of the Roman Empire then of the Roman Church as unto its Rise by Holiness and Devotion and its Ruine by Sensuality Ambition the utter neglect of the Discipline of Christ and Superstition But yet let any man peruse that Historian who wrote with this express Design he shall hardly fix upon many of those instances whereby the Empire came into that deplorable condition wherein it was not able to bear its Distempers nor its Cure such as was the State of the Church before the Reformation But besides the common difficulty of discovering the Beginnings and gradual Progression of Decays Declensions and Apostacy those which we treat of were begun and carried on in a mysterious manner that is by the effectual working of the Mystery of Iniquity As this almost hid totally the work of it from the Ages wherein it was wrought so it renders the Discovery of it now accomplished the more difficult Passengers in a Ship setting out to Sea oftimes discern not the progressive Motion of the Ship yea for a while the Land rather seems to to move from them then the Vessel wherein they are from it But after a Season the consideration of what Distance they are at from their Port gives them sufficient Assurance of the Progress that hath been made So is this Declension of the Churches from their Primitive Order and Institution is discoverable rather by measuring the Distance between what it left and what it arrived unto then by express Instances of it But yet is it not altogether like unto that of a Ship at Sea but rather unto the way of a Serpent on a Rock which leaves some slime in all its turnings and windings whereby he may be traced Such Marks are left on Record of the Serpentine Works of this Mystery of Iniquity as whereby it may be traced with more or less Evidence from its Original Interests unto its Accomplishment The principal promoting causes of this Defection on the part of men were those assigned by St. Ambrose in one Instance of it namely the Negligence of the People and the Ambition of the Clergy I speak as unto the State Rule Discipline and Order of the Church for as unto the Doctrine and Worship of it there were many other causes and means of their Corruption which belong not unto our present purpose But as unto the Alterations that were begun and carried on in the State Order and Rule of the Church they arose from those springs of Negligence on the one hand and Ambition on the other with want of skill and wisdom to mannage outward occurrences and incidencies or what Alteration fell out in the outward state and condition of the Church in this World For hence it came to pass that in the Accession of the Nations in general unto the Profession of the Gospel Church Order was suited and framed unto their secular State when they ought to have been brought into the spiritual State and Order of the Church leaving their Political State entire unto themselves Herein I say did the Guides of the Church certainly miss their Rule and depart from it in the dayes of Constantine the Emperour and afterwards under other Christian Emperours when whole Towns Cities yea and Nations offered at once to joyn themselves unto it Evident it is that they were not wrought hereunto by the same Power nor induced unto it on the same Motives or lead by the same means with those who formerly under Persecution were converted unto the Faith of our Lord Jesus Christ. And this quickly manifested itself in the Lives and Conversations of many yea of the most of them Hence those which were wise quickly understood that what the Church had got in multitude and number it had lost in the Beauty and Glory of its holy Profession Chrysostome in particular complains of it frequently and in many places cries out What have I to do with this Multitude a few serious Believers are more worth than them all However the Guides of the Church thought meet to receive them with all their Multitudes into their communion at least so far as to place them under the Jurisdiction of such and such Episcopal Sees For hereby their own Power Authority Dignity Revenues were enlarged and mightily encreased On this Occasion the antient Primitive way of admitting Members into the Church being relinquished the consideration of their Personal Qualifications and real Conversion unto God omitted such Multitudes being received as could not partake in all Acts and Duties of Communion with those particular Churches whereunto they were disposed and being the most of them unfit to be ruled by the Power and Influence of the Commands of Christ on their Minds and Consciences it was impossible but that a great Alteration must ensue in the State Order and Rule of the Churches and a great Deviation from their original Institution Men may say that this Alteration was necessary that it was Good and Useful that it was but the Accommodation of general Rules unto especial Occasions and circumstances but that there was an Alteration hereon in all these things none can with Modesty deny And this is enough unto my present Design being only to prove that such Alterations and Deviations did of old fall out Neither ought we to cover the provoking Degeneracy of the Generality of Christians in the 4 th and 5 th Centuries with those that followed The consideration of it is necessary unto the Vindication of the Holy Providence of God in the Government of the World and of the faithfulness of Christ in his dealing with his Church For there hath been no Nation in the World which publickly received Christian Religion but it hath been wasted and destroyed by the sword of Pagan Idolaters or such as are no better then they At first all the Provinces of the Western Empire were one after another made desolate by the Pagan Nations of the Northern Countreys who themselves did afterwards so turn Christians as to lay among them the Foundation of Anti-Christianisme Rev. 17.12 13. The Eastern Empire comprehending the Residue of the Provinces that had embraced the Christian Religion was first desolated in the chief Branches of it by the Saracens and at length utterly destroyed by the Turks And I pray God that the like Fate doth not at this day hang over the Reformed Nations as from their Profession they are called Do we think that all this was without câ—use Did God give up his Inheritance to the spoil of Barbarous Infidels without such provocations as the passing by whereof was inconsistent with the Holiness and Righteousness of his Rule It was not the Wisdom nor the Courage nor the Multitude of theâ—r Enemies but their own Sins Wickedness Superstition and Apostacy from the Rule of Gospel-Order Worship and Obedience which ruined all Christian Nations But to give farther Evidence hereunto I shall consider the causes aforementioned distinctly and apart And the first of them is the Negligence of the people themselves But in this
Peace and Order as the light of Nature directs unto that where many have a common Interest they ought to consult in common for the due management of it with other things of the like Importance are evident Dictates of this Light and Law Now whatever Church-State may be superinduced by Divine Institution yet this Light and Law in all their evident Dictates continue their obliging Power in and over the minds of men and must do so eternally Wherefore things that belong hereunto need no new Institution in any Church-State whatever But yet 2. Whatever is required by the Light of Nature in such Societies as Churches as useful unto their Order and conducing unto their end is a Divine Institution The Lord Christ in the Institution of Gospel Churches their State Order Rule and Worship doth not require of his Disciples that in their Observance of his Appointments they should cease to be men or forego the Use and Exercise of their rational Abilities according to the Rule of that Exercise which is the Light of Nature Yea because the Rules and Directions are in this case to be applied unto things Spiritual and of meer Revelation he giveth Wisdom Prudence and Understanding to make that Application in a due manner unto those to whom the Guidance and Rule of the Church is committed Wherefore as unto all the things which the Light of Nature directs us unto with respect unto the observation of the Duties prescribed by Christ in and unto the Church we need no other Institution but that of the use of the especial spiritual Wisdom and Prudence which the Lord Christ gives unto his Church for that end 4. There are in the Scripture general Rules directing us in the Application of natural Light unto such a Determination of all circumstances in the Acts of Church Rule and Worship as are sufficient for their performance decently and in order Wherefore as was said before it is utterly in vain and useless to demand express Institution of all the circumstances belonging unto the Government Order Rule and Worship of the Church or for the due improvement of things in themselves indifferent unto its Edification as occasion shall require Nor are they capable to be any otherwise stated but as they lye in the light of Nature and spiritual Prudence directed by general Rules of Scripture These things being premised our principal Assertion is That Christ alone is the Author Institutor and Appointer in a way of Authority and Legislation of the Gospel Church-State its Order Rule and Worship with all things constantly and perpetually belonging thereunto or necessary to be observed therein What is not so is of men and not from Heaven this is that which we have proved in general and shall farther particularly confirm in our Progress Hence 6. There is no spiritual use nor benefit of any Church-State nor of any thing therein performed but what on the part of men consists in Acts of Obedience unto the Authority of Christ. If in any thing we do of this nature we cannot answer that enquiry which God directs in this case to be made namely why we do this or that thing Exod. 12.25 26 27. with this that it is because Christ hath required it of us we do not acknowledge him the Lord over his own House nor hear him as the Son Nor is there any Act of Power to be put forth in the Rule of the Church but in them by whom it is exerted it is an Act of Obedience unto Christ or it is a meer Usurpation All Church Power is nothing but a Faculty or Ability to obey the Commands of Christ in such a way and manner as he hath appointed For it is his Constitution that the Administration of his solemn Worship in the Church and the Rule of it as unto the observance of his commands should be committed unto some Persons set apart unto that end according unto his appointment This is all their Authority all that they have of Order or Jurisdiction or by any other ways whereby they are pleased to express it And where there is any Gospel Administration any Act of Rule or Government in the Church which those that perform it do not give an evidence that they do it in Obedience unto Christ it is null as unto any Obligation on the Consciences of his Disciples The neglect hereof in the World wherein many in the Exercise of Church Discipline or any Acts that belong unto the Rule of it think of nothing but their own Offices whereunto such Powers are annexed by humane Laws and Canons as enable them to Act in their own names without designing Obedience unto Christ in all that they do or to make a just representation of his Authority Wisdom and love thereby is ruinous unto Church Order and Rule 7. There is no Legislative Power in and over the Church as unto its Form Order and Worship left unto any of the Sons of men under any qualification whatever For 1. There are none of them who have an Interest in those Rights Qualifications and Endowments which are necessary unto an Investiture into such a Legislative Power For what was given and granted unto Christ himself unto this end that he might be the Law giver of the Church must be found also in them who pretend unto any Interest therein Have they any of them a Right and Title unto a disposal of the Persons of Believers in what way they please as unto their Spiritual and Eternal concernments Have they Soveraign Authority over all things to change their Moral Nature to give them new uses and significations to make things necessary that in themselves are indifferent and to order all those things by Soveraign Authority in Laws obliging the consciences of men And the like may be said of his Personal Qualifications of Faithfulness Wisdom Love and Care which are ascribed unto him in this work of giving Laws unto his Churches as he was the Lord over his own House 2 The Event of the Assumption of this Legislative Power under the best pretence that can be given unto it namely in Councils or great Assemblies of Bishops and Prelates sufficiently demonstrates how dangerous a thing it is for any man to be ingaged in For it issued at length in such a constitution of Churches and such Laws for the Government of them as exalted the Cannon Law into the room of the Scripture and utterly destroyed the true Nature of the Church of Christ and all the Discipline required therein 3. Such an Assumption is derogatory unto the Glory of Christ especially as unto his Faithfulness in and over the House of God wherein he is compared unto and preferred above Moses Heb. 3.3 4 5 6. Now the Faithfulness of Moses consisted in this that he did and appointed all things according to the Pattern shewed him in the Mount That is all whatever it was the Will of God to be revealed and appointed for the Constitution Order Rule and Worship of his
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
they make herein may possibly keep up some Churches but is the ready way to destroy all Religion 2. That many of those by whom this Liberty is denyed unto professing Christians yet do indeed take it for granted that they have such a Liberty and that it is their Duty to make use of it For what are all the Contests between the Church of Rome and the Church of England so far as Christians that are not Church-men are concerned in them Is it not in whether of these Churches Edification may be best obtained If this be not the Ball between us I know not what is Now herein do not all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People why Edification is better to be had in the one Church then in the other and do they not require of them to form a Judgment upon those Reasons and Arguments and to act accordingly if they do not they do but make a Flourish and act a Part like Players on a Stage without any determinate Design 3. All Christians actually do so they do judge for themselves unless they are brutish they do Act according unto that Judgment unless they are hardened in Sin and therefore who do not so are not to be esteemed Disciples of Christ. To suppose that in all things of Spiritual and Eternal Concernment that men are not determined and acted every one by his own Judgment is an Imagination of men who think but little of what they are or do or say or Write Even those who shut their Eyes against the Light and follow in the Herd resolving not to enquire into any of these things do it because they judge it is best for them so to do 4. It is commonly acknowledged by Protestants that private Christians have a Judgement of Discretion in things of Religion The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome but withal to put a restraint upon it and a distinction of some superiour Judgement it may be in the Church or others But if by Discretion they mean the best of mens Vnderstanding Knowledge Wisdom and Prudence in and about the things wherein it is exercised I should be glad to be informed what other Judgment than this of Discretion in and about the things of Religion this or that or any Church in the World can have or exercise But to allow men a Judgement of Discretion and not to grant it their Duty to act according unto that Judgement is to oblige them to be Fools and to act not discreetly at least not according unto their own Discretion 4. The same is to be spoken of Gospel Discipline without which neither can the Duties of Church Societies be observed nor the Ends of them attained The neglect the loss the abuse hereof is that which hath ruined the Glory of Christian Religion in the World and brought the whole Profession of it into Confusion Hereon have the fervency and sincerity of true Evangelical mutual Love been abated yea utterly lost For that Love which Jesus Christ requireth among his Disciples is such as never was in the World before amongst Men nor can be in the World but on the Principles of the Gospel and Faith therein Therefore it is called his New Commandement The Continuation of it amongst the Generality of Christians is but vainly pretended little or nothing of the Reality of it in its due Exercise is found And this hath ensued on the Neglect of Evangelical Discipline in Churches or the turning of it into a Worldly Domination For one principal End of it is the Preservation Guidance and acting of this Love That mutual Watch over one another that ought to be in all the Members of the Church the Principal Evidence and fruit of Love without Dissimulation is also lost hereby Most men are rather ready to say in the Spirit and Words of Cain Am I my Brothers Keeper than to attend unto the Command of the Apostles Exhort one another dayly least any be hardened through the Deceitfulness of Sin Or comply with the Command of our Saviour if thy Brother offend thee tell him of it between him and thee By this means likewise is the Purity of Communion lost and those received as principal Members of Churches who by all the Rules of Primitive Discipline ought to be cast out of them Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto as unto constant compleat Communion and in whose Communion we will abide For these things are Matters of Choice and consist in Voluntary free Acts of Obedience With those unto whom they are not so who would on the one hand have them to be things that men may be compelled unto and ought so to be or on the other that follow no other Guidance in them but outward Circumstances from the Times and Places where they are born and inhabit I will have no Contest It follows from hence also That Where there are many Churches wherein these things are found whereon we may lawfully and ought in Duty to joyn with some of them in particular every one is obliged to joyn himself unto such a Church as whose Principles and Practises are most suited unto his Edification CHAP. XI Of Conformity and Communion in Parochial Assemblies FROM what we have insisted on we may borrow some Light into the Determination of that Case wherein Multitudes are at this day concerned And the Case it self may be briefly stated in this Enquiry namely Whether all Protestants Ministers and People are bound to joyn themselves unto the Church of England as now by Law established in its Parochial Assemblies as unto compleat constant Communion without the use of any other Church means for their own Edification So as if they do not so do they are Guilty of Schisme This is that which is called Conformity unto the Church of England which as unto private Persons can be expressed only in constant compleat Communion in Parochial Assemblies according to their Present Constitution without the Use or Exercise of any other Church Worship or Discipline but what is by Law established in them Refraining from an absolute compliance herein is called Schisme But whereas Ecclesiastical Schisme whatever it be in particular in its general nature hath respect only unto divine Institutions this which respecteth only the Laws Rules and Determinations of men can have no alliance thereunto Yet is it not only charged as such without the least countenance from Scripture or Antiquity so far as it may be allowed of Authority with us but the supposition of it is accumulated with another Evil namely that those who are so guilty of it in the Judgment of them who are interested with secular Power though Peaceable and Orthodox ought to be punished with various Penalties gradually coming unto the loss of Goods Liberty and in some Cases of
Heaven but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them wherewith he hath made them free and then let those who first break Union and Order bear the Charge of Schisme which they cannot avoid 3. The Church Communion required by vertue of this Rule is constant and compleat exclusive unto any other Church Order or means of publick Edification It doth not command or appoint that men should communicate in Parochial Assemblies when there is Occasion when it is for their Edification when scandal would arise if they should refuse it but absolutely and compleatly And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule there is no Distinction made between them that some things are always necessary that is in the seasons of them and some things wherein men may forbear a Compliance but they are all equally required in their places and seasons though perhaps on different Penalties And whoever fails in the Observation of any Ceremony time or place appointed therein is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction for the Discipline of the Church it cannot be called Suppose a Man would comply with all other things only he esteems the use of one Rite or Ceremony as the Cross in Baptisme or the like to be unlawful if he forbear the use of it or to tender his Child unto Baptisme where it is used he is to be cut off as a Schismatick from the Communion of the Church no less then if he had absolutely refused a Compliance with the whole Rule And therefore whatever Condescension and Forbearance in some things is pretended He that doth not in all things observe the whole Rule is in Misericordia Concellarii which oft proves an uneasie Posture If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint on the Penalty of Excision from all Church Communion and the Guilt of Schisme I shall only say that I am not of their Mind nor ever shall be so 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it as Good for the Edification of the Church It is certain that nothing is to be appointed in the Church but what is so even Order itself which these things it is said are framed for is Good only with respect thereunto Now it is to be judged that whatever a Man practiseth in Religion that he approveth of for if he do not he is a vile Hypocrite Nor is he worthy the Name of a Christian who will practise any thing in Religion but what he approveth The Disputes that have been amongst us about doing things with a doubting Conscience upon the Command of Superiours and consenting unto the Use of things which we approve not of in themselves tend all to Atheisme and the eternal Dishonour of Christian Religon begetting a frame of Mind which an honest Heathen would scorn Wherefore unless men be allowed to declare what it is they approve and what they do not their Practise is their Profession of what they approve which is the whole Rule of Communion prescribed unto them 5. These things being premised I shall propose some of those Reasons on the account whereof Many cannot Conform unto the Church of England by joyning in constant compleat Communion with Parochial Assemblies so as by their Practise to approve the Rule of that Communion obliging themselves to use no other publick means for their own Edification 1. The Church of England in its Parochial Assemblies stands in need of Reformation For it is apparent that either they fail in their Original Institution or else have degenerated from it What hath already been discoursed concerning the Original Institution of Churches with mens voluntary Coalescency into such sacred Societies with what shall be afterwards treated concerning their essential Parts in matter and form will sufficiently evidence their present Deviation from the Rule of their first Institution Neither so farre as I know is it pleaded that they are distinct Churches of Divine Institution but secular Appointments as for other ends so for an accommodation of men in the Performance of some Parts of Divine Worship And if they are found no more they can have no concernment into the Enquiry about Schisme For with-holding Church Communion from such Societies as are not Churches is a new kind of Schisme unknown to all Antiquity And for that which takes it self to be a Church by a divine warranty suppose it be so to command constant compleat Communion exclusive unto all other Church Communion with that or them which are no Churches determining a refusal thereof to be Schisme is to undertake a Cause which needs not only great Parts but great Power also to defend it But let these Parochial Assemblies be esteemed Churches without a supposition whereof I know not what Ecclesiastical concernment we can have in them three things will be said thereon 1. That the Church of England as in other things so in these Parochial Assemblies stands in need of Reformation 2. That they neither do nor will nor can Reform themselves 3. On this supposition it is lawful for any of the Disciples of Christ to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed which is the whole of the Cause in hand Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love or the Profession of the same Faith and the due Exercise of all the Acts and Duties of Christian Love Unto the Proof of the first Assertion some things are to be premised As 1. Churches instituted planted ruled according to the Mind of Christ in all things may degenerate into a corrupt state such as shall stand in need of Reformation in a neglect whereof they must perish as unto their Church state and Priviledges This needs no confirmation for besides that it is possible from all the causes of such an Apostacy and defection that so it should be and it is frequently foretold in the Scripture that so it would be the Event in and among all Churches that had originally a divine Institution doth make uncontroulably evident The seven Churches of Asia most of them within few years of their first Plantation were so degenerated that our Lord Jesus Christ threatned them with Casting off unless they reformed themselves What a woful Apostasie all other Churches both of the East and West were involved in is known unto and confessed by all Protestants But yet the case of none of them was deplorable or desperate until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation nor could be reformed
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
in compliance with the political State and other circumstances of Times and Places as may be thought to tend unto their advantage That which we affirm is that no alteration of their state from the nature and kind of particular Churches is of divine institution 4. Such Churches whose frame constitution and power are destructive of the Order Liberty Power Priviledges and Duties of particular Churches are so farr contrary unto divine Institution and not to be comply'd withall Hereon we affirm That whereas we are excluded from total Communion in our Parochial Assemblies by the imposition of things unto us unlawful and sinful as indispensible conditions of their Communion and cannot comply with them in their Rule and Worship on the reasons before alledged it is part of the Duty we owe to Jesus Christ to gather our selves into particular Churches or Congregations for the celebration of Divine Worship and the observation doing or performance of all his Commands These are the things which in this case we adhere unto and which must all of them be overthrown before any colour can be given unto any charge of Schism against us and what is spoken unto this purpose in the Drs. Discourse we shall now consider Only I desire the Reader to remember that all these Principles or assertions are fully confirm'd in the preceding discourse That which first occurs in the Treatise under consideration unto the point in hand is the exception put in unto a passage in my former discourse which is as follows We do not say that because Communion in Ordinances should be only in such Churches as Christ hath instituted that therefore it is lawful and necessary to separate from Parochial Churches but if it be on other grounds necessary so to separate or withhold Communion from them it is the Duty of them that do so to joyn themselves in or unto some other particular Congregation I have not observed any occasion wherein the Dr. is more vehement in his Rhetorick then he is on that of this passage which yet appears to me to be good sence and innocent 1. Hereunto he says 1. p. 221. That this is either not to the business or it is a plain giving up the cause of Independency If he judge that it is not to the business I cannot help it and he might as I suppose have done well to have taken no notice of it as I have dealt with many passages in his Discourse But if it be a giving up of the cause of Independency I say whatever that be let whoso will take it and dispose of it as it seems good unto them but in proof hereof he says 1. Wherefore did the dissenting Brethren so much insist upon their separate Congregations when not one of the things now particularly alledged against our Church was required of them I Answer 1. If any did in those times plead for separate Congregations let them answer for themselves I was none of them They did indeed plead for distinct Congregations exempt in some few things from a penal Rule then endeavoured by some to be imposed on all But there was no such difference nor restraint of Communion between any of them as it is at present between us and Parochial Churches 2. It is very possible that there may be other reasons of forbearing a conjunction in some acts of Church Rule which was all that was pleaded for by the dissenting Brethren then those which are alledged against total Communion with Parochial Churches in Worship Order and Discipline 2. He adds secondly but if he insists on those things common to our Church with other reformed Churches then they are such things as he supposes contrary to the first institution of Churches c. I fear I do not well understand what this means nor what it tends unto but according as I apprehend the sence of it I say 1. I insist principally on such things as are not common unto them with other reformed Churches but such as are peculiar unto the Church of England These vary the terms and practice of our Communion between them and it 2. The things we except against in Parochial Churches are not contrary to their first institution as Parochial which as hath been proved is the only kind of Churches that is of divine institution but are contrary unto what is instituted to be done and observed in such Churches which one observation makes void all that he would inferre from the present suppositions as 3. He enquireth hereon what difference there is between sâ—perating from our Churches because Communion in Ordinances is onely to be enjoyed in such Churches as Christ hath instituted and separating from them because they have things repugnant unto the first institution of Churches The Dr. I fear would call this Sophistry in another or at least complain that it is somewhat odly and faintly expressed But we shall consider it as it is 1. Separation from Parochial Churches because Communion in Ordinances is only to be enjoyed in such Churches as Christ hath instituted is denied by us it is so in the assertion opposed by him and I do not know whether it be laid down by him as that which we affirm or which we deny 2. There is great Ambiguity in the latter clause of separating from them because they have things repugnant unto the first institution of Churches For it is one thing to separate from a Church because it is not of divine institution that is not of that kind of Churches which are divinely instituted and another to do so because of things practised and imposed in it contrary to divine institution which is the case in hand 4. But he after saith Is not this the primary Reason of separation because Christ hath appointed unalterable Rules for the Government of his Church which are not to be observed in Parochial Churches I answer no it is not so for there may be an omission at least for a season in some Churches of some Rules that Christ hath appointed in the Government of his Church and we judge his Rules as unto Right unalterable which may not be a just cause of separation So the Church of the Jews continued a long time in the omission of the Observance of the feast of Tabernacles But the principal Reason of the Separation we defend is the practising and imposing of sundry things in the Worship of the Church not of divine institution yea in our judgment contrary thereunto and the framing of a rule of Government of mens devising to be laid on all the Members of them This is the primary Cause pleaded herein But because the Dr. proposeth a Case on those suppositions whereon he seems to lay great weight though indeed however it be determined it conduceth nothing unto his End but argues only some keenness of Spirit against them whom he opposeth I shall at large Transcribe the whole of it Let us then saith he 1. suppose that Christ hath by unalterable Rule appointed that a Church shall
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
under For the Communion so much talked of amongst Churches is almost come only unto an Agreement and Oneness in design for the mutual and forcible Extermination of one another at least this is the professed Principle of them who lay the loudest claim to the Name and Title with all the Rights and Priviledges of the Church Nor are others far remote from the same Design who adjudge all who dissent from themselves into such a condition as wherein they are much inclined to think it meet they should be destroyed That which animates this contest which gives it Life and Fierceness is a supposed enclosure of certain Priviledges and Advantages Spiritual and Temporal real or pretended unto the Church-state contended about Hence most men seem to think that the principal if not their only concernment in Religion is of what Church they are so as that a dissent from them is so evil as that there is almost nothing else that hath any very considerable evil in it When this is once well riveted in their Minds by them whose secular Advantages lye in the Enclosure they are in a Readiness to bear a share in all the evils that unavoidably ensue on such Divisions By this means among others is the state or condition of Christian Religion as unto its publick Profession become at this day so deplorable as cannot well be expressed What with the bloody and desolating Wars of Princes and Potentates and what with the Degeneracy of the Community of the People from the Rule of the Gospel in Love Meekness Self-denial Holiness Zeal the Universal Mortification of Sin and Fruitfulness in Good Works the Profession of Christianity is become but a sad Representation of the Vertues of him who calls out of Darkness into his Marvellous Light Neither doth there seem at present to be any design or expectation in the Most for the ending of Controversies about the Church but Force and the Sword which God forbid It is therefore high time that a sober Enquiry be made whether there be any such Church state of Divine Institution as those contended about For if it should appear upon Trial that indeed there is not but that all the fierce digladiations of the Parties at Variance with the doleful effects that attend them have proceeded on a false supposition in an adherence whereunto they are confirmed by their Interests some advances may be made towards their Abatement However if this may not be attained yet Directions may be taken from the Discovery of the Truth for the use of them who are willing to be delivered from all concernment in these fruitless endless contests and to reduce their whole Practice in Religion unto the Institutions Rules and Commands of our Lord Jesus Christ. And where all hopes of a general Reformation seem to fail it savours somewhat of an unwarrantable Severity to forbid them to reform themselves who are willing so to do provided they admit of no other Rule in what they so do but the Declaration of the Mind of Christ in the Gospel carrying it peaceably towards all Men and firmly adhering unto the Faith once delivered unto the Saints To make an Entrance into this Enquiry the ensuing Discourse is designed And there can be no way of the Mannagement of it but by a diligent impartial search into the Nature Order Power and Rule of the Gospel Church state as instituted determined and limited by our Lord Jesus Christ and his Apostles When we depart from this Rule so as not to be regulated by it in all Instances of Fact or pleas of Right that afterwards fell out we fall into the confusion of various Presumptions suited unto the Apprehensions and Interests of men imposed on them from the Circumstances of the Ages wherein they lived Yet is it not to be denied but that much Light into the nature of Apostolical Institutions may be received from the declared Principles and Practices of the first Churches for the space of 200 years or thereabouts But that after this the Churches did insensibly depart in various degrees from the state Rule and Order of the Apostolical Churches must I suppose be acknowledged by all those who groan undâ—r the final Issue of that gradual Degeneracy in the Papal Antichristian Tyranny For Rome was not built in a day nor was this change introduced at once or in one Age nor were the lesser Alterations which began this Declension so prejudicial unto the Being Order and Purity of the Churches as they proved afterwards through a continual additional encrease in succeeding Ages Having affirmed something of this nature in my brief Vindication of the Nonconformists from the Guilt of Schisme the Reverend Dr. Stillingfleet in his late Treatise entitled The Vnreasonableness of Separation doth not only deny it but reflects with some severity upon the Mention of it Part 2. Sect. 3. pag. 225 226 c. I shall therefore on this Occasion reassume the consideration of it although it will be spoken unto also afterwards The Words he opposeth are these It is possible that an impartial Account may ere long be given of the state and ways of the first Churches after the decease of the Apostles wherein it will be made to appear how they did insensibly deviate in many things from the Rule of their first institution so as that though their Mistakes were of small moment and not prejudicial unto their Faith and Order yet occasion was administred unto succeeding Ages to encrease those Deviations until they issued in a fatal Apostacy I yet suppose these words inoffensive and agreeable unto the Sentiments of the Generality of Protestants For 1. Unto the first Churches after the Apostles I ascribe nothing but such small Mistakes as did no way prejudice their Faith or Order And that they did preserve the latter as well as the former as unto all the substantial Parts of it shall be afterwards declared Nor do I reflect any more upon them then did Hegesippus in Eusebius who confines the Virgin Purity of the Church unto the days of the Apostles lib. 3. cap. 29. The greater Deviations which I intend began not until after the end of the second Century But 2. To Evince the improbability of any Alteration in Church Rule and Order upon my own Principles he intimates both here and afterwards that my Judgment is that the Government of the Church was Democratical and the Power of it in the People in distinction from its Officers which is a great Mistake I never thought I never wrote any such thing I do believe that the Authoritative Rule or Government of the Church was is and ought to be in the Elders and Rulers of it being an Act of the Office-Power committed unto them by Christ himself Howbeit my Judgment is that they ought not to Rule the Church with Force Tyranny and Corporal Penalties or without their own consent whereof we shall treat afterwards There are also other Mistakes in the same Discourse which I shall not insist upon
3. This therefore is that which he opposeth namely that there was a Deviation in various degrees and falling of from the Original Institution Order and Rule of the Church until it issued in a fatal Apostasie This is that which on the present Occasion must be further spoken unto For if this be not true I confess there is an end of this contest and we must all acquiesce in the State Rule and Order that was in the Church of Rome before the Reformation But we may observe something yet farther in the Vindication and Confirmation of this Truth which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation As 1. That the Reasons and Arguings of the Doctor in this Matter the Necessity of his Cause compelling him thereunto are the same with those of the Papists about the Apostacy of their Church in Faith Order and Worship wherewith they are charged namely when where how was this Alteration made who made opposition unto it and the like When these Enquiries are multiplyed by the Papists as unto the whole Causes between them and us he knows well enough how to give satisfactory Answers unto them and so might do in this particular unto himself also but I shall endeavour to ease him of that trouble at present Only I must say that it is fallen out somewhat unexpectedly that the Ruins of the principle Bulwark of the Papacy which hath been effectually demolished by the Writings of Protestants of all sorts should be endeavoured to be repaired by a Person justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome 2. But it may be pleaded that although the Churches following the first Ages did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship yet they neither did nor could do so from an Adherence unto and abiding in their Original constitution or from the due Observation of Church Order Rule and Discipline least of all could this happen in the Case of Diocesan Episcopacy I Answer 1. That as unto the Original of any thing that looks like Diocesan Episcopacy or the Pastoral Relation of one Person of a distinct order from Presbiters unto many particular compleat Churches with Officers of their own with Power and Jurisdiction in them and over them unto the Abridgement of the exercise of that Right and Power unto their own Edification which every true Church is entrusted withal by Jesus Christ it is very uncertain and was introduced by insensible Degrees according unto the effectual working of the Mistery of Iniquity Some say that there were two distinct Orders namely those of Bishops and Presbyters instituted at first in all Churches planted by the Apostles But as the contrary may be evidently proved so a supposition of it would no way promote the cause of Diocesan Episcopacy until those who plead for it have demonstrated the State of the Churches wherein they were placed to be of the same nature with those now called Diocesan Wherefore this Hypothesis begins generally to be deserted as it seems to be by this Author Others suppose that immediately upon or at or after the Decease of the Apostles this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches that were then gathered or planted But how when or by whom by what Authority Apostolical and Divine or Ecclesiastical only and humane none can declare seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches Others think this new Order of Officers took its occasional Rise from the Practice of the Presbyters of the Church at Alexandria who chose out one among themselves constantly to preside in the Rule of the Church and in all matters of Order unto whom they ascribed some kind of Preheminence and Dignity peculiarly appropriating unto him the namâ— of Bishop And if this be true as unto matter of Fact I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution which I assigned unto Primitive Churches But many Additions must be made hereunto before it will help the Cause of Diocesan Episcopacy What other occasions hereof were given or taken what Advantages were made use of to promote this Alteration shall be touched upon afterwards 2. Why may not the Churches be supposed to have departed from their original Constitution Order and Rule as well as from their first Faith and Worship which they did gradually in many successive Ages until both were utterly corrupted The Causes Occasions and Temptations leading unto the former are to the full as pregnant as those leading unto the latter For 1. There was no vicious corrupt disposition of Mind that began more early to work in Church Officers nor did more grow and thrive in the Minds of many then Ambition with desire of Preheminence Dignity and Rule It is not to be supposed that Diotrephes was alone in his Desire of â—reheminence nor in the irregular actings of his unduly â—ssumed Authority However we have one signal Instance in him of the Deviation that was in the Church with him from the Rule of its Original Constitution For he prevailed so far therein as by his own single Episcopal Power to reject the Authority of the Apostles and to cast them out of the Church who complyed not with his humour How effectually the same Ambition wrought afterwards in many others possessing the same Place in their Churches with Diotrephes is sufficiently evident in all Ecclesiastical Histories It is far from being the only Instance of the Corruption of Church Order and Rule by the Influence of this Ambition yet it is one that is pregnant which is given us by Amâ—rose for saith he Ecclesia ut Synagoga Seniores habuâ—â— quorum sine consilio nihil agebatur in Ecclesia quod qua neglâ—gentia obsoleverit nescio nisi forte doctorum desidia aut magis superbia dum soli volunt aliquid videri In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time whose Beginning and Progress he could not well discover and trace but knew well enough that so it was then come to pass And if he who lived so near the Times wherein such Alterations were made could not yet discover their first Insinuation nor their subtle Progress it is unreasonable to exact a strict account of us in things of the same nature who live so many Ages after their first Introduction But this he judgeth that it was the Pride or Ambition of the Doctors of the Church which introduced that Alteration in its Order Whereas therefore we see in the Event that all Deviations from the Original Constitution of Churches all Alterations in their Rule and Order did issue in a compliance with the Ambition of Church Rulers as it did in the Papal Church and this Ambition was signally noted
distributed the Faithful at Rome into distinct Titles or Parishes with distinct Presbyters of their own For it is apparent that in those days wherein Persecution was at its height the Meetings of Believers were occasional with respect unto their Security oft-times by Night sometimes in Caves under the Earth or in deserted Burial places at best in private Houses And they had for what they did the Example of the Apostolical Churches Acts 1.13 14. Acts 2.46 chap. 4.24 31. chap. 12.12 chap. 18.7 chap. 20.8 chap. 21.18 Instances of such Meetings may be multiplyed especially in the Church of Rome And to manifest that they took this course upon Necessity when Peace begun to be restored at any time unto them they designed Temples that might receive the whole Multitude of the Church together The Distribution mentioned into Titles and Parishes began a long time after and in very few places within 300 years In this State it is easie to conceive what Alterations might fall out in some Churches from their Primitive Order especially how the People might desert their Diligence and Duty in attending unto all the concerns of the Church And if those things which the Apostles wrote unto them in their Epistles the Instructions Directions and Commands how in all things they should act and deport themselves in the Church be esteemed to be Obligatory in all Ages I cannot see how after the second Century they were much complyed withal unless it were in the single Instance of choosing their own Officers or Rulers But Secondly After these there ensued greater Occasions of greater Variations from the Primitive Institution and Order of the Churches on the Part of the People For 1. Such Numbers of them were received into a Relation unto particular Churches as was inconsistent with the Ends of their Institution and the Observance of the Communion required in them as will afterwards appear And the Reliefes that were invented for this Inconveniency in distinct Conventions supplyed with the Administration of the Word and Sacrament from the first Church or by stated Titles did alter the State of the Church Among those Multitudes which were added unto the Churches especially in the fourth Century many if not the most did come short inexpressibly in Knowledge Gifts Grace Holiness and uprightness of Conversation of the Primitive Christians as the Writers of that Age complain And being hereby uncapable of walking according unto the Order Rule and Discipline of the Apostolical Churches there seemed to be a Necessity of another Rule of other ways and means for their Government without their own concurrence or consent then what was at first appointed which were gradually introduced Whence the original of a Multitude of those Canons which were arbitrarily invented afterwards for their Rule and Government is to be derived And it may be made to appear that the Accommodation of the Rule yea and of the Worship of the Church in the several Ages of it unto the Ignorance Manners and Inclinations of the People who were then easily won unto the outward Profession of Christian Religion was one means of the Ruine of them both until they issued in downright Tyranny and Idolatry But much more of the cause of the Deviation of the Churches from their Primitive Rule and Order is to be ascribed unto the Ambition and Love of Preheminence in many of the Clergy or Rulers of the Churches But this is no Place nor Season to manifest this by Instances besides it hath been done by others I shall therefore enquire only into one or two things in particular which are of principal consideration in the Declension of the Churches from their Primitive Institution Order and Rule And 1. It is evident that there was an Alteration made in the state of the Church as to its Officers For it issued at last in Popes Patriarchs Cardinals Metropolitan and Diocesan Bishops who were utterly forreign unto the State and Order of the Primitive Churches and that for some Ages Nor were these Officers introduced into the Church at one or in one Age nor with the Powers which they afterwards claimed and assumed unto themselves It was done gradually in many succeeding Ages working by a Design to accommodate the State of the Church unto the Political State of the Empire in the distribution of its Government 2. The Beginnings of this great Alteration were small nor at all perceived in the days wherein they were first acted Nor is it agreed nor as far as I see will it ever be agreed among Learned Men when first a Disparity among the ordinary Officers of the Church in Order Degree or Power did first begin nor by what means it was brought about The Apostles were all equal among themselves no one had either Office or Office-Power above others So were all the ordinary Bishops and Presbyters mentioned in the Scripture as shall be proved afterwards No intimation is given of any Preheminence or Superiority amongst them of one over others Yet afterwards in the third and fourth Centuries much of that nature appears It begins to be granted that the Bishops and Elders mentioned in the Scripture were the same and that there was no difference in Name Office or Power during the Apostles times which was the Judgment of Hierome and our Author seems to me to be of the same Mind p. 267. But they say that after the Decease of the Apostles there were some appointed to succeed them in that part of their Office which concerned the Rule of many Churches And this they say was done for the prevention of Schisme but with ill success For as Clemens affirms that the Apostles foresaw that there would be Strife and Contention about Episcopacy even when it was confined unto its Original Order because of the Ambition of Diotrephes and others like him so it became much more the cause of all sorts of Disorders in Schismes and Heresies when it began to exalt it self in Dignity and Reputation The first express Attempt to corrupt and divide a Church made from within itself was that in the Church of Hierusalem made by Thebulis because Simon Cleopas was chosen Bishop and he was refused Euseb. lib. 4. cap. 21. The same Rise had the Schismes of the Novatians and Donatists the Heresies of Arius and others Neither is there any thing certain in this pretended Succession of some Persons unto the Apostles in that part of their Office which concerns the Rule of many Churches by one Overseer No Intimation of any such Appointment by the Apostles or any of them no record of the concurrence of the Churches themselves in and unto this Alteration can be produced Nor is there any Analogy between the extraordinary Power of every Apostle over all Churches and care for them and the ordinary Power of a Bishop over a small Number which Lot or Accident disposeth unto him Besides it cannot be proved no Instance can be given or hath been for the space of 200 years or until the end of the
the Church since the days of the Apostles first Reformers or those that followed them to judge that they were not infallible that their work was not absolutely perfect like the work of God whereunto nothing can be added nor ought taken away Wherefore 3. We are not obliged to make what they did and what they attained unto and what they judged meet as unto the Government and Worship of the Church to be our absolute Rule from which it should be our Sin to dissent or depart They never desired nor designed that it should be so for to do so would have been to have cast out one Papacy and to have brought in another And the Arguments of the Papists for their absolute Adherence unto the Men of their Veneration those who have been formerly of great Reputation in their Church for Learning Holiness and Devotion are as forcible unto them as any can be unto us for an Adherence unto the first Reformers in all things but yet are they not excused in their Errors thereby Had we received a Command from Heaven to hear them in all things it had altered the case but this we have received only with respect unto Jesus Christ and shall therefore in these things ultimately attend only unto what he speaks And we have sundry considerations which confirm us in the use and exercise of that Liberty wherewith Christ hath made us free to enquire our selves into our Duty in these things and to regulate our Duty in them by his Word notwithstanding what was done by our first Reformers For 1. They did not think themselves obliged they did not think meet to abide within the bounds and limits of that Reformation of the Church which had been attempted before them by Men Wise Learned and Holy even in this Nation Such was that which was endeavoured by Wickliffe and his Followers in giving Testimony whereunto many suffered Martyrdom and prepared the way unto those that were to come after They approved of what was then done or attempted to be done for the Substance of it yet esteemed themselves at Liberty to make a further Progress in the same Work which they did accordingly Surely such Persons never designed their own Judgment and Practice to give Boundaries unto all Reformation for Evermore or pretended that they had made so perfect a Discovery of the Mind of Christ in all things belonging unto the Rule and Worship of the Church as that it should not only be vain but sinful to make any farther Enquiries about it Some thought they were come unto the utmost limits of Navigation and discovery of the Parts of the World before the West-Indies were found out And some men when in any kind they know as much as they can are apt to think there is no more to be known It was not so with our Reformers 2. They did not at once make what they had done themselves to be a fixed Rule in these things For themselves made many Alterations in the Service Book which they first composed And if they judged not their first Endeavour to be satisfactory to themselves they had no Reason to expect their second should be a standing Rule unto all future Ages Nor did they so but frequently acknowledged the Imperfection of what they had done 3. The first Reformers both Bishops and others both those who underwent Martyrdom at home and those who lived in Exile abroad differed among themselves in their Judgments and Apprehensions about those things which are now under concest Whereas they perfectly agreed in all Doctrines of Faith and Gospel Obedience The Publick Records of these Differences do so remain as that they cannot modestly be denied nor handsomly covered And this must needs weaken the Influence of their Authority in the Settlement of the Church which was an Act only of the prevalent Party among them 4. They differed in these things from all other Reformed Churches with whom they did absolutely agree in Doctrine and had the strictest Communion in Faith and Love For it is known that their Doctrine which they owned and established was the same with that of the Churches abroad called particularly Reformed in distinction from the Lutherans But as unto the State Rule and Order of the Church they differed from them all I press not this consideration unto the disadvantage of what they attained unto and established in the way of Reformation or in a way of preferring other Churches above them but only to Evidence that we have reason enough not to esteem our selves absolutely obliged unto what they did and determined as unto all Endeavours after any farther Reformation 5. In their Reformation they avowedly proposed a Rule and Measure unto themselves which was both uncertain and in many things apparently various from the original Rule of these things given by Christ and his Apostles with the Practice of the first Churches And this was the state and Example of the Church under the first Christian Emperours as our Author confesseth This Rule is uncertain For no man living is able to give a just and full account of what was the State and Rule of all the Churches in the World in the Reign of any one Emperour much less during the Succession of many of them continual Alterations in the State or Order of the Church following one upon another And that in those days there was a prevalent Deviation from the Original Rule of Church Order hath been before declared We dare not therefore make them and what they did to be our Rule absolutely who missed it so much in the choice of their own 6. We may add hereunto the Consideration of the horrid Darkness which they newly were delivered from the close Adherence of some Traditional Prejudices unto the best of Men in such a Condition the Difficulties and Oppositions they met withal as unto their whole Work their Prudence as they judged it in an endeavour to accommodate all things unto the Inclinations and desires of the Body of the People extreamly immersed in their Old Traditions which might not be destructive unto their Salvation in Heresie or Idolatry all which could not but leave some Marks of Imperfection on their whole Work of Reformation Upon these and the like Considerations it is that we are enforced to assert the use of our own Liberty Light and Understanding in the Enquiring after and Compliance with the true Original State and Order of Evangelical Churches with our Duty in reference thereunto and not to be absolutely confined unto what was judged meet and practised in these things by the first Reformers And the Truth is if present Interest and Advantage did not prevail with men to fix the bounds of all Church Reformation in what was by them attained and established they would think it themselves a Papal Bondage to be bound up absolutely unto their Apprehensions from a confinement whereunto in sundry other things they declare themselves to be at an absolute Liberty Wherefore neither we nor our Cause
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
the outward Calamities that befel the Nation nor the sins of the generality of the People could destroy this Church-State but it continued its Right and exercise unto the Time of Reformation And if it be not so if there be not Causes and Means of the infallible continuance of the Gospel Church-State unto the Consummation of all things the time expresly allotted unto their continuance then was the work of Moses more honourable more powerful and effectual in the Constitution of the Church-State under the Old Testament than that of Christ in the Constitution of the New For that Work and those Institutions which had an efficacy in them for their own infallible continuation and of the Church thereby throughout all Generations must be more Noble and Honourable than those which cannot secure their own continuance nor the Being and State of the Church thereon depending Nothing can be more derogatory unto the Glory of the Wisdom and Power of Christ nor of his Truth and Faithfulness than such an Imagination We shall therefore enquire into the Causes and Means of the continuation of this Church-State and therein shew the certainty of it as also disprove that which by some is pretended as the onely means thereof when indeed it is the principal Argument against their perpetual continuation that can be made use of 1. The Essence and Nature of the Church instituted by the Authority of Jesus Christ was always the same from the Beginning that it continues still to be But as unto its outward Form and Order it had a double State and it was necessary that so it should have from the Nature of the thing it self For 1 The Church may be considered in its Relation unto those extraordinary Officers or Rulers whose Office and Power was antecedent unto the Church as that by vertue whereof it was to be called and erected 2 With respect unto ordinary Officers unto whose Office and Power the Church essentially considered was antecedent for their whole Work and Duty as such is conversant about the Church and the Object is antecedent unto all Acts about it The first State is ceased nor can it be continued For these Officers were constituted 1 By an immediate call from Christ as was Paul Gal. 1.1 2. which none now are nor have been since the decease of them who were so called at first 2 By extraordinary Gifts and Power which Christ doth not continue to communicate 3 By Divine Inspiration and infallible Guidance both in preaching the Word and appointing things necessary in the Churches which none now pretend unto 4 By Extensive Commission giving them Power towards all the World for their Conversion and over all Churches for their Edification Of these Officers in their distinction into Apostles and Evangelists with their Call Gifts Power and Work I have treated at large in my Discourse of Spiritual Gifts The State and Condition of the Church with respect unto them is utterly ceased and nothing can be more vain than to pretend any Succession unto them in the whole or any part of their Office unless men can justify their claim unto it by any or all of these things which concurred unto it in the Apostles which they cannot do But it doth not hence follow that the Church State instituted by Christ did fail thereon or doth now so fail because it is impossible that these Apostles should have any Successors in their Office or the Discharge of it For by the Authority of the Lord Christ the Church was to be continued under Oâ—dinary Officers without the Call Gifts or Power of the others that were to cease Under these the Church State was no less Divine than under the former For there were two things in it 1 That the Offices themselves were of the Appointment of Christ And if they were not so we confess the Divine Right of the Church-State would have ceased The Office of the Apostles and Evangelists was to cease as hath been declared and it did cease actually in that Christ after them did call no more unto that Office nor provided any Way or Means whereby any one should be made Partaker of it And for any to pretend a Succession in Office or any part of their Office without any of those things which did constitute it is extream Presumption It is therefore granted that if there were not other Offices appointed by the Authority of Christ it had not been in the Power of man to make or appoint any unto that Purpose and the Church-State itself must have ceased But this he hath done Eph. 4.11 12. 1 Cor. 12.28 2 That Persons were to be interested in these Offices according unto the Way and Means by him prescribed which were not such as depended on his own immediate extraordinary actings as it was with the former sort but such as consisted in the Churches acting according to his Law and in Obedience unto his commands This Church-State was appointed by the Authority of Christ. The Direction which he gave in his own Person for Addresses unto the Church in case of Scandal which is an obliging Institution for all Ages Mat. 18.17 18 19 20. proves that he had appointed a Church-State that should abide through them all And when there was a Church planted at Jerusalem there were not only Apostles in it according to its first State but Elders also which respected its second State that was approaching Act. 15.23 The Apostles being in Office before that Church State the Elders ordained in it So chap. 11.30 And the Apostles ordained Elders in every Church Act. 14.23 Tit. 1.5 1 Tim. 5.17 whom they affirmed to be made so by the Holy Ghost Act. 20.28 The Churches to whom the Apostle Paul wrote his Epistles were such all of them under the Rule of ordinary Officers Phil 1.1 Rules and Laws are given for their Ordination in all Ages Tit. 1. 1 Tim. 3. And the Lord Christ treateth from Heaven with his Churches in this State and Order Rev. 1st 2d 3d. He hath promised his presence with them unto the Consummation of all things Mat. 28.20 chap. 18.20 and assigned them their Duty until his Second Coming 1 Cor. 11.26 with other Evidences of the same Truth innumerable Our Enquiry therefore is Whereon the Continuation of this Church-State unto the end of the World doth depend what are the Causes What are the Means of it whence it becomes infallible and necessary I must only premise that our present Consideration is not so much de facto as unto what hath fallen out in the World unto our Knowledge and Observation but de jure or of a Right unto this Continuation And this is such as makes it not only lawful for such a Church-State to be but requires also from all the Disciples of Christ in a way of Duty that it be always in actual Existence Hereby there is a warrant given unto all believers at all times to gather themselves into such a Church-State and a Duty imposed on them so
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
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
Obedience unto the Commands of Christ in its Integrity For the First the Scripture is full of Predictions all confirmed in the Event that after the days of the Apostles there should be various Attempts to wrest corrupt and pervert the Doctrine of the Gospel and to bring in pernitious Errors and Heresies To prevent or reprove and remove them is no small Part and Duty of the Ministerial Office in the Dispensation of the Word But whereas those who taught such perverse things did for the most part arise at first in the Churches themselves Act. 20.30 2 Pet. 2.1 1 John 2.19 as the Preaching of the Word was appointed for the rebuke of the Doctrines themselves so this Discipline was ordained in the Church with respect unto the Persons of them by whom they were taught Rev. 2.2.14 20. 3 Joh. 8.9 Gal. 5.12 And so also it was with respect unto Schisms and Divisions that might fall out in the Church The way of suppressing things of this Nature by external force by the Sword of Magistrates in Prisons Fines Banishments and Death was not then thought of nor directed unto by the Lord Jesus Christ but is highly dishonourable unto him as though the ways of his own appointment were not sufficient for the Preservation of his own Truth but that his Disciples must betake themselves unto the secular Powers of this World who for the most part are wicked Prophane and ignorant of the Truth for that end And hereunto belongeth the Preservation of his Commands in the Integrity of Obedience For he appointed that hereby care should be taken of the Ways Walkings and Conversation of his Disciples that in all things it should be such as became the Gospel Hence the exercise of this Discipline he ordaâ—ned to consist in Exhortations Admonitions Reproofs of any that shouâ—d offend in things Moral or of his especial Institutâ—on with the total Rejection of them were obstinate in their Offences as we shall see afterwards 2. The second End of it was to preserve Love entire among his Disciples This was that which he gave in especial charge unto all that should believe in his Name taking the Command of it to be his own in a peculiar manner and declaring our Observance of it to be the principal Pledge and Evidence of our being his Disciples For although mutual Love be an old Commandment belonging both unto the Moral Law and sundry Injunction under the Old Testament yet the Degrees and Measure of it the Ways and Duties of its exercise the Motives unto it and Reasons for it were wholly his own whereby it becomes a new Commandment also For the preservation and continuance of this Love which he lays so great weight upon was this Discipline appointed which it is several ways effectual towards As 1 In the Prevention or Removal of Offences that might arise among Believers to the impeachment of it Matth. 18.15 16 17 2 In that Watch over each other with mutual Exhortations and Admonitions without which this Love let men pretend what they please will not be preserved That which keepeth either Life or Soul in Christian Love consists in the exercise of those Graces mutually and the Discharge of those Duties whereby they may be Partakers of the fruits of Love in one another And for the most part those who pretend highly unto the Preservation of Love by their coming to the same Church who dwell in the same Parish have not so much as the carcase nay not a shadow of it In the Discipline of the Lord Christ it is appointed that this Love so strictly by him enjoyned unto us so expressive of his own Wisdom and Love should be preserved continued and encreased by the due and constant Discharge of the Duties of mutual Exhortation Admonition Prayer and watchful care over one another Rom. 15.14 1 Thes. 5 11 12. 2 Thes. 3.15 Heb. 3.12 13. Ch. 12.15 16. 3. A third End of it is that it might be a due Representation of his own Love Care Tenderness Patience Meekness in the acting of his Authority in the Church Where this is not observed and designed in the exercise of Church Discipline I will not say it is Antichristian but will say it is highly injurious and dishonourable unto him For all Church Power is in him and derived from him nor is there any thing of that nature which belongs unto it but it must be acted in his Name and esteemed both for the manner and matter of it to be his Act and Deed. For men therefore to pretend unto the exercise of this Discipline in a worldly frame of Spirit with Pride and Passion by tricks of Laws and Canons in Courts Forein to the Churches themselves which are pretended to be under this Discipline it is a woful and scandalous Representation of Christ his Wisdom Care and Love towards his Church But as for his Discipline he hath ordained that it shall be exercised in and with Meekness Patience Gentleness evidence of Zeal for the good and compassion of the Souls of men with Gravity and Authority so as that therein all the holy Affections of his mind towards his Church or any in it in their mistakes failings and miscarriages may be duly represented as well as his Authority acted among them Isa. 40.11 2 Cor. 10.1 Gal. 5.22.23 1 Thes. 2.7 2 Tim. 2.24 25 26. Jam. 3.17 1 Cor. 13. 4. It is in part appointed to be an Evidence and Pledge of the future Judgment wherein the whole Church shall be judged before the Throne of Christ Jesus For in the Exercise of this Discipline Christ is on his own Judgment Seat in the Church nor may any man pronounce any Sentence but what he believeth that Christ himself would pronounce were he visibly present and what is according to his mind as declared in his Word Hence Tertullian calls the Sentence of Excommunication in the Church futuri judicii praejudicium A Representation of the future Judgment 4. In all that Degeneracy which the Christian professing Church hath fallen into in Faith Worship and Manners there is no Instance can exceed the corruption of this Divine Institution For that which was the Honour of Christ and the Gospel and an effectual means to represent him in the Glory of his Wisdom and Love and for the Exercise of all Graces in the Church unto the blessed Ends now declared was turned into a Domination Earthly and Secular Exercised In a Prophane Litigious Unintelligible Process according unto the Arts Ways and Terms of the worst of Law Courts by Persons for the most part remote from any just Pretence of the least Interest in Church Power on causes and for ends forein unto the Discipline of the Gospel by a Tyranny over the Consciences and over the Persons of the Disciples of Christ unto the Intolerable scandal of the Gospel and Rule of Christ in his Church as is evident in the State and Rule of the Church of Rome As these are the general Ends of the Institution
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
the surprizals of Temptations not consented to not delighted or continued in your labour or contention of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.1 was night and day in your Prayers for the whole Brotherhood that is especially of their own Church itself that the number of Gods Elect might be saved in mercy through a good Conscience towards him This was their state this was their Liturgie this their practice 1. There was on all the Members of the Church a plentiful effusion of the Holy Spirit in his Gifts and Graces wherein it may be respect is had unto what was affirmed by the Apostle before of the same Church 1 Cor. 1.4 5 6 7. the same Grace being yet continued unto them 2. By vertue of this Effusion of the Spirit on all of them their Wills and Affections being sanctifyed their minds were enabled to pour forth fervent prayers unto God 3. They were not such as lived in any open sin or any secret sin known to be so but were only subject unto involuntary surprizals whose pardon they continually prayed for 4. Their love and sense of duty stirred them up to labour mightily in their Prayers with fervency and constancy for the Salvation of the whole Fraternity of Elect Believers whether throughout the world or more especialâ—y those in and of their own Church He that should ascribe these things unto any of those Churches which now in the world claim to be so only would quickly find himself at a loss for the proof of what he asserts Did we all sedulously endeavour to reduce and restore Churches unto their primitive state and frame it would bring more glory to God than all our contentions about Rule and Domination 4. It is certain that the Church of Corinth was fallen into a sinful excess in the Deposition and Rejection of their Elders whom the Church at Rome judged to have presided among them laudably and unblameably as unto their whole walk and work amongst them And this they did by the suggestion of two or three envious discontented persons and as it is probable from some digressions in the Epistle tainted with those Errors which had formerly infested that Church as the denial of the Resurrection of the flesh which is therefore here reflected on But in the whole Epistle the Church is nowhere reproved for assuming an Authority unto themselves which did not belong unto them It seems what Cyprian afterwards affirmed was then acknowledged namely that the right of choosing the worthy and of rejecting the unworthy was in the Body of the People But they are severely reproved for the abuse of their Liberty and Power For they had exercised them on ill grounds by ill means for ill ends and in a most unjust cause He therefore exhorts the Body of the Church to return unto their duty in the Restauration of their Elders and then prescribes unto them who were the first occasion of Schism that every one would subject themselves unto the restored Presbyter and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will do the things appointed or commanded by the Multitude the Church in the generality of its Members The Plebs the Multitude the Body of the fraternity in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were often called in the Scripture Act. 4.32 Chap. 6.2 5. Chap. 15.12 30. had then Right and Power to appoint things that were to be done in the Church for Order and Peace I do not say they had it without or in distinction from their Officers Rulers and Guides but in a concurrence with them and subordination to them whence the Acts concluded on may be esteemed and are the Acts of the whole Church This order can be observed or this can fall out only in a Congregational Church all whose Members do meet together for the discharge of their Duties and Exercise of their Discipline And if no more may be considered in it but the miscarriage of the people without any respect to their Right and Power yet such Churches as wherein 't is impossible that that should fall out in them as did so fall out in that Church are not of the same kind or order with it But for the sake of them who may endeavour to reduce any Church-state into its Primitive Constitution that they may be cautioned against that great Evil which this Church in the exercise of their supposed liberty fâ—ll into I cannot but transcribe a few of those excellent words which are used plentifully with cogent Reasons in this Epistle against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is shameful beloved exceeding shameful which is reported of you that the most firm and antient Church of the Corinthians should for the sake of one or two persons seditiously tumultuate against their Elders And herein he proceeds to declare the dreadful scandal that ensued thereon both among Believers and Infidels The Instruction also which he adds hereunto is worthy the remembrance of all Church Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is blessed Advice for all Church-Members that he gives Let a man be faithful let him be powerful in knowledge or the Declaration of it let him be wise to judge the Words or Doctrines let him be chast or pure in his works the greater he seems to be the more humble he ought to be that so the Church may have no trouble by him nor his Gifts But to return 5. Having occasion to mention the Officers of the Church he nameth only the two ranks of Bishops and Deacons as the Apostle also doth Phil. 1.1 speaking of the Apostles he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching the word through Regions and Cities they appointed the first fruits as the House of Stephan as was the first fruits of Achaia who therefore addicted themselves to the Ministry of the Saints 1 Cor. 16.15 or the first Converts to the Faith after a Spiritual Trial of them as unto their fitness for their work to be Bishops and Deacons of them that should afterwards believe Where there were as yet but a few converted the Apostle gathered them into Church-order and so soon as they found any fit among them appointed and ordained them to be Bishops and Deacons so that provision might be made for the guidance and conduct of them that should be converted and added unto them after they were left by the Apostles These Bishops he affirms to be and have been the Presbyters or Elders of the Church even the same with those deposed by the Corinthians in the same manner as the Apostle doth Act. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is no small sin in us to reject or cast off them who have offered the Gifts or discharged the Duties of Episcopacy holily and without blame Blessed are the Elders who went before namely as he expresseth it because they are freed from that amotion from their Office which those Elders now amongst them had undergone after they had
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
to be Schism when I believe it is Midnight whilst the Sun shines in his full strength and Glory And then we are told of Parochial Churches who have this Power only that if we do not in them whatever is required of us not by them but those that are put over them they can inform against us that we may be mulcted and punished Thirdly It will be said that these Churches as such are indeed originally entrusted and invested with all Church-Rights Power and Authority but for many weighty Reasons are abridged in sundry things of the exercise of them For who can think it meet that every single Parish should be entrusted with the exercise of all Church-Rule and Power among themselves Answ. 1. Whose fault is it that these Churches are not meet for the exercise of that Power which Christ hath granted unto such Churches If it be from themselves their Negligence or Ignorance or Wickedness it is high time they were reformed and brought into that state and condition wherein they may be fit and able to answer the ends of their Institution 2. They are indeed sorry Churches that are not as meet to exercise all Church-Power according to the minde of Christ as the Chancellors Court. 3. There is no Power pleaded for in Congregational Churches but what is granted unto them by the Word and Constitution of Christ. And who is he that shall take this from them or deprive them of its exercise or Right thereunto 1. It is not done nor ever was by Jesus Christ himself He doth not pull down what himself hath built nor doth any one Institution of his in the least interfere with any other It is true the Lord Christ by his Law deprives all Churches of their Power yea of their state who walk act and exercise a Power not derived from him but set up against him and used unto such ends as are opposite unto and destructive of the ends of Church â—Order by him appointed But to imagine that whilst a Church claims no Power but what it receives from him useth it only for him and in Obedience unto his Commands that he hath by any Act Order or Constitution taken away that Power or any part of it from such a Church is a vain Supposition 2. Such Churches cannot by any Act of their own deprive themselves of this Right and Power For 1. it is committed unto them in a way of Trust which they falsifie if by their own consent they part with it 2. Without it they cannot discharge many Duties required of them To part with this Power is to renounce their Duty which is the only way whereby they may lose it And if it be neither taken from them by any Law Rule or Constitution of Christ nor can be renounced or forgone by themselves what other Power under Heaven can justly deprive them of it or hinder them in its Execution The truth is the principal means which hath rendered the generality of Parochial Churches unmeet for the exercise of any Church-power is that their Interest in it and right unto it hath been so long unjustly detained from them as that they know not at all what belongs thereunto being hidden from them by those who should instruct them in it And might they be admitted under the conduct of pious and prudent Officers unto any part of the practice of this Duty in their Assemblies their understanding in it would quickly be encreased That Right Power or Authority which we thus assign unto all particular Churches gathered according unto the mind of Christ is that and that only which is necessary to their own preservation in their state and purity and unto the discharge of all those Duties which Christ requireth of the Church Now although they may not justly by any be deprived hereof yet it may be enquired whether there may not an Addition of Ecclesiastical power be made unto that which is of Original Institution for the good of the whole number of Churches that are of the same Communion And this may be done either by the Power and Authority of the Supreme Magistrate with respect unto all the Churches in his Dominion or it may be so by the Churches themselves erecting a new power in a combination of some many or all of them which they had not in them singly and distinctly before For the power of the Magistrate in and about Religion it hath been much debated and disputed in some latter Ages For three hundred years there was no mention of it in the Church because no Supreme Powers did then own the Christian Religion For the next three hundred years there were great Ascriptions unto Supreme Magistrates to the exaltation of their power and much use was made thereof among the Churches by such as had the best interest in them The next three hundred years was as unto this case much taken up with Disputes about this Power between the Emperors and the Popes of Rome sometimes one side gaining the Advantage in some especial instances sometimes the other But from that period of time or thereabouts the Contest came to blows and the Blood of some hundred thousands was shed in the Controversie namely about the Power of Emperors and Kings on the one side and the Popes of Rome on the other In the issue the Popes abode Masters of the Field and continued in actual possession of all Ecclesiastical Power though sometimes mixed with the Rebellion of one stubborn Prince or other as here frequently in England who controuled them in some of their new acquisitions Upon the publick Reformation of Religion many Princes threw off the yoke of the Papal Rule and according to the Doctrine of the Reformers assumed unto themselves the Power which as they judged the Godly Kings of Judah of old and the first Christian Emperors did exercise about Ecclesiastical Affairs From that time there have been great and vehement Disputes about the Ecclesiastical Power of Soveraign Princes and States I shall not here undertake to treat concerning it although it iâ— a matter of no great difficulty to demonstrate the extreams that many have run into some by granting too much and some too little unto them And I shall grant for my part that too much cannot well be assigned unto them whilst these two principles are preserved 1. That no Supreme Magistrate hath power to deprive or abridge the Churches of Christ of any Right Authority or Liberty granted unto them by Jesus Christ. 2. Nor hath any to coerce punish or kill any persons being civilly peaceable and morally honest because they are otherwise minded in things concerning Gospel-Faith and Worship than he is It hath not yet been disputed whether the Supreme Magistrate hath power to ordain institute and appoint any new Form or State of Churches supposedly suited unto the Civil Interest which were never ordained or appointed by Christ. It hath not I say been disputed under these terms expresly though really the substance of the Controversie
lies therein To assert this expresly would be to exalt him above Jesus Christ at least to give him power equal unto his though really unto the Institution of the Gospel Church state and the Communication of Graces Offices and Gifts to make it useful unto its end no less than all power in Heaven and Earth be required Some plead that there is no certain Form of Church-Government appointed in the Scripture that there was none ordained by Christ nor exemplifyed by the Apostles and therefore it is in the power of the Magistrate to appoint any such form thereof as is suited unto the publick Interest It would seem to follow more evidently that no Form at all should by any be appointed for what shall he do that cometh after the King what shall any one ordain in the Church which the Lord Christ thought not meet to ordain And this is the proper inference from this consideration Such a Church-Government as men imagine Christ hath not appointed therefore neither may men do so But suppose that the Lord Christ hath appointed a Church-state or that there should be Churches of his Disciples on the Earth let them therein but yeild Obedience unto all that he hath commanded and in their so doing make use of the light of nature and rules of common prudence so as to do it unto their own edification which to deny to be their duty is to destroy their nature as created of God trusting in all things unto the conduct of the promised Divine Assistance of the Holy Spirit if any instance can be given of what is wanting unto the compleat state and Rule of the Church we shall willingly allow that it be added by the Civil Magistrate or whosoever men can agree upon as was before declared If it be said there is yet something wanting to accommodate these Churches and their Rule unto the state of the Publick Interest and Political Government under which they are placed whereon they may be framed into Churches Diocesan and Metropolitical with such a Rule as they are capable of I say 1. That in their Original Constitution they are more accommodated unto the Interest of all righteous Secular Government than any Arbitrary moulding them unto a pretended meetness to comply therewithal can attain unto This we have proved before and shall farther enlarge upon it if it be required And we find it by experience that those Additions Changes and Alterations in the State Order and Rule of the Churches pretended for the end mentioned have proved the cause of endless Contentions which have no good aspect on the publick peace and will assuredly continue for ever so to be 2. It is granted that the Magistrate may dispose of many outward concerns of these Churches may impart of his favour to them or any of them as he sees cause may take care that nothing falls out among them that may occasion any publick disturbance in and by itself may prohibit the publick exercise of Worship Idolatrous or Superstitious may remove and take away all Instruments and Monuments of Idolatry may coerce restrain and punish as there is occasion persons who under pretence of Religion do advance Principles of Sedition or promote any Forreign Interest opposite and destructive to his Government the welfare of the Nation and the Truth of Religion with sundry things of the like nature And herein lies an ample field wherein the Magistrate may exercise his power and discharge his duty It cannot well be denyed but that the present pretences and pleas of some to reduce all things in the practice of Religion into the power and disposal of the Civil Magistrate are full of offence and scandal It seems to be only a design and contrivance to secure Mens secular Interests under every way of the profession of Christian Religion true or false which may have the advantage of the Magistrates Approbation By this device Conscience is set at liberty from concerning itself in an humble diligent enquiry into the mind of God as unto what is its duty in his Worship And when it is so with the Conscience of any it will not be much concerned in what it doth attend unto or observe What is in Divine things done or practised solely on the Authority of the Magistrate is immediately and directly Obedience unto him and not unto God Whatever therefore the Supreme Power in any place may do or will be pleased to do for the accommodation of the outward state of the Church and the exercise of its Rule unto the Political Government of a People or Nation yet these two things are certain 1. That he can form erect or institute no new Church-state which is not ordained and appointed by Christ and his Apostles by vertue of his Authority and what he doth of that nature appoint is called a Church only equivocally or by reason of some resemblance unto that which is properly so called 2. To dissent from what is so appointed by the Supreme Power in and about the State Form Rule and Worship of Churches whatever other evil it may be charged with or supposed liable unto can have nothing in it of that which the Scripture condemns under the name of Schism which hath respect only unto what is stated by Christ himself That which in this place we should next enquire into is what these particular Churches themselves may do by their own voluntary consent and act in a way of Association or otherwise for the accumulation and exercise of a power not formally inherent in them as particular Churches but I shall refer it unto the Head of the Communion of Churches which must be afterwards spoken unto CHAP. VIII The Duty of Believers to joyn themselves in Church-Order UNto some one or other of those particular Congregations which we have described continuing to be the ground and pillar of Truth it is the duty of every Believer of every Disciple of Christ to joyn himself for the due and orderly observation and performance of the commands of Christ unto the glory of God and their own edification Matth. 28.18 19 20. This in general is granted by all sorts and Parties of men the grant of it is the ground whereon they stand in the management of their mutual fewds in Religion pleading that men ought to be of or joyn themselves unto this or that Church still supposing that it is their Duty to be of one or another Yea it is granted also that Persons ought to chuse what Churches they will joyn themselves unto wherein they may have the best advantage unto their Edification and Salvation They are to chuse to joyn themselves unto that Church which is in all things most according to the mind of God This it is supposed is the Liberty and Duty of every Man for if it be not so it is the foolishest thing in the world for any to attempt to get others from one Church unto another which is almost the whole business of Religion that some think
of that Nation and by living within such Parochial Precincts as the Law of the Land hath Arbitrarily established are Members of this or that particular Congregation At least they are accounted so far to belong unto these Churches as to render them liable unto all outward punishments that shall be thought meet to be inflicted on them who comply not with them So far as these perswasions and actings according unto them do prevail so far are they destructive of the principal foundation of the external being and order of the Church But that mens joyning themselves in or unto any Church Society is or ought to be a voluntary act or an act of free choice in mere obedience unto the Authority and commands of Christ is so sacred a truth so evident in the Scripture so necessary from its subject matter so testifyed unto by the practice of all the first Churches as that it despiseth all opposition And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of or belonging unto this or that Church as unto total Communion who desire or chuse no such thing unto this acknowledged principle 5. There is a double joyning unto the Church 1. That which is as unto total Communion in all the duties and priviledges of the Church which is that whereof we treat 2. An adherence unto the Church as unto the means of Instruction and Edification to be attained thereby So persons may adhere unto any Church who yet are not meet or free on some present consideration to confederate with it as unto total Communion see Act. 5.13 14. And of this sort in a peculiar manner are the Baptized Children of the Members of the Church For although they are not capable of performing Church-Duties or enjoying Churchâ—priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary consent thereunto and choice thereof yet are they in a peculiar manner under the care and inspection of the Church so far as the outward administration of the Covenant in all the means of it is committed thereunto and their duty it is according to their capacity to attend unto the Ministry of that Church whereunto they do belong 6. The Proposition respects a visible professing Church And I intend such a Church in general as avoweth Authority from Christ 1. For the Ministerial Preaching of the Word 2. Administration of the Sacraments 3. For the Exercise of Evangelical Discipline and 4. To give a publick testimony against the Devil and the world not contradicting their profession with any corrupt Principles or Practices inconsistent with it What is required in particular that any of them may be meet to be joyned unto such a Church we shall afterwards enquire 7. It is generally said that out of the Church there is no Salvation and the truth hereof is testified unto in the Scriptures Act. 2.47 1 Pet. 3.20 21. Matth. 16.18 Ephes. 5.26 27. Joh. 10.16 8 This is true both positively and negatively of the Catholick Church Invisible of the Elect All that are of it shall be saved and none shall be saved but those that belong unto it Ephes. 5.25 26 27. Of the Catholick visible professing Church negatively that no Adult person can be saved that doth not belong unto this Church Rom. 10.10 9. This Position of Truth is abused by Interest and Pride an enclosure of it being made by them who of all Christians in the world can lay the least and weakest claim unto it namely the Church of Rome For they are so far from being that Catholick Church out of which there is no Salvation and wherein none can perish like the Ark of Noah that it requires the highest charity to reckon them unto that visible professing Church whereof the greatest part may perish and do so undoubtedly 10. Our enquiry is what truth there is in this Assertion with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline whereof we treat And I say 1. No Church of what denomination soever can lay a claim unto this Priviledge as belonging unto itself alone This was the antient Donatism They confined Salvation unto the Churches of their Way alone And after many false charges of it on others it begins really to be renewed in our days For some dispute that Salvation is confined unto that Church alone wherein there is a Succession of Diocesan Bishops which is the height of Donatism The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men by the measures of some differences among Christians about Churches their State and Order are absurd foolish and impious and for the most part used by them who sufficiently proclaim that they know neither what it is to be saved nor do use any diligence about the necessary means of it Salvation depends absolutely on no particular Church-state in the world he knows not the Gospel who can really think it doth Persons of Believers are not for the Church but the Church is for them if the Ministry of Angels be for them who are Heirs of Salvation much more is the Ministry of the Church so If a man be an Adulterer an Idolater a Rayler a hater scoffer of Godliness if he choose to live in any known sin without Repentance or in the neglect of any known duty if he be ignorant and prophane in a word if he be not born again from above be he of what Church he will and whatsoever place he possess therein he cannot be saved And on the other side if a man believe in Christ Jesus that is know him in his Person Offices Doctrine and Grace trust unto him for all the ends of the wisdom and love of God towards Mankind in him if he endeavour to yield sincere and universal obedience unto all his commands and to be conformed unto him in all things following his example having for these ends received of his Spirit though all the Churches in the world should reject him yet he shall undoubtedly be saved If any shall hence infer that then it is all one of what Church any one is I answer 1. That although the being of this or that or any particular Church in the world will not secure the Salvation of any men yet the adherence unto some Churches or such as are so called in their constitution and worship may prejudice yea ruine the Salvation of any that shall so do 2. The choice of what Church we will joyn unto belongs unto the choice and use of the means for our Edification And he that makes no Conscience hereof but merely with respect unto the event of being saved at last will probably come short thereof 2. On this Supposition that there be no insuperable difficulties lying in the way of the discharge of this duty as that a person be cast by the providence of God into such a place or season as
Ceremonies without the enlivening form of these Spiritual Gifts I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church Wherefore a Communication of Spiritual Gifts peculiarly enabling men unto the Work of the Ministry antecedent unto their solemn Separation unto the Office in some Good Measure is absolutely necessary unto the due continuance of the Office and its Work See Ephes. 4.7 11 12 13 14 15. To suppose that the Lord Christ doth call and appoint men unto a certain Office and Work in his Church secluding all others from any Interest in the one or other and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office and Work is to ascribe that unto him which is every way unbecoming his Wisdom and Grace with his Love unto the Church But when men look on all Church Order as a lifeless Machine to be acted moved and disposed by External Rules Laws Canons and Orders without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it the true Disciples of Christ will receive no advantage thereby 3. It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it that they give themselves unto the Word and Prayer that they labour continually in the Word and Doctrine and all those other Duties which in the Scripture are prescribed unto them and this not only as unto the Matter of them but as unto the Manner of their performance with Zeal Love Compassion and Diligence Where there is a great Defect in any of these things on what Pretence soever it be Where Men esteem themselves exempted from this Work or not obliged unto it when they suppose that they may discharge their Office at a cheaper rate and with less trouble as unto their present Interest by such wayes as I shall not here express No Man is no Man can be obliged to confine his Church Communion unto such a Ministry 4. It is required that they be Examples unto the Flock in the Expression of the Nature and Power of the Doctrine which they Preach in their Conversation especially in Zeal Humility Self-denial and readiness for the Cross. Where these things are not there is such a defect in the Fundamentals of Church Practise as unto the Ministry of it that no man who takes care of his own Edification can joyn himself unto a Church labouring under it For Ministers and Churches are nothing but instituted means of the Conversion of Sinners and the Edification of Believers And when any of them through their own default cease so to be there is no Obligation unto any man to joyn or continue in their Communion nor do they contract any Guilt in a peaceable departure from them but discharge their Duty That this be done peaceably without strife or contention without judging of others as unto their Interest in Christ and Eternal Salvation the Law of Moral Obedience doth require That it be done with Love and Compassion and Prayer towards and for them who are Left is the peculiar Direction of that Moral Duty by the Gospel Such a Practise at present would fall under severe Charges and Accusations as also brutish Penalties in some places But when all Church Craft shall be defeated and the uses that are made of its imaginary Authority be discarded there will be little occasion of this Practise and none at all of Offence Again There are Things Fundamental unto Church Practise and Order in the Church itself which where they are neglected no Man ought of choice to joyn himself unto that Church seeing he cannot do it without the Prejudice of his Edification the furtherance whereof he ought to design in that Duty And these are 1. That the Discipline of Christ be duely exercised in it according unto his Mind and by the Rules of his Prescription There never was any Sect Order or Society of Men in the World designed for the Preservation and Promotion of Vertue and things Praise-Worthy but they had Rules of Discipline proper unto the Ends of their Design to be observed in and by all that belong unto them Where the Erection of such Societies is continued in the World as it is much in the Papacy both their Constitution and their Conversation depend on the especial Rules of Discipline which they have framed unto themselves And this is done by them in great Variety for being ignorant of the Discipline of the Gospel and so esteeming it insufficient unto their Design they have made no end of coyning Rules unto themselves To suppose that our Lord Jesus Christ who in this Church state according unto his infinite Wisdom hath erected the most perfect Society for the most perfect Ends of Religion of Obedience towards God of Love and Usefulness among our selves hath not appointed a Discipline and given Rules concerning its Administration for the Preservation of that Society and the attaining of those Ends is highly injurious unto his Honour and Glory Where therefore there is a Church or any Society that pretends so to be wherein there is an utter Neglect of this Discipline of Christ or the Establishment of another not administred by the Laws and Rules that he hath prescribed no Disciple of Christ can be obliged to joyn unto or to continue in the total sole Communion of such a Church And whereas there are two Parts of this Discipline of Christ That which is Private among the Members of the Church for the Exercise and Preservation of Love and that which is Publick in and by the Authority of the Rulers of the Church for the Preservation of Purity and Order a neglect in either of them doth much impeach the Fundamental Constitution of a Church as unto its Practise 2. There are sundry other things which belong unto this Discipline in General which are of great consideration in the Discharge of the Duty we enquire into Among them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flegitiously wicked be not admitted into the Society of the Church or a participation of its Priviledges 3. That Holiness Love and Usefulness be openly avowed as the Design and Interest of the Church But they are all so comprized in the General Head of Discipline as that I shall not in particular insist upon them From what hath been thus declared it will appear on the other hand what Church it is that a Discipline of Christ who takes due care of his own Edification and Salvation ought in Duty to joyn himself unto in compleat Communion To Answer this Enquiry is the End of all those Discourses and Controversies which have been about the Notes of the true Church I shall briefly determine concerning it according to the Principles before Evinced 1. It must be such a Church as wherein all the Fundamental Truths of the
Gospel are believed owned and professed without Controversie and those not borne withal by whom they are denied or opposed Without this a Church is not the Ground and Pillar of Truth it doth not hold the Head it is not built on the Foundation of the Prophets and Apostles Neither is it sufficient that those things are generally professed or not denied A Church that is filled with wranglings and contions about fundamental or important Truths of the Gospel is not of choice to be joyned unto For these things subvert the Souls of Men and greatly impede their Edification And although both among distinct Churches and among the Members of the same Church mutual Forbearance be to be exercised with respect unto a variety in Apprehensions in some Doctrines of lesser Moment Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age of Novel Doctrines and Opinions with Differences Divisions and endless Disputes which have ensued thereon have rendered it very difficult to determine how to engage in compleat Communion with them For I do not judge that any Man is or can be obliged unto constant total Communion with any Church or to give up himself absolutely unto the conduct thereof wherein there are incurable dissensions about important Doctrines of the Gospel And if any Church shall publickly avow countenance or approve of Doctrines contrary unto those which were the Foundation of its first Communion the Members of it are at Liberty to refrain the Communion of it and to provide otherwise for their own Edification 2. It must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself is diligently observed without any Addition made thereunto In the Observance of this Worship as unto all external occasional Incidencies and Circumstances of the Acts wherein it doth consist it is left unto the Prudence of the Church itself according to the Light of Nature and general Rules of Scripture and it must be so unless we shall suppose that the Lord Jesus Christ by making men his Disciples doth unmake them from being rational Creatures or refuseth the Exercise of the rational Faculties of our Soules in his service But this is so remote from Truth that on the contrary he gives them an improvement for this very end that we may know how to deport our selves aright in the Observance of his Commands as unto the outward discharge of them in his Worship and the Circumstances of it And this he doth by that Gift of Spiritual Wisdom whereof we shall Treat afterwards But if Men if Churches will make Additions in or unto the Rites of Religious Worship unto what is appointed by Christ himself and require their Observance in their Communion on the force and efficacy of their being so by them appointed no Disciple of Christ is or can be obliged by vertue of any Divine Institution or Command to joyn in total absolute Communion with any such Church He may be induced on various considerations to judge that something of that Nature at some season may not be evil and sinful unto him which therefore he will bear with or comply withal Yet he is not he cannot be obliged by vertue of any Divine Rule or Command to joyn himself with or continue in the Communion of such a Church If any shall suppose that hereby too much liberty is granted unto Believers in the choice of their Communion and shall thereon make severe Declamations about the Inconveniences and Evils which will ensue I desire they would remember the Principle I proceed upon which is that Churches are not such sacred Machines as some suppose erected and acted for the outward Interest and Advantages of any sort of Men but only means of the Edification of Believers which they are bound to make use of in Obedience unto the Commands of Christ and no otherwise Whereas therefore the Disciples of Christ have not only a Divine Warranty justifying them in the doing of it but an express Command making it their indispensible Duty to joyn in the Celebration of all that Religious Worship which the Lord Christ the only Lawgiver of the Church and who was faithful both in and over the House of God as the Son hath Instituted and Commanded but have no such Warranty or Command for any thing else it is their Duty to stand fast in the Liberty wherewith Christ hath made them free And if by the same Breath in the same Rule Law or Canon they are commanded and obliged to observe in the Worship of God what the Lord Christ hath appointed and what he hath not appointed both on the same Grounds namely the Authority of the Church and on the same Penalties for their Omission no man can be divinely obliged to embrace the Communion of any Church on such Terms 3. It is required that the Ministry of a Church so to be joyned with is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto What these are hath been declared And because Edification which is the End of Church Communion doth so eminently depend on the Ministry of the Church there is not any thing which we ought to have a more diligent consideration of in the joyning of our selves unto any such Communion And where the Ministry of any Church be the Church of what sort or size it will is incurably Ignorant or Negligent or through a defect in Gifts Grace or conscientious attendance unto their Duty is insufficient unto the due Edification of the Souls of them that believe no man can account himself obliged unto the Communion of the Church but he that can be satisfied with a Shadow and the Names of things for the Substance and Reality of them If therefore it be granted as I think it is that Edification is the principal End of all Church Communion it is not intelligible how a man should be obliged unto that Communion and that alone wherein due Edification cannot be obtained Wherefore a Ministry enabled by Spiritual Gifts and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church or encrease of his Mystical Body is required in such a Church as a Believer may conscientiously joyn himself unto And where it is otherwise let Men cry out Schisme and Faction whilst they please Jesus Christ will acquit his Disciples in the Exercise of their Liberty and accept them in the Discharge of their Duty If it be said that if all men be thus allowed to judge of what is best for their own Edification and to act according unto the Judgement which they make they will be continually parting from one Church unto another until all things are filled with disturbance and Confusion I say 1. That the contrary Assertion namely that Men are not allowed to judge what is meet and best for their own Edification or not to act according to the Judgement
Church namely that bad men were mixed with the Good for which cause they rejected those Churches wherein that was allowed as no true Churches of Christ. For no such thing is included in what we assert nor doth follow thereon We do own that wicked Hypocrites may be joyned in true Churches and be made Partakers of all the Priviledges of them Neither is this a Cause of withdrawing Communion from any Church much less of condemning it as no true Church of Christ. But this we say that if such Hypocrites discover themselves in open scandalous sins which upon Examination will prove to be of a larger extent then some suppose with respect unto sins of Omission as well as of Commission if they are not dealt withal according as the Discipline of Christ doth require in such cases the Church wherein they are allowed especially if the Number of such Persons be many or the most the Generality of the People and their sins notorious doth stand in need of Reformation as the Church of England doth acknowledge in the Commination against Sinners The Substance of what is proposed under this consideration may be expressed in the ensuing Observations 1. The Generality of the Inhabitants of this Nation are joyned and do belong unto the Church of England in its Parochial Assemblies 2. That many walk and live without any visible compliance unto the Rule of Christ in Gospel Obedience Yea 3. Great notorious provoking sins do abound among them for which it ought to be feared continually that the Judgements of God will speedily follow as is acknowledged in the Commination 4. That hereon they all stand in need of Reformation without which the principal Ends of Church Communion cannot be obtained among them 5. That this Reformation is the Duty of these Churches themselves which if it be neglected they live in a contempt of the Commands of Christ. For 6. Unto them in the Preaching of the Word and exercise of Discipline are the means of this Reformation committed for we treat not at present of the Power or Duty of the Supream Magistrate in these things 7. That this state of Churches cannot hinder nor ought so to do if continued in the true Disciples of Christ from reforming themselves by endeavouring the due Observance of all his Commands 2. In this state the Church of England doth not and it is to be feared will not nor can reform itself But although the weight of the whole Argument in hand depends very much on this Assertion yet I shall not insist on its particular confirmation for sundry Reasons not now to be mentioned It is enough that no such work hath been as yet attempted nor is at this day publickly proposed notwithstanding all the Mercies that some have received the losses which the Church for want of it hath sustained the Judgments for Sins that are feared which ought to be Motives thereunto Yea the Generality of Ecclesiastical Persons seem to judge that all things among them are as they ought to be that there is no Crime or Disorder but only in complaining of their Good Estate and calling upon them for Reformation 3. This being the state of the Parochial Churches in England the Enquiry is Whether every Beleiver in England be indispensibly obliged by Vertue of any Law Rule or Direction of a divine Original to continue in constant compleat Communion with them so as not to make use of any other ways and means of Christ Appointment for their own Edification on the Penalty of the Guilt of Schisme Now although we do not as we shall see immediately lay the weight of refraining from their Communion on this consideration yet is there enough in it to warrant any Man in his so doing For a Man in his conforming thereunto makes it a Part of his Religious Profession not only that the Church wherein he is joyned is a true Church but that there is in its state and actings a due Representation of the Mind of Christ as unto what he requireth of his Churches and what he would have them to be The Lord Christ is the Apostle and High Priest of our Profession and in all things that belong thereunto we declare that we do it in compliance with his Will and we do so or we are Hypocrites This no man can do in such a Church state who is convinced of its defects without reflecting the greatest dishonour on Christ and the Gospel More weight will be added unto this Consideration when we shall treat of the Matter of Gospel Churches or of what sort of Persons they ought to consist In the mean time those who pretend a Reverence unto Antiquity in those things wherein they suppose Countenance to be given unto their Interest may do well sometimes to consider what was the Discipline of the Primitive Churches and what were the Manners the Lives the Heavenly Conversations of their Members Because in the 3 d. and 4 th Centuries there is mention made of Bishops distinct from Presbyters with some Ecclesiastical practices and Ceremonies in Worship not mentioned in the Scripture nor known unto the Apostolical Churches shall we judge our selves obliged to conform thereunto as our Rule and Pattern so as that in the Judgement of some they are to be esteemed no Churches who conform not their outward state and practice unto the same Rule and shall we judge ourselves at liberty to reject all that they did in the Exercise of Discipline and in the Preservation of Purity of Life and Holiness in the Churches and that according to the Command of Christ and Rule of the Scripture Who knows not upon what diligent trial and experience first obtained of their Knowledge Faith and Godliness they admitted Members into their Churches Yea such was their Care and Severity herein that they would not admit a Roman Emperour unto Communion with them unless he first confessed his Sins and joyned amongst other Penitents before his Admission Euseb. lib. 6. cap. 33. Who knows not with what diligence they watched over the Walkings and Conversations of all that were admitted among them and with what Severity they animadverted on all that fell into Scandalous Sins What was hereon their Conversation in all Holiness Righteousness Temperance Usefulness unto the World in Works of Charity and Benevolence as all other Christian vertues we have sufficient Testimony The Heathen who were morally Sober and Vertuous desired no more than that they might find out among them an Indulgence unto any sort of Sin Crime or Wickedness which because they could not charge any of them withal they invented those brutish and foolish lies about their Nightly Meetings But when a sober Enquiry was made concerning them their Enemies were forced to confess that they were guilty of no open Sin no Adulteries no Swearings or Perjuries as is evident in the Epistles of Pliny and Trajan the Emperour In particular they utterly rejected from their Communion all that resorted unto publick Stage Plays or other Spectacles a solemn
or Folly of men can invent When these Articles of the Church of England were composed neither Socinianisme nor Arminianisme which have now made such an inroad on some Protestant Churches were in the World either Name or Things Wherefore in their Confession no Testimony could be expresly given against them though I acknowledge it is evident from what is contained in the Articles of it and the approved Exposition they received for a long time in the Writings of the most eminent Persons of the Church that there is a virtual Condemnation of all those Errors included therein But in that state whereunto things are come amongst us some more express Testimony against them is necessary to render any Church the Ground and Pillar of Truth 2. Besides a distinction is found out and passeth currant among us that the Articles of this Confession are not Articles of Faith but of outward Agreement for Peace's sake among our selves which is an Invention to help on the ruin of Religion For Articles of Peace in Religion concerning Matters of Faith which he that subscribes doth it not because they are true or Articles of Faith are an Engine to accommodate Hypocrisie and nothing else But according unto this Supposition they are used at mens pleasure and turned which way they have a Mind to Wherefore 3. Notwithstanding this Standard of Truth Differences in important Doctrines wherein the Edification of the Souls of Men are highly concerned do abound among them who mannage the publick Profession of the Church I shall not urge this any farther by Instances in general it cannot modestly be denied Neither is this spoken to abridge Ministers of Churches of their due Liberty in their Mannagement of the Truths of the Gospel For such a Liberty is to be granted as 1. Ariseth from the distinct Gifts that men have received For unto every one is Grace given according to the Measure of the Gift of Christ Ephes. 4.7 As every Man hath received the Gift so minister the same one to another as Good stewards of the manifold Grace of Gad 1 Pet. 4.10 2. As followeth on that Spiritual Wisdom which Ministers receive in great variety for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue but all unto Edification 3. Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved Rom. 12.6 4. Such as admits of different stated Apprehensions in and about such Doctrines as wherein the practise and comfort of Christians are not immediately nor greatly concerned Such a Liberty I say as the Dispensation of Spiritual Gifts and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church or any sort of Persons whatever and our knowing the best of us but in part with the difference of mens Capacities and Understandings in and about things not absolutely necessary unto Edification must be allowed in Churches and their Ministry But I speak of that Variety of Doctrines which is of greater importance Such it is as will set men at liberty to make their own Choice in the use of means for their Edification And if such Novel Opinions about the Person Grace Satisfaction and Righteousness of Christ about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God as abound in some Churches should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct be declared as the sense of the Church it is and would be sufficient to absolve any man from an Obligation unto its Communion by vertue of its first Institution and Establishment 5. Evangelical Discipline is neither observed nor attainable in these Parochial Assemblies nor is there any Releif provided by any other means for that Defect This hath in general been spoken unto before but because it belongs in an especial manner unto the Argument now in hand I shall yet farther speak unto it For to declare my Mind freely I do not judge that any man can incur the Guilt of Schisme who refraines from the Communion of the Church wherein the Discipline of the Gospel is either wholly wanting or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth And we may Observe 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it Authority is given unto the Ministers of the Church to dispense the Word and administer the Sacraments which I know not why some call the Key of Order But the only End why the Lord Christ hath given Authority or Rule or Power for it unto the Church or any in it it is for the Exercise of Discipline and no other Whatever Power Rule Dignity or Preheminence is assumed in the Churches not meerly for this End is Usurpation and Tyranny 2. The outward means appointed by Jesus Christ for the Preservation of his Churches in Order Peace and Purity consists in this Discipline He doth by his Word give Directions and Commands for this end and it is by Discipline alone that they are executed Wherefore without it the Church cannot live in its Health Purity and Vigor the Word and Sacraments are its Spiritual Food whereon its Life doth depend But without that Exercise and Medicinal Applications unto its Distempers which are made by Discipline it cannot live an healthy vigorous fruitful Life in the things of God 3. This Discipline is either private or publick 1. That which is private consists in the mutual watch that all the Members of the Church have over one another with Admonitions Exhortations and Reproofes as their Edification doth require The loss of this Part of the Discipline of Christ in most Churches hath lost us much of the Glory of Christian Profession 2. That which is publick in the Rulers of the Church with and by its own consent The Nature and Acts of it will be afterwards considered 4 There are three things considerable in this Discipline 1. The Power and Authority whereby it is exercised 2. The Manner of its Administration 3. The especial Object of it both as it is Susceptive of Members and Corrective Whereunto we may add its general End 1. The Authority of it is only a Power and Liberty to act and ministerially exercise the Authority of Christ himself As unto those by whom it is exercised it is in them an Act of Obedience unto the Command of Christ but with respect unto its Object the Authority of Christ is exerted in it That which is exercised on any other Warranty or Authority as none can exert the Authority of Christ but by vertue of his own Institutions whose Acts are not Acts of Obedience unto Christ whatever else it be it belongs not unto
the Discipline of Evangelical Churches 2. As unto the Manner of its Administration as it is that which the Lord Christ hath appointed to express his Love Care and Tenderness towards the Church Hence the Acts of it which are corrective are called lamenting or bewailing of them towards whom they are exercised 2 Cor. 12.20 Whatever therefore is done in it that is not expressive of the Love Care Patitience and Holiness of Christ is dishonourable unto him 3. The Object of it as it is Susceptive of Members is professed Believers and as it is corrective it is those who stubbornly deviate from the Rule of Christ or live in disobedience to his Commands Wherefore the general End of its Institution is to be a Representation of the Authority Wisdom Love Care and Patience of Christ towards his Church with a Testimony unto the certainty Truth and Holiness of his future Judgment The especial nature of it shall be afterwards considered Unto this Discipline either as unto its Right or Exercise there is no Pretence in Parochial Assemblies yea it is expresly forbidden unto them Whereas therefore it is a Matter of so great importance in itself so subservient unto the Glory of Christ so useful and necessary unto the Edification of his Disciples so weighty a Part of our Professed Subjection unto him without which no Church can be continued in Gospel Purity Order and Peace the total want or neglect of it is a sufficient cause for any man who takes care of his own Salvation or is concerned in the Glory and Honour of Christ to refrain the Communion of those Churches wherein it is so wanting or neglected or at least not to confine himself thereunto It will be said that this defect is supplyed in that the Administration of Church Discipline is committed unto others namely the Bishops and their Officers that are more meet and able for it than the Ministers and People of Parochial Assemblies What therefore is wanting in them is supplied fully another way so that no Pretence can be taken from hence for refraining Communion in them But it will be said 1. That this Discipline is not to be placed where and in what hands men please but to be left where Christ hath disposed it 2. That one Reason of the unmeetness of Parochial Churches for the Exercise of this Discipline is because they have been unjustly deprived of it for so many Ages 3. It is to be enquired whether the pretended Discipline doth in any thing answer that which Christ hath plainly and expresly ordained For it a Discipline should be erected whose Right of Exercise is derived from secular Power whose Administration is committed unto Persons who pretend not in the least unto any Office of Divine Institution as Chancellours Commissaries Officials c. every way unknown unto Antiquity forraign unto the Churches over which they Rule exercising their pretended Power of Discipline in a way of Civil Jurisdiction without the least regard unto the Rules or Ends of Evangelical Discipline mannaging its Administration in brawlings contentions revilings Fees pecuniary Mulcts c. in open defiance of the Spirit Example Rule and Commands of our Lord Jesus Christ it would be so far from supplying this Defect that it would exceedingly aggravate the Evil of it God forbid that any Christian should look on such a Power of Discipline and such an Administration of it to be that which is appointed by Jesus Christ or any way participant of the Nature of it Of what Expediency it may be unto other ends I know not but unto Ecclesiastical Discipline it hath no Alliance and therefore in its Exercise so far as it is Corrective it is usually applyed unto the best and most sober Christians Wherefore to deal plainly in this case Whereas there is neither the Power nor Exercise of Discipline in Parochial Assemblies or their Ministry not so much by their own Neglect as because their Right thereunto is denyed and its exercise wholly forbidden by them in whose Power they are and whereas in the supply that is made of this defect a secular Power is erected coercive by pecuniary and corporal Penalties administred by Persons no way relating unto the Churches over which they exercise this Power by Rules of Humane Laws and Constitutions in litigious and oppressive Courts in the room of that Institution of Christ whose Power and exercise is Spiritual by spiritual Means according to the Scripture Rules It is lawful for any man who takes care of his own Salvation and of the means of it to withdraw from the Communion of such Churches so far as it hinders or forbids him the use of the means appointed by Christ for his Edification Men may talk what they please of Schime but he that forsakes the conduct of his own Soul in things of so plain an Evidence must answer for it at his own Peril 4. This Defect in Parochial Churches that they are intrusted by Law with no Part of the Rule of themselves but are wholly governed and disposed of by others at their Pleasure in the ways before mentioned which shakes their very Being as Churches though there be in them Assemblies for Divine Worship founded in Common Right and the Light of Nature wherein Men may be accepted with God is accompanied with such other wants and defects also as will weaken any Obligation unto compleat and constant Communion with them I shall give one only Instance hereof The Peoples free choice of all their Officers Bishops Elders Pastors c. is in our Judgement of Divine Institution by vertue of Apostolical Example and Directions It is also so suitable unto the Light of Nature namely that in a Society absolutely founded in the voluntary consent of them who enter into it and doth actually exist thereby without any Necessity imposed on them from Prescription former Usage or the state of being born in and under such Rules and Laws as it is with men in their Political Societies the People should have the Election of them who are to Rule among them and over them there being no Provision of a Right unto a successive Imposition of any such Rulers on them without their own consent that nothing can rationally be pleaded against it And therefore whereas in all ordinarily settled Governments in the World setting aside the confusion of their Originals by War and Conquests the Succession of Rulers is either by natural Generation the Rule being confined unto such a Line or by a Popular Election or by a Temperature of both there hath been a new way invented for the Communication of Power and Rule in Churches never exemplified in any Political Society namely that it shall neither be Successive as it was under the Old Testament nor Elective nor by any Temperature of these two ways in one but by a strange kind of flux of it through the hands of men who pretend to have so received it themselves from others But whether hereon the People of the Church
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
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
part of the Churches Unity doth or ever did consist in them In his Procedure hereon our Author seemes to embrace occasions of contending seeking for Advantages therein in things not belonging unto the Merit of the Cause which I thought was beneath him From my Concession that some at least of our Parochial Churches are true Churches he asks in what sense Are they Churches rightly constituted with whom they may joyn in Communion as Members I think it is somewhat too late now after all this dispute about the Reasons of refraining from their Communion and his severe Charges of Schisme upon us for our so doing to make this Enquiry Wherefore he Answers himself No but his Meaning is saith he that they are not guilty of any such heynous Errors in Doctrine or Idolatrous Practise in Worship as should utterly deprive them of the Being and nature of Churches which I suppose are my Words But then comes in the Advantage doth saith he this Kindness belong only unto some of our Parochial Churches I had thought that every Parochial Church was true or false according unto its frame and constitution which among us supposeth the owning the Doctrine and Worship established in the Church of England I answer briefly it is true every Church is true or false according unto its Original frame and Constitution This frame and Constitution of Churches if it proceed from and depend upon the Institution of Christ it is true and approveable If it depend only on a National Establishment of Doctrine and Worship I know not well what to say unto it But let any of these Parochial Churches be so constituted as to answer the legal establishment in the Land yet if the Generality of their Members are openly wicked in their Lives and they have no lawful or sufficient Ministry we cannot acknowledge them for true Churches Some other things of the like nature do ensue but I shall not insist on them He gathers up in the next place the Titles of the Causes alledged for our refraining Communion with those Parochial Assemblies which he calls our Separation from them And hereon he enquires whether these Reasons be a ground for a Separation from a Church wherein it is confessed there are no Heynous Errors in Doctrine or Idolatrous Practise in Worship that is as he before cited my words as should utterly deprive them of the Being and Nature of Churches And it they be not then saith he such a Separation may be a formal Schisme because they set up other Churches of their own The Rule before laid down that all things lawful are to be done for the Churches Peace taking in the supposition on which it proceeds is as sufficient to establish Church Tyranny as any Principle made use of by the Church of Rome notwithstanding its plausible Appearance And that here insinuated of the Vnlawfulness of Separation from any Church in the World for that which hath pernicious Errors in Doctrine and Idolatry in Worship destroying its Being is no Church at all is as good Security unto Churches in an Obstinate Refusal of Reformation when the Souls of the People are ruined amongst them for the want of it as they need desire And I confess I suspect such Principles as are evidently suited unto the security of the Corrupt Interests of any sort of Men. I say therefore 1. That though a Church or that which pretends itself on any Grounds so to be do not profess any heynous Errour in Doctrine nor be guilty of Idolatrous Practise in Worship destroying its Nature and Being yet there may be sufficient Reasons to refrain from its Communion in Church Order and Worship and to joyn in or with other Churches for Edification That is that where such a Church is not capable of Reformation or is obstinate in a Resolution not to reform itself under the utmost Necessity thereof it is lawful for all or any of its Members to reform themselves according to the Mind of Christ and commands of the Gospel 2. That where Men are no otherwise Members of any Church but by an inevitable Necessity and outward Penal Laws preventing their own choice and any act of Obedience unto Christ in their joyning with such Churches the Case is different from theirs whose Relation unto any Church is founded in their own voluntary choice as submitting themselves unto the Laws Institution and Rule of Christ in that Church which we shall make use of afterwards 3. The Doctor might have done well to have stated the true nature of Schisme and the formal Reason of it before he had charged a formal Schisme on a Supposition of some outward Acts only 4. What is our Judgment concerning Parochial Assemblies how far we separate from them or refrain Communion with them what are the Reasons whereon we do so hath been now fully declared and thereunto we must appeal on all occasions for we cannot acquiesce in what is unduely imposed on us either as unto Principles or Practise To shew as he saith the Insufficiency of our Cause of Separation he will take this way namely to shew the great absurdities that follow on the allowance of them and addes These five especially I shall insist upon 1. That it weakens the Cause of Reformation 2. That it hinders all Vnion between the Protestant Churches 3. That it justifies the antient Schismes which have been always condemned by the Christian Church 4. That it makes Separation Endless 5. That it is contrary to the Obligation that lies on all Christians to preserve the Peace and Vnity of the Church Now as I shall consider what He offers on these several Heads and his Application of it unto the case in hand so I shall confirm the Reasons already given of our Separation if it must be so called from Parochial Assemblies with these five Considerations 1. That they strengthen the Cause of Reformation 2. That they open a way to Vnion between all Protestant Churches 3. That they give the just Grounds of condemning the antient Schismes that ever any Christian Church did justly condemn 4. That they give due bounds unto Sâ—paration 5. That they absolutely comply with all the Commands of the Scripture for the Preservation of the Peace and Vnity of the Church I shall begin with the consideration of the Absurdities charged by Him on our Principles and Practise The first of them is That it weakens the Cause of the Reformation This he proves by long Quotations out of some French Divines We are not to expect that they should speak unto our Cause or make any Determination in it seeing to the principal of them it was unknown But they say that which is contrary unto our Principles so they may do and yet this not weaken the Cause of the Reformation For it is known that they say somewhat also that is contrary to the Principles of our Episcopal Brethren for which one of them is sufficiently reviled but yet the Cause of Reformation is not weakened thereby The first
Testimony produced is that of Calvin A large Discourse he hath Institut lib. 4. cap. 1. against Causeless Separations from a true Church and by whom are they not condemned No determination of the Case in hand can be thence derived nor are the Grounds of our refraining Communion with Parochial Assemblies the same with those which he condemns as insufficient for a total Separation nor is the Separation he opposed in those days which was absolute and total with a condemnation of the Churches from which it was made of the same nature with that wherewith we are charged at least not with what we own and allow He gives the Notes of a true Church to be the pure Preaching of the Word and the Administration of the Sacraments according unto Christs Institution Where these are he allows a true Church to be not only without Diocesan Episcopacy but in a form and under a Rule opposite unto it and inconsistent with it And if he did at all speak to our Case as he doth not nor unto any of the Grounds of it why should we be pressed with his Authority on the one hand more then others from whom he differed also on the other Besides there is a great deal more belongs unto the pure preaching of the Word and the Administration of the Sacraments according unto Christs Institution then some seem to apprehend They may they ought to be so explained as that from the consideration of them we may justifie our whole Cause Both these may be wanting in a Church which is not guilty of such heynous Errors in Doctrine or Idolatry in Worship as should overthrow its Being And their want may be a just Cause of refraining Communion from a Church which yet we are not obliged to condemn as none at all Calvin expresseth his Judgment N. 12. I would not give Countenance unto Errors no not to the least so as to cherish them by flattery or Connivance But though I say that the Church is not to be forsaken for tristing Differences wherein the Doctrine of the Gospel is retained safe and sound wherein the Integrity of Godliness doth abide and the use of the Sacraments appointed of the Lord is preserved and we say the same And this very Calvin who doth so severely condemn Separation from a true Church as by him stated did himself quietly and peaceably withdraw and depart from the Church of Geneva when they refused to admit that Discipline which he esteemed to be according to the Mind of Christ. It is certain therefore that by the Separation which he condemns he doth not intend the peaceable Relinquishment of the Communion of any Church as unto a constant participation of all Ordinances in it for want of due means of Edification much less that which hath so many other Causes concurring therewith For the other Learned Men whom he quotes unto the same purpose I see not any thing that gives the least countenance unto his Assertion that our Principles weaken the Cause of the Reformation It is true they plead other Causes of Separation from the Church of Rome than those insisted on by us with respect unto the Church of England and indeed they had been otherwise much to blame having so many things as they had to plead of greater importance Did we say that the Reasons which we plead are all that can be pleaded to justifie the Separation of the Reformed Churches from the Church of Rome it would weaken the Cause of Reformation For we should then deny that Idolatry and fundamental Errors in Faith were any Cause or Ground of that Separation However we know that the Imposition of them on the Faith and Practise of all Christians is more pleaded in Justification of a Separation from them then the things themselves But allowing those greater Reasons to be pleaded against the Roman Communion as we do it doth not in the least follow that our Reasons for refraining Communion with Parochial Assemblies doth weaken the Cause of the Reformation However let me not be misinterpreted as unto that expression of destroying our Faith which the Communion required with the Church of England as unto all the important Articles of it doth not do and I can subscribe unto the Words of Daille as quoted by our Author out of his Apology If saith he the Church of Rome hath not required any thing of us which destroys our Faith offends our Consciences and overthrows the Service which we believe due to God if the Differences have been small and such as we might safely have yeilded unto then he will grant their Separation was rash and unjust and they guilty of the Schisme He closeth his Transcription of the Words of sundry Learned Men who have justifyed the Separation of the reformed Churches from the Church of Rome wherein we are not in the least concerned with an Enquiry What Triumph would the Church of Rome make over us had we no other reasons to justifie our Separation from them but only those which as is pretended we plead in our Cause I say whereas we do plead confirm and justifie all the Reasons and Causes pleaded for the Separation of the Reformed Churches from them not opposing not weakning any of them by any Principle or Practise of ours but farther press the force of the same reasonings and causes in all Instances whereunto they will extend I see neither what cause the Papists have of Triumph noâ— any thing that weakens the Cause of the Reformation He adds further how should we be hissed aâ—d laughed at all over the Christian World if we had nothing to alledge for our Separation from the Roman Church but such things as these I answer that as the Case stands if we did alledge no other Reasons but those which we insist on for our refraining Communion with our own Parochial Assemblies we should deserve to be derided for relinquishing the Plea of those other important Reasons which the Heresies and Idolatries and Tyranny of that Church do render just and equal But if we had no other Causes of Separation from the Church of Rome but what we have for our Separation from our Parochial Assemblies at home as weak as our Allegations are pretended to be we should not be afraid to defend them against all the Papists in the World and let the World act like itself in hissing Whereas therefore the Cause of Reformation is not in any thing weakened by our Principles No Argument no Reason solidly pleaded to justifie the Separation from the Church of Rome being deserted by us neither Testimony Proof nor Evidence being produced to evince that it is weakned by us I shall in the Second place as was before proposed prove that the whole Cause of the Protestants Separation from the Church of Rome is strengthened and confirmed by us There were some general Principles on which the Protestants proceeded in their Separation from the Church of Rome and which they constantly pleaded in Justification thereof The first
Consist only of such a number of men as may meet in one Congregation so qualified and that those by entring into Covenant with each other whereof we shall treat hereafter become a Church and choose their Officers who are to Teach and Admonish and administer Sacraments and to exercise discipline by the Consent of the Congregation And let us 2 suppose such a Church not yet gathered but there lies fit matter for it dispersed up and down in several parishes 3 Let us suppose D. O. about to gather such a Church 4 Let us suppose not one thing peculiar to our Church required of these Members neither the Aerial sign of the Cross nor kneeling at the Communion c. I desire to know whether D. O. be not bound by this unalterable rule to draw these Members from Communion with Parochial Churches on purpose that they might form a Congregational Church according to Christs Institution either then he must quit these unalterable Rules and Institutions of Christ which he will never do whilst he lives or he must acknowledge that setting up a Congregational Church is the primary Ground of this Separation from our Parochial Churches c. The whole Design hereof is to prove that we do not withhold Communion from their Parochial Assemblies because of the things that are practised and imposed in them in the Worship of God and Church Rule but because of a necessity apprehended of setting up Congregational Churches I Answer 1. We know it is otherwise and that we plead the true Reason and that which our Consciences are regulated by in refraining from their Communion and it is in vain for him or any Man else to endeavour so to Birdlime our understandings by a multiplicity of Questions as to make us think we do not judge what we do judge or do not do what we know our selves well enough to do If we cannot Answer Sophismes against Motion we can yet rise up and walk 2. These things are consistent and are not capable of being opposed one to the other Namely that we refrain Communion on the Reasons alledged and thereon judge it necessary to erect Congregational Churches which we should have no occasion to do were not we excluded from Communion in Parochial Assemblies as we are 3. The Case being put unto me I answer plainly unto the Doctors last supposition whereon the whole depends that if those things which we except against as being unduely practised and imposed in Parochial Assemblies were removed and taken away I would hold Communion with them all the Communion that any one is obliged to hold with any Church and would in nothing separate from them This spoiles the whole Case But then he will say I am no Independent I cannot help that he may judge as he sees Cause for I am nullius addictus jurare in verba Magistria designing to be the Disciple of Christ alone 4. But yet suppose that in such Churches all the things excepted against being removed there is yet a defect in some unalterable Rule that Concerns the Government of the Churches that they answer not in all things the strictness laid down in the Drs first supposition although it is certain that if not all of them absolutely yet the most of them and of the most importance would be found virtually in Parochial Assemblies upon the removal of the things excepted against the Enquiry is what I would do then or whether I would not set up a Congregational Church gathered out of other Churches I Answer I tell you plainly what I would do 1. If I were joyned unto any such Church as wherein there were a defect in any of the Rules appointed by Christ for its Order and Government I would endeavour peaceably according as the Duties of my state and Calling did require to introduce the Practise and Observance of them 2. In case I could not prevail therein I would consider whether the want of the things supposed were such as to put me on the practise of any thing unlawful or cut me short of the necessary means of Edification and if I found they do not so do I would never for such defects separate or withdraw Communion from such a Church But 5. Suppose that from these defects should arise not only a real Obstruction unto Edification but also a necessity of practising some things unlawful to be Observed wherein no forbearance could be allowed I would not condemn such a Church I would not separate from it would not withdraw from Acts of Communion with it which were Lawful but I would peaceably joyn in fixed Personal Communion with such a Church as is free from such defects and if this cannot be done without the gathering of a new Church I see neither Schisme nor Separation in so doing Wherefore notwithstanding all the Drs Questions and his Case founded on as many suppositions as he was pleased to make it abides firm and unshaken that the Ground and reason of our refraining communion from Parochial Assemblies is the Practise and Imposition of things not lawful for us to observe in them And it is unduely affirmed p. 223. that upon my Grounds Separation is necessary not from the particular conditions of Communion with them but because Parochial Churches are not formed after the Congregational way For what form of Churches they have be it what it will it is after the Congregational way And it is more unduely affirmed and contrary unto the Rules of Christian Charity that this plea of ours is a necessary piece of Art to keep fair with the Presbyterian Party For as we design to keep fair as it is called with no Parties but onely so far as Truth and Christian Love require and so we design it with all Parties whatsoever so the Plea hath been always insisted on by us and was the cause of Non-conformity in multitudes of our Perswasion before they had any opportunity to Gather any Congregational Churches according to the Rule of the Gospel Such things will never help nor adorn any Cause in the Issue But he presseth the due Consideration of this Art that as I suppose they may avoid the snare of it on the Presbyterians by minding them what was done in former times in the debate of the dissenting Brethren and the setting up of Congregational Churches in those dayes For saith he Have those of the Congregational way since altered their Judgment Hath D. O. yielded that in case some termes of Communion in our Church were not insisted on they would give over Separation were not their Churches first gathered out of Presbyterian Congregations and if Presbytery had been setled upon the Kings Restauration would they not have continued in their Separation Answ. 1 There is no Difference that I know of between Presbyterians and those whom he calls Independents about particular Churches For the Presbyterians allow them to be of Divine Institution grant them the exercise of Discipline by their own Eldership in all ordinary cases and none to
from the beginning However this is no part of our present contest namely whether some while after the days of the Apostles in Churches that were greatly encreased and many Elders in them there was not one chosen as at Alexandria by those Elders themselves to preside among them who in a peculiar manner was called a Bishop But if I mistake not that alone which would advantage his cause is to prove that there were in one City or any where else many not occasional Assemblies of Christians or Church Members but many stated fixed Churches with Officers of their own peculiarly related unto them entrusted with Church Power and Priviledges at least as much as he afterwards pleads to be in our Parochial Churches all under the Government of one single Bishop making up a new Church state beyond that of particular Congregations by their Relation unto him as their common Pastor This I take it is that which should have been prov'd All the difficulty wherewith our assertion is accompanyed ariseth from the multiplication of Believers and the encrease of Churches in the Apostles time or presently after For this seems to be so great as that those in one City could not continue in one Church notwithstanding the advantages of occasional Assemblies The Church of Jerusalem had 5000 in it at the same time the word grew and prevailed at Ephesus and other places whereto I shall briefly answer as hastning unto a close of this unpleasing labour I say therefore 1. Whatever difficulty may seem to be in this matter yet in point of Fact so it was there was no Church before the end of the second Century of any other species nature or kind but a particular Congregational Church only as hath been proved before let any one instance be produced of a Church of one denomination National Provincial or Diocesan or of any other kind then that which is Congregational and I will give over this contest But when a matter of Fact is certain it is too late to enquire how it might be And on this occasion I shall add that if in that space of time namely before the end of the second Century any proof or undoubted Testimony can be produced of the Imposition of the necessary use of Liturgies or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England it will go a great way in the determination of the whole Controversie between us 2. The admirable prevalency of the Gospel in those days consisted principally in its spreading it self all the World over and planting seminaries for farther conversions in all Nations It did indeed prevail more in some Cities and Towns then in others in some places many were converted in others the tender of it was utterly rejected how be it it prevailed not unto the gathering of such great numbers into any Church solely as might destroy or be inconsistent with its Congregational Institution For not all not it may be half not sometimes a third Part of them who made some Profession of the Truth and attended unto the Preaching of the Word and many of whom underwent Martyrdom were admitted as compleat Members of the Church unto all the parts of its Communion Hence there were many who upon a general account were esteemed Christians and that justly where the Churches were but small 3. It doth not appear that in the next Age after the Apostles the Churches were any where so increased in number as to bear the least Proportion with the Inhaâ—itants of the Cities and Towns wherein they were The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia as they called him when he was carried unto the Stake But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus as manifest the Church there to have been a very small number in Comparison of the multitude of the other Inhabitants so as that it was scarcely known who or what they were Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons unto the Churches of Asia and Phrygia concerning the Persecutions that befell them as they declare themselves to have been particular Churches onely so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were who could scarce discover them by the most diligent search Euseb. lib. 5. cap 1. 4. As for the Church of Hierusalem in particular notwithstanding the great number of its original Converts who probably were many of them strangers occasionally present at the Feast of Pentecost and there instructed in the knowledge of the Truth that they might in the several Countries whither they immediately returned be instruments of the propagation of the Gospel it is Certain that many years after it consisted of no greater Multitude then could come together in one place to the Mannagement of Church Affairs Acts 15.20 21. Nor is it likely that Pella an obscure place whose name probably had never been known but on this occasion was like to receive any great Multitudes nor doth Epiphanius say as our Authour pretends that they spread themselves from thence to Coelosyria and Decapolis and Basanitis For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella Only he says that from thence the Sect of the Nazarenes took its original which spread it self afterwards in Coelosyria Decapolis and Basanitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dwelled all at Pella Sect. 7. p. 239. He quotes another saying of mine namely that I cannot discern the least necessity of any positive Rule or Direction in this Matter seeing the Nature of the thing and the duty of Man doth indispensibly require it And hereon he Attempts to make advantage in opposition unto another saying as he supposeth of mine Namely that the Institution of Churches and the Rules for their disposal and Government throughout the World are the same stated and unalterable from whence he makes many inferences to countenance him in his Charge of Schisme But why should we contend fruitlesly about these things had he been pleased to read a little farther on the same page he would have seen that I affirm the Institution itself to be a plain Command which considering the Nature of the duties required of men in Church Relation is sufficient to oblige them thereunto without any new Revelation unto that purpose which renders all his Queries Exceptions and Inferences of no use For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable but our actual gathering into particular Churches for which I say the necessity of Duty is our Warrant and the
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