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
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
Obedience unto the Commands of Christ in its Integrity For the First the Scripture is full of Predictions all confirmed in the Event that after the days of the Apostles there should be various Attempts to wrest corrupt and pervert the Doctrine of the Gospel and to bring in pernitious Errors and Heresies To prevent or reprove and remove them is no small Part and Duty of the Ministerial Office in the Dispensation of the Word But whereas those who taught such perverse things did for the most part arise at first in the Churches themselves Act. 20.30 2 Pet. 2.1 1 John 2.19 as the Preaching of the Word was appointed for the rebuke of the Doctrines themselves so this Discipline was ordained in the Church with respect unto the Persons of them by whom they were taught Rev. 2.2.14 20. 3 Joh. 8.9 Gal. 5.12 And so also it was with respect unto Schisms and Divisions that might fall out in the Church The way of suppressing things of this Nature by external force by the Sword of Magistrates in Prisons Fines Banishments and Death was not then thought of nor directed unto by the Lord Jesus Christ but is highly dishonourable unto him as though the ways of his own appointment were not sufficient for the Preservation of his own Truth but that his Disciples must betake themselves unto the secular Powers of this World who for the most part are wicked Prophane and ignorant of the Truth for that end And hereunto belongeth the Preservation of his Commands in the Integrity of Obedience For he appointed that hereby care should be taken of the Ways Walkings and Conversation of his Disciples that in all things it should be such as became the Gospel Hence the exercise of this Discipline he ordaâ—ned to consist in Exhortations Admonitions Reproofs of any that shouâ—d offend in things Moral or of his especial Institutâ—on with the total Rejection of them were obstinate in their Offences as we shall see afterwards 2. The second End of it was to preserve Love entire among his Disciples This was that which he gave in especial charge unto all that should believe in his Name taking the Command of it to be his own in a peculiar manner and declaring our Observance of it to be the principal Pledge and Evidence of our being his Disciples For although mutual Love be an old Commandment belonging both unto the Moral Law and sundry Injunction under the Old Testament yet the Degrees and Measure of it the Ways and Duties of its exercise the Motives unto it and Reasons for it were wholly his own whereby it becomes a new Commandment also For the preservation and continuance of this Love which he lays so great weight upon was this Discipline appointed which it is several ways effectual towards As 1 In the Prevention or Removal of Offences that might arise among Believers to the impeachment of it Matth. 18.15 16 17 2 In that Watch over each other with mutual Exhortations and Admonitions without which this Love let men pretend what they please will not be preserved That which keepeth either Life or Soul in Christian Love consists in the exercise of those Graces mutually and the Discharge of those Duties whereby they may be Partakers of the fruits of Love in one another And for the most part those who pretend highly unto the Preservation of Love by their coming to the same Church who dwell in the same Parish have not so much as the carcase nay not a shadow of it In the Discipline of the Lord Christ it is appointed that this Love so strictly by him enjoyned unto us so expressive of his own Wisdom and Love should be preserved continued and encreased by the due and constant Discharge of the Duties of mutual Exhortation Admonition Prayer and watchful care over one another Rom. 15.14 1 Thes. 5 11 12. 2 Thes. 3.15 Heb. 3.12 13. Ch. 12.15 16. 3. A third End of it is that it might be a due Representation of his own Love Care Tenderness Patience Meekness in the acting of his Authority in the Church Where this is not observed and designed in the exercise of Church Discipline I will not say it is Antichristian but will say it is highly injurious and dishonourable unto him For all Church Power is in him and derived from him nor is there any thing of that nature which belongs unto it but it must be acted in his Name and esteemed both for the manner and matter of it to be his Act and Deed. For men therefore to pretend unto the exercise of this Discipline in a worldly frame of Spirit with Pride and Passion by tricks of Laws and Canons in Courts Forein to the Churches themselves which are pretended to be under this Discipline it is a woful and scandalous Representation of Christ his Wisdom Care and Love towards his Church But as for his Discipline he hath ordained that it shall be exercised in and with Meekness Patience Gentleness evidence of Zeal for the good and compassion of the Souls of men with Gravity and Authority so as that therein all the holy Affections of his mind towards his Church or any in it in their mistakes failings and miscarriages may be duly represented as well as his Authority acted among them Isa. 40.11 2 Cor. 10.1 Gal. 5.22.23 1 Thes. 2.7 2 Tim. 2.24 25 26. Jam. 3.17 1 Cor. 13. 4. It is in part appointed to be an Evidence and Pledge of the future Judgment wherein the whole Church shall be judged before the Throne of Christ Jesus For in the Exercise of this Discipline Christ is on his own Judgment Seat in the Church nor may any man pronounce any Sentence but what he believeth that Christ himself would pronounce were he visibly present and what is according to his mind as declared in his Word Hence Tertullian calls the Sentence of Excommunication in the Church futuri judicii praejudicium A Representation of the future Judgment 4. In all that Degeneracy which the Christian professing Church hath fallen into in Faith Worship and Manners there is no Instance can exceed the corruption of this Divine Institution For that which was the Honour of Christ and the Gospel and an effectual means to represent him in the Glory of his Wisdom and Love and for the Exercise of all Graces in the Church unto the blessed Ends now declared was turned into a Domination Earthly and Secular Exercised In a Prophane Litigious Unintelligible Process according unto the Arts Ways and Terms of the worst of Law Courts by Persons for the most part remote from any just Pretence of the least Interest in Church Power on causes and for ends forein unto the Discipline of the Gospel by a Tyranny over the Consciences and over the Persons of the Disciples of Christ unto the Intolerable scandal of the Gospel and Rule of Christ in his Church as is evident in the State and Rule of the Church of Rome As these are the general Ends of the Institution
of a Church-State under the Gospel and in Order unto them it is a great Divine Ordinance for the Glory of Christ with the Edification and Salvation of them that do believe Wherefore that Church-State which is suited unto these Ends is that which is appointed by Christ and whatever kind of Church or Churches is not so primarily and as such are not of his Appointment But it is in Congregational Churches alone that these things can be done and observed For unto all of them there are required Assemblies of the whole Church which wherever they are that Church is Congregational No such Churches as those mentioned before Papal Patriarchical Metropolitical Diocesan or in any way National are capable of the Discharge of these Duties or attaining of these Ends. If it be said that what they cannot do in themselves as that they cannot together in one place profess and express their Subjection unto the Commands of Christ they cannot have personal Communinion in the Celebration of Gospel Ordinances of Worship nor exercise Discipline in one Body and Society they can yet do the same things otherwise partly in single Congregations appointed by themselves and partly in such ways for the Administration of Discipline as are suited unto their State and Rule that is by Ecclesiastical Courts with Jurisdiction over all Persons or Congregations belonging unto them it will not help their Cause For 1 Those Particular Congregations wherein these things are to be observed are Churches or they are not If they are Churches they are of Christs Appointment and we obtain what we aim at nor is it in the Power of any man to deprive them of any thing that belongs unto them as such if they are not but Inventions and Appointments of their own then that which they say is this that what is absolutely necessary unto the due Observation of the Worship of God and unto all the Ends of Churches being not appointed by Christ is by them provided for appointed and ordained which is to exalt themselves in Wisdom and Care above him and to place themselves in a nearer Relation to the Church than he To grant that many of those things which are the Ends for which any Church-State under the Gospel is appointed cannot be performed or attained but in and by particular Congregations and yet to deny that those particular Congregations are of Christs Institution is to speak contradictions and at the same time to affirm that they are Churches and are not Churches 2 A Church is such a Body or Society as hath Spiritual Power Priviledges and Promises annexed unto it and accompanying of it That which hath not so as such is no Church The particular Congregations mentioned have this Power with Priviledges and Promises belonging to them or they have not If they have not they are no Churches at least no compleat Churches and there are no Churches in the Earth wherein those things can be done for which the Being of Churches was Ordained as namely the joynt Celebration of Divine Worship by all the Members of them If they have such Power I desire to know from whence or whom they have it if from Christ then are they of his Institution and who can divest them of that Power or any part of it That they have it from men I suppose will not be pretended 3 As unto that way of the Exercise of Discipline suited unto any other Church-State but that which is Congregational we shall consider it afterwards 4 What is done in particular Congregations is not the Act of any greater Church as a Diocesan or the like For whatever acts any thing acts according unto what it is but this of joynt Worship and Discipline in Assemblies is not the Act of such a Church according unto what it is for so it is impossible for it to do any thing of that Nature But thus it is fallen out Some men under the Power of a Tradition that particular Congregations were originally of a Divine Institution and finding the absolute necessity of them unto the joynt Celebration of Divine Worship yet finding what an Inconsistency with their Interest and some other Opinions which they have imbibed should they still be acknowledged to be of the Institution of Christ seeing thereon the whole ordinary Power given by Christ unto his Church must reside in them they would now have them to be only conveniences for some Ends of Worship of their own finding out Some thing they would have like Christs Institution but his it shall not be which is an Image 2. The very Notation of the Word doth determine the sense of it unto a particular Congregation Other things may in Churches as we shall see afterwards both in the Rule and Administration of the Duties of Holy Worship be ordered and disposed in great variety But whilst a Church is such as that ordinarily the whole Body in its Rulers and those that are Ruled do assemble together in one place for the Administration of Gospel Ordinances and the Exercise of Discipline it is still one single Congregation and can be neither Diocesan Provincial nor National So that although the Essence of the Church doth not consist in actual Assemblies yet are they absolutely necessary unto its constitution in exercise Hence is the Name of a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in the Old Testament is to Congregate to Assemble to call and meet together and nothing else The LXX render it mostly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate in a Church Assembly and sometimes by other Words of the same importance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they do the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seldom by any other word but where they do so it is always of the same Signification Wherefore this Word signifies nothing but a Congregation which Assembles for the Ends and Uses of it and Acts its Duties and Powers so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in the New Testament It may be sometimes applied unto that whose Essence is not denoted thereby as the Church Catholick invisible which is only a Mystical Society or Congregation But wherever it is used to denote an outward visible Society it doth connote their Assemblies together in one It is frequently used for an Actual Assembly Act. 19.32 39 40. which was the signification of it in all Greek Writers 1 Cor. 14.3 4. And sometimes it is expresly affirmed that it met together in the same place 1 Cor. 14 23. Wherefore no Society that doth not congregate the whole Body whereof doth not meet together to Act its Powers and Duties is a Church or may be so called whatever other sort of Body or Corporation it may be In this sense is the Word used when the first intimation is is given of an Evangelical Church State with Order and Discipline Matth. 18.17 if he shall neglect to hear them tell the Church c. There have been so many contests about the sense of these