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
duely discharged the Office of Episcopacy Other distinction and difference of ordinary Officers besides that of Bishops or Elders and Deacons the Church at Rome in those days knew not Such ought to be in every particular Church Of any one single person to preside over many Churches which is necessary unto the Constitution of a Church-state distinct from that which is Congregational Clemens knew nothing in his days but gives us such a description of the Church and its order as is inconsistent with such a pretence 6. I shall add no more from this excellent Epistle but only the account given in it of the first constitution of Officers in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Apostles therefore knowing by our Lord Jesus Christ that there would contention arise about the name of Episcopacy that is Episcopacy itself For this cause being indued with a perfect foresight of things they appointed those fore-mentioned their first Converts unto the Office of the Ministry for the future describing or giving order about the course of the Ministry that other approved men might succeed them in their Ministry These Elders therefore who were so appointed by them and afterwards by other famous men with the consent of the whole Church c. Sundry things we may observe in this Discourse 1. The Apostles foresaw there would be strife and contention about the name of Episcopacy that is the Office itself and those who should possess it This Episcopacy was that Office which the deposed Elders had well discharged in the Church of Corinth This they might foresee from the nature of the thing itself the inclination of men unto preheminence and the instance they had seen in their own days in such as Diotrephes with the former Divisions that had been in this very Church about their Teachers 1 Cor. 1.12 But moreover they were instructed in the knowledge of it by our Lord Jesus Christ through his Divine Spirit abiding with them and teaching them all things This therefore they sought by all means to prevent and that two ways 1. In that for the first time themselves appointed approved persons unto the Office of the Ministry not that they did it of themselves without the consent and choice of the Church whereunto any of them were appointed for this was directly contrary unto their practice Act. 1.15 22 23 26. Chap. 6.3 Chap. 14.23 But that the peace and edification of the Churches might be provided for they themselves spiritually tryed and approved of fit persons so to lead the Church in their choice Wherefore that which is added afterwards of the consent of the whole Church is to be referred unto those who were ordained by the Apostles themselves 2. They gave Rules and Orders namely in their Writings concerning the Offices and Officers that were to be in the Church with the way whereby they should be substituted into the place and room of them that were deceased as we know they have done in their Writings 3. After this was done by the Apostles other excellent persons as the Evangelists did the same These assisted the Churches in the Ordination and Choice of their Officers according unto the Rules prescribed by the Apostles And I know not but that the eminent Pastors of other Churches who usually gave their assistance in the setting apart and Ordination of others unto the Ministry be intended I have insisted long on this Testimony being led on by the Excellency of the writing itself Nothing remains written so near the times of the Apostles nor doth any that is extant which was written afterwards give such an Evidence of Apostolical Wisdom Gravity and Humility Neither is there in all Antiquitie after the writings of the Apostles such a Representation of the State Order and Rule of first Evangelical Churches And it is no small prejudice unto the pretensions of future Ages that this Apostolical person handling a most weighty Ecclesiastical cause makes not the least mention of such Offices Power and Proceedings as wherein some would have all Church-rule and order to consist The Epistle of Polycarpus and the Elders of the Church at Smyrna with him unto the Church of the Philippians is the next on Roll of Antiquity Nothing appears in the whole to intimate any other Church-state or Order than that described by Clemens The Epistle is directed unto the whole Church at Philippi not unto any particular Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the usual style of those days so was it used as we have seen by Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was used presently after the death of Polycarpus by the Church at Smyrna in the account they gave unto other Churches of his death and Martyrdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same was the Inscription of the Epistle of the Churches at Vienna and Lyons in France unto the Churches in Asia and Phrygia as we shall see immediately And these are plain Testimonies of that Communion among the Churches in those days which was held in and by the Body of each Church or the Community of the Brotherhood which is a clear demonstration of their State and Order And those whom the Apostle writing to the Philippians calls their Bishops and Deacons Polycarpus calls their Presbyters and Deacons It behoves you saith he unto the Church there to abstain from these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject unto the Elders and Deacons Nor doth he mention any other Bishop among the Philippians And it may be observed that in all these Primitive Writings there is still a distinction made after the Example of the Scripture between the Church and the Guides Rulers Bishops or Elders of it And the name of the Church is constantly assigned unto the Body of the People as distinct from the Elders nowhere to the Bishops or Elders as distinct from the people though the Church in its compleat state comprehendeth both sorts Unto this time that is about the year 107 or 108 do belong the Epistles ascribed unto Ignatius if so be they were written by him For Polycarpus wrote his Epistle unto the Philippians after Ignatius was carried to Rome having wrote his Epistle before in Asia Many are the Contests of Learned Men about those Epistles which remain whether they are genuine or the same that were written by him for that he did write Epistles unto sundry Churches is acknowledged by all And whereas there have in this Age been two Copies found and published of these Epistles wherein very many things that were obnoxious unto just exception in those before published do not at all appear yet men are not agreed which of them ought to be preferred and many yet deny that any of them were those written by Ignatius I shall not interpose in this contest only I must say that if any of his genuine Writings do yet remain yet the Corruption and Interpolation of them for many Ages must needs much impair the Authority of what is represented in them as his nor am
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
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
and Interest of the Papal See having no bottom for or supportment of their Church state and Order but Regal Favour and mutable Laws there have on such Causes and Reasons which I shall not mention ensued such Emulations of the Nobility and Gentry and such contempts of the Commonâ—People as leave it questionable Whether their Adherence unto the Government be not more burdensome and dangerous unto it than were their antient Contests and Oppositions CHAP. VII No other Church-state of Divine Institution IT may be it will be generally granted I am sure it cannot be modestly denied that particular Churches or Congregations are of a Divine original Institution as also that the Primitive Churches continued long in that Form or Order But it will be farther pleaded that granting or supposing this Divine Institution of particular Churches yet there may be Churches of another Form and Order also as Diocesan or National that we are obliged to submit unto For although the Apostles appointed that there should be Bishops or Elders ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every City and Town where Christian Religion was received and Clemens affirmeth that they did themselves constitute Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Regions or Villages and Cities yet there was another Form afterwards introduced Theodoret Bishop of Cyprus affirms that there were eight hundred Churches committed to his care Epist. 113. whereof many were in Towns and Cities having no Bishop of their own The whole Country of Scythia though there were in it many Cities Villages and Fortresses yet had but one Bishop whose Residence was at Tomis all other Churches being under him as Zozomen declares lib. 6. cap. 20. So it is at this day in divers Provinces belonging of old unto the Greek-Church as in Moldavia and Walachia where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leader or Ruler that presides over all the Churches in the Nation And this Oâ—der of things that there should not be a Bishop in smaller Churches was first confirmed in the sixth Canon of the Council of Sardis in the Year 347. In Answer hereunto I shall do these two things First I shall shew that there is no Church Order State or Church-Form of Divine Institution that doth any way impede take away or overthrow the Liberty Power and Order of particular Congregations such as we have described Secondly I shall enquire into the causes of Churches of another State or Order as the Power of Magistrates and Rulers or their own choice and consent 1. There is no Form Order or Church state Divinely Instituted that should annul the Institution of particular Congregations or abridge them of their Liberties or deprive them of the Power committed unto them It is such a Church-state alone that we are now concerned to enquire after Whatever of that kinde either is or may be imagined that entrenches not on the State Liberty and Power of particular Congregations is not of our present Consideration Men may frame and order what they please and what advantage they make thereby shall not be envied unto them whilst they injure not any of the Institutions of Christ. But 1. These Churches as they are Churches are meet and able to attain the Ends of Churches To say they are Churches and yet have not in themselves Power to attain the ends of Churches is to speak contradictions or to grant and deny the same thing in the same breath For a Church is nothing but such a Society as hath Power Ability and Fitness to attain those ends for which Christ hath ordained Churches That which hath so is a Church and that which hath not so is none Men may if they please deny them to be Churches but then I know not where they will finde any that are so For instance suppose men should deny all the Parochial Churches in England to be such Churches as are intrusted with Church-Power and Administrations what Church in the first Instance could they require our Communion withal Will they say it is with the National or Diocesan Churches neither of these do or can as such administer Sacred Ordinances A man cannot Preach nor hear the Word but in a particular Assembly The Lord's Supper cannot be Administred but in a particular Congregation nor any presential local Communion of Believers among themselves like that described by the Apostle 1 Cor. chap. 12. and chap. 14. be otherwise attained No Communion is firstly and immediately required or can be required with Diocesan Churches as such Wherefore it is Parochial particular Churches that we are required to hold Communion with We say therefore these Parochial Churches are either really and truely so endued with Church-Power and Liberty or they are not If they are or are acknowledged so to be we have herein obtained what we plead for if they are not then are we required to joyn in Church Communion with those Societies that are not Churches and if we refrain so doing we are charged with Schism which is to turn Religion into Ridicule For 2. It is utterly forreign to the Scripture and a Monster unto Antiquity I mean that which is pure and regardable in this Cause that there should be Churches with a part half more or less of church-Church-Power and not the whole neither in Right nor Exercise or that there should be Church-Officers Elders Presbyters or Bishops that should have a partiary Power half or a third part or less of that which entirely belongeth unto the Office they hold Let one Testimony be given out of the Scripture or that Antiquity which we appeal unto unto this purpose and we shall cease our Plea But this is that which our Understandings are set on rack withal every day There is a National Church that is entrusted with Supreme Church-Power in the Nation whereof it is Here at the entrance we fall into a double disquietment For 1. we know not as yet what this National Church is here or in France nor of what Persons it doth consist 2. We know not whether this National Church have all the Power that Christ hath given unto the Church or that there is a Reserve for some Addition from beyond Sea if things were well accommodated Then that there are Diocesan Churches whose Original with the Causes and Occasions of their Bounds Limits Power and manner of Administrations I think God alone knows perfectly we do but guess for there is not one word mentioned of any of their concernments in the Scripture And we know that these Churches cannot be said to have all the Power that Christ hath entrusted his Church withal because there is another Church unto which they are in subjection and on which they do depend but it seems they have the next degree of Power unto that which is uppermost But whatever their Power be it is so administred by Chancellors Commissaries Officials in such ways and for such ends that I shall believe a dissent from them and it
sufficiently weak in itself yet what it is lies against the foundation of all that we are pleading about But to reduce things into the lesser compass I shall first confirm the Truth by those Arguments or Considerations which will defeat all the Pleas and Pretences of them by whom it is opposed and then confirm it by positive Testimonies and Arguments with all Brevity possible First therefore I shall argue from the removal of all causes whereon such a Cessation of Churches and Ordinances is pretended For it is granted on all hands that they had a Divine Original and Institution and were observed by all the Disciples of Christ as things by him commanded If now therefore they cease as unto their force efficacy and use it must be on some of these Reasons 1. Because a limited Time and Season was fixed unto them which is now expired So was it with the Church-state and Ordinances of old they were appointed unto the time of Reformation Heb. 9.10 They had a certain time prefixed unto their Duration according to the degrees of whose approach they waxed old and at length utterly disappeared chap. 8.13 until that time they were all punctually to be observed Mal. 4.4 But there were many antecedent Indications of the Will of God concerning their cessation and abolition whereof the Apostle disputes at large in his Epistle unto the Hebrews And from a pretended supposition that such was the state of Evangelical Ordinances namely that they had a time prefixed unto their Duration did the first opposition against them arise For Montanus with his Followers imagined that the appointments of Christ and his Apostles in the Gospel were to continue in force only unto the coming of the Paraclete or the Comforter promised by him And adding a new Phrensie hereunto that that Paraclete was then first come in Montanus they rejected the Institutions of the Gospel and made new Laws and Rules for themselves And this continues to be the principal pretence of them by whom the use of Gospel-Ordinances is at present rejected as that which is of no force or efficacy Either they have received or do speedily look for such a Dispensation of the Spirit or his Gifts as wherein they are to cease and disappear But nothing can be more vain than this Pretence 1. It is so as unto the limitation of any Time as unto their Duration and Continuance For 1. there is no intimation given of any such thing either in the divine Word Promise Declaration about them or the nature of the Institutions themselves But whereas those of the Old-Testament were in Time to be removed that the Church might not be offended thereby seeing originally they were all of immediate Divine Institution God did by all manner of ways as by Promises express Declarations and by the nature of the Institutions themselves foresignifie their removal as the Apostle proves at large in his Epistle to the Hebrews But nothing of this nature can be pretended concerning the Gospel Church-state or Worship 2. There is no Prediction or intimation of any other way of Worship or serving God in this World that should be introduced in the room of that established at first so that upon a cessation thereof the Church must be left unto all uncertainties and utter ruine 3. The principal Reason why a Church-state was erected of old and Ordinances of Worship appointed therein that were all to be removed and taken away was that the Son the Lord over his own house might have the Preheminence in all things His Glory it was to put an end unto the Law as given by the Disposition of Angels and the Ministry of Moses by the Institution of a Church-state and Ordinances of his own appointment And if his Revelation of the Will of God therein be not compleat perfect ultimate unalterable if it be to expire it must be that Honour may be given above him unto one greater than he 2. It is so as unto their Decay or the loss of their primitive Force and Efficacy For their Efficacy unto their proper Ends depends on 1. The Institution of Christ This is the Foundation of all Spiritual Efficacy unto edification in the Church or whatever belongs thereunto And therefore whatever Church-state may be framed or Duties ways or means of Worship appointed by Men that have not his Institution how specious soever they may appear to be have no Spiritual Force or Efficacy as unto the Edification of the Church But whilst this Institution of Christ continues irrevocable and is not Abrogated by a greater Power than what it was enacted by whatever defect there may be as unto Faith and Obedience in men rendring them useless and ineffectual unto themselves however they may be corrupted by additions unto them or detractions from them changing their nature and use in themselves they continue to be of the same use and efficacy as they were at the beginning 2. On the Promise of Christ that he will be present with his Disciples in the observation of his Commands unto the consummation of all things Matth. 28.20 To deny the continued accomplishment of this Promise and that on any pretence whatever is the Venome of Infidelity If therefore they have an irrevocable Divine Institution if Christ be present in their Administrations as he was of old Revel 2.1 there can be no abatement of their Efficacy unto their proper ends in the nature of Instrumental Causes 3. On the Covenant of God which gives an infallible inseparable Conjunction between the Word or the Church and its Institution by the Word and the Spirit Isai. 59.21 God's Covenant with his People is the Foundation of every Church-state of all Offices Powers Priviledges and Duties thereunto belonging They have no other end they are of no other use but to communicate express declare and exemplifie on the one hand the Grace of God in his Covenant unto his People and on the other the Duties of his People according unto the Tenor of the same Covenant unto him They are the Way Means and Instruments appointed of God for this end and other end they have none And hereon it follows that if it be not in the power of men to appoint any thing that shall be a means of communication between God and his People as unto the Grace of the Covenant on the one hand or the Duties of Obedience which it requires on the other they have no Power to erect any new Church state or enact any thing in Divine Worship not of his Institution This being the state of Churches and their Ordinances they cannot be altered they cannot be liable unto any decay unless the Covenant whereunto they are annexed be altered or decayed And therefore the Apostle to put finally and absolutely his Argument unto an issue to prove that the Mosaical Church-State and Ordinances were changed because useless and ineffectual doth it on this ground that the Covenant whereunto they were annexed was changed and become useless This I suppose
Heaven but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them wherewith he hath made them free and then let those who first break Union and Order bear the Charge of Schisme which they cannot avoid 3. The Church Communion required by vertue of this Rule is constant and compleat exclusive unto any other Church Order or means of publick Edification It doth not command or appoint that men should communicate in Parochial Assemblies when there is Occasion when it is for their Edification when scandal would arise if they should refuse it but absolutely and compleatly And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule there is no Distinction made between them that some things are always necessary that is in the seasons of them and some things wherein men may forbear a Compliance but they are all equally required in their places and seasons though perhaps on different Penalties And whoever fails in the Observation of any Ceremony time or place appointed therein is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction for the Discipline of the Church it cannot be called Suppose a Man would comply with all other things only he esteems the use of one Rite or Ceremony as the Cross in Baptisme or the like to be unlawful if he forbear the use of it or to tender his Child unto Baptisme where it is used he is to be cut off as a Schismatick from the Communion of the Church no less then if he had absolutely refused a Compliance with the whole Rule And therefore whatever Condescension and Forbearance in some things is pretended He that doth not in all things observe the whole Rule is in Misericordia Concellarii which oft proves an uneasie Posture If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint on the Penalty of Excision from all Church Communion and the Guilt of Schisme I shall only say that I am not of their Mind nor ever shall be so 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it as Good for the Edification of the Church It is certain that nothing is to be appointed in the Church but what is so even Order itself which these things it is said are framed for is Good only with respect thereunto Now it is to be judged that whatever a Man practiseth in Religion that he approveth of for if he do not he is a vile Hypocrite Nor is he worthy the Name of a Christian who will practise any thing in Religion but what he approveth The Disputes that have been amongst us about doing things with a doubting Conscience upon the Command of Superiours and consenting unto the Use of things which we approve not of in themselves tend all to Atheisme and the eternal Dishonour of Christian Religon begetting a frame of Mind which an honest Heathen would scorn Wherefore unless men be allowed to declare what it is they approve and what they do not their Practise is their Profession of what they approve which is the whole Rule of Communion prescribed unto them 5. These things being premised I shall propose some of those Reasons on the account whereof Many cannot Conform unto the Church of England by joyning in constant compleat Communion with Parochial Assemblies so as by their Practise to approve the Rule of that Communion obliging themselves to use no other publick means for their own Edification 1. The Church of England in its Parochial Assemblies stands in need of Reformation For it is apparent that either they fail in their Original Institution or else have degenerated from it What hath already been discoursed concerning the Original Institution of Churches with mens voluntary Coalescency into such sacred Societies with what shall be afterwards treated concerning their essential Parts in matter and form will sufficiently evidence their present Deviation from the Rule of their first Institution Neither so farre as I know is it pleaded that they are distinct Churches of Divine Institution but secular Appointments as for other ends so for an accommodation of men in the Performance of some Parts of Divine Worship And if they are found no more they can have no concernment into the Enquiry about Schisme For with-holding Church Communion from such Societies as are not Churches is a new kind of Schisme unknown to all Antiquity And for that which takes it self to be a Church by a divine warranty suppose it be so to command constant compleat Communion exclusive unto all other Church Communion with that or them which are no Churches determining a refusal thereof to be Schisme is to undertake a Cause which needs not only great Parts but great Power also to defend it But let these Parochial Assemblies be esteemed Churches without a supposition whereof I know not what Ecclesiastical concernment we can have in them three things will be said thereon 1. That the Church of England as in other things so in these Parochial Assemblies stands in need of Reformation 2. That they neither do nor will nor can Reform themselves 3. On this supposition it is lawful for any of the Disciples of Christ to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed which is the whole of the Cause in hand Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love or the Profession of the same Faith and the due Exercise of all the Acts and Duties of Christian Love Unto the Proof of the first Assertion some things are to be premised As 1. Churches instituted planted ruled according to the Mind of Christ in all things may degenerate into a corrupt state such as shall stand in need of Reformation in a neglect whereof they must perish as unto their Church state and Priviledges This needs no confirmation for besides that it is possible from all the causes of such an Apostacy and defection that so it should be and it is frequently foretold in the Scripture that so it would be the Event in and among all Churches that had originally a divine Institution doth make uncontroulably evident The seven Churches of Asia most of them within few years of their first Plantation were so degenerated that our Lord Jesus Christ threatned them with Casting off unless they reformed themselves What a woful Apostasie all other Churches both of the East and West were involved in is known unto and confessed by all Protestants But yet the case of none of them was deplorable or desperate until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation nor could be reformed
to choose out from among themselves Persons meet for an Ecclesiastical Office Act. 6. The same People who joyned with the Apostles and Elders in the consideration of the grand Case concerning the continuation of the legal Ceremonies and were associated with them in the Determination of it Act. 15. The same to whom all the Apostolical Epistles excepting some to particular Persons were written and unto whom such Directions were given and Duties enjoyned in them as suppose not only a Liberty and Ability to judge for themselves in all Matters of Faith and Obedience but also an especial Interest in the Order and Discipline of the Church Those who were to say unto Archippus their Bishop take heed unto the Ministry thou hast received in the Lord that thou fulfil it Col. 4. unto whom of all sorts it is commanded that they should examine and try Antichrists Spirits and false Teachers that is all sorts of Hereticks Heresies and Errors 1 Joh. chap. 2.3 c. That People who even in following Ages adhered unto the Faith and the Orthodox Profession of it when almost all their Bishops were become Arian Hereticks and kept their private Conventicles in opposition unto them at Constantinople Antioch Alexandria and other places and who were so many of them burned here in England by their own Bishops on the Judgement they made of Errors and Heresies And if the present People with whom the Dr. is acquainted be altogether unmeet for the Discharge of any of these Duties it is the fault of some body else beside their own This Principle of the Reformation in Vindication of the Rights Liberties and Priviledges of the Christian People to judge and choose for themselves in Matters of Religion to joyn freely in those Church Duties which are required of them without which the work of it had never been carried on we do abide by and maintain Yea we meet with no Opposition more fierce than upon the Account of our Asserting the Liberties and Right of the People in reference unto Church Order and Worship But I shall not be afraid to say that as the Reformation was begun and carried on on this Principle so when this People shall through an Apprehension of their Ignorance Weakness and Unmeetness to discern and judge in Matters of Religion for themselves and their own Duty be kept and debarred from it or when through their own Sloth Negligence and Vitiousness they shall be really uncapable to mannage their own Interest in Church Affairs as being fit only to be governed if not as brute Creatures yet as Mute Persons and that these things are improved by the Ambition of the Clergy engrossing all things in the Church unto themselves as they did in former Ages if the Old Popedome do not return a new one will be erected as bad as the other Thirdly another Principle of the Reformation is that there was not any Catholick Visible Organical Governing Church traduced by Succession into that of Rome 〈◊〉 all Church Power and Order was to be derived I will not say that this Principle was absolutely received by all the first Reformers here in England yet it was by the Generality of them in the other Parts of the World For as they constantly denied that there was any Catholick Church but that invisible of Elect Believers allowing the External Denomination of the Church unto the diffused Community of the baptized World so believing and professing that the Pope is Antichrist that Rome is Mystical Babylon the Seat of the Apostatized Church of the Gentiles devoted to destruction they could acknowledge no such Church state in the Roman Church nor the derivation of any Power and Order from it So farre as there is a Declension from this Principle so far the Cause of the Reformation is weakened and the principal Reason of Separation from the Roman Church is rejected as shall be farther manifested if occasion require it This Principle we do firmly adhere unto and not only so but it is known that our fixed Judgement concerning the Divine Institution Nature and Order of Evangelical Churches is such as is utterly exclusive of the Roman Church as a body organized in and under the Pope and his Hierarchy from any pretence unto Church State Order or Power And it may be hence judged who do most weaken the Cause of Reformation we or some of them at least by whom we are opposed A second Absurdity that he chargeth on our way is that it would make Vnion among the Protestant Churches impossible supposing them to remain as they are Sect. 24. pag. 186. To make good this Charge he insists on two things 1. That the Lutheran Churches have the same and more Ceremonies and unscriptural Impositions then our Church hath 2. That notwithstanding these things yet many learned Protestant Divines have pleaded for Vnion and Communion with them which upon our Principles and Suppositions they could not have done But whether they plead for Union and Communion with them by admitting into their Churches and submitting unto those Ceremonies and unscriptural Impositions which is alone unto the Doctors Purpose or whether they judge their Members obliged to Communicate in local Communion with them under those Impositions he doth not declare But whereas neither we nor our Cause are in the least concerned in what the Dr. here insist upon yet because the Charge is no less then that our Principles give disturbance unto the Peace and Vnion of all Protestant Churches I shall briefly manifest that they are not only conducive thereunto but such as without which that Peace and Union will never be attained 1. It is known unto all that from the first Beginning of the Reformation there were Differences among the Churches which departed from the Communion of the Church of Rome And as this was looked on as the greatest Impediment unto the Progress of the Reformation so it was not morally possible that in a work of that Nature begun and carried on by Persons of all for us in many Nations of divers Tongues and Languages none of them being divinely inspired that it should otherwise fall out God also in his Holy Wise Providence suffered it so to be for Causes known then to himself but since sundry of them have been made manifest in the Event For whereas there was an Agreement in all fundamental Articles of Faith among them and all necessary meanes of Salvation a farther Agreement considering our Sloth Negligence and proness of men to abuse security and Power might have produced as evil effects as the Differences have done For those which have been on the one hand and those which have been on the other have been and would have been from the corrupt Affections of the Minds of men and their secular Interests 2. These Differences were principally in or about some Doctrines of Faith whereon some fiery Spirits among them took occasion mutually and unjustly enough to charge each other with Heresie especially was this done among the Lutherans
deny Salvation unto all that abode in their Communion which the Donatists did with the greatest fierceness This was that which if any thing did truely and properly constitute them Schismaticks as it doth those also who deny at this day Church State and Salvation unto such Churches as have not Diocesan Bishops Now there is no Principle in the World that we do more abhor We grant a Church state unto all however it may be defective or corrupted and a possibility of Salvation unto all their Members which are not gathered in pernicious Errors overthrowing the Foundation nor Idolatrous in their Worship and who have a lawful Ministry with sufficient means for their Edification though low in its Measures and Degrees We judge none but with respect unto our own Duty as unto the Impositions attempted to be laid on us and the Acts of Communion required of us which we cannot avoid Nor can any man else let him pretend what he will to the contrary avoid the making of a Judgment for himself in these things unless he be brutish These things are sufficient to evidence that there is not the least countenance given unto the antient Schismes by any Principles of ours yet I shall add some farther Considerations on the Instances he gives unto the same Purpose The first is that the Novatians whose Pretences were the Discipline and Purity of the Churches wherein he says there was a Concurrence of Dr. O' s Pleas Zeal for Reformation of Discipline the greater Edificatian of the People and the asserting of their Right in choosing such a Pastor as was likely to promote their Edification I am sorry that Interest and Party should sway with learned Men to seek Advantages unto their Cause so unduly The story in short is this Novatus or Novatianus rather being disappointed in his ambitious Design to have been chosen Bishop of the Church of Rome Cornelius being chosen by much the Major Part of the Church betook himself to indirect means to weaken and invalidate the Election of Cornelius And this he did by raising a new Principle of false Doctrine whereunto he as falsly accommodated the Matter of Fact The Error he broached and promoted was that there was no place for Repentance such as whereon they should be admitted into the Church unto them who had fallen into sin after Baptisme nor as some add any Salvation to be obtained by them who had fallen in the time of Persecution This the antient Church looked on as a pestilent Heresie and as such was it condmened in a considerable Counsel at Rome with Cornelius Euseb. lib. 6. cap. 43 where also is reported the Decree which they made in the Case wherein they call his Opinion Cruel or inhumane and contrary to Brotherly Love As such it is strenuously confuted by Cyprian Epist. 82. ad Antonianum But because the Church would not submit unto this Novel false Opinion of his contrary to the Scripture and the Discipline of the Church he and all his Followers separated from all the Churches in the World and rebaptized all that were baptized in the Orthodox Churches they denying unto them the means of Salvation Cyprian ad Julian Epist. 73. Euseb. lib. 7. cap. 8. That which was most probably false also in Matter of Fact when this foolish Opinion which Dionysius of Alexandria in his Epistle to Dionysius of Rome calls a most profane Doctrine reflecting unmerciful cruelty on our most gracious Lord Jesus Christ Euseb. lib. 7. cap. 8. was invented to be subservient unto was that many of those by whom Cornelius was chosen Bishop were such as had denied the Faith under the Persecution of Decius the Emperor This also was false in Matter of Fact For although that Church continued in the antient Faith and practise of receiving penitents after their Fall yet there were no such number of them as to influence the Election of Cornelius So Cyprian testifieth Factus est Cornelius Episcopus de Dei Christi ejus judicio de Clericorum poene omnium Testimonio de suffragio Plebis c. Epist. 52. On that false Opinion and this frivolous Pretence they continued their Schisme Hence afterwards when Constantine the Emperor spake with Acesius the Bishop of the Novatians at Constantinople finding him sound in the Faith of the Trinity which was then impugned by Arius he asked him why then he did not communicate with the Church whereon he began to tell him a story of what had happened in the time of Decius the Emperor pleading nothing else for himself the Emperor replying only O Acesius set up a ladder and climb alone by thy self into Heaven left him Socrat. lib. 1 cap. 7. This Error endeavoured to be imposed on all Churches this false Pretence in Matter of Fact with the following Pride in the condemnation of all other Churches denying unto them the lawful use of the Sacraments and rebaptizing them who were baptized in them do if we may believe the Doctor herein contain all my Pleas for the forbearance of Communion with Parochial Assemblies and have countenance given unto them by our Principles and Practises Of the Meletians whom he reckons up in the next place no certain Account can be given Epiphanius reports Meletus himself to have been a Good honest Orthodox Bishop and in the Difference between him and Peter Bishop of Alexandria to have been more for Truth as the other was more for Love and Charity And according unto him it was Peter and not Meletus that began the Schisme Haeres 68. N. 2 3. But others give quite another account of him Socrates affirmes that in time of Persecution he had sacrificed to Idols and was for that Reason deposed from his Episcopacy by Peter of Alexandria Lib. 3. cap. 6. Hence he was enraged against him and filled all Thebais and Aegypt with Tumults against him and the Church of Alexandria with intolerable Arrogance because he was convicted of sundry Wickednesses by Peter Theod. Hist. lib. 1. cap. 8. And his Followers quickly complyed with the Arians for their Advantage The Error he proceeded on according to Epiphanius was the same with that of Novatus which how it could be if he himself had fallen in Persecution and Sacrificed as Socrates relates I cannot understand This Schisme of Bishop Meletius also it is thought meet to be judged that we should give Countenance unto All things are in like manner uncertain concerning Audus and his Followers whom he mentions in the next place The Man is represented by Epiphanius to have been a Good Man of an holy Life sound in the Faith full of Zeal and Love to the Truth But finding many things amiss in the Church among the Clergy and People he freely reproved them for Covetousness Luxury and Disorders in Ecclesiastical Affairs Hereon he stirred up the hatred of many against himself as Chrysostome did for the same cause afterwards at Constantinople Hereupon he was vexed persecuted and greatly abused all which he bare patiently and continued in
is the matter of Fact that the Apostles appointed onely particular Congregations and that therefore they did not oblige the Christians about in a Province or Diocess to be of that Church which was first erected in any Town or City but they founded new Churches with new Officers of their own in all places where there were a sufficient number of Believers to make up such a Church And this I prove from the instance of the Church of Hierusalem which was first planted but quickly after there were Churches gathered and settled in Judea Gallilee and Samaria They planted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Cities and Villages as Clemens speaks But what saith he is this to the proof of the Congregational way this it is namely That the Churches instituted by the Apostles were all of them Congregational not Diocesan Provincial or National but saith he the thing I desired was that when the Christians in one City multiplyed into more Congregations they would prove that they did make new and distinct Churches He may desire it of them who grant that the Christians did multiply in one City into more Congregations then one which I deny untill the end of the second Century although they might and did occasionally meet especially in times of Persecution in distinct Assemblies Neither will their multiplication into more Congregations without distinct Officers at all help the cause he pleadeth for for his Diocesan Church consisteth of many distinct Churches with their distinct Officers Order and Power as he afterwards describes our Parishes to do under one Bishop Yet such is his apprehension of the Justice of his cause that what hath been pleaded twenty times against it namely That speaking of one City the Scripture still calls it the Church of that place but speaking of a Province as Judea Galilee Samaria Galatia Macedonia it speaks of the Churches of them which evidently proves that it knows nothing of a Diocesan Provincial or National Church he produceth in the justification of it because he saith that it is evident theâ—ne that there was but one Church in one City which was never denyed There were indeed then many Bishops in one Church Phil. 1.1 Acts 20.28 And afterwards when one Church had one Bishop only yet there were two Bishops in one City which requires two Churches as Epiphanus affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeres 68. S. 6. For Alexandria never had two Bishops as other Cities had Whether he intend two Bishops in one Church or two Churches in one City all is one to our purpose But the Dr. I presume makes this observation rather artificially to prevent an Objection against his main Hypothesis then with any design to strengthen it thereby For he cannot but know how frequently it is pleaded in opposition unto any National Church State as unto its mention in the Scripture For he that shall speak of the Churches in Essex Suffolk Hartfordshire and so of other Counties without the least intimation of any general Church unto which they should belong would be judged to speak rather the Independent then the Episcopal Dialect But saith he p. 236. I cannot but wonder what Dr. O. means when after he hath produced the Evidence of distinct Churches in the same Province he calls this plain Scripture Evidence and practise for the erecting particular distinct Congregations who denies that I say then it is incumbent on him to prove if he do any thing in this cause that they erected Churches of another sort kind and order also But saith he I see nothing like a proof of distinct Churches in the same City which was the thing to be proved but because it could not be proved was prudently let alone But this was not the thing to be proved nor did I propose it to confirmation nor assert it but have proved the contrary unto the end of the second Century This only I assert that every Church in one City was only one Church and nothing is offered by the Doctor to the contrary yea he affirms the same But saith he sect 6. p. 237. Dr. O. saith That the Christians of one City might not exceed the bounds of a particular Church or Congregation no although they had a multiplication of Bishops or Elders in them and occasional distinct Assemblies for some Acts of Divine Worship But then saith he The notion of a Church is not limited in the Scripture to a single Congregation Why so for saith he if occasional Assemblies be allowed for some Acts of Worship why not for others I say because they belong unto the whole Church or are Acts of Communion in the whole Church Assembled and so cannot be observed in occasional meetings do this saith the Apostle when you come together in one place And if saith he the number of Elders be unlimited then every of those may attend the occasional distinct Assemblies for Worship and yet altogether make up the Body of one Church and so say I they may and yet be one Church still joyning together in all Acts of Communion that are proper and peculiar unto the Church For as the meetings intended were occasional so also was the attendance of the Elders unto them as they found occasion for the Edification of the whole Church It may be the Dr. is not so well acquainted with the Principles and Practise of the Congregational way and therefore thinks that these things are contrary unto them But those of that way do maintain that there ought to be in every particular Congregation unto the compleatness of it many Elders or Overseers that the number of them ought to be encreased as the encrease of the Church makes it necessary for their Edification that the members of such a Church may and ought to meet occasionally in distinct Assemblies especially in the time of Persecution for Prayer Preaching of the Word and mutual Exhortation so when Peter was in Prison after the Death of James many met together in the House of Mary to Pray Acts 12.12 Which was not a meeting of the whole Church And that there were such private meetings of the Members of the same Church in times of Persecution among the Primitive Churches may be proved by a Multiplication of instances but still they continued one Church and joyned together in all Acts of Church Communion properly so called especially if it were possible every Lords-day as Justin Martyr declares that the Church did in his time For all the Christians saith he then in the City and Villages about gathered together in one place for the Ends mentioned But still these distinct occasional Assemblies did not constitute any distinct Societies or Corporations as the distinct Companies do in a City But saith he grant one single Bishop over all these Elders and they make up that representation of a Church which we have from the best and purest Antiquity I say we would quickly grant it could we see any warrant for it or if he could prove that so it was
from the beginning However this is no part of our present contest namely whether some while after the days of the Apostles in Churches that were greatly encreased and many Elders in them there was not one chosen as at Alexandria by those Elders themselves to preside among them who in a peculiar manner was called a Bishop But if I mistake not that alone which would advantage his cause is to prove that there were in one City or any where else many not occasional Assemblies of Christians or Church Members but many stated fixed Churches with Officers of their own peculiarly related unto them entrusted with Church Power and Priviledges at least as much as he afterwards pleads to be in our Parochial Churches all under the Government of one single Bishop making up a new Church state beyond that of particular Congregations by their Relation unto him as their common Pastor This I take it is that which should have been prov'd All the difficulty wherewith our assertion is accompanyed ariseth from the multiplication of Believers and the encrease of Churches in the Apostles time or presently after For this seems to be so great as that those in one City could not continue in one Church notwithstanding the advantages of occasional Assemblies The Church of Jerusalem had 5000 in it at the same time the word grew and prevailed at Ephesus and other places whereto I shall briefly answer as hastning unto a close of this unpleasing labour I say therefore 1. Whatever difficulty may seem to be in this matter yet in point of Fact so it was there was no Church before the end of the second Century of any other species nature or kind but a particular Congregational Church only as hath been proved before let any one instance be produced of a Church of one denomination National Provincial or Diocesan or of any other kind then that which is Congregational and I will give over this contest But when a matter of Fact is certain it is too late to enquire how it might be And on this occasion I shall add that if in that space of time namely before the end of the second Century any proof or undoubted Testimony can be produced of the Imposition of the necessary use of Liturgies or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England it will go a great way in the determination of the whole Controversie between us 2. The admirable prevalency of the Gospel in those days consisted principally in its spreading it self all the World over and planting seminaries for farther conversions in all Nations It did indeed prevail more in some Cities and Towns then in others in some places many were converted in others the tender of it was utterly rejected how be it it prevailed not unto the gathering of such great numbers into any Church solely as might destroy or be inconsistent with its Congregational Institution For not all not it may be half not sometimes a third Part of them who made some Profession of the Truth and attended unto the Preaching of the Word and many of whom underwent Martyrdom were admitted as compleat Members of the Church unto all the parts of its Communion Hence there were many who upon a general account were esteemed Christians and that justly where the Churches were but small 3. It doth not appear that in the next Age after the Apostles the Churches were any where so increased in number as to bear the least Proportion with the Inhaâ—itants of the Cities and Towns wherein they were The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia as they called him when he was carried unto the Stake But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus as manifest the Church there to have been a very small number in Comparison of the multitude of the other Inhabitants so as that it was scarcely known who or what they were Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons unto the Churches of Asia and Phrygia concerning the Persecutions that befell them as they declare themselves to have been particular Churches onely so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were who could scarce discover them by the most diligent search Euseb. lib. 5. cap 1. 4. As for the Church of Hierusalem in particular notwithstanding the great number of its original Converts who probably were many of them strangers occasionally present at the Feast of Pentecost and there instructed in the knowledge of the Truth that they might in the several Countries whither they immediately returned be instruments of the propagation of the Gospel it is Certain that many years after it consisted of no greater Multitude then could come together in one place to the Mannagement of Church Affairs Acts 15.20 21. Nor is it likely that Pella an obscure place whose name probably had never been known but on this occasion was like to receive any great Multitudes nor doth Epiphanius say as our Authour pretends that they spread themselves from thence to Coelosyria and Decapolis and Basanitis For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella Only he says that from thence the Sect of the Nazarenes took its original which spread it self afterwards in Coelosyria Decapolis and Basanitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dwelled all at Pella Sect. 7. p. 239. He quotes another saying of mine namely that I cannot discern the least necessity of any positive Rule or Direction in this Matter seeing the Nature of the thing and the duty of Man doth indispensibly require it And hereon he Attempts to make advantage in opposition unto another saying as he supposeth of mine Namely that the Institution of Churches and the Rules for their disposal and Government throughout the World are the same stated and unalterable from whence he makes many inferences to countenance him in his Charge of Schisme But why should we contend fruitlesly about these things had he been pleased to read a little farther on the same page he would have seen that I affirm the Institution itself to be a plain Command which considering the Nature of the duties required of men in Church Relation is sufficient to oblige them thereunto without any new Revelation unto that purpose which renders all his Queries Exceptions and Inferences of no use For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable but our actual gathering into particular Churches for which I say the necessity of Duty is our Warrant and the
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