by the Courts of Bishops Chancellors Commissaries c. is unknown to the Scriptures and in its Administration is very remote from giving a True Representation of the Authority Wisdom Love and Care of Christ to his Church which is the Sole end of all Church Rules and Discipline The Yoke hereof many account themselves not obliged to submit unto 5. There is in such Churches a total Deprivation of the Liberty of the People secured unto them by the Rules and Practices of several Ages from the Beginning of choosing their own Pastors whereby they are also deprived of all use of their Light and Knowledge of the Gospel in providing for their own Edification 6. It cannot be denied but that there is want of due meanes of Edification in many of those Parochial Churches and yet provision is made by the Government that those Churches are under that none shall by any way provide themselves of better means for that great end of all Church Society It is on these and the like Reasons that the Non-conformists cannot joyn in total Communion such as the Rule pleaded for requireth with Parochial Churches In this state as was said the Lord Christ having Instituted particular Congregations requiring all Believers to walk in them it is the Duty of those who are necessiated to decline the Communion of Parochial Churches as they are stated at present to joyn themselves in and unto such Congregations as wherein their Edification and Liberty may be better provided for according unto Rule But hereon the Reverend Author proceeds to oppose such particular Congregations or Churches I think as unto their original and necessity for so he speaks page 25 to page 26. But I must needs say further I have never yet seen any tolerable proof that the Churches Planted by the Apostles were Limited to Congregations Howbeit this seems to be so clear and evident in matter of Fact and so necessary from the nature of the thing it self that many wise Men wholly unconcerned in our Controversies do take it for a thing to be granted by all without dispute So speaks Chief Justice Hobart page 149. In the Case of Colt and Glover cont Bishop Coventry and Litchfield And we know well that the Primitive Church in its greatest Purity was but Voluntary Congregations of Believers submitting themselves to the Apostles and after to other Pastors to whom they did Minister of their Temporals as God did move them Of the same Judgment are those who esteemed the first Government of the Church to be Democratical so speaks Paulus Sharpius In the beginning the Government of the Holy Church had altogether a Democratical Form all the faithful intervening in the chiefest Deliberations thus we see that all did intervene at the Election of Matthias unto the Apostleship and in the Election of the six Deacons and when St. Peter received Cornelius an Heathen Centurion unto the Faith he gave an account of it to all the Church Likewise in the Council celebrated in Jerusalem the Apostles the Priests and the other Faithful Brethren did intervene and the Letters were written in the name of all these three Orders In success of time when the Church increased in number the faithful retiring themselves to the Affairs of their Families and having left those of the Congregation the Government retained only in the Ministers and became Aristocratical saving the Election which was Popular And others also of the same Judgment may be added But let us hear the Reasoning of this Learned Author against this Apprehension this he enters upon page 26. It is possible at first there might be no more Christians in one City than could meet in one Assembly for worship but where doth it appear that when they multiplied into more Congregations they did make new and distinct Churches under new Officers with a seperate Power of Government Of this I am well assured there is no marks nor foot-steps in the New Testament or the whole History of the Primitive Church I do not think it will appear credible to any considerate man that the 5000 Christians in the Church of Jerusalem made one stated and fixed Congregation for Divine Worship not if we make all the allowances for Strangers which can be desired but if this were granted where are the unalterable Rules that assoon as the Company became too great for one particular Assembly they must become a new Church under peculiar Officers and an Independent Authority It is very strange that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline should be able to produce nothing in so necessary a point I Answer 1 It is possible that an impartial account may ere long be given of the state and ways of the first Churches after the Decease of the Apostles wherein it will be made appear how they did insensibly deviate in many things from the Rule of their first Institution so as that though their mistakes were of small moment and not prejudicial unto their Faith and Order yet occasion was administred to succeeding Ages to increase those Deviations until they issued in a fatal Apostasy An eminent instance hereof is given us in the Discourse of Paulus Sharpius about matters Benificiary lately made publick in our own Language 2 The matter of Fact herein seems to me evidently to be exemplified in the Scripture For although it may be there is not express mention made that these or those particular Churches did divide themselves into more Congregations with new Officers yet are there Instances of the Erection of new particular Congregations in the same Province as distinct Churches with a seperate Power of Government So the first Church in the Province of Judea was in Jerusalem But when that Church was compleat as to the number of them who might Communicate therein unto their Edification the Apostle did not add the Believers of the adjacent Towns and places unto that Church but Erected other particular Congregations all the Country over so there were different Churches in Judea Galile and Samaria that is many in each of them Act. 9. 31. So the Apostle mentions the Churches of God that were in Judea 1 Thes 2. 14. And no where speaks of them as of one Church for Worship Order and Government So he speaks again that is constantly Gal. 1. 22. I was unknown by face unto the Churches of Judea And that these Churches were neither National nor Diocessans but particular Congregations is as I suppose sufficiently evident So was it in the Province of Galatia there is no mention of any Church therein that should be comprehensive of all the Believers in that Province But many particular Churches there were as it is testified chap. 1. ver 2. So was it also in Macedonia the first Church planted in that Province was at Philipi as it is declared Act. 16. And it was quickly brought into compleat Order so as that when the Apostle wrote unto it there were
Persons of any It is indeed beneath the Gravity and Dignity of this Reverend Author to bring reviling or railing Accusations against any neither will he I am sure give countenance to such a practice in others which is seldom used but by men of very mean consideration But I am not satisfied that he hath not used even great severity in Reflections on a whole Party of Men and that unprovoked Nor do I know how Persons on a Religious account can be more severely reflected on and that not only as unto their Opinions and Practises but also as unto the Sincerity of their Hearts and Honesty of their Designs than the Nonconformists are in this Sermon I have seen a Collection made of such Reflections by the hand of a Person of Honour a Member of the Church of England with his judgment upon them wherein they appear to me not to be a true resemblance or representation of Christian Love and Charity 2. A great part of this Discourse being such as became a Popular Auditory consisting in Generals on all hands acknowledged as the good of Union the evil of Schism and causeless Separation c. which will indifferently serve any Party until it be determined where the original fault and mistake doth lie I shall not at all take notice of it though it be so dress'd as to be laid at the door of Nonconformists in a readiness for an application unto their disadvantage But nothing that by way of Argument Testimony or Instance is produced to prove the Charge mentioned and the Consequents of it shall be omitted 3. Some few things may be taken notice of in the passage of the Author unto his Text of that nature is his complaint p. 2. There is just cause for many sad Reflections when neither the Miseries we have felt nor the Calamities we fear neither the terrible Judgments of God upon us nor the unexpected Deliverance vouchsafed unto us nor the common Danger we are yet in have abated Mens Heats or allayed their Passions or made them more willing to unite with our established Church and Religion But instead of that some stand at a greater Dastance if not Defiance It is acknowledged willingly by us that the warnings and calls of God unto this Nation have been great and marvellous and yet continue so to be But it is worthy our enquiry whether this be to be looked on as the onely End and Design of them that the Nonconformists do immediately in all things comply with the Established Church and Religion and are evidences of God's displeasure because they do not so when he who searcheth their hearts doth know that they would do it were it not for fear of his displeasure What if it should be the design of God in them to call the Nation and so the Church of England unto Repentance and Reformation which when all is done is the onely way of reconciling all Protestant Dissenters What if God should in them testifie against all the Atheism Profaness Sensuality that abound in this Nation unto the Publick Scandal of it with the dread and terror of those by whom they are duly considered the persons guilty of them being no way proceeded against by any Discipline of the Church nor any Reformation of the Church itself from such horrible pollutions once attempted Every man who knows any thing of Christ of his Law Gospel Rule and Discipline of the Nature End and Use of them with the Worship of God to be performed in them and by them and doth with consider the Terror of the Lord unto whom an account is to be given of these things must acknowledge that both in Persons and Things there is a necessity of Reformation among us on the utmost perils of the displeasure of Christ Jesus yet no such Reformation is so much as endeavoured in a due manner It is no Encouragement unto Conscientious Men to unite themselves absolutely and in all things unto such a Church as doth not 〈…〉 or as cannot Reform itself in such a degenerate state as that which many Churches in the world are at this day openly and visibly fallen into And to deal plainly with our Brethren if they will allow us to call them so that they may know what to expect and if it be the Will of God be directed into the onely true way of Uniting all Protestants in the onely Bands of Evangelical Union Order and Communion unless those who are concerned will endeavor and until they are enabled in some measure to effect a Reformà tion in the Ministry and People as unto their Relation to the Church as also in some things in the worship of God itself it is vain to expect that the Nonconformists should unite with the Church however established And may we not think that those many Warnings and Calls of God may have some respect unto these Abominations that are found in the Nation yea such as without a due Reformation of them will issue in our Desolation I do know that with the Nonconformists also there are Sins against the Lord their God and it will be a great addition unto their sins as also an aggravation of their guilt if they comply not with the warnings of God as they are here expressed by this Reverend Author so as to Reform whatever is amiss in them and return wholly unto God from all their wandrings But as unto those things which are usually charged on them they are such as Interest Hatred and the desire of their Ruine suggest unto the minds of their Adversaries or are used by some against their Science and Conscience to further that end without the least pretence to be raised from any thing in them their Opinions Practices or Conversation in the world Doth Atheism abound among us it is from the Differences in Religion made by Nonconformists Is there danger of Popery it is because of the Nonconformists Are the Judgments of God coming on the Nation it is for Nonconformity So was it of old with the Christians Si Tybris ascendit in maenis si Nilus non ascendit in arva si Coelum stetit si Terra movit si Fames si Lues statim Christianos ad Leonem 4. The immediate Introduction unto the opening of his Text is an account of the Differences and Divisions that were in the Primitive Churches occasioned by the Judaizing Christians who contended for the observation of the Ceremonies of the Law but some things may be added unto his account which are necessary unto the right stating of that Case as it may have any respect unto our present Differences And we may observe 1 That those with and concerning whom the Apostle dealeth in his Epistle were principally those of the Jewish Church and Nation who had own'd the Gospel professed Faith in Christ Jesus had received many of them spiritual Gifts or tasted of the powers of the world to come and did join in the worship of God in the Assemblies of the Christians I only mention
the Faith in the bond of Peace This they would not have done if the Apostles had prescribed any one certain Rule of such things that all must conform unto especially considering how scrupulously they did adhere unto every thing that was reported to be done or spoken by any of the Apostles were the report true or false 3. In particular when a Difference fell out amongst them in a business of this nature namely in a thing of outward order no where appointed by the Authority of Christ namely about the Observation of Easter the Parties at variance appealed on the one side to the Practice of Peter on the other to the Practice of John both vainly enough yet was it never pretended by any of them on either side that the Apostles had constituted any Rule in the cafe and therefore is it not probable that they esteemed them to have done so in things of an alike nature seeing they laid more weight on this than on any other instance of the like kind 4. It is expresly denyed by good and Sufficient Testimony among them that the Apostles made any Law or Rule about outward Rites Ceremonies Times and the like See Socrat. lib. 5. cap. 21. However then the Apostles might by their Epistles and Presence with the Churches reform abuses that were creeping or crept in among them and set things in order among them with renewed Directions for their walking and that all Christians were obliged unto the Observation of those Rules as all those still are unto whom they are applicable in their circumstances yet all this proves nothing of their appointing such a general Rule as is pretended and such a Rule alone would be pleadable in this case and yet not this neither untill either it were produced in a Scheme of Canons or it were proved because they had power to make such a Rule so others may do the like adding unto what they prescribed leaving place unto others to adde to their Rule by the same Right and so endlesly The Truth is if God would be pleased to help us on all hands to lay aside Prejudices Passions Secular Interests Fears and every other distempered Affection which obstruct our minds in passing a Right Judgment on things of the nature treated on we find in the Text and Context spoken unto a sacred Truth divinely directive of such a Practice as would give Peace and Rest unto us all For it is supposed that men in a sincere endeavour after acquaintance with the Truths and Mysteries of the Gospel with an enjoyment of the Good things represented and exhibited in them may fall in some things into different apprehensions about what belongs unto Faith and Practice in Religion But whilest they are such as do not destroy nor overthrow the Foundation nor hinder men from pressing towards the Mark for the Prize of the High calling of God in Christ Jesus that which the Apostle directs unto them who are supposed to be ignorant of or to mistake in the things wherein they do differ from others is only that they wait for divine Instruction in the use of the Means appointed for that end practising in the mean time according to what they have received And as unto both Parties the Advice he gives them is that whereunto they have attained wherein they do agree which were all those Principles of Faith and Obedience which were necessary unto their Acceptance with God they should walk by the same Rule and mind the same things that is forbearing one another in the things wherein they differ which is the substance of what is pleaded for by the Nonconformists And that this is the meaning and Intention of the Apostle in this place is evident from the Prescription of the same Rules in an alike case Rom. 14. This the Reverend Author saw namely that the Rule there laid down is such as expresly requires mutual Forbearance in such cases where men are unsatisfied in Conscience about any Practice in Religion which seems in the same case to be quite another Rule than that which he supposeth to be intended in this place to the Philipians But hereunto he answers That the Apostle did act like a prudent Governour and in such a manner as he thought did most tend to the propagation of the Gospel and the Good of particular Churches In some Churches that consisted most of Jews as the Church of Rome at this time did and where they did not impose the necessity of keeping of the Law on the Gentile Christians as we do not find they did at Rome the Apostle was willing to have the Law buryed as decently and with as little noise as might be and therefore in this case he perswades both parties to forbearance and Charity in avoiding the judging and censuring one another since they had an equal regard unto the honour of God in what they did But in those Churches where the false Apostles made use of this pretence of the Levitical Law being still in force to divide the Churches and to separate the Communion of Christians these the Apostle bids them beware of them and their Practices as being of a dangerous and pernicious consequence Pag. 14 15. 1. No man ever doubted of the Prudence of the Apostle as a Governour though in this place he acts only as a Teacher divinely inspired instructing the Churches in the mind of God as unto the Differences that were among them 2. The Difference then among the Romans was about the Observation of the Mosaical Ceremonies and Worship that is so far as they might be observed in the Countreys of the Gentiles out of the Limits of the Church the Land of Canaan It could not be therefore concerning such things as whose Discharge and Practice was confined unto the Temple or that Land which yet the Jews of Hierusalem adhered unto Acts 20. 21 22 23 24. Their controversie therefore was principally about Meats and Drinks days of Feasting or Fasting and the like all founded in a supposed necessity of Circumcision 3. It is well observed by our Author that the Judaizing Christians which in all probability at this time were the greatest number at Rome the Gentile Church not making any great encrease before the coming of the Apostle thither did not impose the necessity of keeping the Law on the Gentile Christians at least not in that manner as was done by the false teachers who troubled the Churches of the Galathians and others so as to reject them who complyed not with them out of Church communion and from all hopes of Salvation But yet both Parties continued in their different Practices which through want of Instruction what was their Duty in such cases produced many inconveniencies among them as judging or despising one another contrary to the Rule of Christian Love and Charity In this state the Apostle prescribes unto them the Rule of their Duty which is plainly to bear with one another to love one another and according to the nature of
Dangers wherewith they have been exercised and disquieted they think it hard they should be complained of for complaining by them who are at Ease It may be remembred what one speaks very gravely in the Comoedian Sed Demea hoc tu facito cum animo cogites Quam vos facillime agitis quam estis maxume Potentes dites fortunati nobiles Tum maxume vos aequo animo aequa noscere Oportet si vos vultis perhiberi probos Indeed Men who are encompassed with an affluence of all earthly enjoyments and in the secure possession of the Good things of this Life do not well understand what they say when they speak of other mens Sufferings This I dare undertake for all the Non-conformists Let others leave beating them and they shall all leave complaining She is thought but a Curst mother who beats her Child for crying and will not cease beating until the Child leaves crying which it cannot do whilst it is continually beaten Neither do I know that the Non-conformists are alwaies complaining of their Sufferings nor what are their complaints that they make nor to whom Yea I do suppose that all impartial men will judge that they have borne their Sufferings with as much patience and silence as any who have gone before them in the like state and condition And they do hope that men will not be angry with them if they cry unto God for Deliverance from those troubles which they judge they undergo for his Sake Thankful also they are unto God and Men for any release they have received from their Sufferings wherein their chief respect amongst Men hitherto is unto the King himself But that they should be very thankful to those who esteem all their past and present Sufferings to be light and do really endeavour to have them continued and encreased among whom I do not reckon this Reverend Author for I do not know that I can truly do so is not to be expected I shall add no more but that whereas the Non-conformists intended in this Defence are one or do compleatly agree with the Body of the People in this Nation that are Protestants or the Church of England in the entire Doctrine of Faith and Obedience in all the Instances whereby it hath been publickly declared or established by Law which Agreement in the Unity of Faith is the principal foundation of all other Union and Agreement among Christians and without which every other way or means of any such Union or Agreement is of no worth or value and which if it be not impeached is in it self a sufficient bond of Union whatever other Differences may arise among men and ought to be so esteemed among all Christians And whereas they are one with the same Body of the People that is in its Magistracy and those who are under Rule in one common Interest for the Maintenance and Preservation of Protestant Religion whereunto they are secured by a sense of their Duty and Safety and without whose orderly and regular concurrence in all lawful wayes and actings unto that end it will not be so easily attained as some imagine And whereas also they are one with them in all due legal Subjection unto the same Supreme Power amongst us and are equally ready with any sort of Persons of their respective Qualities or Condition in the Nation to contribute their Assistance unto the Prefervation of its Peace and Liberty and whereas in their several capacities they are useful unto the publick Faith and Trust of the Nation the Maintenance and Encrease of the Wealth and Prosperity of it Considering what Evidences there are of the Will of God in the Constitution of our Natures under the Conduct of Conscience in immediate Subordination unto himself the different measures of Light Knowledge and Understanding which he communicates unto men as also of the Spirit Rule and Will of Jesus Christ with the Example of the Apostles and the Primitive Churches for mutual forbearance in such different apprehensions of and Practices about Religion as no way entrencheth on the Unity of Faith or any Good of Publick Society I cannot but judge in which perswasion I now live and shall shortly dye that all Writings tending to Exasperate and Provoke the dissenting Parties one against another are at this day highly Unseasonable and all endeavours of what sort soever to Disquiet Discourage Trouble Punish or Distress such as dissent from the Publick Rule in the way before described are contrary to the Will of God obstructive of the Welfare of the Nation and dangerous unto the Protestant Religion FINIS Erata PAge 2. Line 23. for well read meet pag. 7. l. 23. for wherein read whom pag. 34. l. the last for may be read may not be An Exposition of the 6 7 8 9 and 10th Chapters on the Hebrews being a third Volum of that Exposition By John Owen D. D. Sold by N. Ponder at the Peacock in the Poultrey Gal. 1. 10.