things of the same nature who live so many Ages after their first Introduction But this he judgeth that it was the Pride or Ambition of the Doctors of the Church which introduced that Alteration in its Order Whereas therefore we see in the Event that all Deviations from the Original Constitution of Churches all Alterations in their Rule and Order did issue in a compliance with the Ambition of Church Rulers as it did in the Papal Church and this Ambition was signally noted
as one of the first depraved Inclinations of Mind that wrought in Ecclesiastical Rulers and which in the fourth and fifth Centuries openly proclaimed itself unto the scandal of Christian Religion there was a greater disposition in them unto a Deviation from the Original Institution Rule and Order of the Church no way suited unto the satisfaction of that Ambition then unto a Defection from the Purity of Faith and Worship which yet also followed 2. As the Inclination of many lay towards such a Deviation so their Interests lead them unto it and their Temptations cast them upon it For to acknowledge the Truth unto our Author and Others the Rule and Conduct of the Church the Preservation of its Order and Discipline according unto its first Institution and the Directions given in the Scripture about it are according unto our Apprehension of these things a Matter so weighty in itself so dangerous as unto its Issue attended with so many Difficulties Trials and Temptations laid under such severe Interdictions of Lordly Power or seeking either of Wealth or Dignity that no wise men will ever undertake it but meerly out of a sense of a Call from Christ unto it and in compliance with that Duty which he owes unto him It is no pleasant thing unto Flesh and Blood to be ingaged in the conduct and oversight of Christs Volunteers to bear with their manners to exercise all Patience towards them in their Infirmities and Temptations to watch continually over their walkings and conversation and thereon personally to exhort and admonish them all to search diligently and scrupulously into the Rule of the Scripture for their Warranty in every Act of their Power and Duty under all their Weaknesses and Miscarriagâ—s continuing an high valuation of them as of the Flock of God which he hath purchased with his own Blood with sundry other things of the like kind all under an abiding sense of the near approach of that great Account which they must give of the whole Trust and Charge committed unto them before the Judgment seat of Christ for the most part peculiarly exposed unto all manner of Dangers Troubles and Persecutions without the least encouragement from Wealth Power or Honour It is no wonder therefore if many in the Primitive times were willing gradually to extricate themselves out of this uneasie condition and to embrace all occasions and opportunities of introducing insensibly another Rule and Order into the Churches that might tend more unto the Exaltation of their own Power Authority and Dignity and free them in some measure from the weight of that important charge and continual care with labour which a diligent and strict Adherence unto the first institution of Churches and Rules given for their Order and Government in the Scripture would have obliged them unto And this was done accordingly until in the fourth and fifth Centuries and so onward the Bishops under various Titles began by their Arbitrary Rules and Canons to dispose of the Flock of Christ to part and divide them among themselves without their own knowledge or consent as if they had conquered them by the sword This Bishop shall have such a share and number of them under his Power and that other so many so far shall the Jurisdiction of one extend and so far that of another was the subject of many of their Decrees and Laws for the Rule of the Church But yet neither did they long keep within those Bounds and Limits which their more modest Ambition had at first prescribed unto them but took occasion from these Beginnings to contend among themselves about Preheminence Dignity and Power in which contest the Bishop of Rome at length remained Master of the Field thereby obtaining a second Conquest of the World 3. That there was such a gradual Deviation from the Original Institution of Churches their Order and Rule is manifest in the Event For the change became at length as great as the distance is between the Gospel and the Rule of Christ over his Church on the one hand and the Canon Law with the Pope or Antichrist set over the Church on the other This change was not wrought at once not in one Age but by an insensible Progress even from the Days of the Apostles unto those dark and evil times wherein the Popes of Rome were exalted into an absolute Tyranny over all Churches unto the satiety of their Ambition For 4. This Mistery of Iniquity began to work in the days of the Apostles themselves in the suggestions of Satan and the Lusts of Men though in a manner latent and imperceptible unto the wisest and best of Men. For that this Mistery of the Iniquity consisted in the effectual Workings of the Pride Ambition and other Vices of the Minds of Men excited enticed and guided by the craft of Satan until it issued in the Idolatrous persecuting State of the Church of Rome wherein all Church Rule Order and Worship of Divine Institution was utterly destroyed or corrupted we shall believe until we see an Answer given unto the learned Writings of all sorts of Protestants whereby it hath been proved These things are sufficient to Vindicate the Truth of the Assertion which the Doctor opposeth and to free it from his Exceptions But because as was observed before the supposition hereof is the foundation of all our present contests about Church Order and Rule I shall yet proceed a little farther in the Declaration of the Way and Manner whereby the Apostacy asserted was begun and carried on And I shall not herein insist on particular Instances nor make a Transcription of Stories out of antient Writers giving Evidence unto the Truth because it hath been abundantly done by others especially those of Magdeburg in the sixth and seventh Chapters of their Centuries unto whose Observations many other Learned men have made considerable Additions but I shall only treat in general of the Causes Ways and Manner of the Beginning and Progress of the Apostacy or Declension of Churches from their first Institution which fell out in the successive Ages after the Apostles especially after the End of the second Century until when Divine Institutions as unto the substance of them were preserved entire Decays in any kind even in things Natural and Political are hardly discernable but in and by their effects When an Hectick Distemper befalls the Body of any man it is oftimes not to be discerned until it is impossible to be cured The Roman Historian gives this advice unto his Readers after he hath considered the ways and means whereby the Empire came to its Greatness labente deinde disciplina velut dissidentes primo mores sequatur animo deinde ut magis magisque lapsi sint tum ire caeperint praecipites donec ad haec tempora anibus nec vitia nostra nec remedia pati possumus periculuâ— est Liv. Praefat. His words do not give us a more graphical Description of the Rise and Decay as unto Vertue and Vice