bounds of Churches in all ages which it is in vain for any man to endeavour an alteration of as we shall see afterwards 2 That all things be done decently and in order in and by these Societies This is a prime dictate of the Law of Nature arising from the knowledge of God and our selves which hath been wrested into I know not what Religious Ceremonies of mens invention 3 That they be ready to receive all Divine Revelations with Faith and Obedience which shall either appoint the ways of God's Worship and prescribe the Duties of it or guide and direct them in its performance and to regulate their Obedience therein This also is a clear unquestionable dictate of the Light and Law of Nature nor can be denied but on the principles of downright Atheism Further we need not seek for the Divine Original of Churches or Societies of men fearing God for the discharge of his publick Worship unto his Glory and their own eternal Benefit according unto the Light and Knowledge of his Mind and Will which he is pleased to communicate unto them What concerns the framing and fashioning of Churches by Arbitrary and Artificial Combinations in Provinces Nations and the like we shall afterwards enquire into This is the assured foundation and general warranty of particular Societies and Churches whilst men are continued on the earth the especial regulation of them by Divine Revelation will in the next place be considered And he who is not united with others in some such Society lives in open contradiction unto the Law of Nature and its Light in the principal instances of it 1. Whereas the directions given by the light of Nature in and unto things concerning the outward worship of God are general only so as that by them alone it would be very difficult to erect a Church-State in good and holy Order God did always from the beginning by especial Revelations and Institution ordain such things as might perfect the Conduct of that Light unto such a compleat Order as was accepted with himself So 1 He appointed a Church-State for man in Innocency and compleated its Order by the Sacramental Addition of the two Trees the one of Life the other of the Knowledge of Good and Evil. 2. That before the coming of Christ who was to perfect and compleat all Divine Revelations and state all things belonging unto the House and Worship of God so as never to admit of the least change or alteration This Church-State as unto outward Order Rites of Worship ways and manner of the Administration of things sacred with its bounds and limits was changeable and variously changed The most eminent Change it received was in the giving of the Law which fixed its State unalterably unto the Coming of Christ. Mal. 4.4 5 6. 3. That it was God himself alone who made all these Alterations and Changes nor would he nor did he ever allow that the Wills Wisdom or Authority of men should prescribe Rules or Measures unto his Worship in any thing Heb. 3.1 2 3 4 5 6. 4. That the Foundation of every Church-State that is accepted with God is in an express Covenant with him that they receive and enter into who are to be admitted into that State A Church not founded in a Covenant with God is not from Heaven but of Men. Hereof we shall treat more at large as I suppose afterwards See it exemplified Exod. 24. 5. There is no Good in there is no Benefit to be obtained by any Church-State whatever unless we enter into it and observe it by an Act of Obedience with immediate respect unto the Authority of Christ by whom it is appointed and the observation of it prescribed unto us Mat. 28.18 19 20. Hence 6. Unless men by their voluntary choice and consent out of a sense of their Duty unto the Authority of Christ in his Institutions do enter into a Church-State they cannot by any other ways or means be so framed into it as to find acceptance with God therein 2. Cor. 8.5 And the Interpositions that are made by Custom Tradition the Institutions and Ordinances of men between the Consciences of them who belong or would belong unto such a State and the immediate Authority of God is highly obstructive of this Divine Order and all the Benefits of it For hence it is come to pass that most men know neither how nor whereby they come to be members of this or that Church but only on this Ground that they were born where it did prevail and was accepted CHAP. II. The Especial Original of the Evangelical Church-State OUR principal Concernment at present is in the Evangelical Church-State or the State of Churches under the New Testament For this is that about which there are many great and fierce Contests amongst Christians and those attended with pernicious Consequents and Effects What is the Original what is the Nature what is the Use and Power what is the End of the Churches or any Church what is the Duty of men in it and towards it is the subject of various contests and the principal occasion of all the Distractions that are at this day in the Christian World For the greatest part of those who judge themselves obliged to take Care and Order about these things having enterwoven their own secular Interests and Advantages into such a Church-State as is meet and suited to preserve and promote them supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Religion may be made a Trade for outward Advantage they do openly seek the Destruction of all those who will not comply with that Church Form and Order that they have framed unto themselves Moreover from mens various conceptions and sutable practices about this Church-State is Advantage and Occasion taken to charge each other with Schism and all sorts of Evils which are supposed to ensue thereon Wherefore although I design all possible brevity and only to declare those Principles of Truth wherein we may safely repose our Faith and practice avoiding as much as much as possibly I can and the subject will allow the handling of those things in a way of Controversy with others yet somewhat more than ordinary diligence is required unto the true stating of this important Concernment of our Religion And that which we shall first enquire into is the Special Original and Authoritative Constitution of this Church-State Wherefore 1. The Church-State of the New Testament doth not less relate unto and receive force from the Light or Law of Nature then any other State of the Church whatever Herein as unto its general Nature its foundation is laid What that directs unto may receive new Enforcements by Revelation but changed or altered or abolished it cannot be Wherefore there is no need of any new express Institution of what is required by that Light and Law in all Churches and Societies for the Worship of God but only an Application of it unto present Occasions and the present State of the Church
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
the Guides of the Church and that in such a Church state as the Apostles knew nothing of have Power to frame such a Rule as that described and to impose the Observation of it on all Believers on the Penalties before mentioned It is manifest that no Advantage unto the Cause of Imposition and Uniformity as it is stated at present can be taken from these Words of the Apostle unless these two things be contained in them But that either of them are so our Author doth not say nor go about to prove in his large Discourse on this Place I might therefore forbear any farther Examination of it without the least disadvantage unto our Cause But that I may not seem to wave the consideration of any thing that is pretended Material I shall enquire into the Particulars of it He proceeds therefore to answer his own Quaries which he judged conducing unto his Purpose The first of them is whether the Apostle speakes of different Principles or of different Practises And I find nothing in the Discourse ensuing that hath the least respect unto this Enquiry until towards the close of it where he grants that different Apprehensions are intended such as were accompanied with different Practices But in Order hereunto he gives us a large Account of the scope of the Place and Design of the Apostle in it The Substance of it is That the Apostle treates concerning Judaical seducers that the things in difference were the different Apprehensions of men about the Law its Ceremonies and Worship with the continuation of them and the different Practises that ensued thereon Be it so What is our or his concernment herein For it is most certain the Apostle designed not the Imposition of these things on the Churches of the Gentiles nor did urge them unto an Uniformity in them but declared their Liberty from any Obligation unto them and advised them to stand fast in that Liberty whatever others did practise themselves or endeavour to impose on them What this conduceth unto his Purpose I cannot understand But on the Occasion of that Expression being otherwise minded He demands what sense can Dr. O. here put upon the being otherwise Minded Otherwise then what As many as be perfect be thus minded to pursue your main End but if any be otherwise minded did any think they ought not to mind chiefly their great end that is incredible Therefore the Apostle must be understood of somewhat about which there were then very different Apprehensions and that it is certain there were about the Law among Christian Churches Neither do I well understand these things or what is intended in them For 1. I never gave occasion to him or any else to think that I would affix such a sense unto the Apostles Words as if they gave an Allowance to men to be otherwise minded as unto the pursuit of their main End of living to God in Faith and Love with mutual Peace among themselves 2. What then do I intend by being otherwise minded even the same that he doth and nothing else namely different Apprehensions about some things in Religion and particularly those concerning the Law and its Ceremonies For 3. Let it be supposed that the Apostle in particular intends Dissentions about the Law and the Observance of its Institutions yet he doth not determine the case from the especial circumstances of that Difference so adjudging the Truth unto one of the Parties at variance but from a general Rule how the Disciples of Christ ought to deport themselves towards one another during the continuation of such Differences But 4. The Truth is the Apostle hath dismissed the case proposed in the Beginning of the Chapter ver 1.2 3 c. and upon the occasion of his Expression of his own voluntary Relinquishment and Renunciation of all the Priviledges which the Jews boasted in and of his Attainments thereon in the Misteries of the Gospel ver 12 13 14. he gives a general Direction for the walking of all Christians in the several Degrees and Measures of their Attainments in the same kind And herein he supposeth two things 1. That there were things all the fundamental Doctrines of the Gospel concerning the Person Offices and Grace of Christ which they had all in common attained unto Whereunto we have already attained Wee all of us in general 2. That in some things there were different Apprehensions and Practises amongst them which hindered not their Agreement in what they had attained if any one be otherwise minded one than another We that are perfect and those which are weak let us walk by the same Rule Wherefore although I cannot discern how any thing in this Discourse hath the least Influence into the Case in hand yet to give a little more Light unto the Context and to evidence its unserviceableness unto the Doctors Intention I shall give a brief account of the Judaical Teachers of those days The Jews were by this time distributed into three sorts 1. Such as being obdurate in their Unbelief and Rejection of the Person of Christ opposed persecuted and blasphemed the Gospel in all places Thus was it with the Generality of the Nation And the Teachers of this sort advanced the Excellency Necessity and Usefulness of the Law in contradiction unto Christ and the Gospel These the Apostle describes 1 Thes. 2.13 14 15. The Jews Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary unto all Men forbidding us to speak unto the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them unto the uttermost 2. Such as professing Faith in Christ Jesus and Obedience unto the Gospel yet were of the Mind that the whole Law of Moses was not only to be continued and observed among the Jews but also that it was to be imposed on the Gentiles who were converted unto the Faith They thought the Gospel did not erect a new Church state with a new kind of Worship but only was a peculiar way of proselyting men into Judaisme against which the Apostle disputes in his Epistle unto the Hebrews especially in the 7th and 8th Chapters The Teachers of this sort greatly troubled the Churches even after the Declaration of the Mind of the Holy Ghost in these things by the Apostles Act. 15. Those who continued obstinate in this Perswasion became afterwards to be Ebionites and Nazarenes as they were called wholly forsaking the Christian Church of the Gentiles These were generally of the Sect of the Pharisees and seem to be the least sort of the three For 3. There were others who acquiescing in the Liberty of the Gentiles declared by the Apostles Act. 15. yet judged themselves and all other Circumcised Jews obliged unto the Observation of the Law and its Institutions These legal Observances were of two sorts 1. Such as were confined and limited unto the Temple and unto the Land of Canaan
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
He hath not left this great concernment of his Glory unto the Wills of men or any Order they shall think meet to appoint Lastly As a means of it it depends on three things in Believers themselves 1 A due sense of their Duty to be found in Obedience unto all the Commands of Christ. Hereby they find themselves indispensibly obliged unto all those things which are necessary unto the continuation of this State and that all Believers should absolutely at any time live in a total neglect of their Duty though they may greatly mistake in the manner of its performance is not to be supposed 2 The Instinct of the new Creature and those in whom it is so associate themselves in holy Communion for the joynt and mutual exercise of those Graces of the Spirit which are the same as unto the Essence of them in them all The Laws of Christ in and unto his Church as unto all outward Obedience are suited unto those inward Principles and Inclinations which by his Spirit and Grace he hath implanted in the Hearts of them that believe Hence his Yoke is easy and his Commandments are not grievous And therefore none of his true Disciples since he had a Church upon the Earth did or could satisfy themselves in their own Faith and Obedience singularly and personally but would venture their lives and all that was dear unto them for Communion with others and the associating themselves with them of the same Spirit and way for the observance of the Commands of Christ. The Martyrs of the Primitive Churches of old lost more of their Blood and Lives for their Meetings and Assemblies than for personal Profession of the Faith and so also have others done under the Roman Apostacy It is an usual Plea among them who ingage in the Persecution or Punishment of such as differ from them that if they please they may keep their Opinions their Consciences and Faith unto themselves without Meetings for Communion or publick Worship And herein they suppose they deal friendly and gently with them And this is our present Case It is true indeed as Tertullian observed of old that men in these things have no Power over us but what they have from our own Wills we willingly choose to be and to continue what they take advantage to give us trouble for And it is naturally in our Power to free our selves from them and their Laws every day But we like it not we cannot purchase outward Peace and Quietness at any such rate But as was said the inward Instinct of Believers from the same Principles of Faith Love and all the Graces of the Spirit in them all doth efficaciously lead and incline them unto their joynt exercise in Societies unto the Glory of Christ and their own Edification or encrease of the same Graces in them When this appears to be under the Guidance of the Commands of Christ as unto the ways of Communion lead unto and to consist in a compliance therewithal they find themselves under an indispensible Obligation unto it Nor hath the Lord Christ left them liberty to make a Composition for their outward Peace and to purchase Quietness with foregoing any part of their Duty herein This therefore I say is a Means and Cause on the part of Believers themselves of the continuation of this Church-State For this Instinct of Believers leading them unto Communion which is an Article of our Faith in conjunction with the Law and Commands of Christ giving direction how and in what ways it is to be attained and exercised binds and obliges them unto the continuation of this State and the decay of this inward Principle in them that profess Christian Religion hath been the great and almost only ground of its neglect 3. The open Evidence there is that sundry Duties required of us in the Gospel can never be performed in a due manner but where Believers are brought into this State which that they should enter into is therefore in the first place required of them what these Duties are will afterwards appear On these sure Grounds is founded the Continuation of the Gospel Church-State under ordinary Officers after the Decease of the Apostles and so far secured as that nothing needs be added unto them for that end Do but suppose that the Lord Christ yet liveth in Heaven in the Discharge of his Mediatory Office that he hath given his Word for a perpetual Law unto all his Disciples and a Charter to convey Spiritual Priviledges unto them that he abides to Communicate Gifts for the Ministry unto men and that there are any Believers in the World who know it to be their Duty to yield Obedience unto all the Commands of Christ. and have any internal Principle enclining them to that which they profess to believe as a fundamental Article of their Faith namely the Communion of Saints and no man is desired to prove the certainty and necessity of the continuance of this State But there are some who maintain that the Continuation and Preservation of this Church State depends solely on a successive Ordination of Church Officers from the Apostles and so down throughout all Ages unto the end of the World For this they say is the only means of conveying Church Power from one time to another so as that if it fail all Church-State Order and Power must fall never in this World to be recovered There is they say a Flux of Power through the hands of the Ordainers unto the Ordained by vertue of their outward Ordination whereon the Being of the Church doth depend Howbeit those who use this Plea are not at all agreed about those things which are essential in and unto this successive Ordination Some think that the Lord Christ committed the Keys of the Kingdom of Heaven unto Peter only and he to the Bishop of Rome alone from whose Person therefore all their Ordination must be derived Some think and those on various Grounds that it is committed unto all and only Diocesan Bishops whose Being and Beginning are very uncertain Others require no more unto it but that Presbyters be ordained by Presbyters who were rejected in their Plea by both the former sorts and other differences almost innumerable among them who are thus minded might be reckoned up But whereas this whole Argument about Personal successive Ordination hath been fully handled and the Pretences of it disproved by the chiefest Protâ—stant Writers against the Papists and because I design not an Opposition unto what others think and do but the Declaration and Confirmation of the Truth in what we have proposed to insist upon I shall very briefly discover the falseness of this Pretence and pass on unto what is principally intended in this Discourse 1. The Church is before all its ordinary Officers and therefore its continuation cannot depend on their successive Ordination It is so as essentially considered though its being Organical is Simultaneous with their Ordination Extraordinary Officers were before the
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
Words and the Interpretation of them so many various and opposite Opinions about them and those debated in such long and Operous Discourses that some would take an Argument from thence that nothing can be directly proved from them nor any certain account of the State and Duty of the Church be thence collected But nothing can be insinuated more false and absurd nor which more directly tendeth to the overthrow of the whole Authority of the Scripture For if when men are seduced by their Interests or otherwise to multiply false Expositions of any place of Scripture and to contend earnestly about them that thereon as unto us they lose their instructive Power and certain Determination of the Truth we should quickly have no Bottom or Foundation for our Faith in the most important Articles of Religion nor could have so at this day But all the various Pretences of men some whereof would have the Pope others a General Councel some the Civile Magistrate some the Jewish Synagogue some a Company of Arbitrators are nothing but so many Instances of what Interest Prejudice corrupt Lusts ambitious Designs with a dislike of the Truth will bring forth To me it seems strange that any impartial man reading this Context can take the Church in this place in any other sense but for such a Society as whereunto an offending and offended Brother or Disciple of Christ might and ought to belong to the Body whereof they might address themselves for Relief and Remedy or the Removal of Offences by vertue of the Authority and Appointment of Jesus Christ. It were an endless Task and unsuited unto our present Design to examine the various pretensions unto the Church in this place enough also if not too much hath been written already about them I shall therefore observe only some few things from the context which will sufficiently evidence what sort of Church it is that is here intended 1. The Rule and Direction given by our Saviour in this place unto his Disciples doth not concern civil Injuries as such but such Sins as have Scandal and Offence in them either causing other men to Sin or giving them Grief and Offence for Sin whereby the exercise of Love in mutual Communion may be impeded Private Injuries may be respected herein but not as Injuries but so far as they are scandalous and matter of Offence unto them unto whom they are known And this appears 1 From the proper Signification of the Phrase here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thy Brother Sin against thee Doing of an injury is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be injured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.8 9. that is to be wronged to be dealt unjustly withal and to be defrauded or deprived of our Right But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used but only so to sin as to give scandal unto them against whom that Sin is said to be 1 Cor. 8.11 12 To be guilty of Sin against Christ in the light of their consciences is to sin against them 2. It is evident in the context Our Saviour is treating directly about all sorts of scandals and offences or sins as occasions of falling stumbling and sinning and so of perishing unto others giving Rules and Directions about them from 8th verse unto these words wherein Direction is given about their Cure and Removal And two things he ascribes unto these scandals 1. That weak Christians are despised in them ver 10. 2. That they are in danger to be destroyed or lost for ever by them ver 14. which gives us a true account of the nature of scandalous Offences Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin is used here in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before to give offence by a scandalous miscarriage 3. Where the same Rule is again recorded the words used enforce this application of them Luk. 17.1 2 3. The Lord Christ foretells his Disciples that scandals and offences would arise with the nature and danger of them v. 1. And because that they obtain their pernicious effects mostly on them that are weak he gives caution against them with especial respect unto such among his Disciples better any one were cast into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that he should give scandal or offence unto one of these little ones ver 2. And what he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. sin against thee and this is plain from thâ— direction which he gives hereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke him The word is never used with respect unto private Injuries but as they are sins or faults so is it joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the only word used for the Rebuke given or to be given unto a scandalous Offender 2 Cor. 2.6 4 Another Rule is given in case of private Injuries that are only such and that is that we immediately forgive them 5. It doth not seem a Direction suited unto that intense Love which the Lord Christ requireth in all his Disciples one towards another nor the nature of that Love in its Exercise as it is described 1 Cor. 13. that for a private Injury done unto any man without respect unto sin against God therein which is the scandal he should follow his Brother so far as to have him cast â—ut of the Communion of all Churches and Believers which yet in case of Sin unrepented of is a necessary Duty 2dly The Rule here prescribed and the Direction given were so prescribed and given for the use of all the Disciples of Christ in all Ages and are not to be confined unto any present case or the present season For 1. There was no such case at present no mutual offence among any of his Disciples that should require this Determination of it only respect is had unto what might afterwards fall out in the Church 2. There was no need of any such Direction at that time because Christ himself was then constantly present with them in whom all Church Power did reside both eminently and formally Accordingly when any of them did offend unto scandal he did himself rebuke them Matth. 16.22 23. And when any thing of mutual Offence fell out among them he instructed them and directed them into the way of Love doing what any Church could do and much more also Mat. 20 24 25 26 27.28 3 This was a case which our Saviour foreknew and foretold that it would fall out in the Church in futuâ—e generations even unto the end of the world It doth so every day and will do so whilst men are in an imperfect state here below Nor is there any thing wherein the Church as unto its Order â—urity and Edification is more concerned Nor can any of them be preserved without a certain Rule for the cure and healing of offences nor are so in any Church where such a Rule is
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
wherein there is no Church that he can possibly joyn himself unto or that he be unjustly refused Communion by unwarrantable conditions of it as it was with many during the prevalency of the Papacy in all the Western Empire it is the indispensible duty of every Disciple of Christ in order unto his edification and Salvation voluntarily and of his own choice to joyn himself in and unto some particular Congregation for the Celebration of Divine Worship and the due observation of all the Institutions and commands of Christ which we shall now farther confirm 1. The foundation of this duty as was before declared doth lye in the law and light of Nature Man cannot exercise the principal Powers and Faculties of his Soul with which he was created and whereby he is enabled to glorifie God which is the end of him and them without a consent and conjunction in the Worship of God in Communion and Society as hath been proved before 2. The way whereby this is to be done God hath declared and revealed from the beginning by the Constitution of a Church-state through the addition of Arbitrary Institutions of Worship unto what was required by the Law of Nature For this gives the true state and is the formal reason of a Church namely a Divine Addition of Arbitrary Institutions of Worship unto the necessary Dictates of the Law of Nature unto that end And the especial nature of any Church-state doth depend on the especial nature of those Institutions which is constitutive of the difference between the Church-state of the Old Testament and that of the new 3. Such a Church-state was constituted and appointed under the Old Testament founded in and on an especial Covenant between God and the People Exod. 24. Unto this Church every one that would please God and walk before him was bound to joyn himself by the ways and means that he had appointed for that end namely by Circumcision and their laying hold on the Covenant of God Exod. 12.48 Isa. 56.4 And this joyning unto the Church is called joyning unto the Lord Isa. 56.6 Jerem. 50.5 as being the means thereof without which it could not be done Herein was the Tabernacle of God with men and he dwelt among them 4. As a new Church-state is Prophesyed of under the New Testament Ezek. 34.25 26 27. Isa. 66.18 19 20 21 22. and other places innumerable so it was actually erected by Jesus Christ as we have declared And whereas it is introduced and established in the place and room of the Church-state under the Old Testament which was to be removed at the time of Reformation as the Apostle demonstrates at large in his Epistle to the Hebrews all the commands promises and thâ—eatnings given or annexed unto that Church-state concerning the conjunction of men unto it and walking in it are transferred unto this of the new erection of Christ. Wherefore although the State of the Church itself be reduced from that which was Nationally Congregational unto that which is simply and absolutely so and all Ordinances of its instituted Worship are changed with new rules for the observation of what we are directed unto by the light of Nature yet the commands promises and threatnings made and given unto it as a Church are all in full force with respect unto this new Church-state and we need no new commands to render it our duty to joyn in Evangelical Churches for the ends of a Church in general 5. The Lord Christ hath disposed all the ways and means of edification unto these Churches so that ordinarily and under an expectation of his presence in them and concurrence unto their efficacy they are not otherwise to be enjoyed Such are the ordinary dispensation of the Word and Administration of the Sacraments For any Disciple of Christ to live in a neglect of these things and the enjoyment of them according to his mind is to despise his care and wisdom in providing for his eternal welfare 6. He hath prescribed sundry duties unto us both as necessary and as evidences of our being his Disciples such as cannot be orderly performed but as we are Members of some particular Congregation this also hath been before declared 7. The Institution of these Churches is the way which Christ hath ordained to render his Kingdom visible or conspicuous in distinction from and opposition unto the Kingdom of Satan and the world And he doth not in a due manner declare himself a subject in or unto the Kingdom of Christ who doth not solemnly ingage in this way It is not enough to constitute a legal Subject of the Kingdom of England that he is born in the Nation and lives in some outward observance of the Laws of it if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end Nor will it constitute a regular subject of the Kingdom of Christ that he is born in a place where the Gospel is professed and so professeth a general complyance therewith if he refuse to testifie his subjection by the way that Christ hath appointed for that end It is true the whole Nation in their civil relation and subordination according to Law is the Kingdom of England But the representation of the Kingly power and rule in it is in the Courts of all sorts wherein the Kingly power is acted openly and visibly And he that lives in the Nation yet denies his homage unto these Courts is not to be esteemed a Subject So doth the whole visible professing Church in one or more Nations or lesser precincts of people and places constitute the visible Kingdom of Christ yet is no particular person to be esteemed a legal true Subject of Christ that doth not appear in these his Courts with a Solemn expression of his Homage unto him 8. The whole Administration of the Rule and Discipline appointed by Christ is confined unto these Churches nor can they be approved by whom that rule is despised I shall not argue farther in a case whose truth is of so uncontroulable evidence In all the writings of the New Testament recording things after the Ascension of Christ there is no mention of any of his Disciples with approbation unless they were extraordinary Officers but such as were entire Members of these Assemblies CHAP. IX The Continuation of a Church-state and of the Administration of Evangelical Ordinances of Worship briefly vindicated THe Controversie about the Continuation of a Church-state and the Administration of Gospel-Ordinances of Worship is not new in this Age though some pride themselves as though the Invention of the Errour whereby they are denied were their own In former Ages both in the Papacy and among some of them that forsook it there were divers who on a pretence of a peculiar Spirituality and imaginary Attainments in Religion wherein these things are unnecessary rejected their Observation I suppose it necessary briefly to confirm the Truth and vindicate it from this exception because though it be
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
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
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