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
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
to do The Reasons and Causes appointing and securing this Continuation are of various sorts the principal whereof are these that follow 1. The supreme Cause hereof is the Father's Grant of a perpetual Kingdom in this World unto Jesus Christ the Mediator and Head of the Church Psal. 72.5 7 15 16 17. Isa 9.7 Zech. 6.13 This Grant of the Father our Lord Jesus Christ pleaded as his Warranty for the Foundation and Continuation of the Church Mat. 28 17 18 19 20. This Everlasting Kingdom of Jesus Christ given him by the irrevocable Grant of the Father may be considered three ways 1 As unto the real Subjects of it true Believers which are the Object of the Internal Spiritual Power and Rule of Christ. Of these it is necessary by vertue of this Grant and Divine Constitution of the Kingdom of Christ that in every Age there should be some in the World and those perhaps no small multitude but such as the Internal Rule over them may be Rightly and Honourably termed a Kingdom For as that which formally makes them such Subjects of Christs gives them no outward Appearance or Visibility so if in a time of the universal prevalency of Idolatry there were Seven thousand of these in the small Kingdom of Israel undiscerned and invisible unto the most Eagle-eyed Prophet who lived in their days what number may we justly suppose to have been within the limits of Christs Dominions which is the whole World in the worst darkest most profligate and idolatrous times that have passed over the Earth since the first Erection of this Kingdom This therefore is a fundamental Article of our Faith that by vertue of this Grant of the Father Christ ever had hath and will have in all Ages some yea a Multitude that are the True Real Spiritual Subjects of his Kingdom Neither the Power of Sathan nor the Rage or fury of the World nor the Accursed Apostacy of many or of all visible Churches from the purity and Holiness of his Laws can hinder but that the Church of Christ in this sense must have a perpetual continuation in this World Mat. 16.18 2. It may be considered with respect unto the outward visible Profession of Subjection and Obedience unto him and the Observation of his Laws This also belongs unto the Kingdom granted him of his Father He was to have a Kingdom in this World though it be not of this World He was to have it not only as unto its Being but as unto its glory The World and the worst of men therein were to see and know that he hath still a Kingdom and a Multitude of Subjects depending on his Rule See the Constitution of it Dan. 7.13 14. Wherefore it is from hence indispensibly and absolutely necessary that there should at all times and in all Ages be ever an innumerable Multitude of them who openly profess Faith in Christ Jesus and Subjection of Conscience unto his Laws and Commands So it hath alwayes been so it is and shall for ever be in this World And those who would on the one hand confine the Church of Christ in this notion of it unto any one Church falling under a particular Denomination as the Church of Rome which may utterly fail Or are ready on the other hand upon the supposed or real Errors or Miscarriages of them or any of them who make this Profession to cast them out of their thoughts and affections as those who belong not unto the Kingdom or the Church of Christ are not onely injurious unto them but Enemies unto the Glory and Honour of Christ. 3. This grant of the Father may be considered with respect unto particular Churches or Congregations And the end of these Churches is twofold 1 That Believers as they are Internal Spiritual real Subjects of Christs Kingdom may together act that Faith and those Graces whereby they are so unto his Glory I say it is that true Believers may together and in Society act all those Graces of the Spirit of Christ wherein both as unto Faculty and Exercise their internal Spiritual subjection unto Christ doth consist And as this is that whereby the Glory of Christ in this World doth most eminently consist namely in the joynt exercise of the Faith and Love of true Believers so it is a principal means of the encrease and augmentation of those Graces in themselves or their Spiritual Edification And from this especial end of these Churches it follows that those who are Members of them or bâ—long to them ought to be Saints by calling or such as are indued with those Spiritual Principles and Graces in whose exercise Christ is to be Glorified And where they are not so the principal end of their Constitution is lost So are those Churches to be made up Fundamentally and Materially of those who in their single capacity are Members of the Church Catholick invisible 2 Their second end is that those who belong unto the Church and Kingdom of Christ under the second consideration as visibly professing subjection unto the Rule of Christ and Faith in him may express that subjection in Acts and Duties of his Worship in the Observance of his Laws and Commands according unto his Mind and Will For this alone can be done in particular Churches be they of what sort they will whereof we shall speak afterwards Hence it follows that it belongs unto the Foundation of these particular Churches that those who joyn in them do it on a publick Profession of Faith in Christ and Obedience unto him without which this end of them also is lost Those I say who make a visible Profession of the Name of Christ and their subjection unto him have no way to express it regularly and according to his mind but in these particular Churches wherein alone those Commandments of his in whose Observance our Profession consisteth do take place being such Societies as wherein the solemn Duties of his Worship are performed and his Rule or Discipline is exercised Wherefore this State of the Church also without which both the other are imperfect belongs unto the grant of the Father whereby a perpetual Continuation of it is secured Nor is it of any weight to object that such hath been the Alterations of the State of all Churches in the World such the visible Apostasy of many of them unto false Worship and Idolatry and of others into a worldly carnal conversation with vain Traditions innumerable that it cannot be apprehended where there were any true Churches of this kind preserved and continued but that there were an actual Intercision of them all For I answer 1 No Individual man nay no company of men that come together can give a certain Account of what is done in all the World and every place of it where the Name of Christ is professed so as that what is affirmed of the State of all Churches universally is meer conjecture and surmize 2 There is so great a readiness in most to judge the
of a Church-State under the Gospel and in Order unto them it is a great Divine Ordinance for the Glory of Christ with the Edification and Salvation of them that do believe Wherefore that Church-State which is suited unto these Ends is that which is appointed by Christ and whatever kind of Church or Churches is not so primarily and as such are not of his Appointment But it is in Congregational Churches alone that these things can be done and observed For unto all of them there are required Assemblies of the whole Church which wherever they are that Church is Congregational No such Churches as those mentioned before Papal Patriarchical Metropolitical Diocesan or in any way National are capable of the Discharge of these Duties or attaining of these Ends. If it be said that what they cannot do in themselves as that they cannot together in one place profess and express their Subjection unto the Commands of Christ they cannot have personal Communinion in the Celebration of Gospel Ordinances of Worship nor exercise Discipline in one Body and Society they can yet do the same things otherwise partly in single Congregations appointed by themselves and partly in such ways for the Administration of Discipline as are suited unto their State and Rule that is by Ecclesiastical Courts with Jurisdiction over all Persons or Congregations belonging unto them it will not help their Cause For 1 Those Particular Congregations wherein these things are to be observed are Churches or they are not If they are Churches they are of Christs Appointment and we obtain what we aim at nor is it in the Power of any man to deprive them of any thing that belongs unto them as such if they are not but Inventions and Appointments of their own then that which they say is this that what is absolutely necessary unto the due Observation of the Worship of God and unto all the Ends of Churches being not appointed by Christ is by them provided for appointed and ordained which is to exalt themselves in Wisdom and Care above him and to place themselves in a nearer Relation to the Church than he To grant that many of those things which are the Ends for which any Church-State under the Gospel is appointed cannot be performed or attained but in and by particular Congregations and yet to deny that those particular Congregations are of Christs Institution is to speak contradictions and at the same time to affirm that they are Churches and are not Churches 2 A Church is such a Body or Society as hath Spiritual Power Priviledges and Promises annexed unto it and accompanying of it That which hath not so as such is no Church The particular Congregations mentioned have this Power with Priviledges and Promises belonging to them or they have not If they have not they are no Churches at least no compleat Churches and there are no Churches in the Earth wherein those things can be done for which the Being of Churches was Ordained as namely the joynt Celebration of Divine Worship by all the Members of them If they have such Power I desire to know from whence or whom they have it if from Christ then are they of his Institution and who can divest them of that Power or any part of it That they have it from men I suppose will not be pretended 3 As unto that way of the Exercise of Discipline suited unto any other Church-State but that which is Congregational we shall consider it afterwards 4 What is done in particular Congregations is not the Act of any greater Church as a Diocesan or the like For whatever acts any thing acts according unto what it is but this of joynt Worship and Discipline in Assemblies is not the Act of such a Church according unto what it is for so it is impossible for it to do any thing of that Nature But thus it is fallen out Some men under the Power of a Tradition that particular Congregations were originally of a Divine Institution and finding the absolute necessity of them unto the joynt Celebration of Divine Worship yet finding what an Inconsistency with their Interest and some other Opinions which they have imbibed should they still be acknowledged to be of the Institution of Christ seeing thereon the whole ordinary Power given by Christ unto his Church must reside in them they would now have them to be only conveniences for some Ends of Worship of their own finding out Some thing they would have like Christs Institution but his it shall not be which is an Image 2. The very Notation of the Word doth determine the sense of it unto a particular Congregation Other things may in Churches as we shall see afterwards both in the Rule and Administration of the Duties of Holy Worship be ordered and disposed in great variety But whilst a Church is such as that ordinarily the whole Body in its Rulers and those that are Ruled do assemble together in one place for the Administration of Gospel Ordinances and the Exercise of Discipline it is still one single Congregation and can be neither Diocesan Provincial nor National So that although the Essence of the Church doth not consist in actual Assemblies yet are they absolutely necessary unto its constitution in exercise Hence is the Name of a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in the Old Testament is to Congregate to Assemble to call and meet together and nothing else The LXX render it mostly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate in a Church Assembly and sometimes by other Words of the same importance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they do the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seldom by any other word but where they do so it is always of the same Signification Wherefore this Word signifies nothing but a Congregation which Assembles for the Ends and Uses of it and Acts its Duties and Powers so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the New Testament It may be sometimes applied unto that whose Essence is not denoted thereby as the Church Catholick invisible which is only a Mystical Society or Congregation But wherever it is used to denote an outward visible Society it doth connote their Assemblies together in one It is frequently used for an Actual Assembly Act. 19.32 39 40. which was the signification of it in all Greek Writers 1 Cor. 14.3 4. And sometimes it is expresly affirmed that it met together in the same place 1 Cor. 14 23. Wherefore no Society that doth not congregate the whole Body whereof doth not meet together to Act its Powers and Duties is a Church or may be so called whatever other sort of Body or Corporation it may be In this sense is the Word used when the first intimation is is given of an Evangelical Church State with Order and Discipline Matth. 18.17 if he shall neglect to hear them tell the Church c. There have been so many contests about the sense of these
power and liberty in choosing or refusing the Officers that were to be set over them Some few things we may observe from the Testimonies insisted on As 1. There is in them a true and full representation of the State Order Rule and Discipline of the Churches in the first Ages It is a sufficient demonstration that all those things wherein at the present the State and Order of the Church are supposed to consist are indeed later Inventions not merely because they are not mentioned by them but because they are not so when they avowedly profess to give an account of that State and Order of the Church which was then in use and practice Had there been then among Christians Metropolitan Archbishops or Bishops Diocesan Churches National or Provincial an enclosure of Church-power or Ecclesiastical Jurisdiction in and for the whole rule of the Church unto Bishops and Officers utterly forraign unto any pretence of Apostolical Institution or countenance had many Churches or many hundreds of Churches been without Rule in or among themselves subject to the rule of any one man standing in no especial relation unto any of them with other things of the like nature been then invented known and in use how could they possibly be excused in passing them over without the least taking notice of them or giving them the honour of being once mentioned by them How easie had it been for their Pagan Rulers unto whom they presented their accounts some of them of the state of their Churches to have replyed that they knew well enough there were other Dignities Orders and practises than what they did acknowledge which they were either afraid or ashamed to own But besides this silence on the other hand they assert such things of the Officers appointed in the Church of the way of their appointment of the Duty of Officers in the Church of the Power and Liberty of the people of the nature and exercise of Discipline as are utterly inconsistent with that state of these things which is by some pleaded for Yea as we have shewed whatever they write or speak about Churches or their Order can have no Being or Exercise in any other form of Churches but of particular Congregations 2. That account which they give that Representation which they make of the kind state and order of the Churches among them doth absolutely agree with and answer unto what we are taught in the Divine Writings about the same things There were indeed before the end of the second Century some practises in and about some lesser things such as sending the Consecrated Elements from the Assembly unto such as were sick that they had no warrant for from any thing written or done by the Apostles But as unto the substance of what concerns the State Order Rule Discipline and Worship of Evangelical Churches there is not any instance to be given wherein they departed from the Apostolical Traditions or Institution either by adding any thing of their own unto them or omitting any thing that was by them ordained 3. From this state the Churches did by degrees and insensibly degenerate so as that another Form and Order of them did appear towards the end of the third Century For some in the first Churches not applying their minds unto the Apostolical Rule and practice who ordained Elders in every Church and that not only in Cities or Towns but as Clemens affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country-Villages Many disorders ensued with respect unto such Collections of Christians and Congregations as were gathered at some distance from the first or City-Church Until the time of Origen the Example of the Apostles in this case was followed and their Directions observed For so he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we knowing that there are other Congregations gathered in the Towns up and down by the Preaching of the Word of God or that there is another Heavenly City in any Town built by the word of God we perswade some that are sound in Doctrine and of good Conversation and meet for their Rule to take on them the conduct or Rule of those Churches and these whilst they Rule within the Churches those societies of Divine Institution by whom they are chosen they govern them according to the Prescriptions or Commands and Rules given by God himself Adver Cels. lib. 8. Those of whom he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Pastors or principal Members of the Churches that were established When they understood that in any place distant from them a number of Believers were called and gathered into Church order by the Preaching of the Word they presently according unto their duty took care of them enquired into their State and condition assisting them in particular in finding out trying and recommending unto them persons meet to be their Officers and Rulers These he acknowledgeth to be Churches and Cities of God upon their Collection by the Preaching of the Word antecedently unto the constitution of any Officers among them as the Apostles also did Act. 14.22 23. Wherefore the Church is essentially before its ordinary Officers and cannot as unto its continuance depend on any Succession of theirs which they have none but what it gives unto them These Officers thus recommended were chosen as he tells us by the Churches wherein they were to preside and thereon did govern them by the Rule of Gods Word alone Hereby was the Original Constitution and state of the first Churches for a good season preserved Nor was there the least abridgment of the power either of these Churches or of their Officers because it may be they were some of them planted in poor Country-Villages For as no man in the world can hinder but that every true Church hath de jure all the Rights and Powers that any other Church in the world hath or ought to have or that every true Officer Bishop Elder or Pastor hath not all the power that Christ hath annexed unto that Office be they at Rome or Eâ—gubium so there was no abridgment of this power in the meanest of them as yet attempted But this course and duty in many places not long after became to be much omitted whether out of Ignorance or Negligence or unwillingness of men to undertake the Pastoral Charge in poor Country-Churches I know not But so it was that Believers in the Regions round about any City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were look'd on as those which belonged unto the City Churches and were not setled in particular Congregations for their edification which they ought to have been And the Councels that afterwards ensued made Laws and Canons that they should be under the Government of the Bishops of those City-Churches But when the number of such Believers was greatly increased so as that it was needful to have some always attending the Ministry among them they came I know not how to have Chorepiscopi among them and over them The first mention of them is in the Synod of
to be given of any man charged with Schisme for a Dissent from such a Rule Any such Rule and any Ecclesiastical Censure upon it is apocriphal not only unto the Scripture but unto that which I call primitive Antiquity The first Attempt of any thing in this kind was in reference unto the time and day of the Observation of Easter This was the first Instance among Christians of an endeavour to impose the Observation of humane or Church Constitutions or groundless Traditions on any Churches or Persons in them And whereas that which was called a Schisme between the Churches of Italy and Asia or some of them did ensue thereon we have a most illustrious Testimony from the best the Wisest and the Holyest of that Age for Irenaeus in France and Polycrates in Asia were not alone herein that the blame of all that Division and Schisme was to be charged on them who attempted to deprive the Churches of their Liberty and impose on them a necessity of the Observation of the Time and Season which they had determined on After a Rebuke was given unto the Attempt of the Judaizing Christians to impose the Observation of Mosaical Ceremonies from the pretence of their divine Institution on the Churches of the Gentiles by the Apostles themselves this was the Original of all endeavours to impose humane Constitutions for which there was no such Pretence upon the Practise of any And as it was an Original not unmeet for the beginning and foundation of such Impositions being in a matter of no Vse unto the Edification of the Church so it received such a solemne Rebuke at its first entrance and Attempt that had it not been for the Ignorance Pride Interest and Superstition of some in the following Ages it had perished without Imitation The Account hereof is given in Eusebius lib. 5. cap. 21 22 33 as also of the Rule which then prevailed though afterwards shamefully forsaken namely that an Agreement in the Faith was the only Rule of Communion which ought to be kept under any diversity in voluntary Observations And the Discourse of Socrates on this Occasion lib. 5. cap. 21 Concerning the Non-Institution of any days of Fastings or Feastings or other Rites or Ceremonies then in use with the Liberty which is therefore to be left in such things unto all Christians is the plain Truth whatever some except against it declared with much Judgement and Moderation This Beginning I say had the Imposition of unscriptural uninstituted Rites Ceremonies and Religious Observations among the Churches of Christ and this solemn Rebuke was given unto it Howbeit the Ignorance Superstition and Interest of following Ages with the contempt of all Modesty brake through the boundaries of this Holy Rebuke until their own Impositions and Observations became the substance of all their Church Discipline unto the total subversion of Christian Liberty Wherefore to allow Church Rulers or such as pretend so to be a Liberty and Power to appoint a Rule of Communion comprizing Institutions and Commands of sundry things to be constantly observed in the whole Worship and Discipline of the Church not warranted in themselves by divine Authority and then to charge Beleivers abiding firm in the Doctrine of the Faith with Schisme for a Non-compliance with such Commands and Appointments is that which neither in the Scripture nor in Primitive Antiquity hath either Instance Example President Testimony Rumour or Report to give Countenance unto it The Pedigree of this Practise cannot be derived one step higher than the fact of Victor the Bishop of Rome in the Excommunication of the Churches and Christians of Asia which was solemnly condemned as an Entrenchment on Christian Liberty 3. After these things the Notion of Schisme began to be mannaged variously according unto the Interest of them who seemed to have the most Advantage in the Application of it unto those who dissented from them It were an endless thing to express the Rise and declare the Progress of these Apprehensions But after many loose and declamatory Discourses about it they are gerally issued in two Heads The first is that any kind of Dissent from the Pope and Church of Rome is Schisme all the Schisme that is or can be in the World The other is that a causeless Separation from a true Church is Schisme and this only is so But whereas in this pretended Definition there is no mention of any of its internal Causes nor of its formal Reason but a bare Description of it by an outward Effect it serves only for a weapon in every mans hand to perpetuate digladiations about it For every Church esteems itself true and every one that separates himself esteems himself to have just Cause so to do In the following Times especially after the Rise and Prevalency of the Arian Heresie it was ordinary for those of the Orthodox Perswasion to forsake the Communion of those Churches wherein Arian Bishops did preside and to gather themselves into separate Meetings or Conventicles for divine Worship for which they were accused of Schisme and in sundry places punished accordingly yea some of them unto the Loss of their Lives Yet I suppose there are none now who judge them to have been Schismaticks The Separation of Novatus and Donatus from the Communion of the whole Catholick Visible Church on unwarrantable Pretences is that which makes the loudest noise about Schisme in Antiquity That there was in what was done by them and their Followers the General Nature and Moral Evil of Causeless Schismes and Divisions will be easily granted But it is that wherein we are not concerned be the especiall nature of Schisme what it will Nor did they make use of any one Reason whereon the Merit of the present Cause doth depend The Novatians the modester Sect of the two pretended only a Defect in Discipline in granting Church Communion unto such as they would not have received though they were apparently in the wrong proceeding on mistaken Principles The Donatists pleaded only some Personal Crimes in some few Bishops fallen into in the time of Persecution which they could never prove and thereon grew angry with all the World who would not condemn them and renounce their Communion as well as they These slight Pretences they made the Occasion and Reason of renouncing the Communion of the whole visible Catholick Church in all its distributions for Communion that is all particular Churches and confined Sacraments and Salvation absolutely unto their own Parties And hereon they fell into many other woful Miscarriages especially those of the latter sort It is indifferent by what Name any are pleased to call this Evil and Folly A Sin and Evil it was Schisme or what you please to term it and justly condemned by all Christians not joyning with them in those days And that which was the animating Principle of the Tumult of the Donatists was a Supposition that the Continuation of the true Church state depended on the Successive Ordination of Bishops
and pursue it and if it be possible to live peaceably with all men 2. There is a peculiar Obligation upon us to seek the Peace and prosperity of the whole visible Church of Christ on Earth and therein as we have Opportunity to do good unto the whole houshold of Faith And considering what Differences what Divisions what Exasperations there are among Professors of the Name of Christ all the World over to abide stedfast in seeking the Good of them all and doing Good unto them as wee have opportunity is as evident an indication of Gospel Love as any thing else whatever can be 3. As unto particular Churches there is an especial Obligation upon us to preserve their Peace and Unity from our own voluntary consent to walk in them in Obedience unto the Commands of Christ. Where this is not we are left unto the general Obligation of seeking the Peace of all men and of the whole professing Church in an especial manner but have no other peculiar obligation thereunto For being cast into Churches of this or that form meerly by humane Constitutions and Laws or by inveterate Traditions lays no new obligation upon any to seek their Peace and Unity but whilst they abide in them they are left unto the influence of other general Commands which are to be applied unto their present circumstances For into what state or condition soever Christians are cast they are obliged to live peaceably whilst they abide in it 2. It may be enquired what is that Peace and Vnity of the Church that we are bound to preserve There may be an Agreement with some kind of Peace and Unity in Evil. They are highly pretended unto in the Church of Rome but they are so in Idolatry Superstition and Heresie There may be Peace and Unity in any false and heretical Church the Unity of Simeon and Levi Brethren in Evil. But the Peace and Unity which we are obliged to observe in particular Churches is the Consent and Agreement of the Church in general and all the Members of it walking under the conduct of this Guide in a due observation of all the Institutions and Commands of Christ performing towards the whole and each other the mutual Duties required by him from a Principle of Faith and Love This and this alone is that Vnity and Peace which we are peculiarly obliged to preserve in particular Churches what is more then this relates unto the general Commands of Love Unity and Peace before mentioned 3. Wherefore 3dly This states the means whereby we are to preserve this Peace and Unity for we are not to endeavour it 1. By a Neglect or Omission of the observance of any of the Commands of Christ. Nor 2. By doing or practising any thing in divine Worship which he hath not appointed Nor 3. By partaking in other mens sins through a neglect of our own duty Nor 4. By foregoing the means of our own Edification which he Commands us to make use of For these things have no Tendency to the Preservation of that Peace and his third supposition is That nothing can discharge a Christian from the Obligation to Communion with his fellow members but what is allowed by Christ or his Apostles as a sufficient Reason of it It is fully agreed unto where a man is a member of any Church of Divine Institution by his own Consent and virtual consideration nothing can discharge him from Communion with that Church but what is allowed by Christ as a sufficient Reason for it But a little farther Enquiry may be made into these things It was before asserted that all things lawful were to be done for the Preservation of the Peace of the Church Here it is pleaded that there are many Obligations on us to preserve its Peace and Vnity I desire to know unto whom these Rules are Obligatory who they are that ought to yeild Obedience unto them If it be said that these Rules are not prescribed unto the Rulers and Guides of the Church but unto them only who are under their Conduct I desire a proof of it for at the first veiw it is very absurd For as the preservation of the Peace and Vnity of the Church is properly incumbent on them who are the Rulers of it and it is continually pleaded by them that so it doth so all the Rules given for that End do or should principally and in the first place affect them and their Consciences And these are the Rules of their Duty herein which are laid down by the Dr. I desire therefore to know that since there are such obligations on us to preserve the Peace and Unity of the Church that for that End we must do what we lawfully may whether the same Rule doth not oblige us to forbear the doing of what we may lawfully forbear with respect unto the same End Nay this Obligation of forbearing what we may do and yet may forbear to do without sin for the Peace and Unity of the Church especially when any would be offended with our doing that which we may lawfully forbear to do is exemplified in the Scripture confirmed by Commands and Instances is more highly rational and less exposed unto danger in Practise than the other of doing what we can Now things that are not necessary in themselves nor necessary to be observed by a just Scandal and Offence in case of their omission are things that may be Lawfully forborn Suppose now the Rules insisted on to be given principally and in the first place unto the Rulers of the Church I desire to know whether they are not obliged by them for the preservation of the Peace and Vnity of the Church to forbear the imposition of such things on the practise of the whole Church in the Worship of God as being no way necessary in themselves nor such whose omission or the omission of whose Imposition can give Scandal or Offence unto any if they are obliged by them so to do it will be evident where the blame of the Division amongst us must Lye To say they are not obliged hereunto by vertue of these Rules is to say that although the preservation of the Peace and Unity of the Church be incumbent on them in a particular manner and the chief of them can assign no other End of the office they lay Claim unto but only its expediency or as is pretended its necessity unto the preservation of the Peace and Vnity of the Church Yet they are not by vertue of any Divine Rules obliged thereunto But it seemes to me somewhat unequal that in this Contest about the preservation of the Peace of the Church we should be bound by Rules to do all that we can whatever it be and those who differ from us be left absolutely at their liberty so as not to be obliged to forbear what they may lawfully so do But to proceed Upon these suppositions and in the Confirmation of them the Dr. produceth a passage out of Irenaeus whose