their Rule but left that unto the Discretion and Authority of men as they think meet when they have outward Power for their Warranty But if by these particular Appointments and Framings of Churches with their Order men are disposed of as unto their spiritual concernments beyond the Obligation of the Light of Nature or the moral â—aw We must yet enquire who gave them this Right and Title to make this disposal of them 2. Authority As Right and Title respect the Persons of men to be reduced into a new form of Government so Authority respects the Rules â—aws Orders and Statutes to be made prescribed and established whereby the Priviledges of this new Society are conveyed and the Duties of it enjoyned unto all that are taken unto it Earthly Potentates who will dispose of men into a State and Government absolutely new unto them as unto all their temporal Concernments of Life Liberty Inheritances and Possessions so as that they shall hold all of them in dependance on and according unto the Rules and Laws of their New Government and Kingdom must have these two things namely Right and Title unto the Persons of men which they have by Conquest or an absolute Resignation of all their Interests and Concerns into their disposal and Authority thereon to constitute what Order what kind of State Rule and Government they please without these they will quickly find their Endeavours and Undertakings frustrate The Gospel Church-State in the Nature of it and in all the Laws and Constitution of it is absolutely new whereunto all the World are naturally Forreigners and Strangers As they have no Right unto it as it containeth Priviledges so they have no obligation unto it as it prescribes Duties Wherefore there is need of both those Right as unto the Persons of men and Authority as unto the Laws and Constitution of the Church unto the framing of it And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches or making of Laws for their Rule and Government This Authority is not only ascribed unto Jesus Christ in the Scripture but it is enâ—â—â—sed unto him so as that no other can have any Interest in it See Mat. 28.18 Rev. 3.7 Isa. 9.6 7 By vertue hereof he is the only Lawgiver of the Church Jam. 4.12 Isa. 22.22 There is indeed a Derivation of Power and Authority from him unto others but it extends itself no farther save only that they shall direct teach and command those whom he sends them unto to do and observe what he hath commanded Matth. 28.20 He builds his own House and he is over his own House Heb. 3.3 4 5 6. He both constitutes its State and gives Laws for its Rule The Disorder the Confusion the turning of the Kingdom of Christ upside down which have enâ—ued upon the Usurpation of men taking upon them a Legislative Power in and over the Church cannot easily be declared For upon a slight Pretence no way suited or serviceable unto their ends of the Advice given and Determination made by the Apostles with the Elders and Brethren of the Church of Jerusalem in a temporary Constitution about the use of Christian Liberty the Bishops of the 4 th and 5 th Centuries took upon themselves Power to make Laws Canons and Constitutions for the ordering of the Government and the Rule of the Church bringing in many new Institutions on a Pretence of the same Authority Neither did others who followed them cease to build on their sandy Foundation until the whole frame of the Church-State was altered a new Law made for its Government and a new Christ or Antichrist assumed in the head of its Rule by that Law For all this pretended Authority of making Laws and Constitutions for the Government of the Church issued in that Sink of Abominations which they call the Canon-Law Let any man but of a tolerable understanding and freed from infatuating prejudices but read the Representation that is made of the Gospel Church State its Order Rule and Government in the Scripture on the one hand and what Representation is made on the other of a Church State its Order Rule and Government in the Canon Law the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ if he doth not pronounce them to be contrary as Light and Darkness and that by the latter the former is utterly destroyed and taken away I shall never trust to the use of men's Reason or their Honesty any more This Authority was first usurped by Synods or Counsels of Bishops Of what use they were at any time to declare and give Testimony unto any Article of the Faith which in their daies was opposed by Hereticks I shall not now enquire But as unto the exercise of the Authority claimed by them to make Laws and Canons for the Rule and Government of the Church It is to be bewailed there should be such a Monument left of their Weakness Ambition Self-Interest and Folly as there is in what remaineth of their Constitutions Their whole endeavour in this kind was at best but the building of Wood Hay and Stubble on the Foundation in whose Consumption they shall suffer loss although they be saved themselves But in making of Laws to bind the whole Church in and about things useless and trivial no way belonging to the Religion taught us by Jesus Christ in and for the Establishment or Encrease of their own Power Jurisdiction Authority and Rule with the extent and bounds of their several Dominions in and for the Constitution of new Frames and States of Churches and new ways of the Government of them in the Appointment of new Modes Rites and Ceremonies of Divine Worship with the Confusions that ensued thereon in mutual Animosities Fightings Divisions Schisms and Anathematisms to the horrible Scandal of Christian Religion they ceased not until they had utterly destroyed all the Order Rule and Government of the Church of Christ yea the very nature of it and introduced into its room a carnal worldly Church-State and Rule suited unto the Interests of Covetous Ambitious and Tyrannical Prelates The most of them indeed knew not for whom they wrought in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity was raised out of their Provisions For after they were hewed and carved shaped formed and guilded the Pope appeared in the Head of it as it were with those words of his mouth Is not this great Babylon that I have built for the House of the Kingdom by the might of my Power and for the Honour of my Majesty This was the fatal Event of mens invading the Right of Christ and
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
3. This therefore is that which he opposeth namely that there was a Deviation in various degrees and falling of from the Original Institution Order and Rule of the Church until it issued in a fatal Apostasie This is that which on the present Occasion must be further spoken unto For if this be not true I confess there is an end of this contest and we must all acquiesce in the State Rule and Order that was in the Church of Rome before the Reformation But we may observe something yet farther in the Vindication and Confirmation of this Truth which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation As 1. That the Reasons and Arguings of the Doctor in this Matter the Necessity of his Cause compelling him thereunto are the same with those of the Papists about the Apostacy of their Church in Faith Order and Worship wherewith they are charged namely when where how was this Alteration made who made opposition unto it and the like When these Enquiries are multiplyed by the Papists as unto the whole Causes between them and us he knows well enough how to give satisfactory Answers unto them and so might do in this particular unto himself also but I shall endeavour to ease him of that trouble at present Only I must say that it is fallen out somewhat unexpectedly that the Ruins of the principle Bulwark of the Papacy which hath been effectually demolished by the Writings of Protestants of all sorts should be endeavoured to be repaired by a Person justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome 2. But it may be pleaded that although the Churches following the first Ages did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship yet they neither did nor could do so from an Adherence unto and abiding in their Original constitution or from the due Observation of Church Order Rule and Discipline least of all could this happen in the Case of Diocesan Episcopacy I Answer 1. That as unto the Original of any thing that looks like Diocesan Episcopacy or the Pastoral Relation of one Person of a distinct order from Presbiters unto many particular compleat Churches with Officers of their own with Power and Jurisdiction in them and over them unto the Abridgement of the exercise of that Right and Power unto their own Edification which every true Church is entrusted withal by Jesus Christ it is very uncertain and was introduced by insensible Degrees according unto the effectual working of the Mistery of Iniquity Some say that there were two distinct Orders namely those of Bishops and Presbyters instituted at first in all Churches planted by the Apostles But as the contrary may be evidently proved so a supposition of it would no way promote the cause of Diocesan Episcopacy until those who plead for it have demonstrated the State of the Churches wherein they were placed to be of the same nature with those now called Diocesan Wherefore this Hypothesis begins generally to be deserted as it seems to be by this Author Others suppose that immediately upon or at or after the Decease of the Apostles this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches that were then gathered or planted But how when or by whom by what Authority Apostolical and Divine or Ecclesiastical only and humane none can declare seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches Others think this new Order of Officers took its occasional Rise from the Practice of the Presbyters of the Church at Alexandria who chose out one among themselves constantly to preside in the Rule of the Church and in all matters of Order unto whom they ascribed some kind of Preheminence and Dignity peculiarly appropriating unto him the namâ— of Bishop And if this be true as unto matter of Fact I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution which I assigned unto Primitive Churches But many Additions must be made hereunto before it will help the Cause of Diocesan Episcopacy What other occasions hereof were given or taken what Advantages were made use of to promote this Alteration shall be touched upon afterwards 2. Why may not the Churches be supposed to have departed from their original Constitution Order and Rule as well as from their first Faith and Worship which they did gradually in many successive Ages until both were utterly corrupted The Causes Occasions and Temptations leading unto the former are to the full as pregnant as those leading unto the latter For 1. There was no vicious corrupt disposition of Mind that began more early to work in Church Officers nor did more grow and thrive in the Minds of many then Ambition with desire of Preheminence Dignity and Rule It is not to be supposed that Diotrephes was alone in his Desire of â—reheminence nor in the irregular actings of his unduly â—ssumed Authority However we have one signal Instance in him of the Deviation that was in the Church with him from the Rule of its Original Constitution For he prevailed so far therein as by his own single Episcopal Power to reject the Authority of the Apostles and to cast them out of the Church who complyed not with his humour How effectually the same Ambition wrought afterwards in many others possessing the same Place in their Churches with Diotrephes is sufficiently evident in all Ecclesiastical Histories It is far from being the only Instance of the Corruption of Church Order and Rule by the Influence of this Ambition yet it is one that is pregnant which is given us by Amâ—rose for saith he Ecclesia ut Synagoga Seniores habuâ—â— quorum sine consilio nihil agebatur in Ecclesia quod qua neglâ—gentia obsoleverit nescio nisi forte doctorum desidia aut magis superbia dum soli volunt aliquid videri In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time whose Beginning and Progress he could not well discover and trace but knew well enough that so it was then come to pass And if he who lived so near the Times wherein such Alterations were made could not yet discover their first Insinuation nor their subtle Progress it is unreasonable to exact a strict account of us in things of the same nature who live so many Ages after their first Introduction But this he judgeth that it was the Pride or Ambition of the Doctors of the Church which introduced that Alteration in its Order Whereas therefore we see in the Event that all Deviations from the Original Constitution of Churches all Alterations in their Rule and Order did issue in a compliance with the Ambition of Church Rulers as it did in the Papal Church and this Ambition was signally noted
as one of the first depraved Inclinations of Mind that wrought in Ecclesiastical Rulers and which in the fourth and fifth Centuries openly proclaimed itself unto the scandal of Christian Religion there was a greater disposition in them unto a Deviation from the Original Institution Rule and Order of the Church no way suited unto the satisfaction of that Ambition then unto a Defection from the Purity of Faith and Worship which yet also followed 2. As the Inclination of many lay towards such a Deviation so their Interests lead them unto it and their Temptations cast them upon it For to acknowledge the Truth unto our Author and Others the Rule and Conduct of the Church the Preservation of its Order and Discipline according unto its first Institution and the Directions given in the Scripture about it are according unto our Apprehension of these things a Matter so weighty in itself so dangerous as unto its Issue attended with so many Difficulties Trials and Temptations laid under such severe Interdictions of Lordly Power or seeking either of Wealth or Dignity that no wise men will ever undertake it but meerly out of a sense of a Call from Christ unto it and in compliance with that Duty which he owes unto him It is no pleasant thing unto Flesh and Blood to be ingaged in the conduct and oversight of Christs Volunteers to bear with their manners to exercise all Patience towards them in their Infirmities and Temptations to watch continually over their walkings and conversation and thereon personally to exhort and admonish them all to search diligently and scrupulously into the Rule of the Scripture for their Warranty in every Act of their Power and Duty under all their Weaknesses and Miscarriagâ—s continuing an high valuation of them as of the Flock of God which he hath purchased with his own Blood with sundry other things of the like kind all under an abiding sense of the near approach of that great Account which they must give of the whole Trust and Charge committed unto them before the Judgment seat of Christ for the most part peculiarly exposed unto all manner of Dangers Troubles and Persecutions without the least encouragement from Wealth Power or Honour It is no wonder therefore if many in the Primitive times were willing gradually to extricate themselves out of this uneasie condition and to embrace all occasions and opportunities of introducing insensibly another Rule and Order into the Churches that might tend more unto the Exaltation of their own Power Authority and Dignity and free them in some measure from the weight of that important charge and continual care with labour which a diligent and strict Adherence unto the first institution of Churches and Rules given for their Order and Government in the Scripture would have obliged them unto And this was done accordingly until in the fourth and fifth Centuries and so onward the Bishops under various Titles began by their Arbitrary Rules and Canons to dispose of the Flock of Christ to part and divide them among themselves without their own knowledge or consent as if they had conquered them by the sword This Bishop shall have such a share and number of them under his Power and that other so many so far shall the Jurisdiction of one extend and so far that of another was the subject of many of their Decrees and Laws for the Rule of the Church But yet neither did they long keep within those Bounds and Limits which their more modest Ambition had at first prescribed unto them but took occasion from these Beginnings to contend among themselves about Preheminence Dignity and Power in which contest the Bishop of Rome at length remained Master of the Field thereby obtaining a second Conquest of the World 3. That there was such a gradual Deviation from the Original Institution of Churches their Order and Rule is manifest in the Event For the change became at length as great as the distance is between the Gospel and the Rule of Christ over his Church on the one hand and the Canon Law with the Pope or Antichrist set over the Church on the other This change was not wrought at once not in one Age but by an insensible Progress even from the Days of the Apostles unto those dark and evil times wherein the Popes of Rome were exalted into an absolute Tyranny over all Churches unto the satiety of their Ambition For 4. This Mistery of Iniquity began to work in the days of the Apostles themselves in the suggestions of Satan and the Lusts of Men though in a manner latent and imperceptible unto the wisest and best of Men. For that this Mistery of the Iniquity consisted in the effectual Workings of the Pride Ambition and other Vices of the Minds of Men excited enticed and guided by the craft of Satan until it issued in the Idolatrous persecuting State of the Church of Rome wherein all Church Rule Order and Worship of Divine Institution was utterly destroyed or corrupted we shall believe until we see an Answer given unto the learned Writings of all sorts of Protestants whereby it hath been proved These things are sufficient to Vindicate the Truth of the Assertion which the Doctor opposeth and to free it from his Exceptions But because as was observed before the supposition hereof is the foundation of all our present contests about Church Order and Rule I shall yet proceed a little farther in the Declaration of the Way and Manner whereby the Apostacy asserted was begun and carried on And I shall not herein insist on particular Instances nor make a Transcription of Stories out of antient Writers giving Evidence unto the Truth because it hath been abundantly done by others especially those of Magdeburg in the sixth and seventh Chapters of their Centuries unto whose Observations many other Learned men have made considerable Additions but I shall only treat in general of the Causes Ways and Manner of the Beginning and Progress of the Apostacy or Declension of Churches from their first Institution which fell out in the successive Ages after the Apostles especially after the End of the second Century until when Divine Institutions as unto the substance of them were preserved entire Decays in any kind even in things Natural and Political are hardly discernable but in and by their effects When an Hectick Distemper befalls the Body of any man it is oftimes not to be discerned until it is impossible to be cured The Roman Historian gives this advice unto his Readers after he hath considered the ways and means whereby the Empire came to its Greatness labente deinde disciplina velut dissidentes primo mores sequatur animo deinde ut magis magisque lapsi sint tum ire caeperint praecipites donec ad haec tempora anibus nec vitia nostra nec remedia pati possumus periculuâ— est Liv. Praefat. His words do not give us a more graphical Description of the Rise and Decay as unto Vertue and Vice
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
state exceeding the bounds of their Original Institution and becoming unweildy as unto the Pursuit of their Ends unto mutual Edification it is not hard to conjecture how a stated Distinction between Bishops and Presbyters did afterwards ensue For as the first Elder Bishop or Pastor had obtained this small Preheminence in the Church wherein he did preside and the Assemblies of the Villages about so the Mannagement of those Affairs of the Church which they had in Communion with others was committed unto him or assumed by him This gave them the Advantage of meeting in Synods and Councils afterwards wherein they did their own Business unto the Purpose Hereon in a short time the People were deprived of all their Interest in the State of the Church so as to be governed by their own Consent which indeed they also had rendred themselves unmeet to enjoy and exercise other Elders were deprived of that Power and Authority which is committed unto them by Christ and thrust down into an Order or Degree inferior unto that wherein they were originally placed New Officers in the Rule of the Church utterly unknown to the Scripture and Primitive Antiquity were introduced all Charitable Donations unto the Church for the maintenance of the Ministry the Poor and the Redemption of Captives were for the most part abused to advance the Revenues of the Bishops such secular Advantages in Honour Dignity and Wealth were annexed unto Episcopal Sees as that Ambitious Men shamefully contested for the attaining of them which in the Instance of the bloody conflict between the Parties of Damasus and Vrsacius at Rome Ammianus Marcellinus an Heathen doth greatly and wisely reflect upon But yet all these Evils were as nothing in comparison of that dead Sea of the Roman Tyranny and Idolatry whereinto at last these bitter Waters ran and were therein totally Corrupted I thought also to have proceeded with an Account of the Declension of the Churches from their first Institution in their Matter Form and Rule â—ut because this would draw forth my Discourse beyond my present Intention I shall forbear having sufficiently vindicated my Assertion in this one Instance It is no Part of my Design to give an Answer at large unto the great Volume that Dr. Still hath written on this Occasion much less to contend about particular Sayings Opinions the Practises of this or that Man which it is filled withal But whereas his Treatise so far as the Merit of the Cause is concerned in it doth consist of two Parts the first whereof contains such Stories Things and Sayings as may load the Cause and Persons whom he opposeth with prejudices in the Minds of others in which endeavour he exceeds all Expectation and what doth more directly concern the Argument in hand I shall at the end of the ensuing Discourse speak distinctly unto all that is Material of the second sort especially so far as is needful unto the Defence of my former Vindication of the Non-conformists from the Guilt of Schisme For the things of the first sort wherein the Doctor doth so abound both in his Preface and in the first part of his Book as to manifest himself I fear to be a little too sensible of Provocation for the actings of Interest in wise Men are usually more sedate I shall only oppose some general considerations unto them without arguing or contending about Particulars which would be endless and useless And whereas he hath gathered up almost every thing that hath been done written or spoken to the Prejudice of the Cause and Persons whom he opposeth though frequently charged before adding the advantage of his Style and Method unto their Reinforcement I shall reduce the whole unto a few Heads which seem to be of the greatest importance I shall leave him without disturbance unto the satisfaction he hath in his own Love Moderation and Condescension expressed in his Preface Others may possibly call some things in it unto a farther Account But the first Part of his Book is cast under two Heads 1. A Commendation of the first Reformers and their Reformation with some Reflections upon all that acquiesce not therein as though they esteemed themselves wiser and better than they From this Topick proceed many severe Reflections and some Reproaches The other consists in a story of the Rise and Progress of Separation from the Church of England with great Miscarriages among them who first attempted it and the Opposition made unto them by those who were themselves Non-conformists The whole is closed with the Difference and Debate between the Divines of the Assembly of the Presbyterian way and the dissenting Brethren as they were then called Concerning these things the Discourse is so prolix and so swelled with long Quotations that I scarce believe any man would have the Patience to read over a particular Examination of it especially considering how little the Cause in hand is concerned in the whole Story whether it be told right or wrong candidly or with a Design to make an Advantage unto the Prejudice of others I shall therefore only mark something with respect unto both these heads of the first Part of the Book which if I mistake not will lay it aside from being of any Use in our present Cause 1. As unto the first Reformers and Reformation in the Days of King Edward the Plea from them and it which we have been long accustomed unto is that they were Persons Great Wise Learned Holy that some of them dyed Martyrs that the work of the Reformation was greatly owned and blessed of God and therefore our Non-acquiescency therein but desiring a farther Reformation of the Church then what they saw and judged necessary is unreasonable and that what we endeavour therein though never so peaceably is Schismatical But 1. None do more bless God for the first Reformers and the work they did than we do none have an higher Esteem of their Persons Abilities Graces and Sufferings than we have None cleave more firmly to their Doctrine which was the Life and Soul of the Reformation then we nor desire more to follow them in their Godly Design They are not of us who have declared that the Death of King Edward was an happiness or no unhappiness to the Church of England nor who have reflected on the Reformation as needless and given Assurance that if it had not been undertaken Salvation might have been obtained safely enough in the Church of Rome nor were they of us who have questioned the Zeal and Prudence of the Martyrs of those Days in Suffering We have other thoughts concerning them another kind of Remembrance of them 2. The Titles assigned unto them of Wise Learned Holy Zealous are fully answered by that Reformation of the Church in its Doctrine and Worship which God wrought by their Ministry so that none without the highest ingratitude can derogate any thing from them in these things But it is no disparagement unto any of the Sons of Men any Officers of
Preservation of Church Peace and Unity All the Dispute is whether we keep unto this Rule of Christ or no wherein we are ready at any time to put our selves upon the Trial being willing to Teach or Learn as God shall help us Secondly We say that this Rule in general is the Rule of Faith Love and Obedience contained and revealed in the Scripture and in particular the Commands that the Lord Christ hath given for the Order and Worship that he requires in his Churches It may seem strange to some that we should suppose the due Observance of the Rule of Faith Love and Obedience that is of Faith real and unfeigned Love fervent and without Dissimulation and of Universal gracious Evangelical Obedience to be necessary unto the Preservation of Church Peace and Unity But we do affirm with some confidence that the only real Foundation of them doth lye herein nor do we value that Ecclesiastical Peace which may be without it or is neglective of it Let all the Christian World or those therein who concern themselves in us Know that this is our Principle and our Judgment that no Church Peace or Vnity is valued by or accepted with Jesus Christ that is not founded in that doth not arise from and is the effect of a diligent Attendance unto and Observance of the entire Gospel Rule of Faith and Obedience In the Neglect hereof Peace is is but Carnal Security and Unity is nothing but a Conspiracy against the Rule of Christ. Add hereunto in particular the due Observation of what the Lord Christ hath appointed to be done and observed in his Churches as unto their Order Rule and Worship and they who walk according unto this Rule need not fear the Charge of Schisme from the fiercest of their Adversaries Wherefore we say Thirdly Those who recede from this Rule in any material Branch of it are guilty of the Breach of Church Vnity according to the Measure of their Exorbitancy As suppose that any Preach Teach or Profess Doctrines that are contrary to the form of wholesome Words especially with reference unto the Person Offices and Grace of Christ which are the Subject of Doctrines purely Evangelical they break the Peace of the Church and we are bound to separate or withdraw Communion from them which is a Means of preserving the true Peace and Unity of the Church Speciosum quidem est Nomen Pacis pulchra Opinio Vnitatis sed quis ambigat eam solam unicam Ecclesiae Pacem esse quae Christi est saith Hilary Suppose that men retain a Form of Godliness in the Profession of the Truth but deny the Power of it acting their habitual Lusts and Corruptions in a vitious Conversation they overthrow the Foundation of the Churches Unity and we are obliged from such to turn away The like may be said of those who live in a constant neglect of any of the Commands of Christ with respect unto the Order Rule and Worship of the Church with a contempt of the Means appointed by him for their Edification All these according unto the Measures of their Deviations from the Rule of Christ do disturb the Foundation of all Church Peace and Unity And therefore we say Fourthly That Conscience is immediately and directly concerned in no other Church Vnity as such but what is an effect of the Rule of Christ given unto that End We know what is spoken concerning Obedience unto the Guides and Rulers of the Church which is a part of the Rule of Christ. But we know withal that this Obedience is required of us only as they teach us to observe and do all that he hath commanded for other Commission from him they have none When this Rule is forsaken and another substituted in the room of it as it quickly diverts the Minds of Men from a Conscientious Attendance unto that Rule of Christ as the only means of Church Vnity so that other doth either proceed from mens secular Interests or may easily be accommodated thereunto And whereas the Lines of it must be drawn in the Feilds of pretended Indifferencies and real Arbitrariness it will be the cause of endless Contentions whilst whatever some think themselves to have Power to appoint others will judge themselves to have Liberty to refuse Fifthly It is Vnity of Christs Appointment that Schism respects as a Sin against it and not Vniformity in things of Mens Appointment And Lastly Those who charge Schisme on others for a dissent from themselves or the refraining of Total Communion with them must 1. Discharge themselves of the Charge of it in a consistence with their charge on them For we find as yet no Arrows shot against us but such as are gathered up in the Feilds shot at them that use them out of the Roman Quiver Neither will it avail them to say that they have other manner of Reason for their Separation from the Church of Rome than any we have for our withdrawing Communion from them For the Question is not what Reasons they have for what they do but what Right and Power they have to do it namely to separate from the Church whereof they were constituting a new Church state of their own without the consent of that Church and against the Order and Authority of the same 2. Require no Communion but by vertue of the Rule before declared In no other are we concerned with respect unto the Peace and Unity of the Church 3. Give a farther Confirmation than what we have yet seen unto the Principles or Presumptions they proceed upon in the Mannagement of the Charge of Schisme As that 1. Diocesan Bishops with their Metropolitans are of Divine Institution 2. That the Power of Rule in and over all Churches is committed unto them alone 3. That the Church hath Power to ordain Religious Rites and Ceremonies no where prescribed in the Scripture and impose the Observation of them on all Members of the Church 4. That this Church they are 5. That no Mans Voluntary Consent is required to constitute him a Member of any Church but that every one is surprized into that state whether he will or no. 6 That there is nothing of force in the Arguments pleaded for Non-compliance with Arbitrary unnecessary Impositions 7. That the Church standeth in no need of Reformation neither in Doctrine Discipline nor Conversation with sundry other things of an alike Nature that they need unto their Justification But yet when all is done it will appear that mutual Forbearance first removing Animosities then administring Occasion of inoffensive Converse unto the revival of decayed Affections leading unto sedate Conferences and Considerations of a more entire conjunction in the things whereunto we have attained will more conduce unto Universal Peace and Gospel Unity than the most fierce contentions about things in difference or the most vehement Charges of Schisme against Dissenters But I must return to the Argument and shall add something giving Light into the Nature of Schism from an
of the first Institution and Liberty of the Churches of Christ. For although the Fact of Victor was condemned by many yet the Principle he proceeded on was afterwards espoused and put in Practice Our Reverend Author will hardly find an Instance before this of Schisme among any Churches that retained the Substance of the Doctrine of Faith unless it be in those Divisions which fell out in some particular Churches among the Members of them And this we affirm to be in general the Case of the Non-conformists at this day For admitting such Variations as Time and other Circumstances must necessarily infer and they are rejected from Communion on the same grounds that Victor proceeded on in the Excommunication of the Churches of Asia Neither will there be any End of Differences whilst the same Principle is retained Before this Schisme was only esteemed a defect in Love and breach of the Rule of Christs Appointment for the Communion and walking together of Believers in the same Church But this Notion of Schism is in the Judgment of Dr. Still Pref. p. 46. so mean so jejune so narrow a Notion of it that I cannot saith he but wonder that men of Vnderstanding should be satisfied with it But in my Judgement the Author of it was a Man of Good Vnderstanding indeed I have heard him spoken of as one of abstruse Speculations that did not advantage Christian Religion And one hath published in Print that he is one of the Obscurest Writers that ever he read but never heard him before charged with mean and jejune Notions Now this was St Paul who expresly chargeth Schisme on the Church of Corinth because of the Divisions that were among them namely the Members of the same particular Church so as they could not come together in one place in a due manner Nor in all his Writings doth he any where give us any other Notion of Schisme But saith he this is short of that care of the Churches Peace which Christ hath made so great a Duty of his followers But if thâ—re be no other Rule no other Duty for the Preservation of the Churches Peace but only that no separation be made from it which is called Schisme we might have been all quiet in the Church of Rome Let no Man think to perswade us but that for the Preservation of the Churches Peace it is required of us that we do and observe all things that Christ requireth of us and that we enjoyn not the Observation of what he hath not Commanded on Victors Penalty of being excluded from Communion that Faith and Love and Holiness be Kept and promoted in the Church by all the ways of his Appointment And when these things are attended unto St. Paul's mean and jejune Notion of Schisme will be of good use also Nor was there the least Appearance of any other kind of Schisme among the Churches of Christ until that which was occasioned by Victor of which we have spoken The Schismes that followed afterwards were six to one from the Contentions of Bishops or those who had an Ambition so to be which the Apostle foresaw as Clemens witnesseth and made provision against it but that no banks are strong enough to confine the overflowing Ambition of some sort of Persons But saith the Dr. Pref. p. 47. The Obligation to preserve the Peace of the Church extends to all lawful constitutions in order â—o it Therefore to break the Peace of the Church we live in for the sake of any Lawful Orders and Constitutions made to preserve it is directly the sin of Schisme Now Schisme he tells us is as great and dangerous a sin as Murder p. 45. and we know that no Murderer hath eternal Life abiding in him 1 Joh. 3 1â— So that all men here seem to be adjudged unto Hell who comply not with who submit not unto our Ecclesiastical Conâ—titutions or Canons God forbid that ever such Doctrine should be looked on as to have the least affinity unto the Gospel or such Censures to have any savour of the Spirit of Christ in them The Lord Jesus Christ hath not cast the Eternal Condition of those whom he purchased with his own most precious blood into the Arbitrary disposal of any that shall take upon them to make Ecclesiastical Constitutions and Orders for Conformity in Rites and Ceremonies c. Shall we think that he who upon the best use of Means for his Instruction which he is capable of with fervent Prayers to God for Light and Direction cannot comply with and submit unto some Ecclesiastical Constitutions and Orders however pretended to be made foâ— the preservation of Peace and Vnity of the Church on this Ground principally because they are not of the Appointment nor have the Approbation of Jesus Christ though he should mistake herein and miss of his Duty is guilty of no less sin than that of Murder suppose of Cain in Killing his Brother For all Murder is from Hatred and Malice This is that which enflames the Differences amongst us For it is a Scandal of the highest nature when men do see that Persons who in any thing dissent from our Ecclesiastical Constitutions though otherwise sober honest pious and peaceable are looked on as bad if not worse than Theives and Murderers and are dealt withal accordingly Nor can any thing be more effectual to harden others in their Immoralities than to find themselves approved by the Guides of the Church in comparison with such Dissenters But 2. Who is it that shall make these Orders and Constitutions that must be observed for the Preservation of the Unity and Peace of the Church It can be none but those who have power so to do by being uppermost in any Place or Time Who shall judge them to be Lawful no doubt they that make them And what shall these Constitutions be about what shall they extend unto any thing in the World so there be no mention of it in the Scripture one way or other What if any one should now dissent from these Constitutions and not submit unto them why then he is guilty of Schisme as great and dangerous a sin as that of Murder But when all is done what if these Constitutions and Orders should be no ways needful or useful unto the Preservation of the Peace of the Church What if a supposition that they are so reflects dishonour on the Wisdom and Love of Christ What if they are unlawful and unwarrantable the Lord Christ not having given Power and Authority unto any sort of men to make any such Constitutions What if they are the great ways and means of breaking the Vnity and Peace of the Church These and other Enquiries of the like nature must be clearly resolved not by the Dictates of mens own Minds and Spirits but from the Word of Truth before this Intimation can be complied withal But that which is fallen out most beyond Expectation in this whole Discourse is that the Reverend Author seeking by all
Heaven as a Divine Institution But I have treated of this subject in other Discourses 2. The Name Pretence and presumed power of the Church or Churches have been made and used as the greatest Engine for the promoting and satisfying the Avarice Sensuality Ambition and cruelty of men that ever was in the world Never any thing was found out by men or Sathan himself so fitted suited and framed to fill and satisfie the lusts of multitudes of men as this of the Church hath been and yet continues to be For it is so ordered is of that make constitution and use that corrupt men need desire no more for the attainment of Wealth Honour Grandeur Pleasure all the ends of their Lusts spiritual or carnal but a share in the Government and power of the Church nor hath an interest therein been generally used unto any other ends All the Pride and Ambition all the flagitious lives in Luxury Sensuality Uncleanness Incests c. of Popes Cardinals Prelates and their Companions with their hatred unto and oppression of Good men arose from the advantage of their being reputed the Church To this very day the Church here and there as it is esteemed is the greatest means of keeping Christian Religion in its power and purity out of the world and a temptation to multitudes of men to prefer the Church before Religion and to be obstinate in their oppositions unto it These things being plain and evident unto wise men who had no share in the conspiracy nor the benefit of it how could they think that this Church-State was from Heaven and not of Men. 3. By the Church so esteemed and in pursuit of its Interests by its Authority and Power innumerable multitudes of Christians have been slain or murdered and the earth soked with their Blood Two Emperours of Germany alone fought above eighty battels for and against the pretended power and authority of the Church It hath laid whole Countreys desolate with fire and sword turning Cities into ashes and Villages into a wilderness by the destruction of their Inhabitants It was the Church which killed murthered and burnt innumerable holy Persons for no other reason in the world but because they would not submit their Souls Consciences and Practices unto her commands and be subject unto her in all things Nor was there any other Church conspicuously visible in all these parts of the world nor was it esteemed lawful once to think that this was not the true Church or that there was or could be any other For men to believe that this Church-State was from Heaven is for them to believe that cruelty bloodshed murther the destruction of mankind especially of the best the wisest and the most holy among them is the only way to Heaven 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it they preferred and exalted it above all that is called God and made the greatest Idol of it that ever was in the world For it was the faith and profession of it that its authority over the Souls and Consciences of men is above the Authority of the Scripture so that they have no Authority towards us unless it be given unto them by this Church and that we neither can nor need believe them to be the Word of God unless they inform us and command us so to do This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God discovers full well whence it was In like manner those who assumed it unto themselves to be the Church without any other Right Title or Pretence unto it have exalted one amongst them and with him themselves in their several capacities above all Emperors Kings and Princes Nations and People trampling on them at their pleasure Is this Church-State from Heaven Is it of Divine Institution Is it the heart and center of Christian Religion Is it that which all men must be subject to on pain of eternal damnation who that knows any thing of Christ or the Gospel can entertain such a thought without detestation and abhorrency 5. This Pretence of the Church is at this day one of the greatest causes of the Atheism that the world is filled withal Men find themselves they know not how to belong unto this or that Church they suppose that all the Religion that is required of them is no more but what this Church suggests unto them and abhorring through innumerable prejudices to enquire whether there be any other ministerial Church-State or no understanding at length the Church to be a political combination for the Wealth Power and Dignity of some persons they cast away all regard of Religion and become professed Atheists 6. Unto this very day the woful Divisions Distractions and end less Controversies that are among Christians with the dangerous Consequences and effects of them do all spring and arise from the Churches that are in the World Some are for the Church of Rome some for the Church of England some for the Greek Church and so of the rest which upon an acknowledgment of such a state of them as is usually allowed cannot but produce Wars and Tumults among Nations with the oppression of particular persons in all sorts of calamities In one place men are killed for not owning of one Church and in another for approving of it Amongst our selves prisons are filled and mens goods spoiled divisions multiplied and the whole Nation endangered in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us In brief these Churches in the great Instance of that of Rome have been and are the Scandal of Christian Religion and the greatest cause of most of the evils and villanies which the world hath been replenished withal And is it any wonder if men question whether they are from Heaven or of Men For my part I look upon it as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages that he hath by the Light and knowledge of his Word disentangled the Souls and Consciences of any that do believe from all Respect and Trust unto such Churches discovering the vanity of their pretences and wickedness of their practices whereby they openly proclaim themselves to be of Men and not from Heaven Not that he hath led them off from a Church-State thereby but by the same word revealed that to them which is pure simple humble holy and so far from giving occasion unto any of the evils mentioned as that the admittance of it will put an immediate end unto them all Such shall we find the true and Gospel Church-State to be in the following Description of it He that comes out of the Confusion and Disorder of these humane and as unto some of them hellish Churches who is delivered from this mystery of iniquity in darkness and confusion policies and secular contrivances coming thereon to obtain a view of
the true native Beauty glory and use of Evangelical Churches will be thankful for the Greatness of his Deliverance Whereas therefore for many Ages the Church of Rome with those claiming under it and depending on it was esteemed to be the only true Church in the World and nothing was esteemed so highly criminal not murther Treason nor Incest as to think of or to assert any other Church-State it was impossible that any wise man not utterly infatuated could apprehend a Church any Church whatever to be of Divine Institution or Appointment For all the evils mentioned and others innumerable were not only occasioned by it but they were effects of it and inseparable from its State and Being And if any other Churches also which although the people whereof they consist are of another faith than those of the Roman Church are like unto it in their make and constitution exercising the Right power and authority which they claim unto themselves by such ways and means as are plainly of this World and of their own invention they do leave it highly questionable from whence they are as such For it may be made to appear that such Churches so far as they are such are obstructive of the sole end of all Churches which is the Edification of them that do believe however any that are of them or belong unto them may promote that end by their personal endeavours But notwithstanding all these things it is most certain that Churches are of a Divine Original that they are the ordinance and institution of Christ. I am not yet arrived in the order of this Discourse to a convenient season of declaring what is the especial nature use and end of such Churches as are so the Institution of God and so to give a definition of them which shall be done afterwards but treat only as unto the general notion of a Church and what is signified thereby These are of God And in those Churches before described under a corrupt degenerate estate three things may be considered 1 What is of man without the least pretence unto the appointment or command of God Such is the very Form Fabrick and Constitution of the Church of Rome and those that depend thereon or are conformed thereunto That which it is that whereby it is what it is in its Kind Government Rule and End is all of man without the least countenance given unto it from any thing of God's Institution This is that which through a long effectual working of men and Sathan in a mystery of iniquity it arrived unto Herewith the Saints of God ought to have no compliance but bear witness against it with their lives if called thereunto This in due time the Lord Christ will utterly destroy 2 Such things as pretend unto a countenance to be given them by divine Institution but horribly corrupted Such are the Name of a Church and its Power a Worship pretended to be Religious and Divine an Order as to Officers and Rulers different from the people with sundry things of the like nature these things are good in themselves but as ingrossed into a false Church-State and Worship corrupt in themselves they are of Men and to be abhorred of all that seek after the true Church of Christ. 3 There is that which is the Essence of a true Church namely that it be a society of men united for the Celebration of Divine Worship This so far as it may be found among them is to be approved But Churches as was said are of a Divine Original and have the warrant of Divine Authority The whole Scripture is an account of God's Institution of Churches and of his dealing with them God laid the foundation of Church Societies and the necessity of them in the Law of Nature by the creation and constitution of it I speak of Churches in general as they are Societies of Humane Race one way or other joyned and united together for the Worship of God Now the sole End of the Creation of the Nature of man was the Glory of God in that Worship and Obedience which it was fitted and enabled to perform For that end and no other was our nature created in all its Capacities Abilities and Perfections Neither was man so made meerly that every individual should singly and by himself perform this Worship though that also every individual person is obliged unto Every man alone and by himself will not only find himself indigent and wanting supplies of sundry kinds but also that he is utterly disabled to act sundry faculties and powers of his Soul which by nature he is endued withal Hence the Lord God said It is not good that man should be alone Gen. 2.18 These things therefore are evident in themselves 1 That God created our nature or made man for his own Worship and Service and fitted the powers and faculties of his soul thereunto 2 That this nature is so fitted for Society so framed for it as its next end that without it it cannot act itself according unto what it is empowered unto And this is the foundation of all Order and Government in the world among Mankind 3 That by the Light of nature this acting in Society is principally designed unto the Worship of God The Power I say and Necessity of acting in Society is given unto our nature for this end principally that we may thus glorify God in and by the Worship which he requires of us 4 That without the Worship of God in Societies there would be an absolute failure of one principal end of the Creation of man nor would any glory arise unto God from the Constitution of his nature so fitted for Society as that it cannot act its own powers without it 5 All Societies are to be regulated in the light of Nature by such circumstances as whereby they are suited unto their end for which they may be either too large or too much restrained Hence have we the Original of Churches in the Light of Nature men associating themselves together or uniting in such Societies for the Worship of God which he requires of them as may enable them unto an orderly Performance of it are a Church And hereunto it is required 1 That the persons so uniting are sensible of their Duty and have not lost the knowledge of the end of their Creation and Being 2 That they are acquainted with that Divine Religious Worship which God requires of them The former Light and Persuasion being lost issues in Atheism And by the loss of this instead of Churches the generality of Mankind have coalesced into idolatrous combinations 3 That they do retain such innate Principles of the Light of Nature as will guide them in the discharge of their Duties in these Societies As 1 That the Societies themselves be such as are meet for their end fit to exercise and express the Worship of God in them not such as whose Constitution makes them unfit for any such end And this gives the Natural
any others that he was pleased to make use of therein For as he took it on himself as his own work to build his Church and that upon himself as its foundation so he employed his Apostles to act under him and from him in the carrying on that work unto perfection But what was done by them is esteemed to be done all by himself For 1 It was immediately from him that they received Revelations of what did belong unto this Church-State and what was to be prescribed therein They never did neither jointly nor severally once endeavour in their own Wisdom or from their own Invention or by their own Authority to add or put into this Church-State as of perpetual Use and belonging unto it as such either less or more any one thing greater or less whatever It is true they gave their Advice in sundry cases of present Emergencies in and about Church Affairs They gave direction for the due and orderly Practice of what was revealed unto them and exercised Authority both as unto the Ordination of Officers and the Rejection of obstinate sinners from the Society of all the Churches but to Invent Contrive Institute or Appoint any thing in the Church and its State which they had not by immediate Revelation from Christ they never attempted it nor went about it And unto this Rule of proceeding they were precisely obliged by the express words of their Commission Mat 28.19 20. This I say is so plainly included in the Tenor of their Commission and so evident from all that is divinely recorded of their Practice that it will admit of no sober Contradiction In what others think it meet to do in this kind we are not concerned 2 The Authority whereby they acted in the Institution of the Church in its Order whereon the Consciences of all Believers were obliged to submit thereunto and to comply with it in a way of Obedience was the Authority of Christ himself acted in them and by them They every where disclaim any such Power and Authority in themselves They pleaded that they were only Stewards and Ministers not Lords of the Faith or Obedience of the Church but helpers of its Joy yea the Servants of all the Churches for Christ's sake And hereon it follows that what is recorded of their Practice in their Institution ordering or disposing of any thing in the Church that was to be of an abiding continuance hath in it the obliging Power of the Authority of Christ himself Wherefore if the distinction that some make concerning the Apostles namely that they are to be considered as Apostles or as Church-Governours should be allowed as it is liable to just exceptions yet would no Advantage accrew thereby unto what is pretended from it For as what they did appointed and ordered in the Church for its constant observation as Apostles they did it by immediate Revelation from Christ and in his Name and Authority so what in distinction from hence as Church Governours they did or ordered they did it only by a due Application unto present occasions of what they had received by Revelation But as they were Apostles Christ sent them as his Father sent him and he was so sent of the Father as that he did stand and feed in the Strength of the Lord in the Majesty of the Name of the Lord his God Micah 5.4 So did they feed the Sheep of Christ in his Strength and in the Authority or Majesty of his Name 5. Christ therefore alone is the Author of the Gospel-Church-State And because this is the only Foundation of our Faith and Obedience as unto all that we are to believe do and practise by vertue of that Church-State or in Order thereunto the Scripture doth not only plainly affirm it but also declares the Grounds of it why it must be so and whence it is so as also wherein his doing of it doth consist 1. Three things amongst others are eminently necessary in and unto him who is to constitute this Church State with all that belongs thereunto And as the Scripture doth eminently and expresly ascribe them all unto Christ so no man nor all the men of the World can have any such Interest in them as to render them meet for this work or any part of it The first of these is Right and Title He who institutes this Church-State must have Right and Title to dispose of all men in all their Spiritual and Eternal Concernments as seemeth Good unto him For unto this Church-State namely as it is purely Evangelical no man is obliged by the Law of Nature nor hath any Creature power to dispose of him into a condition whereon all his Concernments Spiritual and Eternal shall depend This Right and Title to the Sovereign Disposal of Mankind or of his Church Christ hath alone and that upon a treble account 1 Of Donation from the Father He appointed him the Heir of all things Heb. 1.2 3. He gave him Power over all Flesh. Joh. 17.2 Especially he hath given unto him and put into his absolute disposal all those who are to be his Church ver 6. 2 By vertue of Purchase he hath by the price of his most precious Blood purchased them unto his own Power and Disposal He purchased his Church with his own Blood Act. 20.28 which the Apostle makes the Ground of that care which ought to be had of it And this is pleaded as a sufficient Reason why we should be wholly at his Disposal only and be free from any Imposition of men in things Spiritual 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of men The Purchase of this Right and Title was one great end of the principal Mediatory Acts of Christ. Rom. 14.9 10. For to this end c. 3 Of Conquest For all those who were thus to be disposed by him were both under the Power of his Enemies and were themselves Enemies unto him in their Minds He could not therefore have a Sovereign Right unto their Disposal but by a double Conquest namely first of their Enemies by his Power and then of themselves by his Word his Spirit and his Grace And this twofold Conquest of his is fully described in the Scripture Whereas therefore there is a Disposal of the Persons that are to belong unto this Church-State as unto their Souls Consciences and all the eternal Concernments of them by an indispensible Moral Obligation to a compliance therewithal until men can manifest that they have such a Right and Title over others and that either by the especial Grant and Donation of God the Father or a Purchase that they have made of them unto themselves or Conquest they are not to be esteemed to have either Right or Title to institute any thing that belongs unto this Church-State And it is in vain pretended as we shall see more afterwards that Christ indeed hath appointed this Church-State in general but that he hath appointed no particular Form of Churches or
claiming an Interest in Authority to give Laws to the Church This therefore is absolutely denyed by us namely that any men under what pretence or name soever have any Right or Authority to constitute any new Frame or Order of the Church to make any Laws of their own for its Rule or Government that should oblige the Disciples of Christ in point of Conscience unto their observation That there is nothing in this Assertion that should in the least impeach the Power of Mastrates with Reference unto the Outward Civil and Political Concerns of the Church or the publick Profession of Religion within their Territories nothing that should take off from thâ— just Authority of the lawful Guides of the Church in ordering appointing and commanding the Observation of all things in them according to the mind of Christ shall be afterwards declared In these things the Lord is our Judge the Lord is our Statute-maker the Lord is our King he will save us It is then but weakly pleaded that seeing the Magistrate can appoint or command nothing in Religion that God hath forbidden nor is there any need that he should Appoint or Command what God hath already Appointed and Commanded if so be he may not by Law command such things in the Church as before were neither Commanded nor Forbidden but Indifferent which are the proper field of his Ecclesiastical Legislative Power then hath he no Power nor Authority about Religion at all That is if he hath not the same and a Coordinate Power with God or Christ he hath none at all One of the best Arguments that can be used for the Power of the Magistrate in things Ecclesiastical is taken from the approved Example of the Good Kings under the Old Testament But they thought it honour enough unto them and their Duty to see and take care that the things which God had appointed and ordained should be diligently observed by all those concerned therein both Priests and People and to destroy what God had forbidden To appoint any thing of themselves to make that necessary in the Church and the Worship thereof which God had not made so they never esteemed it to be in their Power or to belong unto their Duty When they did any thing of that Nature and thereby made any Additions unto the outward Worship of God not before commanded they did it by immediate Revelation from God and so by Divine Authority 1 Chron. 28.19 And it is left as a brand on those that were wicked not only that they commanded and made Statutes for the Observation of what God had forbidden Mic. 6.16 but also that they commanded and appointed what God had not appointed 1 Kings 12.32 33. And it will be found at last to be Honour enough to the greatest Potentate under Heaven to take care that what Christ hath appointed in his Church and Worship be observed without claiming a Power like unto that of the most high to give Laws unto the Church for the Observation of things found out and invented by themselves or other men Of the same nature is the other part of their Plea against this Denial of a Legislative Power in men with respect unto the Constitution of the Evangelical Church-State or the ordaining of any thing to be observed in it that Christ hath not appointed For it is said that if this be allowed as all the Dignity Power and Honour of the Governours of the Church will be rejected or despised so all manner of Confusion and Disorder will be brought into the Church itself For how can it otherwise be when all Power of Law-making in the preservation of the Dignity of the Rulers and Order of the Church is taken away And therefore we see it was the Wisdom of the Church in former Ages tha all the principal Laws and Canons that they made in their Councils or otherwise were designed unto the Exaltation and Preservation of the Dignity of Church Rulers Wherefore take this Power away and you will bring in all Confusion into the Church Ans. 1. They do not in my Judgment sufficiently think of whom and of what they speak who plead after this manner For the substance of the Plea is That if the Church have its whole Frame Constitution Order Rule and Government from Christ alone though men should faithfully discharge their Duty in Doing and Observing all what he hath commanded there would be nothing in it but Disorder and Confusion Whether this becomes that Reverence which we ought to have of him or be suited unto that Faithfulness and Wisdom which is particularly ascribed unto him in the Constitution and Ordering of his Church is not hard to determine and the Untruth of it shall be afterwards demonstrated 2. As unto the Dignity and Honour of the Rulers of the Church the subject of so many Ecclesiastical Laws they are in the first place to be desired themselves to remember the Example of Christ himself in his Personal Ministry here on Earth Matth. 20.28 Even as the Son of man came not to be ministred unto but to minister and to give his Life a Ransom for many With the Rule prescribed by him thereon ver 25 26 27. But Jesus called them unto him and said ye know that the Princes of the Gentiles exercise Dominion over them and they that are great exercise Authority upon them But it shall not be so among you but whosoever shall be great among you let him be your Minister And whosoever will be chief among you let him be your servant With the Occasion of the Instruction given therein unto his Apostles ver 24. And when the Ten heard it they were moved with Indignation against the two Brethren As also the Injunction given them by the Apostle Peter on whom for their own Advantage some would fasten a Monarchy over the whole Church 1 Epist. 5.2 3. Feed the Flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy Lucre but of a ready Mind Neither as being Lords over God's Heritage but being Ensamples to the Flock And the blessed expressions of the Apostolical State by Paul 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 2 Cor. 1.24 Not for that we have Dominion over your Faith but are helpers of your Joy 2 Cor. 4 5. For we preach not our selves but Christ Jesus the Lord and our selves your Servants for Jesus sake It may prepare their Minds for the right Mannagement of that Honour which is their due For 2 There is in and by the Constitution of Christ and his express Laws an Honour and Respect due unto those Church Guides which he hath appointed abiding in the Duties which he requireth If men had not been weary of Apostolical Simplicity and Humility if they could have contented themselves with the Honour and Dignity annexed unto their Office and Work by Christ himself they had never
entertained pleasing Dreams of Thrones Preheminencies Chief Sees secular Grandeur and Power nor framed so many Laws and Canons about these things turning the whole Rule of the Church into a Worldly Empire For such it was that as of all the Popes which ever dwelt at Rome there was never any pretended or acted a greater Zeal for the Rule and Government of the Church by the Laws and Canons that it had made for that End than Gregory the 7 th so if ever there were any Anti-Christ in the World as there are many Anti-Christs he was one His Luciferian Pride his Trampling on all Christian Kings and Potentates his horrible Tyranny over the Consciences of all Christians his abominable Dictates asserting of his own God-like Soveraignty his Requiring all men on the pain of Damnation to be sinful Subjects to God and Peter that is himself which his own Acts and Epistles are filled withal do manifest both who and what he was Unto that Issue did this Power of Law or Canon making for the Honour and Dignity of Church Rulers at length arrive 3. Let the Constitution of the Church by Jesus Christ abide and remain let the Laws for its Rule Government and Worship which he hath recorded in the Scripture be diligenty observed by them whose Duty it is to take Care about them both to observe them themselves and to teach others so to do and we know full well there will be no occasion given or left unto the least Confusion or Disorder in the Church But if men will be froward and because they may not make Laws themselves or keep the Statutes made by others will neglect the due Observation and Execution of what Christ hath ordained or will deny that we may and ought in and for the due Observation of his Laws to make use of the inbred Light of Nature and Rules of common Prudence the Use and Exercise of both which are included and enjoyned in the Commands of Christ in that he requires a Compliance with them in the way of Obedience which we cannot perform without them I know of no Relief against the Perpetuity of our Differences about these things But after so much Scorn and Contempt hath been cast upon that Principle that it is not lawful to observe any thing in the Rule of the Church or Divine Worship in a constant Way by vertue of any humane Canons or Laws that is not prescribed in the Scripture if we could prevail with men to give us one single Instance which they would abide by wherein the Rules and Institutions of Christ are so defective as that without their Canonical Additions Order cannot be observed in the Church nor the Worship of God be duly performed and it shall be diligently attended unto Allow the General Rules given us in the Scripture for Church-Order and Worship to be applied unto all proper Occasions and Circumstances with Particular Positive Divine Precepts Allow also that the Apostles in what they did and acted in the Constitution and Ordering of the Churches and their Worship did and acted it in the Name and by the Authority of Christ as also that there needs no other means of affecting and obliging our Consciences in these things but only that the Mind and Will of Christ be intimated and made known unto us though not in the form of a Law given and promulgated which I suppose no men of sober Minds or Principles can disallow and then give an Instance of such a Deficiency as that mentioned in the Institutions of Christ and the whole Difference in this matter will be rightly stated and not else But to return from this Digression 2dly The Scripture doth not only ascribe this Authority unto Christ alone but it giveth Instances of his Vse and Exercise thereof which comprize all that is necessary unto the Constitution and Ordering of his Churches and the Worship of them 1 He buildeth his own House Heb. 3.3 2 He appointeth Offices for Rule in his Churches and Officers 1 Cor. 12 5. Rom 12.6 7 8. 3 He gives Gifts for the Administrations of the Church Ephes. 4.11 12 13. 1 Cor. 11 12. 4 He gives Power and Authority unto them that are to Minister and Rule in the Church c. which things must be afterwards spoken unto 3dly As unto this Constitution of the Gospel-Church-State the Scripture assigneth in an especial manner Faithfulness unto the Lord Christ Heb. 3.3 4 5. This Power is originally in God himself It belongs unto him alone as the great Soveraign of all his Creatures Unto Christ as Mediator it was given by the Father and the whole of it intrusted with him Hence it follows that in the Execution of it he hath respect unto the Mind and Will of God as unto what he would have done and ordered with respect whereunto this Power was committed unto him And here his Faithfulness takes place exerted in the Revelation of the whole Mind of God in this matter instituting appointing and commanding all that God would have so ordained and nothing else And what can any man do that cometh after the King Hereunto there is added on the same Account the Consideration of his Wisdom his Love and Care for the good of his Church which in him were ineffable and inimitable By all these things was he fitted for his Office and the work that was reserved for him so as that he might in all things have the Preheminency And this was to make the last and only full perfect compleat Revelation of the Mind and Will of God as unto the State Order Faith Obedience and Worship of the Church There was no Perfection in any of these things until he took this work in hand Wherefore it may justly be supposed that he hath so perfectly stated and established all things concerning his Churches and Worship therein being the last Divine Hand that was to be put to this Work and this his Hand Heb. 1.2 3. that whatever is capable of a Law or a Constitution for the use of the Church at all times or is needful for his Disciples to observe is revealed declared and established by him And in this Persuasion I shall abide until I see better Fruits and Effects of the Interposition of the Wisdom and Authority of men unto the same Ends which he designed than as yet I have been able in any Age to observe The substance of the things pleaded may for the greater Evidence of their Truth be reduced unto the ensuing Heads or Propositions 1. Every Church-State that hath an especial Institution of its own giving its especial kind supposeth and hath respect unto the Law and Light of Nature requiring and directing in general those things which belong unto the Being Order and Preservation of such Societies as that is That there ought to be Societies wherein men voluntarily joyn together for the solemn Performance of Divine Worship and joynt walking in obedience before God that these Societies ought to use such means for their own
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
Church-State of others because in some things they agree not in Judgment or Practice with what they conceive to belong thereunto as obstructs a right Judgment herein And it hath risen of late unto such a degree of Phrensy that some deny peremptorily the Church-State and consequently the Salvation of all that have not Diocesan Bishops Alass that poor men who are known to others whether they are unto themselves or no what is their Office and what is their Discharge of it should once think that the Being and Salvation of all Churches should depend on them and such as they are Yea some of the men of this persuasion that Christians cannot be saved unless they comply with Diocesan Bishops do yet grant that Heathens may be saved without the knowledge of Christ. 3 Whatever Defect there hath been de facto in the constitution of these Churches and the celebration of Divine Worship in them in any Places or Ages whatever it will not prove that there was a total failure of them much less a Discontinuation of the Right of Believers to Reform and Erect them according unto the Mind of Christ. It is hence evident that the perpetual continuation of the Church-State instituted by Christ under the Gospel depends originally on the Grant of the Kingdom unto him by his Father with his Faithfulness in that Grant and his Almighty Power to make it good And they do but deceive themselves and trouble others who think of suspending this continuation on mean and low conditions of their own framing 2. The Continuation of this Church State depends on the Promise of Christ himself to preserve and continue it He hath assured us that he will so buiâ—d his Church on the Rock that the Gates of Hell shall not prevail against it Matth. 16.18 Under what consideration soever the Church is here firstly intended the whole State of it as before described is included in the Promise If the Gates of Hell do prevail either against the Faith of sincere Believers or the Catholick Profession of that Faith or the expression of that Profession in the Duties and Ordinances to be observed in particular Churches the Promise fails and is of no effect 3. It depends on the Word or Laws of Christ which gives Right and Title unto all Believers to congregate themselves in such a Church-State with Rules and Commands for their so doing Suppose 1 That there are a number of Believers of the Disciples of Christ in any such place as wherein they can assemble and unite themselves or joyn together in a Society for the Worship of God 2 That they are as yet in no Church State nor do know or own any Power of men that can put them into that State I say the Institution of this Church-State by the Authority of Christ his Commands unto his Disciples to observe therein whatever he hath commanded and the Rules he hath given whereby such a Church-State is to be erected what Officers are to preâ—ide therein and what other Duties belong thâ—reunto is Warranty sufficient for them to joyn themselves in such a Sâ—ate Who shall make it unlawful for the Disciples of Christ to obey the Commands of their Lord and Master Who shall make it lawful for them to neglect what he requires at any time Wherever therefore men have the Word of the Scripâ—ure to teach them their Duty it is lawful for them to comply with all the commands of Christ contained therein And whereas there are many Priviledges and â—owers accompanying this Church-State and those who are inâ—erested therein are as such the especial Object of many Divine Promises this Word and Law of Christ doth make a conveyance of them all unto those who in Obedience unto his institutions and commands do enter into that State by the way means that he hath appointed Whilst we hear â—im according to the reiterated Direction given us from Heaven whilst we do and observe all that he hath commanded us we need not fear that promised Presence of his with us which brings along with it all Church Power and Priviledges also Wherefore this State can have no Intercision but on a supposition that there are none in the World who are willing to obey the commands of Christ which utterly overthrows the very Being of the Church Catholick 4. It depends on the Communication of Spiritual Gifts for the Work of the Ministry in this Church-State as is expresly declared Ephes. 4.8.11 12 13 14 15. The continuation of the Church as unto the Essence of it depends on the Communication of saving Grace If Christ should no more give of his Grace and Spirit unto men there would be no more Church in the World as unto its internal Form and Essence But the continuation of the Church as it is Organical that is a Society Incorporated according unto the mind of Christ with Rulers and Officers for the Authoritative Administration of all its concerns especially for the Preaching of the Word and Administration of the Sacraments depends on the Communication of Spiritual Gifts and Abilities And if the Lord Jesus Christ should with-hold the Communication of Spiritual Gifts this Church-State must cease An Image of it may be Erected but the true Church State will fail for that will hold no longer but whilst the whole Body fitly joyn'd together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of thâ— Body and the edifying of it self in Love Ephes. 4.16 whilst it holds the Head c. Col. 2.19 such dead lifeless Images are many Churches in the World But this Communication of Spiritual Gifts unto the use of his Disciples to the end of the World the Lord Christ hath taken the charge of on himself as he is Faithful in the Administration of his Kingly Power Ephes. 4.18.11 12 13 14. Whereas therefore the Lord Christ in the Exercise of his Right and Power on the grant of the Father of a perpetual visible Kingdom in this World and the Discharge of his own promise hath 1 Appointed the ordinary Offices which he will have continue in his Church by an unalterable Institution 2 Ordained that Persons shall be called and set apart unto those Offices and for the Discharge of that Work and those Duties which he hath declared to belong thereunto 3 Furnished them with Gifts and Abilities for this Work and declared what their spiritual Qualifications and moral Endowments ought to be 4 Made it the Duty of Believers to observe all his Institutions and Commands whereof those which concern the Erection and Continuance of this Church-State are the principal and 5 Hath in their so doing or their Observance of all his Commands promised his presence with them by which as by a Charter of Right he hath conveyed unto them an Interest in all the Power Priviledges and Promises that belongs unto this State it is evident that its perpetual continuation depends hereon and is secured hereby
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
not or is neglected It is therefore fond to suppose that our Saviour should prescribe this Rule for that season wherein there was no need of it and not for those times wherein the Church could not subsist in order without it 3ly The Church here directed unto is a Christian Church For 1. whereas it hath been proved it concerned the times to come afterwards there was in those times nothing that could pretend unto the name of the Church but a Christian Church only The Jewish Synagogues had an utter end put unto them so as that an Address unto any of them in this case was not only useless but unlawful And as unto Magistrates or Arbitrators to have them called the Church and that in such a sense as that after the Interposition of their Authority or Advice a man should be freed from the discharge of all Christian Duties such as are mutually required among the Disciples of Christ towards his Brother is a fond Imagination For 2 It is such a Church as can exercise Authority in the Name of Christ over his Disciples and such as in Conscience they should be bound to submit themselves unto For the Reason given of the Contempt of the Voice Judgment and Sentence of the Church in case of offence is their Power of spiritual binding and looâ—ing which is comitted by Christ thereunto and so he adds immediatley ver 18. Whatever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose in heaven shall be loosed on earth is the Priviledge of a Christian Church only 4thly It is a visible particular Congregation alone that is intended For 1. As unto the Church in other acceptations of that name either for the Catholicâ— invisible Church or for the whole Body of professed Believers thoroughout the world it is utterly impossible that this Dâ—ty should be observed towards it as is manifest unto all 2. We have proved that the first and most proper signification of the word is of a single congregation assembling together for its Duties and Enjoyments Where ever therefore the Church in general is mentioned without the Addition of any thing or circumstance that may lead unto another signification it must be interpreted of such a Particular Church or Congregation 3. The Persons intended offending and offended must belong unto the same society unto whom the Address is to be made or else the one party may justly decline the Judicatory applyed unto and so frustrate the Process And it must be such a Church as unto whom they are known in their Circumstances without which it is impossible that a right judgment in sundry cases can be made in point of Offence 4 It is a Church of an easie Address Go tell the Church which supposeth that free and immediate aâ—cess which all the Members of a Church have unto that whole Church whereof they are members Wherefore 5 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church not a Church but the Church namely whereunto thou and thy Brother do belong 6 One end of this Direction is that the offending and the offended parties may continue together in the Communion of the same Church in Love without Dissimulation which thing belongs unto a particular Congregation 7 The meaning is not tell the Diocesan Bishop for whatever Church he may have under his Rule yet is not he himself a Church Nor is it 8 the Chancellours Court that our Saviour intended Be it what it will it is a disparagement unto all Churches to have that name applied thereunto Nor Lastly Is it a Presbytery or Association of the Elders of many particular Congregations that is intended For the Power claimed in such associated Presbyteries is with respect unto what is already in or before particular Congregations which they have not either Wisdom or Authority as is supposed finally to order and determine But this supposeth that the Address in the first place be made unto a particular Congregation which therefore is firstly and properly here intended All things are plain familiar and exposed to the common Understandings of all Believers whose minds are any way exercised about these things as indeed are all things that belong unto the Discipline of Christ. Arguments pretendedly deep and learned really obscure and perplexed with logical Notions and distinctions applied unto things thus plain and evident in themselves do serve only to involve and darken the Truth It is plain in the place 1 That there was a Church-State for Christians then designed by Christ which afterwards he would institute and settle 2 That all true Disciples were to join and unite themselves in some such Church as might be helpful unto their Love Order Peace and Edification 3 That among the members of these Churches Offences would or might arise which in themselves tend unto pernicious Events 4 That if these Offences could not be cured and taken away so as that Love without Dissimulation might be continued among all the Members of the Churches an Account of them at last was to be given unto that Church or Society whereunto the Parties concerned do belong as Members of it 5 That this Church should hear determine and give Judgment with advice in the cases so brought unto it for the taking away and removal of all Offences 6 That this Determination of the Church is to be rested in on the Penalty of a Deprivation of all the Priviledges of the Church 7 That these things are the Institution and Appointment of Christ himself whose Authority in them all is to be submitted unto and which alone can cast one that is a Professed Christian into the condition of an Heathen or a Publican These things in the Notion and Practice of them are plain easy and exposed to the Understanding of the meanest of the Disciples of Christ as it is meet that all things should be wherein their daily Practice is concerned But it is not easily to be expressed into what horrible Perplexities and Confusions they have been wrested in the Church of Rome nor how those who depart from the plain obvious sense of the words and love not the Practice they direct unto do lead themselves and others into ways and paths that have neither use nor end From the corrupt abuse of the holy Institution of our Lord Jesus Christ here intended so many Powers Faculties Courts Jurisdictions legal Processes with Litigious Vexatious oppressive Courses of Actions and Trials whose very names are uncouth horrid foreign unto Religion and unintelligible without Cunning in an artâ—ficial barbarous Science of the Canon Law have proceeded as are enough to fill a sober rational man with astonishment how it could ever enter into the minds of men to suppose that they can possibly have any Relation unto this Divine Institution Those who are not utterly blinded with Interest and Prejudice wholly ignorant of the Gospel and the mind of Christ therein as also Strangers from the Practice of the Duties which it requires will hardly
Example of the Primitive Churches that succeeded unto those which were planted by the Apostles themselves and so may well be judged to have walked in the same way and Order with them And that which we alledge is That in no approved Writers for the space of 200 years after Christ there is any mention made of any other Organical visibly professing Church but that only which is Parochial or Congregational A Church of any other Form State or Order Papal or Oecumenical Patriarchal Metropolitical Diocesan or Classical they know not Neither Name nor thing nor any of them appear in any of their Writings Before I proceed unto the Confirmation of this Assertion by particular Testimonies I shall premise some things which are needful unto the right understanding of what it is that I intend to prove by them As 1. All the Churches at first planted by the Apostles whether in the greatest Cities as Jerusalem Antioch Corinth Rome c. or those in the meanest Villages of Judea Galilee or Samaria were as unto their Church-State in Order Power Priviledge and Duty every way equal not Superior or Inferior not ruling over or subject unto one another No Institution of any Inequality between them no Instance of any Practice Supposing it no Direction for any compliance with it no one word of intimation of it can be produced from the Scripture nor is it consistent with the nature of the Gospel Church-State 2. In and among all these Churches there was one and the same spirit one Hope of their Calling one Lord one Faith one Baptism whence they were all obliged mutually to seek and endeavour the Good and Edification of each other To be helpful to one another in all things according unto that which any of them had received in the Lord. This they did by Prayer by Advice and Counsel by Messengers sent with Salutations Exhortations Consolations supplies for the Poor and on all the like occasions By these means and by the exercise of that mutual Love and Care which they were obliged unto they kept and preserved Vnity and Communion among themselves gave a common Testimony against any thing that in Doctrine or Practice deviated from the Rule and Discipline of Christ. This Order with Peace and Love thereon continued among them until Pride Ambition Desire of Rule and Preheminence in Diotrephes and a multitude of the same spirit with him began to open a door unto the entrance of the Mystery of Iniquity under pretence of a better Order than this which was of the appointment of Christ. 3. It must be acknowledged that notwithstanding this Equality among all Churches as unto their State and Power that there were great Differences between them some real and some in Reputation which not being rightly managed proved an Occasion of evil in and unto them all For Instance 1. Some were more eminent in spiritual Gifts than others As this was a Priviledge that might have been greatly improved unto the Honour of Christ and the Gospel yet we know how it was abused in the Church of Corinth and what Disorders followed thereon so weak and frail are the best of men so liable unto Temptation that all Preheminence is dangerous for them and often abused by them which I confess makes me not a little admire to see men so earnestly pleading for it so fearlesly assuming it unto themselves so fiercely contending that all Power and Rule in the Church belongs unto them alone But 2. Reputation was given unto some by the long abode of some of the Apostles in them Of this Advantage we find nothing in the Scripture But certain it is it was much pleaded and contended about among the Primitive Churches yea so far until by Degrees Disputes arose about the Places where this or that Apostle fixed his Seat which was looked on as a Preheminence for the present and a security for the future But yet we know how soon some of them degenerated from the Church Order and Discipline wherein they were instructed by the Apostles see Rev. chap. 2. and 3. 3. The Greatness Power Fame or Civil Authority of the Place or City where any Church was planted gave it an Advantage and Priviledge in Reputation above others And the Churches planted in such Cities were quickly more numerous in their Members than others were unless men strictly kept themselves unto the force of Primitive Institutions it was very hard for them to think and Judge that a a Church it may be in a small Village or Town in Galilee should be Equal with that at Hierusalem or at Antioch or afterwards at Rome itself The Generality of men easily suffered themselves to be persuaded that those Churches were advanced in State and Order far above the other obscure poor Congregations That there should be a Church at Rome the Head City of the world was a Matter of great Joy and Triumph unto many and the Advancement of it in Reputation they thought belonged unto the Honour of our Religion Howbeit there is not in the Scripture the least regard expressed unto any of these things of place number or possibility of outward splendor either in the Promises of the Presence of Christ in and with his Churches or in the Communication of Power Priviledges unto them Yet such an improvement did this foolish Imagination find that after those who presided in the Churches called in the principal Cities had tasted of the sweetness of the bait which lay in the Ascription of a Preheminence unto them they began openly to claim it unto themselves and to usurp Authority over other Churches Confirming their own Usurpation by Canons and Rules until a few of them in the Council of Nice began to divide the Christian world among themselves as if it had been been Conquered by them Hence proceeded those shameful contests that were among the greater Prelates about their Preheminency and hence arose that Pretence of the Bishops of Rome unto no less a Right of Rule and Dominion over all Christian Churches than the City had over all the Nations and Cities of the Empire which being carried on by all sorts of evil Artifices as by downright Forgeries shameless Intrusions of themselves impudent laying hold of all Advantages unto their own exaltation prevailed at length unto the utter ruine of all Church Order and worship There is no sober History of the rise and growth by several Degrees of any City Commonwealth or Empire that is filled with so many Instances of ambitious seeking of Preheminence as our Church stories are By this Imagination were the generality of the Prelates in those dayes induced to introduce and settle a Government in and among the Churches of Christ answering unto the Civil Government of the Roman Empire As the Civil Government was cast into National or Diocesan or Provincial in less or greater Divisions each of which had its Capital City the place of the Residence of the chief Civil Governour so they designed to frame an Image of
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
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
shall endeavour to cheat his Conscience by Distinctions and mental Reservations in any concernments of Religious Worship I fear he hath little of it if any at all that is good for ought On these suppositions I say the Imposition of the things so often contended about on the Consciences and Profession of Christians as namely the constant sole use of the Liturgie in all Church Administrations in the Matter and Manner prescribed the Use and Practice of all Canonical Ceremonies the Religious Observation of stated Holidays with other things of the like Nature is sufficient to warrant any sober peaceable Disciple of Christ who takes care of his own Edification and Salvation to refrain the Communion required in this Rule of Conformity unless he be fully satisfied in his own Mind that all that it requires is according to the Mind of Christ and all that it forbids is disapproved by him And whereas the whole entire matter of all these Impositions are things whereof the Scripture and the Primitive Churches know nothing at all nor is there any rumour of them to be imposed in or on any Church of Christ for some Centuries of years I can but pity poor men who must bear the charge and Penalties of Schisme for dissenting from them as well as admire the fertility of their Inventions who can find out Arguments to mannage such a charge on their Account But whereas the Dissent declared from that Communion with Parochial Assemblies is that whereon we are so fiercely charged with the Guilt of Schisme and so frequently called Schismaticks I shall divert a little to Enquire into the Nature and true Notion of Schisme itself and so much the rather because I find the Author of the Vnreasonableness of Separation omit any Enquiry thereinto that he might not loose the Advantage of any pretended Description or Aggravation of it CHAP. XI Of Schisme ALthough it be no part of my present Design to treat of the Nature of Schisme yet with respect unto what hath already been discoursed and to manifest our inconcernment in the Guilt of it I shall as was said divert to give a plain and brief Account of it And in our Enquiry I must declare my self wholly unconcerned in all the Discords Divisions and Seditions that have fallen out among Christians in the latter Ages about things that were of their own Invention Schisme is a Sin against Christian Love with reference unto the deportment of men in and about the Institutions of Christ and their Communion in them As for Contentions Divisions or Separations amongst men about that Order Agreement Unity or Uniformity which are of their own Appointment whatever Moral Evil they have had in them they do not belong unto that Church Schisme which we enquire after Such have been the horrid Divisions and Fightings that have prevailed at Seasons in the Church of Rome a departure from whose self-constituted State Order and Rule hath not the least Affinity unto Schisme It will not therefore be admitted that any thing can fall under the note and Guilt of Schisme which hath not respect unto some Church state Order Rule Unity or Uniformity that is of Christs Institution There are three Notions of Schisme that deserve our Consideration 1. The first is that of Divisions among the Members of the same Church all of them abiding still in the same outward Communion without any Separation into distinct Parties And unto Schisme in this Notion of it three things do concur 1. Want of that mutual Love Condescension and Forbearance which are required in all the Members of the same Church with the Moral Evils of Whisperings Back-bitings and evil surmizes that ensue thereon 2. An undue Adherence unto some Church Officers above others causing disputes and janglings 3. Disorder in the Attendance unto the Duties of Church Assemblies and the Worship of God performed in them This is the only Notion of Schisme that is exemplified in the Scripture the only evil that is condemned under that name This will appear unto any who shall with heedfulness read the Epistles of Paul the Apostle unto the Corinthians wherein alone the nature of this Evil is stated and exemplified But this Consideration of Schism hath been almost utterly lost for many Ages whatever men do in Churches so that they depart not from the outward Communion of them it would be accounted ridiculous to esteem them Schismaticks Yet this is that which if not only yet principally the Consciences of Men are to regard if they will avoid the Guilt of Schisme But this Notion of it as was said being not suited unto the Interest or Advantages of any sort of men in the charge of it on others nor any way subservient to secure the Inventions and Impositions of the most is on the matter lost in the World 2. The second Instance of Ecclesiastical Schisme was given us in the same Church of the Corinthians afterwards an account whereof we have in the Epistle of Clemens or of the Church of Rome unto them about it the most eminent Monument of primitive Antiquity after the Writings by Divine Inspiration And that which he calls Schisme in that Church he calls also strife contention sedition tumult And it may be observed concerning that Schisme as all the Antients call it 1. That the Church continued its state and outward Communion There is no mention of any that separated from it that constituted a New Church only in the same Church they agreed not but were divided among themselves Want of Love and Forbearance attended with strife and contention among the Members of the same Church abiding in the same outward Communion was the Schisme they were Guilty of 2. The Effect of this Schisme was that the Body of the Church or Multitudes of the Members by the Instigation of some few disorderly Persons had deposed their Elders and Rulers from their Offices and probably had chosen others in their places though that be not mentioned expresly in the Epistle 3. That the Church itself is not blamed for assuming a Power unto themselves to depose their Elders much less that they had done it without the Consent Advice or Authority of any Bishop or other Church but only that they had dealt unjustly with those whom they had deposed who in the Judgement of the Church of Rome unto which they had written for Advice were esteemed not only innocent but such as had laudably and profitably discharged their Office whereon the whole blame is cast on those who had instigated the Church unto this Proceedure 4. There was not yet nor in an hundred and fifty years after the least mention or intimation of any Schisme in a dissent from any humanely invented Rules or Canons for Order Government or Worship in any Church or Religious Ceremonies imposed on the Practise of any in divine Service that is on any Church or any of the Members of it There is not the least Rumour of any such things in primitive Antiquity no Instance
to be given of any man charged with Schisme for a Dissent from such a Rule Any such Rule and any Ecclesiastical Censure upon it is apocriphal not only unto the Scripture but unto that which I call primitive Antiquity The first Attempt of any thing in this kind was in reference unto the time and day of the Observation of Easter This was the first Instance among Christians of an endeavour to impose the Observation of humane or Church Constitutions or groundless Traditions on any Churches or Persons in them And whereas that which was called a Schisme between the Churches of Italy and Asia or some of them did ensue thereon we have a most illustrious Testimony from the best the Wisest and the Holyest of that Age for Irenaeus in France and Polycrates in Asia were not alone herein that the blame of all that Division and Schisme was to be charged on them who attempted to deprive the Churches of their Liberty and impose on them a necessity of the Observation of the Time and Season which they had determined on After a Rebuke was given unto the Attempt of the Judaizing Christians to impose the Observation of Mosaical Ceremonies from the pretence of their divine Institution on the Churches of the Gentiles by the Apostles themselves this was the Original of all endeavours to impose humane Constitutions for which there was no such Pretence upon the Practise of any And as it was an Original not unmeet for the beginning and foundation of such Impositions being in a matter of no Vse unto the Edification of the Church so it received such a solemne Rebuke at its first entrance and Attempt that had it not been for the Ignorance Pride Interest and Superstition of some in the following Ages it had perished without Imitation The Account hereof is given in Eusebius lib. 5. cap. 21 22 33 as also of the Rule which then prevailed though afterwards shamefully forsaken namely that an Agreement in the Faith was the only Rule of Communion which ought to be kept under any diversity in voluntary Observations And the Discourse of Socrates on this Occasion lib. 5. cap. 21 Concerning the Non-Institution of any days of Fastings or Feastings or other Rites or Ceremonies then in use with the Liberty which is therefore to be left in such things unto all Christians is the plain Truth whatever some except against it declared with much Judgement and Moderation This Beginning I say had the Imposition of unscriptural uninstituted Rites Ceremonies and Religious Observations among the Churches of Christ and this solemn Rebuke was given unto it Howbeit the Ignorance Superstition and Interest of following Ages with the contempt of all Modesty brake through the boundaries of this Holy Rebuke until their own Impositions and Observations became the substance of all their Church Discipline unto the total subversion of Christian Liberty Wherefore to allow Church Rulers or such as pretend so to be a Liberty and Power to appoint a Rule of Communion comprizing Institutions and Commands of sundry things to be constantly observed in the whole Worship and Discipline of the Church not warranted in themselves by divine Authority and then to charge Beleivers abiding firm in the Doctrine of the Faith with Schisme for a Non-compliance with such Commands and Appointments is that which neither in the Scripture nor in Primitive Antiquity hath either Instance Example President Testimony Rumour or Report to give Countenance unto it The Pedigree of this Practise cannot be derived one step higher than the fact of Victor the Bishop of Rome in the Excommunication of the Churches and Christians of Asia which was solemnly condemned as an Entrenchment on Christian Liberty 3. After these things the Notion of Schisme began to be mannaged variously according unto the Interest of them who seemed to have the most Advantage in the Application of it unto those who dissented from them It were an endless thing to express the Rise and declare the Progress of these Apprehensions But after many loose and declamatory Discourses about it they are gerally issued in two Heads The first is that any kind of Dissent from the Pope and Church of Rome is Schisme all the Schisme that is or can be in the World The other is that a causeless Separation from a true Church is Schisme and this only is so But whereas in this pretended Definition there is no mention of any of its internal Causes nor of its formal Reason but a bare Description of it by an outward Effect it serves only for a weapon in every mans hand to perpetuate digladiations about it For every Church esteems itself true and every one that separates himself esteems himself to have just Cause so to do In the following Times especially after the Rise and Prevalency of the Arian Heresie it was ordinary for those of the Orthodox Perswasion to forsake the Communion of those Churches wherein Arian Bishops did preside and to gather themselves into separate Meetings or Conventicles for divine Worship for which they were accused of Schisme and in sundry places punished accordingly yea some of them unto the Loss of their Lives Yet I suppose there are none now who judge them to have been Schismaticks The Separation of Novatus and Donatus from the Communion of the whole Catholick Visible Church on unwarrantable Pretences is that which makes the loudest noise about Schisme in Antiquity That there was in what was done by them and their Followers the General Nature and Moral Evil of Causeless Schismes and Divisions will be easily granted But it is that wherein we are not concerned be the especiall nature of Schisme what it will Nor did they make use of any one Reason whereon the Merit of the present Cause doth depend The Novatians the modester Sect of the two pretended only a Defect in Discipline in granting Church Communion unto such as they would not have received though they were apparently in the wrong proceeding on mistaken Principles The Donatists pleaded only some Personal Crimes in some few Bishops fallen into in the time of Persecution which they could never prove and thereon grew angry with all the World who would not condemn them and renounce their Communion as well as they These slight Pretences they made the Occasion and Reason of renouncing the Communion of the whole visible Catholick Church in all its distributions for Communion that is all particular Churches and confined Sacraments and Salvation absolutely unto their own Parties And hereon they fell into many other woful Miscarriages especially those of the latter sort It is indifferent by what Name any are pleased to call this Evil and Folly A Sin and Evil it was Schisme or what you please to term it and justly condemned by all Christians not joyning with them in those days And that which was the animating Principle of the Tumult of the Donatists was a Supposition that the Continuation of the true Church state depended on the Successive Ordination of Bishops
World according as they had oppâ—â—tunity of Converse with them And when on any occasion any Division or Schisme fell out among any of their Members in this Church state it was severely rebuked by the Apostles All these Churches and all the Members of them were obliged by vertue of Divine Institution to obey their Guides to Honour and Reverence them and by their voluntary Contribution to provide for their Honourable Subsistence and maintenance according to their Ability Other Church state neither the Scripture nor Antiquity unto the End of the second Century do know any thing of which I shall hereafter more fully manifest Neither was there any thing known then to be Schisme or so esteemed but a Division falling out in some one of these Churches which hapned for the most part if not onely by some of their Teachers falling into heresie and drawing away Disciples after them Acts 20.30 or by various opinions about their Guides 1 Cor. 1.12 or the Ambition of some in seeking the Power and Authority of office among them To seek for any thing among those Churches wherein our present Contest about Schisme is concerned is altogether in vain There was then no such subordination of Churches of many unto one as is now pleaded No such distinction of Officers into those who have a plenary and those who have a partiary power onely in the Rule of the Church No Church with a single Officer over it Comprehending in a Subjection unto its Jurisdiction a multitude of other Churches No Invention no Imposition of any Orders Formâ— of Prayer or Ceremonies of Worship not of Divine Institution were once thought of and when any thing of that Nature was first attempted it caused great troubles amongst them In a Word the things on the account of a Non-compliance wherewithal we are vehemently charged with Schisme were then neither laid nor hatch'd neither thought of nor invented To Erect new kinds of Churches to introduce into them new Orders new Rules Rites and Ceremonies to impose their Observation on all Churches and all Members of them and to charge their dissent with the guilt of Schisme that Schisme which is prohibited and condemned in the Scripture hath much of an assumed Authority and Severity in it nothing of Countenance from the Scripture or Primitive Antiquity But after that Churches began to depart from this original Constitution by the wayes and means before declared every alteration produced a new supposition of Church Unity and peace whereto every Church of a new Constitution layed claim New sorts of Schisme were also coyned and framed For there was a certain way found out and carried on in a Mistery of Iniquity whereby those Meek Holy Humble Churches or Societies of Christs Institution who as such had nothing to do with the things of the World in Power Authority Dignity Jurisdiction or Wealth in some Instances wherein they got the Advantage one of another became in all these things to equal Kingdomes and Principalities yea one of them to Claim a Monarchy over the whole World During the Progression of this Apostacy Church Unity and Schisme declined from their Centre and varied their state according unto the present Interest of them that prevailed Whoever had got Possession of the name of the Church in a prevailing Reputation though the state of it was never so Corrupt made it bite and devour all that disliked it and would swear that submission unto them in all things was Church-Unity and to dissent from them was Schisme Unto that state all the World know that things were come in the Church of Rome Howbeit what hath been disputed about or contended for of Power Priviledges Authority Preheminence Jurisdiction Catholicisme wayes of Worship Rule and Discipline which the World is filled with such a noise about and in the dispute whereof so many various Hypotheses are advanced that cannot be accommodated unto such Christian Congregations as we have described are but the Effects of the Prudence or Imprudence of men and what it will prove the Event will shew Things of this Nature being once well understood will deliver the World from innumerable fruitless endless Contests Sovereign Princes from all disturbance on the account of Religion and private Persons from the fatal Mistake of entrusting the eternal Concernments of their Souls unto their Relation unto one Church and not unto another I am not so vain as at this time to expect the Reduction of Christian Religion unto its primitive Power Purity and Simplicity nor do I reflect blame on them who walk Conscientiously in such a Church state and Order as they approve of or suppose it the best they can attain unto onely I think it Lawful for all Christs Disciples at all times to yield Obedience unto all his Commands and to abstain from being Servants of Men in what he hath not enjoyned An Answer to Dr. Stillingfleets Book of the Unreasonableness of Separation in Defence of the Vindication of Non-Conformists from the Guilt of Schisme THE Preceding Discourse was written for the most part before the publishing of the Treatise of the Reverend Dr. Stillingfleet Entituled the Vnreasonableness of Separation Yet was it not so without a Prospect at least a probable Conjecture that something of the same kind and tendency with the Doctors Book would be published in Defence of the Cause which he had undertaken And I was not without hopes that the whole of it might have been both finished and communicated unto publick view before any thing farther were attempted against our Cause whereby many Mistakes might have been prevented For as I was willing yea very desirous if it were the Will of God that I might see before my departure out of this World the Cause of Conformity as things are now stated between us and the Church of England pleaded with Judgment Moderation and Learning with the best of those Arguments whereby our Principles or Practises are opposed so considering on what hand that work was now like to fall I thought si pergania dextra c. and am of the same Mind still But my expectation being frustrate of representing our whole Cause truly stated for the Prevention of Mistakes by the coming out of this Book against all sorts of Nonconformists I thought it convenient to publish this first Part of what I had designed and to annex unto it the ensuing Defence of the Vindication of Non-conformists from the charge of Schisme For although I do know that there is nothing material in the whole Book of the Vnreasonableness of Sepaeration but what is obviated or answered before hand in the preceeding Discourse so as that the Principles and Demonstrations of them contained therein may easily be applyed unto all the Reasonings Exceptions and Pleas in and of that Book to render them useless unto the End designed which is to reinforce a charge of Schisme against us Yet I think it necessary to shew how unsuccessful from the disadvantage of his Cause the Doctor hath been
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
Soveraignity over their Consciences was reserved by the Apostles unto the Authority of Christ alone and their Obedience was required by them only unto his commands This is that which I see some would be at To presume themselves to be the Church at least the only Rulers and Governours of it To assume to themselves alone the Judgement of what is Lawful and what is unlawful to be observed in the Worship of God To avow a Power to impose what they please on all Churches pretended to be under their Command so that they judge it lawful be it never so useless or trifling if it hath no other End but to be an Instance of their Authority and then assert that all Christian People must without further Examination submit quietly unto this state of things and comply with it unless they will be esteemed damned Schismaticks But it is too late to advance such Principles a second time He addes from my Paper or as my sense the Apostles gave Rules inconsistent with any determining Rule viz. of mutual Forbearance Rom. 14. But then saith he the meaning must be that whatever Differences happen among Christians there must be no Determination either way But this is direstly contrary to the Decree of the Apostles at Hierusalem upon the Difference that happened in the Christian Churches But they are not my Words which he reports I said not that the Apostles gave Rules inconsistent with any determining Rule but with such a Rule and the Imposition of the things contained in it on the Practise of men in things not determined that is whilst Differences about them do continue as he contends for And 1. Notwithstanding this Rule of Forbearance given by the Apostle expresly Rom. 14. Yet as unto the Right and Truth in the things wherein men are at difference every private Believer is to determine of them so far as he is able in his own Mind Every one is to be fully perswaded in his own Mind in such things so far as his own Practise is concerned 2. The Church wherein such Differences do fall out may doctrinally determine of the Truth in them as it is the Ground and Pillar of Truth supposing them to be of such weight as that the Edification of the Church is concerned in them For otherwise there is no need of any such Determination but every one may be left unto his own Liberty There are Differences at this day in the Church of England in Doctrine and Practice some of them in my Judgement of more importance then those between the same Church and us yet it doth not think it necessary to make any Determination of them no not Doctrinally 3. If the Church wherein such Differences fall out be not able in and of it self to make a Doctrinal Determination of such Differences they may and ought to crave the Counsel and Advice of other Churches with whom they walk in Communion in Faith and Love And so it was in the Case whereof an Account is given us Act. 15. The Determination or Decree there made concerning the necessary Observance of the Jewish Rites by the Gentiles converted unto the Faith by the Apostles Elders and Brethren under the guidance of the Holy Ghost as his Mind was revealed in the Scripture gives not the least Countenance unto the making and imposing such a Rule on all Churches and their Members as is contended for For 1. It was only a Doctrinal Determination without Imposition on the Practise of any 2. It was a Determination against Impositions directly And whereas it is said that it was a Determination contrary to the Judgment of the Imposers which shews that the Rule of Forbearance where Conscience is alledged both ways is no standing Rule I grant that it was contrary to the Judgment of the Imposers but imposed nothing on them nor was their Practice concerned in that erronious Judgement They were not required to do any thing contrary to their own Judgment and the not doing whereof did reflect on their own Consciences Wherefore the whole Rule given by the Apostle and the whole Determination made is that no Impositions be made on the Consciences or Practice of the Disciples of Christ in things relating to his Worship but what were necessary by vertue of Divine Institution They added hereunto that the Gentiles enjoying this Liberty ought to use it without offence and were at Liberty by vertue of it to forbear such things as wherein they had or thought they had a natural Liberty in case they gave Offence by the use of them And the Apostles who knew the state of things in the Minds of the Jews and all other Circumstances give an Instance in the things which at that season were to be so forborn And whereas this Determination was not absolute and obligatory on the whole Case unto all Churches namely whether the Mosaical Law were to be observed among Christians but some Churches were left unto their own Judgement and Practise who esteemed it to be still in force as the Churches of the Jews and others left unto their own Liberty and Practise also who judged it not to oblige them both sides or Parties being bound to continue Communion among them in Faith and Love there is herein a perpetual establishment of the Rule of mutual Forbearance in such Cases nothing being condemned but Impositions on one another nothing commended but an Abstinence from the use of Liberty in the case of Scandal or Offence I had therefore Reason to say that the false Apostles were the only Imposers that is of things not necessary by vertue of any divine Institution And if the Author insinuate that the true Apostles were such Imposers also because of the Determination they made of this Difference he will fail in his Proof of it It is true they imposed on or charged the Consciences of men with the observance of all the Institutions and Commands of Christ but of other things none at all The last things which he endeavours an Answer unto on this occasion lies in those words The Jewish Christians were left unto their own Liberty provided they did not impose on others and the Dissenters at this day desire no more then the Gentile Church did viz. not to be imposed on to observe those things which they are not satisfied it is the Mind of Christ should be imposed on them So is my sense in the places referred unto reported Nor shall I contend about it so as that the last Clause be change for my Words are not they are not satisfied it is the Mind of Christ that they should be imposed on them but they were not satisfied it is the Mind of Christ they should Observe This respects the things themselves the other only their Imposition And one Reason against the Imposition opposed is that the things themselves imposed are such as the Lord Christ would not have us observe because not appointed by himself But hereunto he answers two things 1. That it was agreed
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
Negligence I comprize both the Ignorance Sloth Worldliness Decay in Gifts and Graces with Superstition in sundry Instances that in many of them were the causes of it Dr. Stil pleads that it is very unlikely that the People would forego their Interest in the Government of the Churches if ever they had any such thing without great Noise and Trouble For saith he Government is so nice and tender a thing that every one is so much concerned for his share in it that men are not easily induced to part with it Let us suppose the Judgement of the Church to have been Democratical at first as Dr. O. seems to do is it probable that the People would have been wheadled out of the sweetness of Government so soon and made no noise about it pag. 226. His Mistake about my Judgment herein hath been marked before No other Interest or share in the Government is ascribed by us unto the People but that they may be ruled by their own consent and that they may be allowed to yeild Obedience in the Church unto the commands of Christ and his Apostles given unto them for that End This Interest they neither did nor could forego without their own Sin and Guilt in neglecting the Exercise of the Gifts and Graces which they ought to have had and the Performance of the Duties whereunto they were obliged But for any ingagement on their Minds from the sweetness of Government wherein their concern principally consists in an understanding voluntary Obedience unto the commands of Christ they had nothing of it Take also in general Government to be as the Government of the Church is meerly a Duty Labour and Service without those Advantages of Power Ease Dignity and Wealth which have been annexed unto it and it will be hard to discover such a Nicety or Sweetness in it as to oblige unto Pertinacy in an adherence unto it If the Government of the Church were apprehended to consist in mens giving themselves wholly to the Word and Prayer in watching continually over the Flock in acurate carefulness to do and act nothing in the Church but in the Name and Authority of Christ by the Warranty of his Commands with a constant Exercise of all Gifts and Graces of the Holy Spirit which they have received in these and all other Duties of their Office and that without the least Appearance of Domination or the procuring of Dignity Secular Honours and Revenues thereby it may be a share and Interest in it would not be so earnestly coveted and sought after as at present it is Nor is there any more pertinency in his ensuing supposal of a change in the Government of the Congregational Churches in London in setting up one Man to rule over them all and to appoint their several Teachers c. p. 227. which could not be done without noise It is in vain to fear it Non isto vivimus illic quo tu vere Modo and impertinent in this case to suppose it For it speaks of a suddain total Alteration in the State Order and Rule of Churches to be made at once whereas our Discourse is of that which was gradual in many Ages by Degrees almost imperceptible But yet I can give no security that the Churches of our way shall not in process of time decline from their Primitive Constitution and Order either in their Power and Spirit in Faith and Love or in the outward Practice of them unless they continually watch against all Beginnings and Occasions of such Declensions and frequently renew their Reformation or if it be otherwise they will have better success then any Churches in the World ever yet had even those that were of the planting of the Apostles themselves as is manifested in the Judgment that our Lord Jesus Christ passed on them Rev. 2. and 3. The Negligence of the People which issued in their unfitness to be disposed of and ruled according to the Principles of the first Constitution of Church Order may be considered either as it gave occasion unto those lesser Deviations from the Rule which did not much prejudice the Faith and Order of the Churches or as it occasioned greater Alterations in the ensuing Ages And 1. The great and perhaps in some things excessive Veneration which they had of their Bishops or Pastors did probably occasion in them some neglect of their own Duty For they were easily induced hereon not only implicitely to leave the Mannagement of all Church Affairs unto them but also Zealously to comply with their Mistakes The Church of Smyrna giving an Account of the Martyrdom of holy Polycarpus tells us that when he ascended the Pile wherein he was to be burned that he pulled off his own cloths and endeavoured to pull off his shooes which he had not done before because the Faithful strove among themselves who should soonest touch his Body Euseb. lib. 4. cap. 15. I think there can be no Veneration due to a Man which was not so unto that great and holy Person But those who did so express it might easily be induced to place too much of their Religion in an implicite compliance with them unto whom they are so devoted Hence a Negligence in themselves as unto their particular Duties did ensue They were quickly far from esteeming it their Duty to say unto their Pastor or Bishop that he should take heed unto the Ministry which he had received in the Lord to fulfill it as the Apostle enjoyns the Colossians to say to Archippus their Pastor chap. 4.17 but begun to think that the Glory of obsequious Obedience was all that was left unto them And hence did some of the Clergy begin to assume to themselves and to ascribe unto one another great swelling Titles of Honour and names of Dignity amongst which the Blasphemous Title of His Holiness was at length appropriated unto the Bishop of Rome wherein they openly departed from Apostolical Simplicity and Gravity But these things fell out after the writing of the Epistle of Clemens of those of the Church of Vienna and Smyrna wherein no such Titles do appear 2. Many of the Particular Churches of the first Plantations encreasing greatly in the number of their Members it was neither convenient nor safe that the whole Multitude should on all occasions come together as they did at first to consult about their common concerns and discharge the Duties of their Communion For by Reason of Danger from their numerous Conventions they met in several Parcels as they had opportunity Herewith they were contented unless it were upon the greater occasions of choosing their Officers and the like whereon the whole Church met together This made them leave the ordinary Administration of all things in the Church unto the Elders of it not concerning themselves further therein but still continuing Members of the same particular Church It is altogether improbable what Platina from Damasus affirmes in the Life of Evaristus about the End of the first Century that he
are at all concerned in the Rhetorical Discourse of Dr. Still concerning the first Reformers and their Reformation neither do we at all delight in reflecting on any of the Defects of it desiring only the Liberty avowed on Protestant Principles in the Discharge of our own Duty Nor Secondly Are we any more concerned in the long story that ensues about the Rise and Progress of Separation from the Church of England with the Mistakes of some in Principles and Miscarriages in Practise who judged it their Duty to be Separate For as in our refraining from total Communion with the Parochial Assemblies of the Church of England we proceed not on the same Principles so we hope that we are free from the same Miscarriages with them or any of an alike Nature But it is also certain that after the great Confusion that was bâ—ought on the whole State and Order of the Church under the Roman Apostacy many of those who attempted a Reformation fell into different Opinions and Practises in sundry things which the Papists have made many a long story about We undertake the Defence only of our own Principles and Practises according unto them Nor do we esteem our selves obliged to justifie or reflect on others And it were no difficult Task to compose a Story of the proceedings of some in the Church of England with reference unto these Differences that would have as ill an Aspect as that which is here reported Should an Account be given of their unaccountable Rigor and Severity in that through so many years yea Ages they would never think of the least Abatement of their Impositions in any one Instance though acknowledged by themselves indifferent and esteemed by others unlawful although they saw what woful Detriment arose to the Churches thereby Yea how instead thereof they did to the last of their Power make a Progress in the same course by attempting new Canons to enflame the Difference and encreased in Severities towards all Dissenters should an Account be given of the Silencings Deprivings Imprisonings by the High Commission Court and in most of the Diocesses of the Kingdom of so great Numbers of Godly Learned Faithful Painful Ministers to the unspeakable disadvantage of the Church and Nation with the Ruine of the most of them and their Families the Representation of their Names Qualifications evident usefulness in the Ministry with the Causes of their Sufferings wherein the Observance of some Ceremonies was openly preferred before the Edification of the Church and a great Means of the Conversion of Souls would give as ill a Demonstration of Christian Wisdom Love Moderation Condescension Zeal for the Propagation of the Gospel as any thing doth on the other hand in the History before us It would not be omitted on such an Occasion to declare what Multitudes of pious peaceable Protestants were driven by their Severities to leave their Native Country to seek a Refuge for their Lives and Liberties with freedom for the Worship of God in a Wilderness in the Ends of the Earth and if it be said that what some did herein they did in discharge of the Duties of their Office I must say I shall hardly acknowledge that Office to be of the Institution of Christ whereunto it belongs in a way of Duty to ruine and destroy so many of his Disciples for no other cause but a desire and endeavour to serve and worship him according unto what they apprehend to be his Mind revealed in the Gospel Should there be added hereunto an Account of the Administration of Ecclesiastical Discipline in the Courts of Chancellors Commissaries Officials and the like as unto the Authority and Causes with the way and manner of their proceedings in the exercise of their Jurisdiction with the woful Scandals that have been given thereby with an Addition of sundry other things which I will not so much as mention I suppose it would as much conduce unto Peace and Reconciliation among Protestants as the Story here given us by our Author But setting aside the Aggravations of things gathered out of Controversial Writings wherein few men do observe the due Rules of Moderation but indulge unto themselves the Liberty of severe Censures and sharp Reflections on them they do oppose the Sum and Truth of the Story concerning these things may be reduced into a narrow Compass For 1. It is certain that from the first dawning of the Reformation in this Nation there were different Apprehensions among them that jointly forsook the Papacy as unto its Doctrine and Worship about the State Rule Order and Discipline of the Church with sundry things belonging unto its Worship also I suppose this will not be denyed 2. There doth not remain any Record of a due Attempt and Endeavour for the composing these Differences before one certain way was established by those in Power And whereas the State and condition wherein they were at that time from the confusions about Religion that were then abroad and the pertinaciousness of the Generality of the People in an Adherence unto their old ways and Observances in Religion with a great Scarcity in able Ministers the greatest part of the Bishops and Clergy disliking the whole Reformation they found themselves as they judged necessitated to make as little Alteration in the present state of things as was possible so as to keep up an Appearance of the same things in the Church which had been in former use On these Grounds the State and Rule of the Church was continued in the same form and posture that it was before under the Papacy the Authority of the Pope only being excluded and the Power of disposal of Ecclesiastical Affairs usurped by him declared to be in the King So also in imitation of that Book of Worship and Service which the People had been accustomed unto another was established with the Ceremonies most obvious unto popular Observation 3. This Order was unsatisfactory unto great Numbers of Ministers and others who yet considering what the necessity of the Times did call for did outwardly acquiesce in it in several Degrees in hopes of a farther Reformation in a more convenient season Nor did they cease to plead and press for it by all quiet and peaceable meanes abstaining in the mean time from the use of the Ceremonies and full compliance with Episcopal Jurisdiction 4. Hereon those who were for the Establishment having secured their Interests therein and obtained Power began after a while to Oppress Excommunicate Silence Deprive and Imprison those who dissented from them and could not come up unto a full practical compliance with their Institutions and Rules Yet the Generality of those so silenced and deprived abode in Privacy under their Sufferings hoping for a Reformation at one time or another without betaking themselves unto any other Course for the Edification of themselves or their People 5. After sundry years some men partly silenced and deprived as unto their Ministry and partly pursued with other Censures and Penalties began
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
Church and nothing else But it was the Will of God that there should be all those things in the Gospel Church-State also or else why do men contend about them And if this were the Will of God if they were not all revealed appointed prescribed legalized by Christ where is his Faithfulness in Answer to that Moses But no Instance can be given of any Defect in his Institutions that needs any supplement to be made by the best of men as unto the end of constituting a Church-State Order and Rule with rites of Worship in particular 4. How it is derogatory unto the Glory of the Scripture as unto its Perfection shall be elsewhere declared 8. There is no more required to give Authority obliging the Consciences of all that do believe unto any Institution or Observation of Duty or Acts of Rule in the Church but onely that it is made evident in the Scripture to be the Mind and Will of Christ. It is not necessary that every thing of this Nature should be given out unto us in form of a Law or precise Command in express words It is the Mind and Will of Christ that immediately affects the Consciences of Believers unto Obedience by what way or means soever the knowledge of it be communicated unto them in the Scripture either by express words or by just consequence from what is so expressed Wherefore 9. The Example and Practice of the Apostles in the Erection of Churches in the Appointment of Officers and Rulers in them in directions given for their Walking Order Administration of Censures and all other holy things are a sufficient Indication of the Mind and Will of Christ about them We do not say that in themselves they are Institutions and Appointments but they infallibly declare what is so or the Mind of Christ concerning those things Nor can this be questioned without a denial of their Infallibility Faithfulness and Divine Authority 10 The Assertion of some that the Apostles took their Pattern for the State and Rule of the Churches and as unto divers Rites of Worship from the Synagogues of the Jews their Institutions Orders and Rules not those appointed by Moses but such as themselves had found out and ordained is both temerarious and untrue In the pursuit of such bold Conjectures one of late hath affirmed that Moses took most of his Laws and Ceremonies from the Aegyptitians whereas it is much more likely that many of them were given on purpose to alienate the People by Prohibitions from any compliance with the Aegyptians or any other Nation whereof Maimonides in his Mene Nebuchim gives us sundry Instances This Assertion I say is rash and false For 1 As unto the Instances given for its confirmation who shall assure us that they were then in use and practice in the Synagogues when the Apostles gave Rules unto the Churches of the New Testament We have no Record of theirs not one word in all the world of what was their way and practice but what is at least 250 years younger and later than the writings of the New Testament and in the first of their writings as in them that follow we have innumerable things asserted to have been the Traditions and Practises of their Forefathers from the days of Moses which we know to be utterly false At that time when they undertook to compose a new Religion out of their pretended Traditions partly by the Revolt of many Apostates from Christianity unto them especially of the Eliâ—nites and Nazarenes and partly by their own Study and Observation coming to the knowledge of sundry things in the Gospel Churches their Order and Worship they took them in as their own undeniable Instances may be given hereof 2 Wherein there is a real coincidence between what was ordained by the Apostles and what was practised by the Jews it is in things which the light of Nature and the general Rules of the Scripture do direct unto And it is dishonourable unto the Apostles and the Spirit of Christ in them to think or say that in such things they took their Pattern from the Jews or made them their example Surely the Apostles took not the Pattern and Example for the Institution of Excommunication from the Druids among whom there was some things that did greatly resemble it so far as it hath its Foundation in the light of Nature CHAP. III. The Continuation of a Church-State and of Churches unto the end of the world what are the Causes of it and whereon it depends THAT there was a peculiar Church-State Instituted and appointed by Christ and his Apostles acting in his Name and Authority with the infallible guidance of his Spirit hath been declared But it may be yet farther enquired whether this Church-State be still continued by Divine Authority or whether it ceased not together with the Apostles by whom it was erected There was a Church-State under the Old Testament solemnly erected by God himself And although it was not to be absolutely perpetual or everlasting but was to continue onely unto the time of Reformation yet unto that time its continuation was secured in the Causes and means of it The Causes of the continuation of this Church-State unto its appointed period were two 1. The Promise of God unto Abraham that he would keep and preserve his Seed in Covenant with him until he should be the Heir of the World and the Father of many Nations in the coming of Christ whereunto this Church-State was subservient 2 The Law of God it self and the Institutions thereof which God appointed to be observed in all their Generations calling the Covenant the Statutes and Laws of it perpetual and everlasting that is never to cease to be abrogated or disannulled until by his own Soveraign Authority he would utterly change and take away that whole Church-State with all that belonged unto its Constitution and Preservation 2. The Means of its continuance were three 1 Carnal Generation and that on a twofold account For there were two Constituent Parts of that Church the Priests and the People the continuation of each of them depended on the priviledge of Carnal Generation For the Priests were to be all of the Family of Aaron and the People of the Seed of Abraham by the other Heads of Tribes which gave them both their foundation in and Right unto this Church-State And hereunto were annexed all the Laws concerning the Integrity Purity and Legitimacy of the Priests with the certainty of their Pedegree 2 Circumcision the want whereof was a bar against any advantage by the former Priviledge of Generation from those two Springs and hereby others also might be added unto the Church though never with a Capacity of the Priesthood 3 The Separation of the People from the rest of the World by innumerable Divine Ordinances making their Coalition with them impossible From these Causes and by these Means it was that the Church-State under the Old Testament was preserved unto its appointed season Neither
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
and Priviledges by vertue of the Law of Christ. Unto this Church which is his Spouse doth the Lord Christ commit the Keys of his House by whom they are delivered into the hands of his Stewards so far as their Office requires that Trust. Now this which we shall afterwards more fully confirm is utterly inconsistent with the committing of all Church Power unto one Person by vertue of his Ordination by another Nothing that hath been spoken doth at all hinder or deny but that where Churches are rightly constituted they ought in their Offices Officers and Order to be preserved by a successive Ordination of Pastors and Rulers wherein those who actually preside in them have a particular Interest in the orderly communication of Church-Power unto them CHAP. IV. The Especial Nature of the Gospel Church-State appointed by Christ. THE Principal Enquiry which we have thus far prepared the way unto and whereon all that ensues unto it doth depend is concerning the especial Nature of that Church-State Rule and Order which the Lord Christ hath Instituted under the Gospel of what sort and kind it is And hereunto some things must be premised 1. I design not here to oppose nor any way to consider such Additions as men may have judged necessary to be added unto that Church-State which Christ hath appointed to render it in their apprehension more useful unto its ends than otherwise it would be Of this sort there are many things in the World and of a long season have been so But our present Business is to prove the Truth and not to disprove the conceits of other men And so far as our Cause is concerned herein it shall be done by it self so as not to interrupt us in the declaration of the Truth 2. Whereas there are great contests about Communion with Churches or Separation from them and mutual charges of Impositions and Schisms thereon they must be all regulated by this Enquiry namely what is that Church State which Christ hath prescribed Herein alone is Conscience concerned as unto all Duties of Ecclesiastical Communion Neither can a chaâ—ge of Schism be managed against any but on a supposition of Sin with respect unto that Church-State and Order which Christ hath appointed A Dissent from any thing else however pretended to be useful yea advantageous unto Church Ends must come under other prudential considerations All which shall be fully proved and vindicated from the exceptions of Dr. St. 3. There have been and are in the World several sorts of Churches of great Power and Reputation of several Forms and Kinds yet contributing Aid to each other in their respective stations As 1 The Papal Church which pretends it self to be Catholick or Universal comprehensive of all true Believers or Disciples of Christ united in their Subjection unto the Bishop of Rome 2 There were of old and the shadow of them is still remaining Churches called Patriarchal first 3 then 4 then 5 of them whereinto all other Churches and professed Christians in the Roman World were distributed as unto a Dependance on the Authority and Subjection to the Jurisdiction and Order of the Bishops of 5 principal Cities of the Empire who were thereon called Patriarks 3 Various Divisions under them of Archiepiscopal or Metropolitical Churches and under them of those that are now called Diocesan whose bounds and limits were fixed and altered according to the Variety of Occasions and Occurrences of things in the Nations of the World What hath been the Original of all these sorts of Churches how from Parochial Assemblies they grew up by the Degrees of their Descent now mentioned into the height and center of Papal Omnipotency hath been declared elsewhere sufficiently 4. Some there are who plead for a National Church-State arising from an Association of the Officers of particular Churches in several Degrees which they call Classical and Provincial until it extend it self unto the limits of an whole Nation that is one civil Body depending as such on its own supreme Ruler and Law I shall neither examine nor oppose this Opinion there hath been enough if not too much already disputed about it But 5. The visible Church-State which Christ hath instituted under the New Testament consists in an especial Society or Congregation of professed Believers joyned together according unto his Mind with their Officers Guides or Rulers whom he hath appointed which do or may meet together for the celebration of all the Ordinances of Divine Worship the professing and authoritatively proposing the Doctrine of the Gospel with the Exercise of the Discipline prescribed by himself unto their own mutual Edification with the Glory of Christ in the Preservation and Propagation of his Kingdom in the World The things observable in this Description and for the farther Declaration of it are 1 The Material cause of this Church or the Matter whereof it is composed which are visible Believers 2 The formal Cause of it which is their voluntary Coalescency into such a Society or Congregation according to the mind of Christ. 3 The End of it is presential local Communion in all the Ordinances and Institutions of Christ in Obedience unto him and their own Edification 4 In particular these ends are 1 The Preaching of the Word unto the Edification of the Church it self and the Conversion of others 2 Administration of the Sacraments or all the Mystical Appointments of Christ in the Church 3 The Preservation and Exercise of Evangelical Discipline 4 Visibly to profess their Subjection unto Christ in the World by the observation of his commands 5 The Bounds and Limits of this Church are taken from the number of the Members which ought not to be so Small as that they cannot observe and do all that Christ hath commanded in due Order nor yet so Great as not to meet together for the Ends of Institution of the Church before mentioned 6 That this Church in its compleat State consists of Pastors or a Pastor and Elders who are its Guides and Rulers and the Community of the Faithful under their Rule 7 That unto such a Church and every one of them belongs of Right all the Priviledges Promises and Power that Christ doth give and grant unto the Church in this World These and sundry other things of the like Nature shall be afterwards spoken unto in their Order according unto the Method intended in the present Discourse Two things I shall now proceed unto 1 To prove that Christ hath appointed this Church-State under the Gospel namely of a particular or single Congregation 2 That he hath appointed no other Church State that is inconsistent with this much less that is destructive of it 1. Christ appointed that Church-State which is meet and accommodated unto all the ends which he designed in his Institution of a Church But such alone is that Church Form and Order that we have proposed In Christs Institution of the Church it was none of his ends that some men might be thereby advanced to
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
Words and the Interpretation of them so many various and opposite Opinions about them and those debated in such long and Operous Discourses that some would take an Argument from thence that nothing can be directly proved from them nor any certain account of the State and Duty of the Church be thence collected But nothing can be insinuated more false and absurd nor which more directly tendeth to the overthrow of the whole Authority of the Scripture For if when men are seduced by their Interests or otherwise to multiply false Expositions of any place of Scripture and to contend earnestly about them that thereon as unto us they lose their instructive Power and certain Determination of the Truth we should quickly have no Bottom or Foundation for our Faith in the most important Articles of Religion nor could have so at this day But all the various Pretences of men some whereof would have the Pope others a General Councel some the Civile Magistrate some the Jewish Synagogue some a Company of Arbitrators are nothing but so many Instances of what Interest Prejudice corrupt Lusts ambitious Designs with a dislike of the Truth will bring forth To me it seems strange that any impartial man reading this Context can take the Church in this place in any other sense but for such a Society as whereunto an offending and offended Brother or Disciple of Christ might and ought to belong to the Body whereof they might address themselves for Relief and Remedy or the Removal of Offences by vertue of the Authority and Appointment of Jesus Christ. It were an endless Task and unsuited unto our present Design to examine the various pretensions unto the Church in this place enough also if not too much hath been written already about them I shall therefore observe only some few things from the context which will sufficiently evidence what sort of Church it is that is here intended 1. The Rule and Direction given by our Saviour in this place unto his Disciples doth not concern civil Injuries as such but such Sins as have Scandal and Offence in them either causing other men to Sin or giving them Grief and Offence for Sin whereby the exercise of Love in mutual Communion may be impeded Private Injuries may be respected herein but not as Injuries but so far as they are scandalous and matter of Offence unto them unto whom they are known And this appears 1 From the proper Signification of the Phrase here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thy Brother Sin against thee Doing of an injury is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be injured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.8 9. that is to be wronged to be dealt unjustly withal and to be defrauded or deprived of our Right But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used but only so to sin as to give scandal unto them against whom that Sin is said to be 1 Cor. 8.11 12 To be guilty of Sin against Christ in the light of their consciences is to sin against them 2. It is evident in the context Our Saviour is treating directly about all sorts of scandals and offences or sins as occasions of falling stumbling and sinning and so of perishing unto others giving Rules and Directions about them from 8th verse unto these words wherein Direction is given about their Cure and Removal And two things he ascribes unto these scandals 1. That weak Christians are despised in them ver 10. 2. That they are in danger to be destroyed or lost for ever by them ver 14. which gives us a true account of the nature of scandalous Offences Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sin is used here in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before to give offence by a scandalous miscarriage 3. Where the same Rule is again recorded the words used enforce this application of them Luk. 17.1 2 3. The Lord Christ foretells his Disciples that scandals and offences would arise with the nature and danger of them v. 1. And because that they obtain their pernicious effects mostly on them that are weak he gives caution against them with especial respect unto such among his Disciples better any one were cast into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that he should give scandal or offence unto one of these little ones ver 2. And what he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. sin against thee and this is plain from thâ— direction which he gives hereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke him The word is never used with respect unto private Injuries but as they are sins or faults so is it joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the only word used for the Rebuke given or to be given unto a scandalous Offender 2 Cor. 2.6 4 Another Rule is given in case of private Injuries that are only such and that is that we immediately forgive them 5. It doth not seem a Direction suited unto that intense Love which the Lord Christ requireth in all his Disciples one towards another nor the nature of that Love in its Exercise as it is described 1 Cor. 13. that for a private Injury done unto any man without respect unto sin against God therein which is the scandal he should follow his Brother so far as to have him cast â—ut of the Communion of all Churches and Believers which yet in case of Sin unrepented of is a necessary Duty 2dly The Rule here prescribed and the Direction given were so prescribed and given for the use of all the Disciples of Christ in all Ages and are not to be confined unto any present case or the present season For 1. There was no such case at present no mutual offence among any of his Disciples that should require this Determination of it only respect is had unto what might afterwards fall out in the Church 2. There was no need of any such Direction at that time because Christ himself was then constantly present with them in whom all Church Power did reside both eminently and formally Accordingly when any of them did offend unto scandal he did himself rebuke them Matth. 16.22 23. And when any thing of mutual Offence fell out among them he instructed them and directed them into the way of Love doing what any Church could do and much more also Mat. 20 24 25 26 27.28 3 This was a case which our Saviour foreknew and foretold that it would fall out in the Church in futuâ—e generations even unto the end of the world It doth so every day and will do so whilst men are in an imperfect state here below Nor is there any thing wherein the Church as unto its Order â—urity and Edification is more concerned Nor can any of them be preserved without a certain Rule for the cure and healing of offences nor are so in any Church where such a Rule is
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
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
Anâ—yra in Galatia about the year 314 Can. 13. and mention is again made of them in a Synod of Antioch An. 341. and somewhat before at the Council of Neocaesarea Can. 13. and frequently afterwards as any one may see in the late Collections of the antient Canons I verily believe nor can the contrary be proved but that these Chorepiscopi at first were as absolute and compleat in the Office of Episcopacy as any of the Bishops of the greater Cities having their name or denomination from the places of their Residence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not for an intimation of any inferiority in them unto other City-Bishops But so it came to pass that through their poverty and want of Interest their Ministry being confined unto a small Country-Parish perhaps through a comparative meanness of their Gifts or Abilities the City-Bishop claimed a Superiority over them and made Canons about their Power the bounding and exercising of it in Dependance on themselves For a while they were esteemed a degree above meer Presbyters who accompanyed or attended the Bishop of the City-Church in his Administrations and a degree beneath the Bishop himself in a posture never designed by Christ nor his Apostles Wherefore in process of time the name and thing were utterly lost and all the Country-Churches were brought into an absolute subjection unto the City-Church something being allowed unto them for Worship nothing for Rule and Discipline whereby the first state of Churches in their Original Institution sacredly preserved in the first Centuries was utterly lost and demolished I shall add but one Argument more to evincâ— the true state and nature of Evangelical Churches herein namely that they were only particular Congregations and that is taken from the Duties and Powers ascribed in the Scripture unto Churches and the Members or entire Brotherhood of them It was observed before that the Epistles of the Apostles were written all of them unto the Body of the Churches in contradistinction unto their Elders Bishops or Pastors unless it were those that were written unto particular persons by name And as this is plain in all the Epistles of Paul wherein sometimes distinct mention is made of the Officers of the Church sometimes none at all so the Apostle John affirms that he wrote unto the Church but that Diotrephes who seems to have been their Bishop received him not at once rejecting the Authority of the Apostle and overthrowing the liberty of the Church which example was diligently followed in the succeeding Ages Joh. Epist. 3. ver 9. And the Apostle Peter writing unto the Churches on an especial occasion speaks distinctly of the Elders 1 Pet. 5.1 2. See also Heb. 13.24 the body of the Epistle being directed to the Body of Churches Wherefore all the Instructions Directions and Injunctions given in those Epistles as unto the exercise of power or the performance of duty they are given unto the Churches themselves Now these are such many of them as cannot be acted or performed in any Church by the Body of the People but that which is Congregational only It were too long here to insist on particulars it shall be done elsewhere and it will thence appear that this Argument alone is sufficient to bear the weight of this whole Cause The Reader may if he please consider what Representation hereof is made in these places compared together Matth. 18.15 16 17 18. Act. 1.12 23 Chap. 2.1 42 44 46. Chap. 5.11 12 13. Chap. 11.21 22 25 26 28 29 30. Chap. 12.5 12. Chap. 14.26 27. Chap. 15.1 2 3 4 6 12 13 22 23 27 28 30. Chap. 20.28 Rom. 15.5 6 14 25 26. Chap. 16.1 17 18. 1 Cor. 1.4 5. Chap. 5. throughout Chap. 12.4 7 8 9 11 15 18 28 29 30 31. Chap. 14. throughout Chap. 16.10 11. 2 Cor. 3.1 2 3. Chap. 7.14 15. Chap. 8.22 23 24. Chap. 2 6 7 8 9 10 11. Chap. 8.5 Ephes. 2.19 20 21 22. Chap. 5.11 12. Gal. 6.1 Philip. 2.25 26 27 28. Colos. 1.1 2. Chap. 2.3 Chap. 3.16 Chap. 4.9 12 16 17. 1 Thes. 5.11 12 13 14. 2 Thes. 3.6 7 14 15. Heb. 12.13 Chap. 10.24 25. Chap. 12.15 16. In these I say and other places innumerable there are those things affirmed of and ascribed unto the Apostolical Churches as unto their State Order Assemblies Duties Powers and Priviledges as evinces them to have been only particular Congregations CHAP. VI. Congregational Churches alone suited unto the ends of Christ in the Institution of his Church HAving given an account of that State and Order of the Gospel-Churches which are of Divine Institution it is necessary that we declare also their suitableness and sufficiency unto all the ends for which the Lord Christ appointed such Churches For if there be any true proper end of that nature which cannot be attained in or by any Church-state in this or that form it must be granted that no such form is of Divine Appointment Yea it is necessary not only that such a state as pretends unto a Divine Original be not only not contradictory unto or inconsistent with such an end but that it is effectually conducing thereunto and in its place necessary unto that purpose This therefore is that which we shall now inquire into namely whether this State and Form of Gospel-Churches in single Congregations be suited unto all those ends for which any such Churches were appointed which they must be on the account of the wisdom of Jesus Christ the Author and Founder of them or be utterly discarded from their pretence Nor is there any more forcible Argument against any pretended Church-state Rule or Order than that it is obstructive unto the Souls of men in attaining the proper ends of their whole Institution What these ends are was in general before declared I shall not here repeat them or go over them again but only single out the consideration of those which are usually pleaded as not attainable by this way of Churches in single Congregations only or that at least they are not suited unto their Attainment The first of these is Mutual Love among all Christians all the Disciples of Christ By the Disciples of Christ I intend them and them only who profess Faith in his Person and Doctrine and to hear him or to be guided by him alone in all things that appertain unto the Worship of God and their living unto him If there are any called Christians who in these things choose other guides call other Ministers hear them in their appointments we must sever them from our present consideration though there are important Duties required of us towards them also But what is alledged is necessary unto the constitution of a true Disciple of Christ. Unto all those his great command is Mutual Love among themselves This he calls in an especial manner his Commandment and a new Commandment as for other Reasons so because he had given the first absolute great Example of it in himself as also discovered
Indeed as when the Israelites came out of Egypt there came along with them a mixed multitude of other People Exod. 12.38 which fell to lusting for Meat when they came into the Wilderness Numb 11.4 to the danger of the whole Congregation So when Christianity was first Preached and received in the world besides those who embraced it sincerely and were added unto the Church there was a great mixture of stubborn Jews as the Ebionites of Philosophical Greeks as the Valentinians and the Marcionites of plain Impostors such as Simon Magus and Menander who all of them pretended to be Christians but they fell a lusting and exceedingly troubled and perplexed the Churches with an endeavour to seduâ—e them unto their Imaginations Yet none of their Abominations could force an entrance into the Churches themselves which by the means insisted on were preserved But when this Church-state and Order was changed and another gradually introduced in the room of it Errours and Heresies got new advantages and entered into the Churches themselves which before did only assault and perplex them For 1. When Prerogative and Preheminence of any single Person in the Church began to be in esteem not a few who failed in their attempts of attaining it to revenge themselves on the Church made it their business to invent and propagate pernicious Heresies So did Thebulis at Hierusalem Euseb. lib. 4. cap. 22. and Valentinus Tertul. ad Valentin cap. 4. and Marcion at Rome Epiphan Haeres 42. Montanus fell into his dotage on the same account so did Novitianus at Rome Euseb. lib. 7. cap. 43. and Arius at Alexandria Hence is that censure of them by Lactantius lib. 4. cap. 30. Ii quorum fides fuit lubrica cùm Deum nosse se colere simularent augendis opibus honori studentes affectabant Maximum Sacerdotium à potioribus victi secedere cum suffragatoribus maluerunt quà m eos ferre praepositos quibus concupierant ipsâ— ante praeponi 2. When any of their Bishops of the new Constitution whether Patriarchal or Diocesan fell into Heresies which they did frequently and that numbers of them they had so many advantages to diffuse their poyson into the whole Body of their Churches and such Political Interests for their Promotion as that the Churches themselves were throughly infected with them It is true the Body of the People in many places did oppose them withdraw and separate from them but it cannot be denied but that this was the first way and means whereby the Churches ceased to be the Ground and Pillar of Truth many destructive Errours being received into them which did only outwardly assault them whilst they abode in their first Institution And had not the Churches in process of time utterly lost their Primitive State and Order by coalescing into one Papal pretended Vniversal Church the Faith itself could never have been so utterly corrupted depraved and lost among them as in the issue it was 3. To propagate the Gospel is in like manner required hereunto This I acknowledge doth more immediately concern the Duty of Persons in any Church-Order than the Order itself For it must be the work of some particular persons dedicating themselves unto their Ministry as it was in the first Churches 3 Joh. 5 6 7 8. The like may be said of any other publick acknowledged end of the Institution of Churches If the Way pleaded for be not consistent with them all and the proper means of attaining them if it be not suited unto their accomplishment let it be discarded I shall insist on one more only 3. Our Lord Jesus Christ hath given that state unto his Churches hath instated them in that Order as that his Interest Kingdome and Religion might be carried on in the world without prejudice or disadvantage unto any of the lawful Interests of men especially without any opposition unto or enterfering with the Civil Authority or Magistracy which is the Ordinance of God and no Church-way that doth so is of his Institution Wherefore I shall briefly declare what are the Principles of those of this Way in these things which are the Principles of the Way itself which they do profess 1. Our first general Assertion unto this purpose is this The Lord Jesus Christ taught no Doctrine appointed no Order in his Church gave it no Power that is opposite unto or inconsistent with any righteous Government in this world of what sort soever it be of those whereunto Government is distributed in Reason and Practice His Doctrine indeed is opposed unto all Unrighteousness in and of all men Magistrates and others but not to the legal Rule of Magistrates that are unrighteous men And this Opposition is Doctrinal only confirmed with Promises and Threatnings of eternal things refusing and despising all outward aids of force and restraint This Rule we allow for the trial of all Churches and their state whether they be according unto the minde of Christ. But whereas the Lord Jesus Christ hath taught commanded appointed nothing that is contrary unto or inconsistent with righteous Governments of any sort if Rulers or Magistrates shall forbid the observance of what he hath commanded appointed and ordered and then charge it on him or his Way that his Disciples cannot dare not will not comply with that Prohibition and accuse them thereon of Sedition and Opposition unto Government they deal injuriously with him whereof they must give an account For whereas all Power is given unto him in Heaven and Earth all Nations are his Inheritance all People in his absolute Disposal and it is his pleasure to set up his Kingdom in the Earth without which the Earth itself would not be continued He could not deal more gently with the righteous Rulers of this world and he did it because righteous Rule is the Ordinance of God than to order all things so that whether they receive his Law and Doctrine or no nothing should be done in opposition unto them or their Rule And if any of them are not contented with this measure but will forbid the observance of what he commands wherein he alone is concerned and not they this is left to be determined between him and them In the mean time when Rulers are not able to fancy much less give a real instance of any one Principle Doctrine or Practice in any of the Churches of Christ or any belonging unto them that is contrary unto or inconsistent with the Rights or exercise of their Rule and Government and yet shall not only prohibit the doing of those things which he hath commanded merely with respect unto the Spiritual and Eternal ends of his Kingdom but shall also punish and destroy those who will not disown his Authority and comply with their Prohibition it doth scarce answer their Interest and Prudence For to what purpose is it for any to provoke him who is mightier than they when they have no appearance of necessity for their so doing nor advantage thereby 2. In particular
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
at present will not be said concerning the New Covenant whereunto all Ordinances of Divine Worship are inseparably annexed Men might at a cheaper rate as unto the eternal interest of their own Souls provide another Covering for their sloth negligence unbelief and indulgence unto proud foolish imaginations whereby they render the Churches and Ordinances of the Gospel useless and ineffectual unto themselves thereby charging them with a decay and uselesness and so reflecting on the honour and faithfulness of Christ himself 2. They do not cease because there is at present or at least there is shortly to be expected such an effusion of the gifts and graces of the Spirit as to render all these external institutions needless and consequently useless This also is falsely pretended For 1. The greatest and most plentiful effusion of the Holy Spirit in his Gifts and Graces was in the days of the Apostles and of the first Churches planted by them nor is any thing beyond it or indeed equal unto it any more to be expected in this world But yet then was the Gospel Church-state erected and the use of all its Ordinances of Worship enjoyned 2. The Ministry of the Gospel which comprizeth all the Ordinances of Church-worship as its object and end is the Ministration of the Spirit and therefore no supplies or communication of him can render it useless 3. One of the principal ends for which the communication of the Spirit is promised unto the Church is to make and render all the Institutions of Christ effectual unto its edification 4. 1 Joh. 2.20 27. is usually pleaded as giving countenance unto this fond pretence But 1. The Vnction mentioned by the Apostle was then upon all Believers Yet 2. It is known that then they all walked in Church-Order and the sacred observation of all the Institutions of Christ. 3. If it takes away any thing it is the Preaching of the Word or all manner of Teaching and Instruction which is to overthrow the whole Scripture and to reduce Religion into Barbarism 4. Nothing is intended in these words but the different way of Teaching and degrees of Success between that under the Law and that now established in the Gospel by the plentiful effusion of the Spirit as hath been evidenced at large elsewhere Nor 3. Do they cease in their Administration for want either of Authority or Ability to dispense them which is pleaded unto the same end But neither is this pretence of any force it only begs the thing in Question The Authority of Office for the Administration of all other Ordinances is an Institution And to say that all Institutions cease because none have Authority to administer them is to say they must all cease because they are ceased 2. The Office of the Ministry for the continuation of the Church-state and Administration of all Ordinances of Worship unto the end of the world is sufficiently secured 1 By the Law constitution and appointment of our Lord Jesus Christ erecting that Office and giving warranty for its continuance to the consummation of all things Matth. 28.20 Ephes. 4.13 2. By his continuance according unto his promise to communicate Spiritual gifts unto men for the Ministerial Edification of the Church That this he doth so continue to do that it is the principal external Evidence of his abiding in the discharge of his Mediatory Office and of what nature these gifts are I have declared at large in a peculiar Discourse on that subject 3. On the duty of Believers or of the Church which is to choose call and solemnly set apart unto the Office of the Ministry such as the Lord Christ by his Spirit hath made meet for it according unto the rule of his Word If all these or any of them do fail I acknowledge that all Ministerial Authority and Ability for the dispensation of Gospel-Ordinances must fail also and consequently the state of the Church And those who plead for the continuation of a successive Ministry without respect unto these things without resolving both the Authority and Office of it unto them do but erect a dead Image or embrace a dead carcase instead of the living and life-giving Institutions of Christ. They take away the living Creature and set up a skin stuffed with straw But if these things do unalterably continue if the Law of Christ can neither be changed abrogated or disannulled if his dispensation of Spiritual gifts according unto his promise cannot be impeded if Believers through his grace will continue in obedience unto his commands it is not possible there should be an utter failure in this Office and Office-Power of this Ministry It may fail in this or that place in this or that Church when the Lord Christ will remove his Candlestick But it hath a living root whence it will spring again in other places and Churches whilst this world doth endure Neither 4. Do they cease because they have been all of them corrupted abused and defiled in the Apostacy which fell out among all the Churches in the latter Ages as it was fully foretold in the Scripture For 1. This supposition would make the whole Kingdom of Christ in the world to depend on the corrupt Lusts and wills of men which have got by any means the outward possession of the Administration of his Laws and Ordinances This is all one as if we should say that if a pack of wicked Judges should for a season pervert Justice Righteousness and Judgment that the being of the Kingdom is so overthrown thereby as that it can never be restored 2. It would make all the duties and all the priviledges of all true Believers to depend on the wills of wicked Apostates For if they may not make use of what they have abused they can never yield Obedience to the commands of Christ nor enjoy the priviledges which he hath annexed unto his Church and Worship 3. On this supposition all Reformation of an Apostatized Church is utterly impossible But it is our duty to heal even Babylon itself by a reduction of all things unto their first Institution if it would be healed Jerem. 51.9 and if not we are to forsake her and reform ourselves Rev. 18.4 There is nothing therefore in all these pretences that should in the least impeach the infallible continuation of the Evangelical Churches and Worship as to their right unto the end of the world And the Heads of those Arguments whereby the Truth is invincibly confirmed may be briefly touched on 1. There are express Testimonies of the Will of Christ and his promise for its accomplishment that the Church and all its Ordinances of Worship should be continued always unto the end of the world So as to the Church itself Matth. 16.18 Rev. 21.3 The Ministry Matth. 28.20 Ephes. 4.13 Baptism Matth. 28.18 19 20. The Lords Supper 1 Cor. 11.26 As for other Institutions Publick Prayer Preaching the Word the Lords day singing of Gods Prayses the exercise of Discipline with what belongs
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
Life it self An Opinion Ignominious unto Christian Religion however vapoured withal by young Men whose Wit flies above all serious Consideration of things and their Circumstances and countenanced by others from an influence of Interest who otherwise would not be imposed on by such an Anti-Evangelical Presumption I shall therefore at the utmost distance from Interest or Passion briefly consider the Case proposed and give an account of my Thoughts concerning it 1. One or two things are usually premised unto the consideration of this case as namely 1. That those who refrain from that Communion with the Church of England which we insist upon do yet agree therewith in all important Doctrines of Faith which is the Foundation the Life and Soul of Church Union and Communion This I freely grant but with this Limitation that this Agreement respects the Doctrine as declared at the first Reformation and explained in the Age next ensuing thereon If there be a change made in or of these Doctrines or any of them by any in or of the Church of England we profess our Disagreement from them and do declare that thereby the Foundation of our Communion with them is weakened and the principal bond of it loosened 2. That not only as Christians but as Reformed Protestants we do agree in the Renunciation of the Doctrines and Worship of the Church of Rome which are opposed by the common consent of all those who are usually so called Yet this must be added thereunto that if any in or of the Church of England should make an Accession unto any Parts of the Doctrine and Worship of the Roman Church not avowed or warranted by the consent of the Church in its first Reformation we are not we cannot be obliged unto Communion with them therein and by their so doing the Original Bond of our Communion is weakened if not dissolved 2. These things being premised we shall enquire in the first place what is the Rule of that Communion with the Church of England in its Parochial Assemblies which is required of us If this be pleaded to be a Rule of divine Prescription we acknowledge that great diligence and humility are required unto the consideration of it that we be not mistaken And if it prove to be according to the Mind of Christ that is of his Institution if we fail of a compliance with it we are guilty of Schisme But if the Rule prescribing limiting and exacting this Communion be not so much as pleaded to be of divine Institution whatever fault there may be in our dissent from it Schisme it is not For Ecclesiastical Schisme neither hath nor can have respect unto any thing but divine Institutions For if it hath it is in the Power of any sort of men to make Schismaticks of whom they please as practically and in pretence it is come to pass at this day in the World Now the Rule of the Communion required is the Law of the Land the Book of Canons with the Rubrick of the Common Prayer If according to the Prescriptions Directions and Commands given in them we do joyn our selves in Communion with Parochial Assemblies then are we judged conformable to the Church of England and not else By and according unto these are all enquiries made concerning Communion with the Church and if they are observed the return is Omnia bene Now this Rule hath no divine Warrant for its Institution no Example in the Primitive Churches especially considering what are the things which it obliges us unto nor can be made consistent with the Liberty wherewith Christ hath made his Disciples free A Dissent from this Rule is as far from Schisme as any man need desire it For nothing is so but what respects some Command or Institution of Christ which immediately affects the Conscience It is true the Lord Christ hath Commanded that Love Union Peace and Order whereof Schisme is a disturbance and whereunto it is opposite But they are that Love Union and Order which he hath appointed To suppose that he hath left it unto Men to invent and appoint a new kind of Union and Order which is done in the Rule we treat of which he never required and then to oblige his Disciples unto the Observation of it be it what it will so as that their dissent from it should be Criminal and that for this Reason that it is so appointed of men is no small mistake And if all that Love Union Peace and Order which the Lord Jesus hath enjoyned his Disciples may be punctually observed without any respect unto this Rule as a Rule of Church Communion to dissent from it whatever fault of another kind it may be is no more Schisme than it is Adultery And if on some mens Arbitrary Constitution of this Rule and the Dissent of others from it such Differences and Divisions ensue as seem to have the general Nature of Schisme the Evil of them belongs unto those alone by whom the Rule is framed If indeed some should frame such a Rule of Church Communion because they suppose they see Cause for it and would then leave it unto others to observe as they see Cause if it be not of Use it would not be liable unto much abuse But whereas our Lord Jesus Christ hath given one and the same Rule equally unto all his Disciples in these things namely that they should observe and do all that he hath commanded them for some of them on any pretence or Plea whatever as of their being the Church or the like arbitrarily to frame a Rule of their own as an Addition unto his obliging all others unto a strict Observance of it because they have so framed it is that which neither the Scripture nor Primitive Antiquity know any thing of I will not enquire what is that Power and Authority whereby this Rule is constituted and confirmed nor in whom it doth reside The Name of the Church is usually pretended and pleaded But before any can be concerned herein all that hath been pleaded for the true state and nature of Evangelical Churches must be overthrown which will not be done speedily Railings Revilings and Reproaches will not do it But until this is done it will be believed that every particular Congregation is indispensibly obliged in itself to observe and do all the Commands of Christ and is left at Liberty so to regulate the outward circumstances of its Worship and Order as is best for its own Edification whereof it self is the most competent Judge But as for a Church of another sort invested with Authority to make a Rule not only as unto the outward Circumstances of those Actions wherein Church Order and Worship do consist but as unto sundry Religious Rites and Observances which thereby are added unto it and impose the Observance of it on a great Multitude of other Congregations without their consent whether they judge the things enjoyned to be for their Edification or otherwise it is apparently not from
Renunciation whereof was required of them who were admitted unto Baptisme when they were adult See Clem. Pedag. lib. 3. cap. 12. If the Reader would have an account of the Lives and Manners of the first Churches in their Members he may find it in Clem. Epist. ad Cor. pag. 2 3 4. Justin Mart. Apol. 2. Tertullian in his Apol. and lib. 2. Ad Vxor de cultu faeminarum Cyprian Epist. 2. 12. Euseb. Hist. lib. 9. cap. 8. Athanas Epist. ad Solit. Epiphan lib. 3. T. 2 Sect. 24. and the multiplyed complaints of Chrysostome concerning the beginning of Degeneracy in this Matter with others If the Example of the Primitive Churches had been esteemed of any value or Authority in these things much of our present Differences had been prevented 2dly The Constitution of these Parochial Assemblies is not from Heaven but of Men. There is almost nothing which is required unto the Constitution of Evangelical Churches found in them Nor are they looked on by any as compleat Churches but only as conveniencies for the Observance of some Parts of the Worship of God What some have in their Wisdom found out for conveniency others are ingaged unto a compliance therewithal by necessity For being born within the Precincts of the Parish makes them to belong unto the Assemblies of it whether they will or no. To refrain from the Communion of such Churches whose bond of Relation consists only in Cohabitation within the Precincts of a political Constitution is a new kind of Schisme which may be cured by a removal out of those Precincts If it be said that these Parochial Assemblies have their Foundation in the Light of Nature and are directed unto in the Institution of particular Churches in the Scripture that they are not Mens Inventions for convenience but have somewhat Divine in them I say let them be left unto the Warranty which they have from these Causes and Principles let nothing be mixed in their Constitution which is contrary unto them nor let them be abridged of what they direct unto and there will be no more contending about them as unto their Constitution For instance whatever there is of Warranty in the Light of Nature or direction in Evangelical Institutions for such Assemblies they absolutely suppose these three things 1. That a Conjunction in them is a Voluntary Act of free choice in them that so joyn together in them Other kind of Assemblies for the Worship of God neither the one nor the other do give the least countenance unto 2. That they have in themselves sufficient Right Power and Authority unto the attaining all the Ends of such Assemblies in Holy Worship and Rule Other kind of Churches they know nothing of 3. That they are enabled to preserve their own Purity and continue their own Being But all these things are denied unto our Parochial Assemblies by Law and therefore they can claim no Warranty from either of those Principles Wherefore there can be no Obligation upon any Believer to joyn themselves with such Churches in constant Communion as are judged none by them that appoint them or partially and improperly only so or are of such a Constitution as hath in its essentially constituent Parts no Warranty either from the Light of Nature or Scripture direction so as that his dissent from them should be esteemed Schisme How far Communion with them for some Duties of Worship which is indeed all that they can pretend unto may be admitted we do not now enquire 3. There is not in them and therefore not in the Church of England as unto its present Profession a fixed Standard of Truth or Rule of Faith to be professed which every Believer may own and have his Part or Interest therein This I grant is not from the Original Constitution of the Church nor from what is established by any Law therein but from Persons who at present have the Declaration of its Profession committed unto them But from what cause soever it be it is sufficient to warrant any Man who takes care of his own Edification and Salvation to use his own liberty in the choice of the most effectual Means unto those Ends. Wherefore some things may be added in the farther Explanation of this Consideration As 1. It is the Duty of every Church to be the Ground and Pillar of Truth to hold fast the form of wholesome Words or to keep the Truth pure and uncorrupted from all mixture of false Doctrines Errors Heresies or the speaking of perverse things in it unto the hurt of the Disciples of Christ. 1 Tim. 3.15 2 Tim. 2.3 Acts 20.28 29 30. c. When any Church ceaseth so to be the Obligation unto Communion with it is dissolved 2. This is the principal End of the Ministry of the Church in particular Ephes. 4.11 13 1 Tim. 6.20 And where those who possess and Exercise it do eminently fail herein it is the Duty of others to withdraw from them For 3. Every private mans Confession is included in the publick Profession of the Church or Assembly whereunto he belongs And 4 Oneness or Agreement in the Truth whereby we come to have one Lord one Faith one Baptisme is the Foundation of all Church Communion which if it be taken away the whole Fabrick of it falls to the Ground If the Trumpet in any Church as unto these things gives an uncertain sound no man knows how to prepare himself for the Battle or to fight the good fight of Faith It will be said that this cannot be justly charged on the Church of England yea not without open Wrong and Injustice For she hath a fixed invariable Standard of Truth in the 39 Articles which contain its publick Profession of Faith and the Rule of its Communion Wherefore I say that it is not the primitive Constitution of the Church nor its legal Establishment that are reflected on but only the present practise of so many as makes it necessary for men to take the Care of their own Edification on themselves But here also some things are to be observed 1. These Articles at present are exceeding defective in their being a fixed Standard of the Profession of Truth with respect unto those Errors and Heresies which have invaded and pestered the Churches since their framing and establishment We know it was the constant invariable Custom of the Primitive Churches upon the Emergency of any new Errors or Heresies to add unto the Rule and Symbol of their Confession a Testimony against them so to preserve themselves from all Communion in them or participation of them And an usage it was both necessary and laudable as countenanced by Scripture Example however afterwards it was abused For no Writing such as all Church Confessions are can obviate unforeseen Heresies or Errors not broached at the time of its Writing but only that which is of Divine Institution wherein infinite Wisdom hath stored up Provision of Truth for the Destruction of all Errors that the Subtilty
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
things not Corruptive or Destructive of this Rule do differ from us But saith our Author the sense according to Dr. O. is this that those who are agreed in the Substantials of Religion should go on and do their Duty without regarding lesser Differences Abate that Expression of without regarding lesser Differences which is not mine and supply in the room of it mutually forbearing each other in lesser Differences and be it so that it is my sense at first veiw it looks as like the sense of the Apostle as any man need desire But saith the Doctor this sense is uncertain because it sets no bounds to Differences and supposeth the continuance of such Differences among them which he designed to prevent by perswading them so often in this Epistle to be of one Mind Besides the Differences then on foot were none of the smaller Differences of Opinions but that which they differed about was urged on the one hand as necessary to Salvation and opposed on the other as pernicious and destructive unto it And again pag. 169. Let Dr. O. name any other smaller Differences of Opinions which might be an occasion of the Apostle's giving such a Rule of mutual Forbearance I Answer briefly 1. The sense is very certain because it gives the due bounds unto the Differences supposed namely such as concern not the substantials of Religion 2. It doth suppose the continuance of these Differeâ—ces because the Apostle doth suppose the same if any one be yet otherwise Minded which hinders no kind of endeavours to compose or remove them 3. The Differences intended were not those between them who imposed the Observation of the Law on the Gentiles as necessary unto Salvation and those by whom they were opposed for the Apostle gives no such Rules as this in that Case 4. I do expresly assign those lesser Differences which the Direction here is applicable unto namely those between the blind sort of Jews mentioned before and the Gentile Believers which the Apostle states and applies the same Rule unto Rom. 14. What remaines in Answer unto this second Enquiry doth proceed on Mistaken Suppositions and concerns not the Case under Consideration Pag. 170. He proceeds unto his last Enquiry which indeed is alone pertinent unto his Purpose namely How this Rule hath an Influence on our Case What this Rule is concerning which this Enquiry is made he doth not declare Either the precise Signification of the Rule in this Place or the Direction given with respect unto that Rule may be intended that is the general Rule of our Walking in our Profession of the Gospel or the especial Rule given by the Apostle with respect thereunto in the case under consideration may be so intended If by the Rule in the first sense he understands a Rule Canon or Command Establishing a Church state with Rites and Modes of Worship with Ceremonies Orders and Government no where appointed in the Scripture or of divine Revelation it is openly evident that there was no such Rule then that no such is here intended but that only whereunto the Grace of the Gospel in Mercy and Peace is annexed as Gal. 6.16 which is not such a Rule If he intend by it a Direction that where there are different Apprehensions in Matters of less importance not breaking in on the Analogy of Faith accompanied with different Practises so far as they are necessary from those different Apprehensions the Major Part of those among whom the Differences are should compel the Minor to forbear their Practise according unto their Apprehensions and comply with them in all things on all sorts of Penalties if they refuse so to do it will be hard to find such a Direction in these Words Yet this must be the Rule and this the Direction â—hat can give any countenance unto the Doctor 's Cause But if by this Rule the Analogie of Faith as before described be intended and the Direction be to walk according to it with mutual Forbearance and Love as unto things of lesser Moment then this Rule hath little advantagious Influence into it But then saith the Doctor so far as men agree they are bound to joyn together as to Opinion or Communion I grant it though it be not proved from this Place where such a Communion is required of them regularly and in a way of Duty And 2 Saith he That the best Christians are bound to unite with others though of lower Attainments and to keep within the same Rule No doubt Howbeit the Apostle speaks of no such things in this place but only that we should all walk according unto the same Rule in what we have all attained Yea but 3 This Rule takes in all such Orders which are lawful and judged necessary to hold the Members of a Christian Society together What Rule doth this Who shall appoint the Orders intended Who shall judge of their Necessity Are they of the Institution of Christ or his Apostles Are they determined to be necessary in the Scripture the Rule of Faith if so we are agreed But if by these Orders he intends such as men do or may at any time under pretence of Church Authority invent and impose as necessary making Alterations in the Original State and Rule of the Châ—rch as also in its Worship and Discipline it will be strange to me if he can find them out either in the Rule here mentioned or the Dirâ—â—tion given with reference unto it seeing such a Practice seems to be plainly condemned in the Words thâ—â—selves And it is known that this pretended Power of Rule or Canon making for the Unity of the Church was that which at length ruined all Churches in their State Order and Worship if such a Ruine be acknowledged to have befallen them in the Roman Apostasie He therefore Objects out of my Discourse pag. 171. Let the Apostles Rule be produced with any probability of Proof to be his and we are all ready to subscribe and conform unto it To which he replies This is the Apostles Rule to go as far as they can and if they can go no farther to sit down quietly and wait for further Instruction and not to break the Peace of the Church upon present dissatisfaction nor to gather new Churches out of others upon supposition of higher attainments Answ. 1. Upon a supposition that those who make and impose these new unscriptual Orders are the Church and that as the Church they have Authority so to make and impose them if this be not the Rule of the Apostle I believe some men judge it ought so to have been But 2. The Apostle's Rule is not that we should go as far as we can as though there were any thing of Dispute and Difficulty in the Matter but that so far as we have attained we should walk according to the same Rule 3. He doth not intimate any thing about breaking the Peace of the Church but only what would do so by an Imposition on one another in
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
much concern'd My Words are Vindic. p. 41. Though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church of Carthage that the whole Community of the Members of that Church did meet together to determine of things that were of their common Interest according unto what was judged to be their Right and Liberty in those dayes I thought no man who is so Conversant in the Writings of Cyprian as our Author apparently is could have denied the Truth hereof nor do I say it is so done by him onely he takes occasion from hence to discourse at large concerning the state of the Church at Carthage in those dayes in Opposition to Mr. Cotton who affirms that there was found in that Church the express and lively lineaments of the very body of Congregational Discipline Herein I am not concern'd who do grant that at that time there were many Alterations introduced into the Order and Rule of the Church but that the People did meet together unto the Determination of things of their common Interest such as were the choice of their Officers and the readmission of them into the Fellowship of the Church who had fallen through infirmity in time of Persecution or publick offences and divisions is so evident in the Writings of Cyprian wherein he ascribes unto them the right of choosing Worthy and of rejecting Unworthy Officers and tells them that in such Cases he will do nothing without their consent that it cannot be gain-said But hereon he asketh where I had any Reason to appeal to St. Cyprian for the Democratical Government of the Church which indeed I did not do nor any thing which look'd like unto it And he addes that they have this Advantage from the appeal that we do not suppose any Deviation then from the Primitive Institution whereas my words are Positive that before that time there were many Alterations introduced into the Rule and Order of the Church such things will partiallity in a Cause and aiming at Success in Disputation produce M. Cotton affirms that the lineaments of the Congregational Discipline are found in that Church that there is therein a just Representation of an Episcopal Church that is I presume Diocesan because that alone is unto his purpose It is not lawful to make any Church after the time of the Apostles the Rule of all Church State and Order nor yet to be absolutely determined in these things by the Authority of any man not divinely inspired And yet I cannot but wish that all the three parties dissenting about Church Order Rule and Worship would attempt an agreement between themselves upon the Representation made of the state of the Church of Carthage in the dayes of Cyprian which all of them lay some claim unto although it will be an Abridgement of some of their pretensions It might bring them all nearer together and it may be all of them in some things nearer to the Truth for it is Certain 1. That the Church of Carthage was at that time a particular Church There was no more Church but one in that City Many occasional Meetings and Assemblies in several places for Divine Exercises and Worship there were But stated Churches with Officers of their own Members peculiarly belonging unto them Discipline among them such as our Reverend Author doth afterwards affirme and describe our Parochial Churches to be there were none nor is it pretended that there were 2. That in this one Church there were Many Presbyters or Elders who ruled the whole Body or Community of it by common Advice and Counsel whether they were all of them such as laboured in the Word and Doctrine with the Administration of the Sacraments or attended unto Rule only it doth not appear But that they were many and such as did not stand in any peculiar Relation unto any part of the people but concur'd in common to promote the Edification of the whole Body as Occasion and Opportunity did require is evident in the account given of them by Cyprian himself 3. That among those Elders in that one Church there was one peculiarly called the Bishop who did constantly preside amongst them in all Church affairs and without whom ordinarily nothing was done as neither did he any thing without the advice of the Elders and consent of the People How far this may be allowed for Orders sake is worth consideration of Divine institution it is not But where there are many Elders who have equal interest in and right unto the rule of the whole Church and the Administration of all Ordinances it is necessary unto Order that one do preside in their meetings and consultations whom custom gave some preheminence unto 4. That the people were ruled by their own consent and that in things of greatest importance as the choice of their Officers the casting out and the receiving in of lapsed members had their suffrage in the determination of them 5. That there was no Imposition of Liturgies or Ceremonies or any humane invention in the Worship of God on the Church or any members of it the Scripture being the sole acknowledged Rule in Discipline and Worship This was the state and order of the Church of Carthage in those days and although there were some alterations in it from the first divine Institution of Churches yet I heartily wish that there were no more difference amongst us then what would remain upon a supposition of this state For what remains of the Opposition made unto what I had asserted concerning Congregational or particular Churches I may referre the Doctor and the Reader unto what hath been farther pleaded concerning them in the preceding discourse nor am I satisfied that he hath given any sufficient answer unto what was before alledged in the vindication but hath passed by what was most pregnant with Evidence unto the Truth and by a mistake of my mind or Words diverts very much from the state of the Question which is no other but what I laid down before yet I will consider what is material in the whole of his Discourse on this subject SECT 5. p. 234 He says I affirm that as to the matter of fact concerning the Institution of Congregational Churches it seems evidently exemplyfied in the Scripture for which I referre the Reader unto what is now again declared in the confirmation of it And he adds The matter of Fact is that when Churches grew too big for one single Congregation in a City then a new Congregational Church was set up under new Officer with a separate power of Government that is in that City But this is not at all the matter of Fact I do not say that there were originally more particular Churches then one in one City I do grant in the words next quoted by him that there is not express mention made that any such Church did divide it self into more Congregations with new Officers But this