person of an Apostolical Spirit consonant unto the stile and writings of the Apostles themselves a precious Jewel and just Representation of the state and order of the Church in those days And sundry things we may observe from it 1. There is nothing in it that gives the least intimation of any other Church-State but that which was Congregational although there were the highest causes and Reasons for him so to do had there been any such Churches then in being The case he had in hand was that of Ecclesiastical Sedition or Schism in the Church of Corinth the Church or Body of the Brethren having unjustly deposed their Elders as it should seem all of them Giving advice herein unto the whole Church using all sorts of Arguments to convince them of their sin directing all probable means for their Cure he never once sends them to the Bishop or Church of Rome as the Head of Vnity unto all Churches makes no mention of any Metropolitical or Diocesan Church and its Rule or of any single Bishop and his Authority No one of any such Order doth he either commend or condemn or once address himself unto with either Admonitions Exhortations Encouragements or Directions He only handles the cause by the Rule of the Scripture as it was stated between the Church itself and its Elders I take it for granted that if there were any Church at Corinth consisting of many Congregations in the City and about it or comprehensive as some say of the whole Region of Achaia that there was a single Officer or Bishop over that whole Church But none such is here mentioned If there were any such he was either Deposed by the people or he was not If he were Deposed he was only one of the Presbyters for they were only Presbyters that were Deposed If he were not why is he not once called on to discharge his duty in curing of that Schism or blamed for his neglect Certainly there was never greater Prevarication used by any man in any cause than is by Clemens in this if the state of the Church its Rule and Order were such as some now pretend For he neither lets the people know wherein their sin and Schism did lye namely in a Separation from their Bishop nor doth once mention the only proper cure and remedy of all their Evils But he knew their state and order too well to insist on things that were not then in rerum natura and wherein they were not concerned 2. This Epistle is written as unto the whole Church at Corinth so in the name of the whole Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God which dwelleth or sojourneth as a stranger at Rome in the City of Rome to the Church of God that dwelleth or sojourneth at Corinth For although that Church was then in disorder under no certain Rule having cast off all their Elders c. yet the Church of Rome not only allows it to be a sister-Church but salutes the Brethren of it in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called and sanctified through the will of God by our Lord Jesus Christ. The Churches of Christ were not so ready in those days to condemn the persons nor to judge the Church-state and condition of others on every miscarriage real or supposed as some have been and are in these latter Ages 2. This Address being from the body of the Church at Rome unto that at Corinth without the least mention of the Officers of them in particular it is evident that the Churches themselves that is the whole entire Community of them had Communion with one another as they were sister-Churches and that they had themselves the transaction of all Affairs wherein they were concerned as they had in the days of the Apostles Acts 15.1 2 3. It was the Brethren of the Church at Antioch who determined that Paul and Barnabas and certain others should go up to Hierusalem to consult the Apostles and Elders See also Chap. 21.22 This they did not nor ought to do without the Presence Guidance Conduct and consent of their Elders or Rulers where they had any But this they were not excluded from And that Church the whole Body or fraternity whereof doth advise and consult in those things wherein they are concerned on the account of their Communion with other Churches is a Congregational Church and no other It was the Church who sent this Epistle unto the Corinthians Claudius Ephebus Valerius Bibo Fortunatus are named as their Messengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are sent by us our Messengers our Apostles in these matters Such as the Churches made use of on all such occasions in the Apostles days 2 Cor. 8.23 And the persons whom they sent were only Members of the Church and not Officers nor do we any where hear of them under that Character Now they could not be sent in the name of the Church but by its consent nor could the Church consent without its Assembling together This was the state and order of the first Churches in that Communion which was amongst them according to the mind of Christ they had a singular concern in the welfare and prosperity of each other and were solicitous about them in their trials Hence those who were planted at a greater distance than would allow frequent personal converse with their respective Members did on all occasions send Messengers unto one another sometimes meerly to visit them in love and sometimes to give or take Advice But these things as indeed almost all others that bâ—long unto the Communion of Churches either in themselves or with one another are either utterly lost and buryed or kept above ground in a pretence of Episcopal Authority Churches themselves being wholly excluded from any concernment in them But as the Advice of the Church of Rome was desired in this case by the whole Church of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was given by the Body of the Church itself and sent by Messengers of their own 3. The description given of the state ways and walking of the Church of Corinth that is that whole Fraternity of the Church which fell afterwards into that disorder which is reproved before their fall is such as that it bespeaks their walking together in one and the same society and is sufficient to make any good man desire that he might see Churches yet in the world unto whom or the generality of whose Members that Description might be honestly and justly accommodated One Character which is given of them I shall mention only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a full or plentiful effusion of the Holy Ghost upon you all so that being full or filled with an holy will holiness of will and a good readiness of mind with a pious devout confidence you stretched out your hands in Prayers to Almighty God supplicating his clemency or Mercy for the pardon of your involuntary sins sins fallen into by infirmity or
is the matter of Fact that the Apostles appointed onely particular Congregations and that therefore they did not oblige the Christians about in a Province or Diocess to be of that Church which was first erected in any Town or City but they founded new Churches with new Officers of their own in all places where there were a sufficient number of Believers to make up such a Church And this I prove from the instance of the Church of Hierusalem which was first planted but quickly after there were Churches gathered and settled in Judea Gallilee and Samaria They planted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Cities and Villages as Clemens speaks But what saith he is this to the proof of the Congregational way this it is namely That the Churches instituted by the Apostles were all of them Congregational not Diocesan Provincial or National but saith he the thing I desired was that when the Christians in one City multiplyed into more Congregations they would prove that they did make new and distinct Churches He may desire it of them who grant that the Christians did multiply in one City into more Congregations then one which I deny untill the end of the second Century although they might and did occasionally meet especially in times of Persecution in distinct Assemblies Neither will their multiplication into more Congregations without distinct Officers at all help the cause he pleadeth for for his Diocesan Church consisteth of many distinct Churches with their distinct Officers Order and Power as he afterwards describes our Parishes to do under one Bishop Yet such is his apprehension of the Justice of his cause that what hath been pleaded twenty times against it namely That speaking of one City the Scripture still calls it the Church of that place but speaking of a Province as Judea Galilee Samaria Galatia Macedonia it speaks of the Churches of them which evidently proves that it knows nothing of a Diocesan Provincial or National Church he produceth in the justification of it because he saith that it is evident theâ—ne that there was but one Church in one City which was never denyed There were indeed then many Bishops in one Church Phil. 1.1 Acts 20.28 And afterwards when one Church had one Bishop only yet there were two Bishops in one City which requires two Churches as Epiphanus affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeres 68. S. 6. For Alexandria never had two Bishops as other Cities had Whether he intend two Bishops in one Church or two Churches in one City all is one to our purpose But the Dr. I presume makes this observation rather artificially to prevent an Objection against his main Hypothesis then with any design to strengthen it thereby For he cannot but know how frequently it is pleaded in opposition unto any National Church State as unto its mention in the Scripture For he that shall speak of the Churches in Essex Suffolk Hartfordshire and so of other Counties without the least intimation of any general Church unto which they should belong would be judged to speak rather the Independent then the Episcopal Dialect But saith he p. 236. I cannot but wonder what Dr. O. means when after he hath produced the Evidence of distinct Churches in the same Province he calls this plain Scripture Evidence and practise for the erecting particular distinct Congregations who denies that I say then it is incumbent on him to prove if he do any thing in this cause that they erected Churches of another sort kind and order also But saith he I see nothing like a proof of distinct Churches in the same City which was the thing to be proved but because it could not be proved was prudently let alone But this was not the thing to be proved nor did I propose it to confirmation nor assert it but have proved the contrary unto the end of the second Century This only I assert that every Church in one City was only one Church and nothing is offered by the Doctor to the contrary yea he affirms the same But saith he sect 6. p. 237. Dr. O. saith That the Christians of one City might not exceed the bounds of a particular Church or Congregation no although they had a multiplication of Bishops or Elders in them and occasional distinct Assemblies for some Acts of Divine Worship But then saith he The notion of a Church is not limited in the Scripture to a single Congregation Why so for saith he if occasional Assemblies be allowed for some Acts of Worship why not for others I say because they belong unto the whole Church or are Acts of Communion in the whole Church Assembled and so cannot be observed in occasional meetings do this saith the Apostle when you come together in one place And if saith he the number of Elders be unlimited then every of those may attend the occasional distinct Assemblies for Worship and yet altogether make up the Body of one Church and so say I they may and yet be one Church still joyning together in all Acts of Communion that are proper and peculiar unto the Church For as the meetings intended were occasional so also was the attendance of the Elders unto them as they found occasion for the Edification of the whole Church It may be the Dr. is not so well acquainted with the Principles and Practise of the Congregational way and therefore thinks that these things are contrary unto them But those of that way do maintain that there ought to be in every particular Congregation unto the compleatness of it many Elders or Overseers that the number of them ought to be encreased as the encrease of the Church makes it necessary for their Edification that the members of such a Church may and ought to meet occasionally in distinct Assemblies especially in the time of Persecution for Prayer Preaching of the Word and mutual Exhortation so when Peter was in Prison after the Death of James many met together in the House of Mary to Pray Acts 12.12 Which was not a meeting of the whole Church And that there were such private meetings of the Members of the same Church in times of Persecution among the Primitive Churches may be proved by a Multiplication of instances but still they continued one Church and joyned together in all Acts of Church Communion properly so called especially if it were possible every Lords-day as Justin Martyr declares that the Church did in his time For all the Christians saith he then in the City and Villages about gathered together in one place for the Ends mentioned But still these distinct occasional Assemblies did not constitute any distinct Societies or Corporations as the distinct Companies do in a City But saith he grant one single Bishop over all these Elders and they make up that representation of a Church which we have from the best and purest Antiquity I say we would quickly grant it could we see any warrant for it or if he could prove that so it was
Church for their Work was to call gather and erect it out of the World But no ordinary Officers can be or ever were ordained but to a Church in Being Some say they are ordained unto the universal visible Church of Professors some unto the particular Church wherein their Work doth lye but all grant that the Church-State whereunto they are ordained is antecedent unto their Ordination The Lord Christ could and did ordain Apostles and Evangelists when there was yet no Gospel Church for they were to be the Instruments of its Calling and Erection But the Apostles neither did nor could ordain any ordinary Officers until there was a Church or Churches with respect whereunto they should be ordained It is therefore highly absurd to ascribe the continuation of the Church unto the successive Ordination of Officers if any such thing there were seeing this successive Ordination of Officers depends solely on the continuation of the Church If that were not secured on other Foundations this successive Ordination would quickly tumble into dust Yea this successive Ordination were there any such thing appointed must be an Act of the Church it self and so cannot be the means of communicating Church Power unto others A successive Ordination in some sense may be granted namely that when those who were ordained Officers in any Church do dye that others be ordained in their steads but this is by an Act of Power in the Church it self as we shall manifest afterwards 2. Not to treat of Papal succession the limiting of this successive Ordination as the only way and means of Communicating Church Power and so of the Preservation of the Church-State unto Diocesan Prelates or Bishops is built on so many inevident Presumptions and false Principles as will leave it altogether uncertain whether there be any Church-State in the World or no. As 1 That such Bishops were ordained by the Apostles which can never be proved 2 That they received Power from the Apostles to ordain others and Communicate their whole Power unto them by an Authority inherent in themselves alone yet still reserving their whole Power unto themselves also giving all and retaining all at the same time which hath no more of Truth than the former and may be easily disproved 3 That they never did nor could any of them forfeit this Power by any crime or error so as to render their Ordination invalid and interrupt the succession pretended 4 That they all ordained others in such manner and way as to render their Ordination valid whereas multitudes were never agreed what is required thereunto 5 That whatever Heresy Idolatry Flagitiousness of life Persecution of the true Churches of Christ these Prelatical Ordainers might fall into by whatever Arts Simoniacal Practices or false Pretences unto what was not they came themselves into their Offices yet nothing could deprive them of their Right of Communicating all Church Power unto others by Ordination 6 That Persons so ordained whether they have any call from the Church or no whether they have any of the Qualifications required by the Law of Christ in the Scripture to make them capable of any Office in the Church or have received any Spiritual Gifts from Christ for the Exercise of their Office and Discharge of their Duty whether they have any Design or no to persue the ends of that Office which they take upon them yet all is one being any way Prelatically ordained Bishops they may ordain other and so the successive Ordination is preserved And what is this but to take the Rule of the Church out of the hand of Christ to give Law unto him to follow with his Approbation the actings of men besides and contrary to his Law and Institution and to make Application of his Promises unto the vilest of men whether he will or no. 7 That it is not lawful for Believers or the Disciples of Christ to yield Obedience unto his Commands without this Episcopal Ordination which many Churches cannot have and more will not as judging it against the Mind and Will of Christ. 8 That one Worldly Ignorant Proud sensual Beast such as some of the Heads of this successive Ordination as the Popes of Rome have been should have more Power and Authority from Christ to preserve and continue a Church-State by Ordination than any the most holy Church in the World that is or can be gathered according to his mind with other unwarrantable Presumptions innumerable 3. The pernicious consequences that may ensue on this Principle do manifest its Inconsistency with what our Lord Jesus Christ hath ordained unto this end of the continuation of his Church I need not reckon them upon the surest Probabilities There is no room left for fears of what may follow hereon by what hath already done so If we consider whither this successive Ordination hath already led a great part of the Church we may easily judge what it is meet for It hath I say led men for Instance in the Church of Rome into a Presumption of a good Church-State in the loss of Holiness and Truth in the Practice of false Worship and Idolatry in the Persecution and Slaughter of the faithful Servants of Christ unto a State plainly Antichristian To think there should be a Flux and Communication of Heavenly and Spiritual Power from Jesus Christ and his Apostles in and by the hands and Actings of Persons ignorant Simoniacal Adulterous Incestuous Proud Ambitious Sensual presiding in a Church-State never appointed by him immersed in false and Idolatrous Worship persecuting the true Church of Christ wherein was the true succession of Apostolical Doctrine and Holiness is an Imagination for men who embrace the shadows and appearances of things never once seriously thinking of the true nature of them In brief it is in vain to derive a Succession whereon the Being of the Church should depend through the presence of Christ with the Bishops of Rome who for an 100 years together from the year 900 to a 1000 were Monsters for Ignorance Lust Pride and Luxury as Baronius acknowledgeth A. D. 912.5.8 Or by the Church of Antioch by Samosatenus Eudoxius Gnapheus Severus and the like Hereticks Or in Constantinople by Macedonius Eusebius Demophilus Anthorinus and their Companions Or at Alexandria by Lucius Dioscurus Aelurus Sergius and the rest of the same sort 4. The principal Argument whereby this conceit is fully discarded must be spoken unto afterwards And this is the due consideration of the proper subject of all Church-Power unto whom it is originally formally and radically given and granted by Jesus Christ. For none can communicate this Power unto others but those who have received it themselves from Christ by vertue of his Law and Institution Now this is the whole Church and not any Person in it or Prelate over it Look whatever constitutes it a Church that gives it all the Power and Priviledge of a Church for a Church is nothing but a Society of professed Believers enjoying all Church Power
differences of lesser Moment whilst the general Rule of Faith and Love is attended unto 4. To be quiet and wait for further Instruction is the Direction given unto both Parties whilst the Differences did continue between them and that in opposition unto mutual Impositions 5. A Church that is really so or so esteemed may break the Peace with its own Members and others as well as they with it and where the fault is must be determined by the Causes of what is done 6. For what is added about gathering of Churches it shall be considered in its proper place But as unto the Application of these things unto the present Case there lies in the bottom of them such an unproved Presumption of their being the Church that is according unto Divine Institution for in their being so in any other sense we are not concerned of their Church Power and Authority by whom such Orders and Rules are made as we can by no means admit of I can more warrantably give this as the Apostles Rule than that of our Author What you have attained unto in the Knowledge of the Doctrine and Misteries of the Gospel walk together in holy Communion of Faith and Love but take heed that you multiply not new Causes of Divisions and Differences by inventing and imposing new Orders in Divine Worship or the Rule of the Church casting them out who agree with you in all things of divine Revelation and Institution He adds from my Words If the Rule reach our Case it must be such as requires things to be observed as were never divinely appointed as National Churches Ceremonies and Modes of worship to which he Replies And so this Rule doth in Order unto Peace require the Observation of such things which although they be not particularly commanded of God yet are enjoyned by lawful Authority provided that they be not unlawful in themselves nor repugnant unto the Word of God Answ. 1. Let the Reader if he please consult the place whence these Words are taken in my Discourse and he will find this Evasion obviated 2. What is intended by this Rule is it the Rule given by the Apostle Who that reads the Words can possibly pretend unto any such conception of their meaning If he understand a Rule of his own I know not what it may or may not include 3. I deny and shall for ever deny that the Rule here intended by the Apostle doth give the least countenance unto the Invention and Imposition of things not divinely instituted not prescribed not commanded in the Word on the Pretence that those who so invent and impose them judged them lawful and that they have Authority so to do He Objects again unto himself out of my Discourse that the Apostles never gave any such Rules themselves about outward Modes of Worship with Ceremonies Feasts Fasts Liturgies c. Whereunto he Replies What then I say then 1. It had been happy for Christians and Christian Religion if those who pretended to be their Successors had followed their Example and made no such Rules at all that they would not have thought themselves wiser than they or more careful for the Good of the Church or better acquainted with the Mind of Christ in these things then they were For that Multiplication of Rules Laws Canons about the things mentioned and others of an alike nature which the Apostles never gave any Example of or Encouragement unto which afterwards ensued hath been a principal means of altering the state of the Church from its Original Institution of corrupting its Worship Administring occasion unto scandal and endless Strifes 2. If the Apostles gave no such Rules themselves it may be concluded safely that it was because in their Judgement no such Rule was to be given Other Reason hereof cannot be assigned for if it might have been done according to the Mind of Christ and by vertue of the Commission which they had from him innumerable Evils might have been prevnted by the doing of it They foresaw what Differences would arise in the Church what Divisions the darkness and corrupt Lusts of men would cast them into about such things as these and probably knew much whereunto the Mistery of Iniquity tended yet would they not appoint any Arbitrary Rules about things not ordained by our Lord Jesus Christ which might have given some bounds unto the Inclinations of men in making and multiplying Rules of their own unto the ruine of the Church 3. Then I say we beg the Pardon of all who concern themselves herein that we scruple the Complying with such Rules in Religion and the Worship of God as the Apostles thought not meet to appoint or ordain But he addes It is sufficient that they gave this general Rule that all Lawful things are to be done for the Churches Peace Answ. What is to be done for the Churches Peace we shall afterwards consider To be done is intended of Acts of Religion in the Worship of God I say then the Apostles never gave any such Rule as that pretended the Rule they gave was that all things which Christ hath commanded were to be done and observed and for the doing of any thing else they gave no Rule Especially they gave not such a large Rule as this that might serve the turn and interest of the worst of men in imposing on the Church whatever they esteemed Lawful as not by vertue of any Rule of the Apostles but in an open Rejection of all they gave it afterwards fell out in the Church This is a Rule which would do the Work to the Purpose of all that have the Reputation of Governours in the Church be it the Pope or who it will For they are themselves the sole Judges of what is Lawful the People as it is pretended understand nothing of these things Whatever therefore they have a Mind to introduce into the Worship of God and to impose on the Practice of men therein is to be done by vertue of this Apostolical Rule for the Churches Peace provided they judge it Lawful and surely no Pope was ever yet so stark mad as to impose things in Religion which he himself judged unlawful Besides things may be Lawful in themselves that is Morally which yet it is not Lawful to introduce into the Worship of God because not expedient nor for Edification Yea things may be Lawful to be done sometimes on some occasions in the Worship of God which yet it would be unlawful to impose by vertue of a general binding Rule for all times and seasons Instances may be multiplied in each kind Therefore I say the Apostles never gave this Rule they opened no such Door unto Arbitrary Imposition they laid no such Yoke on the Necks of the Disciples which might prove heavier and did so then that of the Jewish Ceremonies which they had taken away namely that they were to do and observe all that should by their Rulers be imposed on them as lawful in their Judgement This
to give place unto severe Thoughts of the Church of England and its Communion and withdrawing themselves into forreign Parts openly avowed a Separation from it And if the extremities which many had been put unto for their meer Dissent and Nonconformity unto the Established Rule which with a good Conscience they could not comply with were represented it might if not excuse yet alleviate the Evil of that Severity in Separation which they fell into 6. But hereon a double Inconvenience yea Evil did ensue whence all the Advantages made use of in this Story to load the present Cause of the Nonconformists did arise For 1. Many of those who refused to conform unto the Church in all its Constitutions yet thought it their Duty to wait quietly for a National Reformation thinking no other possible began to oppose and write against them who utterly Separated from the Church condemning its Assemblies as Unlawful And herein as the manner of men is on such Occasions they fell into sharp Invectives against them with severe Censures and Sentences concerning them and their Practice And 2. Those who did so separate being not agreed among themselves as unto all Principles of Church-Order nor as unto the Measures of their Separation from the Church of England there fell out differences and disorders among them accompanied with personal Imprudencies and Miscarriages in not a few Neither was it ever scarcely otherwise among them who first attempted any Reformation unless like the Apostles they were infallibly guided These mutual Contests which they had among themselves and with the Nonconformists who abode in their private Stations in England with their Miscarriages also were published unto the World in their own Writings and those of their Enemies Hinc omnis pendet Lucilius These were the things that gave advantage unto and are the Substance of the History of our Author concerning Separation wherein all I can find unto our present Instruction is that Iliacos intra muros peccatur extra There are and ever were Sins Faults Follies and Miscarriages among all sorts of Men which might be farther evidenced by recounting on the other hand what were the Ways Acts and Deeds at the same time of those by whom the others were cast out and rejected And whereas it was the Design of the Reverend Author to load the Cause and Persons of the present Nonconformists with Prejudice and contempt it is well fallen out in the Merciful disposal of things towards and amongst us by the Providence and Grace of God that he is forced to derive the principal Matter of his Charge from what was done by a few private Persons three or fourscore years agoe and more in whose Principles and Practises we are not concerned And as for the Difference that fell out more lately among the Divines in the Assembly at Westminster about the Ways Means and Measures of Reformation and mutual Forbearance which he gives us a large account of in a long Transcription out of their Writings I must have more Health and Strength and Leisure than now I have which I look not for in this World before I esteem my self concerned to ingage in that contest or to Apologize for the one side or other The things in Agitation between them had no Relation unto or present Dissent from the Church of England being here insisted on meerly to fill up the story with Reference unto the General End designed Neither to my Knowledge did I ever read a Book wherein there was a greater Appearance of Diligence in the Collection of Things Words Sayings Expressions Discourses unto other Ends which might only cast Odium on the Cause opposed or give advantage for Arguings unto a seeming Success very little or no way at all belonging unto the Cause in hand than there is in this of our Reverend Author though much in the same way and kind hath been before attempted But Separation it is and Schisme which we are all charged withal and the Evil thereof is aggravated in the Words of the Author himself and in large Transcriptions out of the Writings of others Schisme indeed we acknowledge to be an Evil a great Evil but are sorry that with some a pretended unproved Schisme is become almost all that is Evil in the Churches or their Members so that let men be what they will drenched yea overwhelmed in Ignorance Vice and Sin so they do not separate which to be sure in that state they will not do for why should he who hath Plague Sores upon him depart from the Society of them that are infected they seem to be esteemed as unto all the concerns of the Church very unblameable The Truth is considering the present State and Condition of the Inhabitants of this Nation who are generally Members of the Church of England how the Land is filled with sin against the Holy One of Israel God giving us every day renewed Tokens and Indications of his Displeasure no compliance with his Calls no publick Reformation being yet attempted it seems a more necessary Duty and of more importance unto them upon whom the care of such things is incumbent to endeavour in themselves and to ingage a Faithful Ministry throughout the Nation both to give a due Example in their Conversations and to Preach the Word with all diligence for the turning of the People from the Evil of their ways then to spend their time and strength in the Mannagment of such Charges against those who would willingly comply with them as unto all the great Ends of Religion amongst men But this must be farther spoken unto I say therefore 1. In General that whereas the whole Design of this Book is to charge all sorts of Nonconformists with Schisme and to denounce them Schismaticks yet the Author of it doth not once endeavour to state the true notion and nature of Schisme wherein the Consciences of Men may be concerned He satisfies himself in the Invectives of some of the Antients against Schisme applicable unto those which were in their days wherein we are not concerned Only he seems to proceed on the general Notion of it that it is a Causeless Separation from a true Church which departs from that of the Romanists who will allow no Separation from the Church but what is Causeless To make Application hereof unto us it is supposed 1. That the Church of England is a true Church in its National Constitution and so are all the Parochial Churches in it which can be no way justified but by a large extensive Interpretation of the Word True For there is but one sort of Churches instituted by Christ and his Apostles but National and Parochial Churches differ in their whole kind and therefore cannot both of them be of a Divine Original 2. That we are Members of this Church by our own Consent How we should come to be so otherways I know not If we are so by being born and baptized in England then those who are born beyond Sea and baptized there
are made Members of this Church by an Act of Parliament for their Naturalization and no otherwise 3. That we separate from this Church in things wherein we are obliged by the Authority of Christ to hold communion with it which neither is nor will ever be proved nor is it endeavoured so to be by any Instances in this Treatise 4. That to with-hold Communion from Parochial Assemblies in the Worship of God as unto things confessedly not of Divine Institution is Schisme that kind of Schisme which is condemned by the Antient Writers of the Church Upon these and the like suppositions it is no uneasie thing to make vehement Declamations against us and severe Reflections on us all is Schisme and Schismaticks and all of the same kind with what was written against by Cyprian and Austin and others a great many But the true state of the Controversie between him and us is this and no other namely Whether a Dissent in and Forbearance from the Communion of Churches in their state and kind not of Divine Institution or so far as they are not of Divine Institution and from Things in other Churches that have no such Divine Institution nor any Scriptural Authority to oblige us unto their Observance be to be esteemed Schisme in them who maintain and professedly avow Communion in Faith and Love with all the true Churches of Christ in the World This is the whole of what we are concerned in which where it is spoken unto it shall be considered But because there were in the Primitive Churches certain Persons who on Arbitrary Principles of their own consisting for the most part in gross and palpable Errors which they would have imposed on all others did separate from the Catholick Church that is all other Christians in the World and all the Churches of Christ condemning them as no Churches allowing not the Administration of Sacraments unto them nor Salvation unto their Members whom the Antient Church condemned with great severity and that justly as guilty of Schisme their Judgment their Words and Expressions are applyed unto us who are no way concerned in what they speak of or unto We are not therefore in the least terrified with what is alledged out of the Antients about Schisme no more then he is when the same Instances the same Authorities the same Quotations are made use of by the Papists against the Church of England as they are continually For as was said we know that we are no way concerned in them And suppose that all that the Dr. alledgeth against us be true and that we are in the wrong in all that is Charged on us yet I dare refer it to the Dr. himself to determine whether it be of the same nature with what was Charged on them who made Schismes in the Church of old I suppose I guess well enough what he will say to secure his Charge and it shall be considered where it is spoken But as was said the great and only Design of the Author of this Book is to prove all Non-conformists to be Schismaticks or guilty of the Sin of Schisme How he hath succeeded in this Attempt shall be afterwards considered And something I have spoken in the ensuing Discourse concerning the Nature of Schisme which will manifest how little we are concerned in this Charge But yet it may not be amiss in this place to mind both him and others of some of those Principles whereon we ground our Justification in this Matter that it may be known what they must further overthrow and what they must establish who shall persist in the Mannagement of this Charge that is indeed through want of Love in a design to heighten and perpetuate our Divisions And The first of these Principles is That there is a Rule prescribed by our Lord Jesus Christ unto all Churches and Believers in a due Attendance whereunto all the Vnity and Peace which he requireth amongst his Disciples do consist We acknowledge this to be our Fundamental Principle Nor can the Rhetorick or Arguments of any man affect our Consciences with a sense of the Guilt of Schism until one of these things be proved namely Either First That the Lord Christ hath given no such Rule as in the Observance whereof Peace and Unity may be preserved in his Church Or Secondly That we refuse a compliance with that Rule in some one Instance or other of what therein he hath himself appointed Unless one or the other be proved and that strictly and directly not pretended so to be by perpetual Diversions from the things in Question no vehement Assertions of any of us to be Schismaticks nor Aggravations of the Guilt of Schisme will signifie any thing in this Cause But that our Principle herein is according unto Truth we are fully perswaded There is a Rule of Christs giving which whosoever walk according unto Peace shall be on them and Mercy as on the whole Israel of God Gal. 6.16 And we desire no more no more is needful unto the Peace and Unity of the Church And this Rule whatever it be is of his giving and Appointment No Rule of Mens Invention or Imposition can by its Observance secure us of an Interest in that Peace and Mercy which is peculiar unto the Israel of God God forbid we should entertain any such Imagination We know well enough men may be through Conformists to such Rules unto whom as unto their present state and condition neither Peace nor Mercy do belong For there is no Peace to the Wicked He who hath directed and commanded the end of Church Unity and Peace hath also appointed the Meanes and Measures of them Nothing is more disagreeable unto Nothing more inconsistent with the Wisdom Care and Love of Christ unto his Church than an Imagination that whereas he strictly enjoynes Peace and Unity in his Church he hath not himself appointed the Rules Bounds and Measures of them but left it unto the Will and Discretion of Men. As if his Command unto his Disciples had been Keep Peace and Vnity in the Church by doing and observing whatever some men under a Pretence of being the Guides of the Church shall make necessary unto that End Whereas it is plainly otherwise namely that we should so keep the Peace and Unity of the Church by doing and observing all whatever that he commands us And besides we strictly require that some one Instance be given us of a Defect in the Rule given by Christ himself which must be supplyed by humane Additions to render it compleat for the End of Church Peace and Unity In vain have we desired in vain may we for ever expect any Instance of that kind This Principle we shall not be easily dispossessed of And whilst we are under the Protection of it we have a safe Retreat and shelter from the most vehement Accusations of Schisme for a Non-compliance with a Rule none of his different from his and in some things contrary unto his for the
which having as they thought unduely enough failed in one or two Instances it became the Destruction of a Church state not only in the Churches where such Mistakes had happened as they surmized but unto all the Churches in the World that would hold Communion with them But in these things we have no concernment Other Notions of Schisme besides those insisted on we acknowledge not nor is any other advanced with the least Probality of Truth Nor are we to be moved with outcries about Schisme wherein without regard to Truth or Charity men contend for their own Interest Of those Notions of it which have been received by men sober and learned we decline a trial by none that only excepted that the Refusal of Obedience unto the Pope and Church of Rome is all that is Schisme in the World which indeed is none at all That which is now so fiercely pleaded by some concerning different Observations of external Modes Rites Customes some more or none at all to make men Schismaticks is at once to judge all the Primitive Churches to be Schismatical Their Differences Varieties and Diversities among them about these things cannot be enumerated and so without any disadvantage unto the Faith or breach of Love they continued to be untill all Church Order and Power was swallowed up in the Papal Tyranny ten thousand times more pernicious then ten thousand such Disputes For a Close unto this whole Discourse concerning the original nature and state of Gospel Churches I shall use that Liberty which Love of the Truth puts into my Possession Churches mentioned in the Scripture ordained and appointed by the Authority of Jesus Christ were nothing but a certain number of Men and Women Converted to God by the preaching of the Gospel with their baptized seed associating themselves in Obedience unto Christs Commands and by the Direction of his Apostles for the common Profession of the same Faith the Observance and Performance of all Divine Institutions of Religious Worship unto the Glory of God their own Edification and the Conversion of others These Believers thus associated in Societies knowing the Command and Appointment of Jesus Christ by his Apostles for that End did choose from among themselves such as were to be their Rulers in the Name and Authority of Christ according to the Law and Order of his institutions who in the Scripture are called on various Considerations Elders Bishops Pastors and the like names of Dignity Authority and Office who were to administer all the solemn Ordinances of the Church among them Unto this Office they were solemnly appointed ordained or set apart by the Apostles themselves with fasting Prayer and imposition of hands or by other ordinary Officers after their decease This was the way and method of the Call and setting apart of all Ordinary Officers in the Church both under the Old Testament and in the New It is founded in the Light of Nature In the first Institution of ordinary Church Rulers under the Law the People looked out and chose fit Persons whom Moses set apart to the Office Deut. 1.13 14 15. And in the Call of Deacons Acts 6. The Apostle uses the same Words or words of the same importance unto the Church as Moses did to the People Acts 6.31 asserting the Continuation of the same way and order in their Call And whereas he who was first to be called to Office under the New Testament after the Ascension of Christ fell under a double Consideration namely of an Officer in general and of an Apostle which office was extraordinary there was a threefold Act in his Call the People chose two one of which was to be an Officer Acts 1.23 Gods immediate Determination of one as he was to be an Apostle ver 24. and the obedient Consent of the People in compliance with that Determination ver 26. The Foundation of these Churches was generally in a small number of Believers But their Church state was not compleat until they were supplyed with all ordinary Officers as Bishops and Deacons The former were of of several sorts as shall be proved hereafter And of them there were many in every Church whose number was encreased as the Members of the Church were multiplied So God appointed in the Church of the Jews that every ten Families should have a peculiar Ruler of their own Choice Deut. 1.13 14 15 For there is no mention in the New Testament of any one single Bishop or Elder in any Church of any sort whatever either Absolutely or by way of Preheminence But as the Elders of each Church were many at least more thenone so there was a parity among them and an Equality in Order Power and Rule Nor can any Instance be given unto the Contrary Of these Churches one onely was originally planted in one City Town or Village This way was taken from Conveniency for Edification and not from any positive Institution and it may be otherwise where Conveniency and Opportunity do require it The Number in these Churches Multiplying dayly there was a necessity of the Multiplication of Bishops or Elders among them Hereon the Advantage of some one Person in Priority of Conversion or of Ordination in Age Gifts and Graces especially in Ability for Preaching the Gospel and administring the Holy Ordinances of the Church with the Necessity of preserving Order in the Society of the Elders themselves gave him peculiar Dignity Preheminence and Title He was soon after the Bishop without any disadvantage to the Church For in those Churches in some of them at least Evangelists continued for a long Season who had the Administration of Church Affairs in their hands And some there were who were of Note among the Apostles and eminently esteemed by them who had eminent yea Apostolical Gifts as to Preaching of the Word and Prayer which was the peculiar work of the Apostle These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Clemens Of the many other Elders who were associated in the Rule of the Church it may be not many had Gifts for the constant Preaching of the Word nor were called thereunto Hence Justin Martyr seemes to assign the constant publick Administration of Sacred Ordinances unto one President And this also promoted the constant presidency of one in whom the Apostolical Aid by Evangelists might be supplyed These Churches thus fixed and settled in one place each of them City Town or Village were each of them intrusted with all the Power and Priviledges which the Lord Christ hath granted unto or endued his Church withal This Power is called the power of the Keys or of binding and loosing which hath respect only unto the Consciences of Men as unto things Spiritual and Eternal being meerly Ministerial Every one of these Churches were bound by the Command of Christ to live in Peace and Vnity through the Exercise of Peculiar sincere and fervent Love among all their Members as also to walk in Peace and useful Communion with all othâ—â— Churches in the