Testimony produced is that of Calvin A large Discourse he hath Institut lib. 4. cap. 1. against Causeless Separations from a true Church and by whom are they not condemned No determination of the Case in hand can be thence derived nor are the Grounds of our refraining Communion with Parochial Assemblies the same with those which he condemns as insufficient for a total Separation nor is the Separation he opposed in those days which was absolute and total with a condemnation of the Churches from which it was made of the same nature with that wherewith we are charged at least not with what we own and allow He gives the Notes of a true Church to be the pure Preaching of the Word and the Administration of the Sacraments according unto Christs Institution Where these are he allows a true Church to be not only without Diocesan Episcopacy but in a form and under a Rule opposite unto it and inconsistent with it And if he did at all speak to our Case as he doth not nor unto any of the Grounds of it why should we be pressed with his Authority on the one hand more then others from whom he differed also on the other Besides there is a great deal more belongs unto the pure preaching of the Word and the Administration of the Sacraments according unto Christs Institution then some seem to apprehend They may they ought to be so explained as that from the consideration of them we may justifie our whole Cause Both these may be wanting in a Church which is not guilty of such heynous Errors in Doctrine or Idolatry in Worship as should overthrow its Being And their want may be a just Cause of refraining Communion from a Church which yet we are not obliged to condemn as none at all Calvin expresseth his Judgment N. 12. I would not give Countenance unto Errors no not to the least so as to cherish them by flattery or Connivance But though I say that the Church is not to be forsaken for tristing Differences wherein the Doctrine of the Gospel is retained safe and sound wherein the Integrity of Godliness doth abide and the use of the Sacraments appointed of the Lord is preserved and we say the same And this very Calvin who doth so severely condemn Separation from a true Church as by him stated did himself quietly and peaceably withdraw and depart from the Church of Geneva when they refused to admit that Discipline which he esteemed to be according to the Mind of Christ. It is certain therefore that by the Separation which he condemns he doth not intend the peaceable Relinquishment of the Communion of any Church as unto a constant participation of all Ordinances in it for want of due means of Edification much less that which hath so many other Causes concurring therewith For the other Learned Men whom he quotes unto the same purpose I see not any thing that gives the least countenance unto his Assertion that our Principles weaken the Cause of the Reformation It is true they plead other Causes of Separation from the Church of Rome than those insisted on by us with respect unto the Church of England and indeed they had been otherwise much to blame having so many things as they had to plead of greater importance Did we say that the Reasons which we plead are all that can be pleaded to justifie the Separation of the Reformed Churches from the Church of Rome it would weaken the Cause of Reformation For we should then deny that Idolatry and fundamental Errors in Faith were any Cause or Ground of that Separation However we know that the Imposition of them on the Faith and Practise of all Christians is more pleaded in Justification of a Separation from them then the things themselves But allowing those greater Reasons to be pleaded against the Roman Communion as we do it doth not in the least follow that our Reasons for refraining Communion with Parochial Assemblies doth weaken the Cause of the Reformation However let me not be misinterpreted as unto that expression of destroying our Faith which the Communion required with the Church of England as unto all the important Articles of it doth not do and I can subscribe unto the Words of Daille as quoted by our Author out of his Apology If saith he the Church of Rome hath not required any thing of us which destroys our Faith offends our Consciences and overthrows the Service which we believe due to God if the Differences have been small and such as we might safely have yeilded unto then he will grant their Separation was rash and unjust and they guilty of the Schisme He closeth his Transcription of the Words of sundry Learned Men who have justifyed the Separation of the reformed Churches from the Church of Rome wherein we are not in the least concerned with an Enquiry What Triumph would the Church of Rome make over us had we no other reasons to justifie our Separation from them but only those which as is pretended we plead in our Cause I say whereas we do plead confirm and justifie all the Reasons and Causes pleaded for the Separation of the Reformed Churches from them not opposing not weakning any of them by any Principle or Practise of ours but farther press the force of the same reasonings and causes in all Instances whereunto they will extend I see neither what cause the Papists have of Triumph noâ— any thing that weakens the Cause of the Reformation He adds further how should we be hissed aâ—d laughed at all over the Christian World if we had nothing to alledge for our Separation from the Roman Church but such things as these I answer that as the Case stands if we did alledge no other Reasons but those which we insist on for our refraining Communion with our own Parochial Assemblies we should deserve to be derided for relinquishing the Plea of those other important Reasons which the Heresies and Idolatries and Tyranny of that Church do render just and equal But if we had no other Causes of Separation from the Church of Rome but what we have for our Separation from our Parochial Assemblies at home as weak as our Allegations are pretended to be we should not be afraid to defend them against all the Papists in the World and let the World act like itself in hissing Whereas therefore the Cause of Reformation is not in any thing weakened by our Principles No Argument no Reason solidly pleaded to justifie the Separation from the Church of Rome being deserted by us neither Testimony Proof nor Evidence being produced to evince that it is weakned by us I shall in the Second place as was before proposed prove that the whole Cause of the Protestants Separation from the Church of Rome is strengthened and confirmed by us There were some general Principles on which the Protestants proceeded in their Separation from the Church of Rome and which they constantly pleaded in Justification thereof The first
Instance in the Primitive Churches That which is first in any kind gives the Measure of what follows in the same kind and Light into the Nature of them Whereas therefore the Schisme that was among the Churches about the Observation of Easter was the first that fell out unto the Disturbance of their Communion I shall give a breif account of it as far as the Question in hand is concerned in it It is evident that the Apostles did with care and diligence teach the Doctrine of Christian Liberty warning the Disciples to stand fast in it and not submit their Necks unto any Yoke of Bondage in the things of the Worship of God especially the Apostle Paul had frequent Occasions to treat of this subject And what they taught in Doctrine they established and confirmed in their Practice For they enjoyned nothing to be observed in the Church but what was necessary and what they had the Command of Christ for leaving the Observation of things indifferent unto their Original Indifferency But whereas they had decreed by the Direction of the Holy Ghost some necessary Condescensions in the Gentile Believers towards the Jews in case of Offence or Scandal they did themselves make use of their Liberty to comply with the same Jews in some of their Observances not yet unlawful Hereon there ensued in several Churches different Observations of some Rites and Customes which they apprehended were countenanced by the Practise of the Apostles at least as it had been reported unto them For immediately after the Decease of the Apostles very many Mistakes and Vntruths were reported concerning what they said did and practised which some diligently collected from Old Men it may be almost delirant as Eusebius gives an Instance in Papias lib. 3. cap. 36. And even the great Irenaeus himself was imposed upon in a Matter directly contrary to the Scripture under a Pretence of Apostolical Tradition Among those Reports was that of the Observation of Easter And for a while the Churches continued in these different Observances without the least disturbance of their Communion each one following that which it thought the most probable Tradition for Rule of Scripture they pretended not unto But after a while they began to fall into a Contest about these things which began at Laodicea which Church was as likely to strive about such things as any other For Eusebius tells us that Melito the Bishop of Sardis wrote two Books about Easter beginning the first with an Account that he wrote them when Servilius Paulus was Proconsul there being then a great stir about it at Laodicea Euseb. lib. 4. cap. 25. But as it falls out on such Occasions much talk and disputing ensuing thereon the differences were encreased until one side or Party at Variance would make their Opinion and Practise the Rule and Terms of Communion unto all other Churches But this was quickly condemned by those who were Wise and Sober For as Zozoman affirmes they accounted it a frivolous or foolish thing to differ about a Custom whereas they agreed in all the principal Heads of Religion And thereon he gives a large Account of different Rites and Observances in many Churches without any breach of Communion among them adding that besides those enumerated by him there were many others in Cities and Villages which they did in a different manner adhere unto Hist. lib. 7. cap. 19. At length this Matter fell into the handling of Victor Bishop of Rome And his Judgment was that the Observation of Easter on the Lords Day and not on the fourteenth day of the first Month precisely according to the Computation of the Jews in the Observation of the Passover was to be imposed on all the Churches of Christ every where It had all along until his time been judged a thing indifferent wherein the Churches and all Believers were left unto the use of their own Liberty He had no pretence of any Divine Institution making it necessary the Writers of those days constantly affirming that the Apostles made no Canons Rules or Laws about such things He had Persons of as great Worth as any in the World as Melito Polycrates Polycarpus that opposed him not only as unto the Imposition of his Practice on others but as unto his Error as they judged in the Matter of Fact and Right Yet all this could not hinder but that he would needs have the Reputation of the Father of Schismes among the Churches of Christ by his Impositions and cut off all the Asian Churches from Communion declaring them and their Members Excommunicate Euseb. lib. 5. cap. 23. The Noise hereof coming abroad unto other Churches great Offence was taken at it by many of them and Victor was roundly dealt withal by sundry of them who agreed with him in Practise but abhorred his Imposition of it and making it a Condition of Church Communion Among those who so opposed and rebuked him Irenaeus was the most Eminent And I shall observe some few things out of the Fragment of his Epistle as it is recorded by Euseb. lib. 5. cap. 23. And 1. He tells us that he wrote unto Victor in the name of those Brethren in France whom he did preside amongst The Custom of considering things of this Nature with all the Brethren of the Church and writing their Determination in their Name was not yet grown out of use though the Practise of it now would be esteemed Novel and Schismatical 2. He tells Victor that there were great varieties in this thing as also in the Times and Seasons of Fasting which did not saith he begin or arise in our days but long before was introduced by such who being in Places of Rule rejected and changed the common and simple Customs which the Church had before The Dr. therefore need not think it so strange that an Alteration in Church Order and Rule should fall out in after Ages when long before Irenaeus's time such Changes were begun 3. He gives hereon that excellent Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Difference of Fastings and consequently things of an alike Nature commends the Concord or Agreement of Faith This was the first Effect of a Departure from the only Rule of Unity and Communion among the Churches which was given by Christ himself and his Apostles As hereby great Confusion and Disorder was brought upon the Churches so it was the first publick inroad that was made on the Doctrine of the Scripture concerning Christian Liberty And as it was also the first Instance of rejecting Men otherwise found in the Faith from Communion for Non-Conformity or the Non-Observance of Humane Institutions or Traditions which had therein an unhappy Consecration unto the use of future Ages so it was the first notorious Entrance into that Usurpation of Power in the Roman Bishops which they carried on by degrees unto an absolute Tyranny Neither was there ever a more pernitious Maxime broached in the Primitive Times nor which had a more effectual Influence into the Ruine
thereunto they have their foundation in the Law and Light of Nature being only directed and applied unto the Gospel-Church-state and Worship by Rules of especial Institution and they can no more cease than the original Obligation of that Law can so do If it be said that notwithstanding what may be thus pleaded yet de facto the true state of Gospel-Churches and their whole Worship as unto its Original Institution did fail under the Papal Apostacy and therefore may do so again I Answer 1. We do not plead that this state of things must be always visible and conspicuous wherein all Protestant Writers do agree It is acknowledged that as unto publick View Observation and Notoriety all these things were lost under the Papacy and may be so again under a renewed Apostacy 2. I do not plead it to be necessary de facto that there should be really at all times a true visible Church as the seat of all Ordinances and Administrations in the World but all such Churches may fail not only as unto Visibility but as unto their Existence But this Supposition of a failure of all Instituted Churches and Worship I grant only with these Limitations 1. That it is of Necessity from innumerable Divine Promises and the nature of Christ's Kingly Office that there be always in the world a number greater or lesser of sincere Believers that openly profess Subjection and Obedience unto him 2. That in these Persons there resides an indefeazable Right always to gather themselves into a Church-state and to administer all Gospel-Ordinances which all the world cannot deprive them of which is the whole of what I now plead for And let it be observed that all the ensuing Arguments depend on this Right and not on any Matter of Fact 3. I do not know how far God may accept of Churches in a very corrupt state and of Worship much depraved until they have new means for their Reformation Nor will I make any judgment of Persons as unto their eternal Condition who walk in Churches so corrupted and in the performance of Worship so depraved But as unto them who know them to be so corrupted and depraved it is a damnable sin to joyn with them or not to separate from them Revel 18.4 2. The Nature and Use of the Gospel Church-state require and prove the uninterrupted continuance of the Right of its Existence and the Observance of all Ordinances of Divine Worship therein with a Power in them in whom that Right doth indefeazably reside that is all true Believers to bring it forth into exercise and practice notwithstanding the external Impediments which in some places at some times may interrupt its exercise In the Observation of Christ's Institutions and Celebration of the Ordinances of Divine Worship doth the Church-state of the Gospel as professing consist It doth so in opposition 1. Unto the World and the Kingdom of Satan For hereby do men call Jesus Lord as 1 Cor. 12.3 and avow their subjection unto his Kingly Power 2. Unto the Church-state of the Old-Testament as the Apostle disputes at large in his Epistle unto the Hebrews And this state of the professing Church in this World is unalterable because it is the best state that the Believing Church is capable of For so the Apostle plainly proves that hereby the believing Church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it was not under the Law that is unto its Consummation in the most compleat Perfection that God hath designed unto it on this side Glory Heb. 7.11 19. For Christ in all his Offices is the immediate Head of it Its Constitution and the Revelation of the ways of its Worship are an effect of his Wisdome and from thence is it eminently suited unto all the ends of the Covenant both on the part of God and man and is therefore liable to no Intercision or Alteration 3. The visible Administration of the Kingdom of Christ in this World consists in this Church state with the Administration of his Institutions and Laws therein A Kingdome the Lord Jesus Christ hath in this World and though it be not of the world yet in the world it must be until the World shall be no more The Truth of all God's Promises in the Scripture depends on this one Assertion We need not here concern ourselves what Notions some men have about the exercise of this Kingdom in the world with respect unto the outward affairs and concerns of it But this is certain that this Kingdom of Christ in the world so far as it is external and visible consists in the Laws he hath given the Institutions he hath appointed the Rule or Politie he hath prescribed with the due Observance of them Now all these things do make constitute and are the Church-state and Worship enquired after Wherefore as Christ always hath and ever will have an Invisible Kingdom in this world in the Souls of Elect Believers led guided ruled by his Spirit so he will have a visible Kingdom also consisting in a professed avowed Subjection unto the Laws of his Word Rom. 10.10 And although this Kingdom or his Kingdom in this sence may as unto the essence of it be preserved in the external Profession of individual persons and it may be so exist in the world for a season yet the honour of it and its compleat establishment consists in the visible Profession of Churches which he will therefore maintain unto the end But by Visible in this Discourse I understand not that which is conspicuous and eminent unto all though the Church hath been so and shall yet be so again nor yet that which is actually seen or known by others but only that which may be so or is capable of being so known Nor do I assert a Necessity hereof as unto a constant preservation of Purity and Regularity in Order and Ordinances according to the Original Institution of them in any place but only of an unalterable Right and Power in Believers to render them visible which it becomes their indispensible Duty to do when outward Impediments are not absolutely insuperable But of these things thus far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. X. What sort of Churches the Disciples of Christ may and ought to joyn themselves unto as unto Entire Communion WE have proved before that it is the Duty of all individual Christians to give themselves up unto the Conduct Fellowship and Communion of some particular Church or Congregation Our present Enquiry hereon is that whereas there is a great Diversity among professing Societies in the World concerning each whereof it is said Lo here is Christ and loe there is Christ what Church of what Constitution and Order any one that takes care of his own Edification and Salvation ought to joyn himself unto This I shall speak unto first in General and then in the Examination of one particular Case or Instance wherein many at this day are concerned And some things must be premised unto the right
Life it self An Opinion Ignominious unto Christian Religion however vapoured withal by young Men whose Wit flies above all serious Consideration of things and their Circumstances and countenanced by others from an influence of Interest who otherwise would not be imposed on by such an Anti-Evangelical Presumption I shall therefore at the utmost distance from Interest or Passion briefly consider the Case proposed and give an account of my Thoughts concerning it 1. One or two things are usually premised unto the consideration of this case as namely 1. That those who refrain from that Communion with the Church of England which we insist upon do yet agree therewith in all important Doctrines of Faith which is the Foundation the Life and Soul of Church Union and Communion This I freely grant but with this Limitation that this Agreement respects the Doctrine as declared at the first Reformation and explained in the Age next ensuing thereon If there be a change made in or of these Doctrines or any of them by any in or of the Church of England we profess our Disagreement from them and do declare that thereby the Foundation of our Communion with them is weakened and the principal bond of it loosened 2. That not only as Christians but as Reformed Protestants we do agree in the Renunciation of the Doctrines and Worship of the Church of Rome which are opposed by the common consent of all those who are usually so called Yet this must be added thereunto that if any in or of the Church of England should make an Accession unto any Parts of the Doctrine and Worship of the Roman Church not avowed or warranted by the consent of the Church in its first Reformation we are not we cannot be obliged unto Communion with them therein and by their so doing the Original Bond of our Communion is weakened if not dissolved 2. These things being premised we shall enquire in the first place what is the Rule of that Communion with the Church of England in its Parochial Assemblies which is required of us If this be pleaded to be a Rule of divine Prescription we acknowledge that great diligence and humility are required unto the consideration of it that we be not mistaken And if it prove to be according to the Mind of Christ that is of his Institution if we fail of a compliance with it we are guilty of Schisme But if the Rule prescribing limiting and exacting this Communion be not so much as pleaded to be of divine Institution whatever fault there may be in our dissent from it Schisme it is not For Ecclesiastical Schisme neither hath nor can have respect unto any thing but divine Institutions For if it hath it is in the Power of any sort of men to make Schismaticks of whom they please as practically and in pretence it is come to pass at this day in the World Now the Rule of the Communion required is the Law of the Land the Book of Canons with the Rubrick of the Common Prayer If according to the Prescriptions Directions and Commands given in them we do joyn our selves in Communion with Parochial Assemblies then are we judged conformable to the Church of England and not else By and according unto these are all enquiries made concerning Communion with the Church and if they are observed the return is Omnia bene Now this Rule hath no divine Warrant for its Institution no Example in the Primitive Churches especially considering what are the things which it obliges us unto nor can be made consistent with the Liberty wherewith Christ hath made his Disciples free A Dissent from this Rule is as far from Schisme as any man need desire it For nothing is so but what respects some Command or Institution of Christ which immediately affects the Conscience It is true the Lord Christ hath Commanded that Love Union Peace and Order whereof Schisme is a disturbance and whereunto it is opposite But they are that Love Union and Order which he hath appointed To suppose that he hath left it unto Men to invent and appoint a new kind of Union and Order which is done in the Rule we treat of which he never required and then to oblige his Disciples unto the Observation of it be it what it will so as that their dissent from it should be Criminal and that for this Reason that it is so appointed of men is no small mistake And if all that Love Union Peace and Order which the Lord Jesus hath enjoyned his Disciples may be punctually observed without any respect unto this Rule as a Rule of Church Communion to dissent from it whatever fault of another kind it may be is no more Schisme than it is Adultery And if on some mens Arbitrary Constitution of this Rule and the Dissent of others from it such Differences and Divisions ensue as seem to have the general Nature of Schisme the Evil of them belongs unto those alone by whom the Rule is framed If indeed some should frame such a Rule of Church Communion because they suppose they see Cause for it and would then leave it unto others to observe as they see Cause if it be not of Use it would not be liable unto much abuse But whereas our Lord Jesus Christ hath given one and the same Rule equally unto all his Disciples in these things namely that they should observe and do all that he hath commanded them for some of them on any pretence or Plea whatever as of their being the Church or the like arbitrarily to frame a Rule of their own as an Addition unto his obliging all others unto a strict Observance of it because they have so framed it is that which neither the Scripture nor Primitive Antiquity know any thing of I will not enquire what is that Power and Authority whereby this Rule is constituted and confirmed nor in whom it doth reside The Name of the Church is usually pretended and pleaded But before any can be concerned herein all that hath been pleaded for the true state and nature of Evangelical Churches must be overthrown which will not be done speedily Railings Revilings and Reproaches will not do it But until this is done it will be believed that every particular Congregation is indispensibly obliged in itself to observe and do all the Commands of Christ and is left at Liberty so to regulate the outward circumstances of its Worship and Order as is best for its own Edification whereof it self is the most competent Judge But as for a Church of another sort invested with Authority to make a Rule not only as unto the outward Circumstances of those Actions wherein Church Order and Worship do consist but as unto sundry Religious Rites and Observances which thereby are added unto it and impose the Observance of it on a great Multitude of other Congregations without their consent whether they judge the things enjoyned to be for their Edification or otherwise it is apparently not from
shall endeavour to cheat his Conscience by Distinctions and mental Reservations in any concernments of Religious Worship I fear he hath little of it if any at all that is good for ought On these suppositions I say the Imposition of the things so often contended about on the Consciences and Profession of Christians as namely the constant sole use of the Liturgie in all Church Administrations in the Matter and Manner prescribed the Use and Practice of all Canonical Ceremonies the Religious Observation of stated Holidays with other things of the like Nature is sufficient to warrant any sober peaceable Disciple of Christ who takes care of his own Edification and Salvation to refrain the Communion required in this Rule of Conformity unless he be fully satisfied in his own Mind that all that it requires is according to the Mind of Christ and all that it forbids is disapproved by him And whereas the whole entire matter of all these Impositions are things whereof the Scripture and the Primitive Churches know nothing at all nor is there any rumour of them to be imposed in or on any Church of Christ for some Centuries of years I can but pity poor men who must bear the charge and Penalties of Schisme for dissenting from them as well as admire the fertility of their Inventions who can find out Arguments to mannage such a charge on their Account But whereas the Dissent declared from that Communion with Parochial Assemblies is that whereon we are so fiercely charged with the Guilt of Schisme and so frequently called Schismaticks I shall divert a little to Enquire into the Nature and true Notion of Schisme itself and so much the rather because I find the Author of the Vnreasonableness of Separation omit any Enquiry thereinto that he might not loose the Advantage of any pretended Description or Aggravation of it CHAP. XI Of Schisme ALthough it be no part of my present Design to treat of the Nature of Schisme yet with respect unto what hath already been discoursed and to manifest our inconcernment in the Guilt of it I shall as was said divert to give a plain and brief Account of it And in our Enquiry I must declare my self wholly unconcerned in all the Discords Divisions and Seditions that have fallen out among Christians in the latter Ages about things that were of their own Invention Schisme is a Sin against Christian Love with reference unto the deportment of men in and about the Institutions of Christ and their Communion in them As for Contentions Divisions or Separations amongst men about that Order Agreement Unity or Uniformity which are of their own Appointment whatever Moral Evil they have had in them they do not belong unto that Church Schisme which we enquire after Such have been the horrid Divisions and Fightings that have prevailed at Seasons in the Church of Rome a departure from whose self-constituted State Order and Rule hath not the least Affinity unto Schisme It will not therefore be admitted that any thing can fall under the note and Guilt of Schisme which hath not respect unto some Church state Order Rule Unity or Uniformity that is of Christs Institution There are three Notions of Schisme that deserve our Consideration 1. The first is that of Divisions among the Members of the same Church all of them abiding still in the same outward Communion without any Separation into distinct Parties And unto Schisme in this Notion of it three things do concur 1. Want of that mutual Love Condescension and Forbearance which are required in all the Members of the same Church with the Moral Evils of Whisperings Back-bitings and evil surmizes that ensue thereon 2. An undue Adherence unto some Church Officers above others causing disputes and janglings 3. Disorder in the Attendance unto the Duties of Church Assemblies and the Worship of God performed in them This is the only Notion of Schisme that is exemplified in the Scripture the only evil that is condemned under that name This will appear unto any who shall with heedfulness read the Epistles of Paul the Apostle unto the Corinthians wherein alone the nature of this Evil is stated and exemplified But this Consideration of Schism hath been almost utterly lost for many Ages whatever men do in Churches so that they depart not from the outward Communion of them it would be accounted ridiculous to esteem them Schismaticks Yet this is that which if not only yet principally the Consciences of Men are to regard if they will avoid the Guilt of Schisme But this Notion of it as was said being not suited unto the Interest or Advantages of any sort of men in the charge of it on others nor any way subservient to secure the Inventions and Impositions of the most is on the matter lost in the World 2. The second Instance of Ecclesiastical Schisme was given us in the same Church of the Corinthians afterwards an account whereof we have in the Epistle of Clemens or of the Church of Rome unto them about it the most eminent Monument of primitive Antiquity after the Writings by Divine Inspiration And that which he calls Schisme in that Church he calls also strife contention sedition tumult And it may be observed concerning that Schisme as all the Antients call it 1. That the Church continued its state and outward Communion There is no mention of any that separated from it that constituted a New Church only in the same Church they agreed not but were divided among themselves Want of Love and Forbearance attended with strife and contention among the Members of the same Church abiding in the same outward Communion was the Schisme they were Guilty of 2. The Effect of this Schisme was that the Body of the Church or Multitudes of the Members by the Instigation of some few disorderly Persons had deposed their Elders and Rulers from their Offices and probably had chosen others in their places though that be not mentioned expresly in the Epistle 3. That the Church itself is not blamed for assuming a Power unto themselves to depose their Elders much less that they had done it without the Consent Advice or Authority of any Bishop or other Church but only that they had dealt unjustly with those whom they had deposed who in the Judgement of the Church of Rome unto which they had written for Advice were esteemed not only innocent but such as had laudably and profitably discharged their Office whereon the whole blame is cast on those who had instigated the Church unto this Proceedure 4. There was not yet nor in an hundred and fifty years after the least mention or intimation of any Schisme in a dissent from any humanely invented Rules or Canons for Order Government or Worship in any Church or Religious Ceremonies imposed on the Practise of any in divine Service that is on any Church or any of the Members of it There is not the least Rumour of any such things in primitive Antiquity no Instance
in his laborious endeavour to stigmatize all Protestant Dissenters from the Church of England with the odious name of Schismaticks I have therefore altered nothing of what I had projected either as to Matter or Method in this first Part of the Discourse designed on the whole Subject of Church Affairs For as I have not found either Cause or Reason from any thing in the Doctors Book to make the least change in what I had writtâ—n so my principal Design being the Instruction and confirmation of them who have no other Interest in these things but only to know and perform their own Duty I was not willing to give them the trouble of perpetual diversions from the Matter in hand which all Controversial Writings are Subject unto Wherefore having premised some general Considerations of things insisted on by the Dr. of no great Influence into the Cause in hand and vindicated one Principle a supposition whereof we rely upon namely the Declension of the Churches in the Ages after the Apostles especially after the End of the second Century from the Primitive Institution of their State Rule and Order in the Preface I shall now proceed to consider and examine distinctly what is opposed unto the Defence of our Innocency as unto the Guilt of Schisme But some things must be premised hereunto As 1. I shall not depart from the state of the Question as laid down by our selves on our part as unto our Judgement of Parochial Churches and our Refraining from Communion with them Great Pains is taken to prove the several sorts of Dissenters to be departed farther from the Church of England then they will themselves allow and on such Principles as are disavowed by them But no Disputations can force our Assent unto what we know to be contrary unto our Principles and Perswasions 2. We do allow those Parochial Assemblies which have a settled unblamable Ministry among them to be true Churches so far as they can pretend themselves so to be Churches whose Original is from occasional Cohabitation within Precincts limited by the Law of the Land Churches without Church-Power to choose or ordain their Officers to provide for their own Continuation to admit or exclude Members or to reform at any time what is amiss among them Churches which are in all things under the Rule of those who are set over them by vertue of Civil Constitutions forraign unto them not submitted willingly unto by them and such for the most part as whose Offices and Power have not the least countenance given unto them from the Scripture or the Practice of the Primitive Churches Such as are Chancellours Commissaries Officials and the like Churches in which for the most part through a total Neglect in Evangelical Discipline there is a great Degeneracy from the exercise of Brotherly Love and the Holiness of Christian Profession whatever can be ascribed unto such Churches we willingly allow unto them 3. We do and shall abide by this Principle that communion in Faith and Love with the Administration of the same Sacraments is sufficient to preserve all Christians from the Guilt of Schisme although they cannot communicate together in some Rites and Rules of Worship and Order As we will not admit of any presumed Notions of Schisme and inferences from them nor allow that any thing belongs thereunto which is not contrary to Gospel Love Rules and Precepts in the Observance of Christs Institutions so we affirm and shall maintain that men abiding in the Principles of Communion mentioned walking peaceably among themselves refraining Communion with others peaceably wherein they dissent from them ready to joyn with other Churches in the same Confession of Faith and in the Defence of it and to concur with them in promoting all the real ends of Christian Religion not judging the Church state of others so as to renounce all Communion with them as condemning them to be no Churches continuing in the occasional exercise of all Duties of Love towards them and their Members are unduely charged with with the Guilt of Schisme to the disadvantage of the Common Interest of the Protestant Religion amongst us 4. Whereas there are two parts of the Charge against us the one for refraining from total communion with Parochial Assemblies which what it is and wherein it doth consist hath been before declared the other for gathering ourselves into another Church Order in particular Congregations as the Reasons and Grounds of the things themselves are distinct so must they have a distinct consideration and be examined distinctly and apart These things being premised I shall proceed to examine what the Reverend Doctor hath further offered against our former Vindication of the Non-conformists from the charge of Schisme and I desire the Reader to take notice that we delight not in these contentions that we desire nothing but mutual Love and Forbearance but we are compelled by all Rules of Scripture and natural Equity to abide in this Defence of ourselves For whereas we are charged with a Crime and that aggravated as one of the most heynous that men can incur the Guilt of in this World and to justifie men in severities against us being not in the least convinced in our Consciences of any Accessions thereunto or of any Guilt on the account of it I suppose the Doctor himself will not think it reasonable that we should altogether neglect the Protection of our own Innocency In the Method whereinto he hath cast his Discourse he begins with the reinforcement of his Charge against our refraining from total Communion with Parochial Assemblies If the Reader will be pleased to take a reveiw of what is said in the preceding Discourse unto this Head of our Charge in several Chapters he will easily perceive that either the Reasonings of the Doctor reach not the Cause in hand or are insufficient to justifie his Intention which I must say though I am unwilling to repeat it is by all ways and means to load us with the Guilt and disreputation of Schisme That which I first meet withal directly unto this Purpose is Part 2. pag. 157. The Forbearance of Communion with the Church of England in its Parochial Assemblies that is in the way and manner before described he opposeth with two Arguments The first respects those who allow occasional Communion with Parochial Churches but will not comply with them in that which is constant and absolute For he says if the first be lawful the latter is necessary from the commands we have to preserve the Peace and Vnity of the Church And the not doing it he says is one of the provoking sins of the Non-conformists but whether it be a sin or no is sub Judice that it is provoking unto some is sufficiently evident I shall not make this any part of my Contest Those who have so expressed their Charity as to give countenance unto this pretended Advantage will easily free themselves from the force of this Inference For it must be remembered that
part of the Churches Unity doth or ever did consist in them In his Procedure hereon our Author seemes to embrace occasions of contending seeking for Advantages therein in things not belonging unto the Merit of the Cause which I thought was beneath him From my Concession that some at least of our Parochial Churches are true Churches he asks in what sense Are they Churches rightly constituted with whom they may joyn in Communion as Members I think it is somewhat too late now after all this dispute about the Reasons of refraining from their Communion and his severe Charges of Schisme upon us for our so doing to make this Enquiry Wherefore he Answers himself No but his Meaning is saith he that they are not guilty of any such heynous Errors in Doctrine or Idolatrous Practise in Worship as should utterly deprive them of the Being and nature of Churches which I suppose are my Words But then comes in the Advantage doth saith he this Kindness belong only unto some of our Parochial Churches I had thought that every Parochial Church was true or false according unto its frame and constitution which among us supposeth the owning the Doctrine and Worship established in the Church of England I answer briefly it is true every Church is true or false according unto its Original frame and Constitution This frame and Constitution of Churches if it proceed from and depend upon the Institution of Christ it is true and approveable If it depend only on a National Establishment of Doctrine and Worship I know not well what to say unto it But let any of these Parochial Churches be so constituted as to answer the legal establishment in the Land yet if the Generality of their Members are openly wicked in their Lives and they have no lawful or sufficient Ministry we cannot acknowledge them for true Churches Some other things of the like nature do ensue but I shall not insist on them He gathers up in the next place the Titles of the Causes alledged for our refraining Communion with those Parochial Assemblies which he calls our Separation from them And hereon he enquires whether these Reasons be a ground for a Separation from a Church wherein it is confessed there are no Heynous Errors in Doctrine or Idolatrous Practise in Worship that is as he before cited my words as should utterly deprive them of the Being and Nature of Churches And it they be not then saith he such a Separation may be a formal Schisme because they set up other Churches of their own The Rule before laid down that all things lawful are to be done for the Churches Peace taking in the supposition on which it proceeds is as sufficient to establish Church Tyranny as any Principle made use of by the Church of Rome notwithstanding its plausible Appearance And that here insinuated of the Vnlawfulness of Separation from any Church in the World for that which hath pernicious Errors in Doctrine and Idolatry in Worship destroying its Being is no Church at all is as good Security unto Churches in an Obstinate Refusal of Reformation when the Souls of the People are ruined amongst them for the want of it as they need desire And I confess I suspect such Principles as are evidently suited unto the security of the Corrupt Interests of any sort of Men. I say therefore 1. That though a Church or that which pretends itself on any Grounds so to be do not profess any heynous Errour in Doctrine nor be guilty of Idolatrous Practise in Worship destroying its Nature and Being yet there may be sufficient Reasons to refrain from its Communion in Church Order and Worship and to joyn in or with other Churches for Edification That is that where such a Church is not capable of Reformation or is obstinate in a Resolution not to reform itself under the utmost Necessity thereof it is lawful for all or any of its Members to reform themselves according to the Mind of Christ and commands of the Gospel 2. That where Men are no otherwise Members of any Church but by an inevitable Necessity and outward Penal Laws preventing their own choice and any act of Obedience unto Christ in their joyning with such Churches the Case is different from theirs whose Relation unto any Church is founded in their own voluntary choice as submitting themselves unto the Laws Institution and Rule of Christ in that Church which we shall make use of afterwards 3. The Doctor might have done well to have stated the true nature of Schisme and the formal Reason of it before he had charged a formal Schisme on a Supposition of some outward Acts only 4. What is our Judgment concerning Parochial Assemblies how far we separate from them or refrain Communion with them what are the Reasons whereon we do so hath been now fully declared and thereunto we must appeal on all occasions for we cannot acquiesce in what is unduely imposed on us either as unto Principles or Practise To shew as he saith the Insufficiency of our Cause of Separation he will take this way namely to shew the great absurdities that follow on the allowance of them and addes These five especially I shall insist upon 1. That it weakens the Cause of Reformation 2. That it hinders all Vnion between the Protestant Churches 3. That it justifies the antient Schismes which have been always condemned by the Christian Church 4. That it makes Separation Endless 5. That it is contrary to the Obligation that lies on all Christians to preserve the Peace and Vnity of the Church Now as I shall consider what He offers on these several Heads and his Application of it unto the case in hand so I shall confirm the Reasons already given of our Separation if it must be so called from Parochial Assemblies with these five Considerations 1. That they strengthen the Cause of Reformation 2. That they open a way to Vnion between all Protestant Churches 3. That they give the just Grounds of condemning the antient Schismes that ever any Christian Church did justly condemn 4. That they give due bounds unto Sâ—paration 5. That they absolutely comply with all the Commands of the Scripture for the Preservation of the Peace and Vnity of the Church I shall begin with the consideration of the Absurdities charged by Him on our Principles and Practise The first of them is That it weakens the Cause of the Reformation This he proves by long Quotations out of some French Divines We are not to expect that they should speak unto our Cause or make any Determination in it seeing to the principal of them it was unknown But they say that which is contrary unto our Principles so they may do and yet this not weaken the Cause of the Reformation For it is known that they say somewhat also that is contrary to the Principles of our Episcopal Brethren for which one of them is sufficiently reviled but yet the Cause of Reformation is not weakened thereby The first
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
of the Roman Empire then of the Roman Church as unto its Rise by Holiness and Devotion and its Ruine by Sensuality Ambition the utter neglect of the Discipline of Christ and Superstition But yet let any man peruse that Historian who wrote with this express Design he shall hardly fix upon many of those instances whereby the Empire came into that deplorable condition wherein it was not able to bear its Distempers nor its Cure such as was the State of the Church before the Reformation But besides the common difficulty of discovering the Beginnings and gradual Progression of Decays Declensions and Apostacy those which we treat of were begun and carried on in a mysterious manner that is by the effectual working of the Mystery of Iniquity As this almost hid totally the work of it from the Ages wherein it was wrought so it renders the Discovery of it now accomplished the more difficult Passengers in a Ship setting out to Sea oftimes discern not the progressive Motion of the Ship yea for a while the Land rather seems to to move from them then the Vessel wherein they are from it But after a Season the consideration of what Distance they are at from their Port gives them sufficient Assurance of the Progress that hath been made So is this Declension of the Churches from their Primitive Order and Institution is discoverable rather by measuring the Distance between what it left and what it arrived unto then by express Instances of it But yet is it not altogether like unto that of a Ship at Sea but rather unto the way of a Serpent on a Rock which leaves some slime in all its turnings and windings whereby he may be traced Such Marks are left on Record of the Serpentine Works of this Mystery of Iniquity as whereby it may be traced with more or less Evidence from its Original Interests unto its Accomplishment The principal promoting causes of this Defection on the part of men were those assigned by St. Ambrose in one Instance of it namely the Negligence of the People and the Ambition of the Clergy I speak as unto the State Rule Discipline and Order of the Church for as unto the Doctrine and Worship of it there were many other causes and means of their Corruption which belong not unto our present purpose But as unto the Alterations that were begun and carried on in the State Order and Rule of the Church they arose from those springs of Negligence on the one hand and Ambition on the other with want of skill and wisdom to mannage outward occurrences and incidencies or what Alteration fell out in the outward state and condition of the Church in this World For hence it came to pass that in the Accession of the Nations in general unto the Profession of the Gospel Church Order was suited and framed unto their secular State when they ought to have been brought into the spiritual State and Order of the Church leaving their Political State entire unto themselves Herein I say did the Guides of the Church certainly miss their Rule and depart from it in the dayes of Constantine the Emperour and afterwards under other Christian Emperours when whole Towns Cities yea and Nations offered at once to joyn themselves unto it Evident it is that they were not wrought hereunto by the same Power nor induced unto it on the same Motives or lead by the same means with those who formerly under Persecution were converted unto the Faith of our Lord Jesus Christ. And this quickly manifested itself in the Lives and Conversations of many yea of the most of them Hence those which were wise quickly understood that what the Church had got in multitude and number it had lost in the Beauty and Glory of its holy Profession Chrysostome in particular complains of it frequently and in many places cries out What have I to do with this Multitude a few serious Believers are more worth than them all However the Guides of the Church thought meet to receive them with all their Multitudes into their communion at least so far as to place them under the Jurisdiction of such and such Episcopal Sees For hereby their own Power Authority Dignity Revenues were enlarged and mightily encreased On this Occasion the antient Primitive way of admitting Members into the Church being relinquished the consideration of their Personal Qualifications and real Conversion unto God omitted such Multitudes being received as could not partake in all Acts and Duties of Communion with those particular Churches whereunto they were disposed and being the most of them unfit to be ruled by the Power and Influence of the Commands of Christ on their Minds and Consciences it was impossible but that a great Alteration must ensue in the State Order and Rule of the Churches and a great Deviation from their original Institution Men may say that this Alteration was necessary that it was Good and Useful that it was but the Accommodation of general Rules unto especial Occasions and circumstances but that there was an Alteration hereon in all these things none can with Modesty deny And this is enough unto my present Design being only to prove that such Alterations and Deviations did of old fall out Neither ought we to cover the provoking Degeneracy of the Generality of Christians in the 4 th and 5 th Centuries with those that followed The consideration of it is necessary unto the Vindication of the Holy Providence of God in the Government of the World and of the faithfulness of Christ in his dealing with his Church For there hath been no Nation in the World which publickly received Christian Religion but it hath been wasted and destroyed by the sword of Pagan Idolaters or such as are no better then they At first all the Provinces of the Western Empire were one after another made desolate by the Pagan Nations of the Northern Countreys who themselves did afterwards so turn Christians as to lay among them the Foundation of Anti-Christianisme Rev. 17.12 13. The Eastern Empire comprehending the Residue of the Provinces that had embraced the Christian Religion was first desolated in the chief Branches of it by the Saracens and at length utterly destroyed by the Turks And I pray God that the like Fate doth not at this day hang over the Reformed Nations as from their Profession they are called Do we think that all this was without câ—use Did God give up his Inheritance to the spoil of Barbarous Infidels without such provocations as the passing by whereof was inconsistent with the Holiness and Righteousness of his Rule It was not the Wisdom nor the Courage nor the Multitude of theâ—r Enemies but their own Sins Wickedness Superstition and Apostacy from the Rule of Gospel-Order Worship and Obedience which ruined all Christian Nations But to give farther Evidence hereunto I shall consider the causes aforementioned distinctly and apart And the first of them is the Negligence of the people themselves But in this
distributed the Faithful at Rome into distinct Titles or Parishes with distinct Presbyters of their own For it is apparent that in those days wherein Persecution was at its height the Meetings of Believers were occasional with respect unto their Security oft-times by Night sometimes in Caves under the Earth or in deserted Burial places at best in private Houses And they had for what they did the Example of the Apostolical Churches Acts 1.13 14. Acts 2.46 chap. 4.24 31. chap. 12.12 chap. 18.7 chap. 20.8 chap. 21.18 Instances of such Meetings may be multiplyed especially in the Church of Rome And to manifest that they took this course upon Necessity when Peace begun to be restored at any time unto them they designed Temples that might receive the whole Multitude of the Church together The Distribution mentioned into Titles and Parishes began a long time after and in very few places within 300 years In this State it is easie to conceive what Alterations might fall out in some Churches from their Primitive Order especially how the People might desert their Diligence and Duty in attending unto all the concerns of the Church And if those things which the Apostles wrote unto them in their Epistles the Instructions Directions and Commands how in all things they should act and deport themselves in the Church be esteemed to be Obligatory in all Ages I cannot see how after the second Century they were much complyed withal unless it were in the single Instance of choosing their own Officers or Rulers But Secondly After these there ensued greater Occasions of greater Variations from the Primitive Institution and Order of the Churches on the Part of the People For 1. Such Numbers of them were received into a Relation unto particular Churches as was inconsistent with the Ends of their Institution and the Observance of the Communion required in them as will afterwards appear And the Reliefes that were invented for this Inconveniency in distinct Conventions supplyed with the Administration of the Word and Sacrament from the first Church or by stated Titles did alter the State of the Church Among those Multitudes which were added unto the Churches especially in the fourth Century many if not the most did come short inexpressibly in Knowledge Gifts Grace Holiness and uprightness of Conversation of the Primitive Christians as the Writers of that Age complain And being hereby uncapable of walking according unto the Order Rule and Discipline of the Apostolical Churches there seemed to be a Necessity of another Rule of other ways and means for their Government without their own concurrence or consent then what was at first appointed which were gradually introduced Whence the original of a Multitude of those Canons which were arbitrarily invented afterwards for their Rule and Government is to be derived And it may be made to appear that the Accommodation of the Rule yea and of the Worship of the Church in the several Ages of it unto the Ignorance Manners and Inclinations of the People who were then easily won unto the outward Profession of Christian Religion was one means of the Ruine of them both until they issued in downright Tyranny and Idolatry But much more of the cause of the Deviation of the Churches from their Primitive Rule and Order is to be ascribed unto the Ambition and Love of Preheminence in many of the Clergy or Rulers of the Churches But this is no Place nor Season to manifest this by Instances besides it hath been done by others I shall therefore enquire only into one or two things in particular which are of principal consideration in the Declension of the Churches from their Primitive Institution Order and Rule And 1. It is evident that there was an Alteration made in the state of the Church as to its Officers For it issued at last in Popes Patriarchs Cardinals Metropolitan and Diocesan Bishops who were utterly forreign unto the State and Order of the Primitive Churches and that for some Ages Nor were these Officers introduced into the Church at one or in one Age nor with the Powers which they afterwards claimed and assumed unto themselves It was done gradually in many succeeding Ages working by a Design to accommodate the State of the Church unto the Political State of the Empire in the distribution of its Government 2. The Beginnings of this great Alteration were small nor at all perceived in the days wherein they were first acted Nor is it agreed nor as far as I see will it ever be agreed among Learned Men when first a Disparity among the ordinary Officers of the Church in Order Degree or Power did first begin nor by what means it was brought about The Apostles were all equal among themselves no one had either Office or Office-Power above others So were all the ordinary Bishops and Presbyters mentioned in the Scripture as shall be proved afterwards No intimation is given of any Preheminence or Superiority amongst them of one over others Yet afterwards in the third and fourth Centuries much of that nature appears It begins to be granted that the Bishops and Elders mentioned in the Scripture were the same and that there was no difference in Name Office or Power during the Apostles times which was the Judgment of Hierome and our Author seems to me to be of the same Mind p. 267. But they say that after the Decease of the Apostles there were some appointed to succeed them in that part of their Office which concerned the Rule of many Churches And this they say was done for the prevention of Schisme but with ill success For as Clemens affirms that the Apostles foresaw that there would be Strife and Contention about Episcopacy even when it was confined unto its Original Order because of the Ambition of Diotrephes and others like him so it became much more the cause of all sorts of Disorders in Schismes and Heresies when it began to exalt it self in Dignity and Reputation The first express Attempt to corrupt and divide a Church made from within itself was that in the Church of Hierusalem made by Thebulis because Simon Cleopas was chosen Bishop and he was refused Euseb. lib. 4. cap. 21. The same Rise had the Schismes of the Novatians and Donatists the Heresies of Arius and others Neither is there any thing certain in this pretended Succession of some Persons unto the Apostles in that part of their Office which concerns the Rule of many Churches by one Overseer No Intimation of any such Appointment by the Apostles or any of them no record of the concurrence of the Churches themselves in and unto this Alteration can be produced Nor is there any Analogy between the extraordinary Power of every Apostle over all Churches and care for them and the ordinary Power of a Bishop over a small Number which Lot or Accident disposeth unto him Besides it cannot be proved no Instance can be given or hath been for the space of 200 years or until the end of the
the Church since the days of the Apostles first Reformers or those that followed them to judge that they were not infallible that their work was not absolutely perfect like the work of God whereunto nothing can be added nor ought taken away Wherefore 3. We are not obliged to make what they did and what they attained unto and what they judged meet as unto the Government and Worship of the Church to be our absolute Rule from which it should be our Sin to dissent or depart They never desired nor designed that it should be so for to do so would have been to have cast out one Papacy and to have brought in another And the Arguments of the Papists for their absolute Adherence unto the Men of their Veneration those who have been formerly of great Reputation in their Church for Learning Holiness and Devotion are as forcible unto them as any can be unto us for an Adherence unto the first Reformers in all things but yet are they not excused in their Errors thereby Had we received a Command from Heaven to hear them in all things it had altered the case but this we have received only with respect unto Jesus Christ and shall therefore in these things ultimately attend only unto what he speaks And we have sundry considerations which confirm us in the use and exercise of that Liberty wherewith Christ hath made us free to enquire our selves into our Duty in these things and to regulate our Duty in them by his Word notwithstanding what was done by our first Reformers For 1. They did not think themselves obliged they did not think meet to abide within the bounds and limits of that Reformation of the Church which had been attempted before them by Men Wise Learned and Holy even in this Nation Such was that which was endeavoured by Wickliffe and his Followers in giving Testimony whereunto many suffered Martyrdom and prepared the way unto those that were to come after They approved of what was then done or attempted to be done for the Substance of it yet esteemed themselves at Liberty to make a further Progress in the same Work which they did accordingly Surely such Persons never designed their own Judgment and Practice to give Boundaries unto all Reformation for Evermore or pretended that they had made so perfect a Discovery of the Mind of Christ in all things belonging unto the Rule and Worship of the Church as that it should not only be vain but sinful to make any farther Enquiries about it Some thought they were come unto the utmost limits of Navigation and discovery of the Parts of the World before the West-Indies were found out And some men when in any kind they know as much as they can are apt to think there is no more to be known It was not so with our Reformers 2. They did not at once make what they had done themselves to be a fixed Rule in these things For themselves made many Alterations in the Service Book which they first composed And if they judged not their first Endeavour to be satisfactory to themselves they had no Reason to expect their second should be a standing Rule unto all future Ages Nor did they so but frequently acknowledged the Imperfection of what they had done 3. The first Reformers both Bishops and others both those who underwent Martyrdom at home and those who lived in Exile abroad differed among themselves in their Judgments and Apprehensions about those things which are now under concest Whereas they perfectly agreed in all Doctrines of Faith and Gospel Obedience The Publick Records of these Differences do so remain as that they cannot modestly be denied nor handsomly covered And this must needs weaken the Influence of their Authority in the Settlement of the Church which was an Act only of the prevalent Party among them 4. They differed in these things from all other Reformed Churches with whom they did absolutely agree in Doctrine and had the strictest Communion in Faith and Love For it is known that their Doctrine which they owned and established was the same with that of the Churches abroad called particularly Reformed in distinction from the Lutherans But as unto the State Rule and Order of the Church they differed from them all I press not this consideration unto the disadvantage of what they attained unto and established in the way of Reformation or in a way of preferring other Churches above them but only to Evidence that we have reason enough not to esteem our selves absolutely obliged unto what they did and determined as unto all Endeavours after any farther Reformation 5. In their Reformation they avowedly proposed a Rule and Measure unto themselves which was both uncertain and in many things apparently various from the original Rule of these things given by Christ and his Apostles with the Practice of the first Churches And this was the state and Example of the Church under the first Christian Emperours as our Author confesseth This Rule is uncertain For no man living is able to give a just and full account of what was the State and Rule of all the Churches in the World in the Reign of any one Emperour much less during the Succession of many of them continual Alterations in the State or Order of the Church following one upon another And that in those days there was a prevalent Deviation from the Original Rule of Church Order hath been before declared We dare not therefore make them and what they did to be our Rule absolutely who missed it so much in the choice of their own 6. We may add hereunto the Consideration of the horrid Darkness which they newly were delivered from the close Adherence of some Traditional Prejudices unto the best of Men in such a Condition the Difficulties and Oppositions they met withal as unto their whole Work their Prudence as they judged it in an endeavour to accommodate all things unto the Inclinations and desires of the Body of the People extreamly immersed in their Old Traditions which might not be destructive unto their Salvation in Heresie or Idolatry all which could not but leave some Marks of Imperfection on their whole Work of Reformation Upon these and the like Considerations it is that we are enforced to assert the use of our own Liberty Light and Understanding in the Enquiring after and Compliance with the true Original State and Order of Evangelical Churches with our Duty in reference thereunto and not to be absolutely confined unto what was judged meet and practised in these things by the first Reformers And the Truth is if present Interest and Advantage did not prevail with men to fix the bounds of all Church Reformation in what was by them attained and established they would think it themselves a Papal Bondage to be bound up absolutely unto their Apprehensions from a confinement whereunto in sundry other things they declare themselves to be at an absolute Liberty Wherefore neither we nor our Cause
are made Members of this Church by an Act of Parliament for their Naturalization and no otherwise 3. That we separate from this Church in things wherein we are obliged by the Authority of Christ to hold communion with it which neither is nor will ever be proved nor is it endeavoured so to be by any Instances in this Treatise 4. That to with-hold Communion from Parochial Assemblies in the Worship of God as unto things confessedly not of Divine Institution is Schisme that kind of Schisme which is condemned by the Antient Writers of the Church Upon these and the like suppositions it is no uneasie thing to make vehement Declamations against us and severe Reflections on us all is Schisme and Schismaticks and all of the same kind with what was written against by Cyprian and Austin and others a great many But the true state of the Controversie between him and us is this and no other namely Whether a Dissent in and Forbearance from the Communion of Churches in their state and kind not of Divine Institution or so far as they are not of Divine Institution and from Things in other Churches that have no such Divine Institution nor any Scriptural Authority to oblige us unto their Observance be to be esteemed Schisme in them who maintain and professedly avow Communion in Faith and Love with all the true Churches of Christ in the World This is the whole of what we are concerned in which where it is spoken unto it shall be considered But because there were in the Primitive Churches certain Persons who on Arbitrary Principles of their own consisting for the most part in gross and palpable Errors which they would have imposed on all others did separate from the Catholick Church that is all other Christians in the World and all the Churches of Christ condemning them as no Churches allowing not the Administration of Sacraments unto them nor Salvation unto their Members whom the Antient Church condemned with great severity and that justly as guilty of Schisme their Judgment their Words and Expressions are applyed unto us who are no way concerned in what they speak of or unto We are not therefore in the least terrified with what is alledged out of the Antients about Schisme no more then he is when the same Instances the same Authorities the same Quotations are made use of by the Papists against the Church of England as they are continually For as was said we know that we are no way concerned in them And suppose that all that the Dr. alledgeth against us be true and that we are in the wrong in all that is Charged on us yet I dare refer it to the Dr. himself to determine whether it be of the same nature with what was Charged on them who made Schismes in the Church of old I suppose I guess well enough what he will say to secure his Charge and it shall be considered where it is spoken But as was said the great and only Design of the Author of this Book is to prove all Non-conformists to be Schismaticks or guilty of the Sin of Schisme How he hath succeeded in this Attempt shall be afterwards considered And something I have spoken in the ensuing Discourse concerning the Nature of Schisme which will manifest how little we are concerned in this Charge But yet it may not be amiss in this place to mind both him and others of some of those Principles whereon we ground our Justification in this Matter that it may be known what they must further overthrow and what they must establish who shall persist in the Mannagement of this Charge that is indeed through want of Love in a design to heighten and perpetuate our Divisions And The first of these Principles is That there is a Rule prescribed by our Lord Jesus Christ unto all Churches and Believers in a due Attendance whereunto all the Vnity and Peace which he requireth amongst his Disciples do consist We acknowledge this to be our Fundamental Principle Nor can the Rhetorick or Arguments of any man affect our Consciences with a sense of the Guilt of Schism until one of these things be proved namely Either First That the Lord Christ hath given no such Rule as in the Observance whereof Peace and Unity may be preserved in his Church Or Secondly That we refuse a compliance with that Rule in some one Instance or other of what therein he hath himself appointed Unless one or the other be proved and that strictly and directly not pretended so to be by perpetual Diversions from the things in Question no vehement Assertions of any of us to be Schismaticks nor Aggravations of the Guilt of Schisme will signifie any thing in this Cause But that our Principle herein is according unto Truth we are fully perswaded There is a Rule of Christs giving which whosoever walk according unto Peace shall be on them and Mercy as on the whole Israel of God Gal. 6.16 And we desire no more no more is needful unto the Peace and Unity of the Church And this Rule whatever it be is of his giving and Appointment No Rule of Mens Invention or Imposition can by its Observance secure us of an Interest in that Peace and Mercy which is peculiar unto the Israel of God God forbid we should entertain any such Imagination We know well enough men may be through Conformists to such Rules unto whom as unto their present state and condition neither Peace nor Mercy do belong For there is no Peace to the Wicked He who hath directed and commanded the end of Church Unity and Peace hath also appointed the Meanes and Measures of them Nothing is more disagreeable unto Nothing more inconsistent with the Wisdom Care and Love of Christ unto his Church than an Imagination that whereas he strictly enjoynes Peace and Unity in his Church he hath not himself appointed the Rules Bounds and Measures of them but left it unto the Will and Discretion of Men. As if his Command unto his Disciples had been Keep Peace and Vnity in the Church by doing and observing whatever some men under a Pretence of being the Guides of the Church shall make necessary unto that End Whereas it is plainly otherwise namely that we should so keep the Peace and Unity of the Church by doing and observing all whatever that he commands us And besides we strictly require that some one Instance be given us of a Defect in the Rule given by Christ himself which must be supplyed by humane Additions to render it compleat for the End of Church Peace and Unity In vain have we desired in vain may we for ever expect any Instance of that kind This Principle we shall not be easily dispossessed of And whilst we are under the Protection of it we have a safe Retreat and shelter from the most vehement Accusations of Schisme for a Non-compliance with a Rule none of his different from his and in some things contrary unto his for the
Heaven as a Divine Institution But I have treated of this subject in other Discourses 2. The Name Pretence and presumed power of the Church or Churches have been made and used as the greatest Engine for the promoting and satisfying the Avarice Sensuality Ambition and cruelty of men that ever was in the world Never any thing was found out by men or Sathan himself so fitted suited and framed to fill and satisfie the lusts of multitudes of men as this of the Church hath been and yet continues to be For it is so ordered is of that make constitution and use that corrupt men need desire no more for the attainment of Wealth Honour Grandeur Pleasure all the ends of their Lusts spiritual or carnal but a share in the Government and power of the Church nor hath an interest therein been generally used unto any other ends All the Pride and Ambition all the flagitious lives in Luxury Sensuality Uncleanness Incests c. of Popes Cardinals Prelates and their Companions with their hatred unto and oppression of Good men arose from the advantage of their being reputed the Church To this very day the Church here and there as it is esteemed is the greatest means of keeping Christian Religion in its power and purity out of the world and a temptation to multitudes of men to prefer the Church before Religion and to be obstinate in their oppositions unto it These things being plain and evident unto wise men who had no share in the conspiracy nor the benefit of it how could they think that this Church-State was from Heaven and not of Men. 3. By the Church so esteemed and in pursuit of its Interests by its Authority and Power innumerable multitudes of Christians have been slain or murdered and the earth soked with their Blood Two Emperours of Germany alone fought above eighty battels for and against the pretended power and authority of the Church It hath laid whole Countreys desolate with fire and sword turning Cities into ashes and Villages into a wilderness by the destruction of their Inhabitants It was the Church which killed murthered and burnt innumerable holy Persons for no other reason in the world but because they would not submit their Souls Consciences and Practices unto her commands and be subject unto her in all things Nor was there any other Church conspicuously visible in all these parts of the world nor was it esteemed lawful once to think that this was not the true Church or that there was or could be any other For men to believe that this Church-State was from Heaven is for them to believe that cruelty bloodshed murther the destruction of mankind especially of the best the wisest and the most holy among them is the only way to Heaven 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it they preferred and exalted it above all that is called God and made the greatest Idol of it that ever was in the world For it was the faith and profession of it that its authority over the Souls and Consciences of men is above the Authority of the Scripture so that they have no Authority towards us unless it be given unto them by this Church and that we neither can nor need believe them to be the Word of God unless they inform us and command us so to do This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God discovers full well whence it was In like manner those who assumed it unto themselves to be the Church without any other Right Title or Pretence unto it have exalted one amongst them and with him themselves in their several capacities above all Emperors Kings and Princes Nations and People trampling on them at their pleasure Is this Church-State from Heaven Is it of Divine Institution Is it the heart and center of Christian Religion Is it that which all men must be subject to on pain of eternal damnation who that knows any thing of Christ or the Gospel can entertain such a thought without detestation and abhorrency 5. This Pretence of the Church is at this day one of the greatest causes of the Atheism that the world is filled withal Men find themselves they know not how to belong unto this or that Church they suppose that all the Religion that is required of them is no more but what this Church suggests unto them and abhorring through innumerable prejudices to enquire whether there be any other ministerial Church-State or no understanding at length the Church to be a political combination for the Wealth Power and Dignity of some persons they cast away all regard of Religion and become professed Atheists 6. Unto this very day the woful Divisions Distractions and end less Controversies that are among Christians with the dangerous Consequences and effects of them do all spring and arise from the Churches that are in the World Some are for the Church of Rome some for the Church of England some for the Greek Church and so of the rest which upon an acknowledgment of such a state of them as is usually allowed cannot but produce Wars and Tumults among Nations with the oppression of particular persons in all sorts of calamities In one place men are killed for not owning of one Church and in another for approving of it Amongst our selves prisons are filled and mens goods spoiled divisions multiplied and the whole Nation endangered in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us In brief these Churches in the great Instance of that of Rome have been and are the Scandal of Christian Religion and the greatest cause of most of the evils and villanies which the world hath been replenished withal And is it any wonder if men question whether they are from Heaven or of Men For my part I look upon it as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages that he hath by the Light and knowledge of his Word disentangled the Souls and Consciences of any that do believe from all Respect and Trust unto such Churches discovering the vanity of their pretences and wickedness of their practices whereby they openly proclaim themselves to be of Men and not from Heaven Not that he hath led them off from a Church-State thereby but by the same word revealed that to them which is pure simple humble holy and so far from giving occasion unto any of the evils mentioned as that the admittance of it will put an immediate end unto them all Such shall we find the true and Gospel Church-State to be in the following Description of it He that comes out of the Confusion and Disorder of these humane and as unto some of them hellish Churches who is delivered from this mystery of iniquity in darkness and confusion policies and secular contrivances coming thereon to obtain a view of
bounds of Churches in all ages which it is in vain for any man to endeavour an alteration of as we shall see afterwards 2 That all things be done decently and in order in and by these Societies This is a prime dictate of the Law of Nature arising from the knowledge of God and our selves which hath been wrested into I know not what Religious Ceremonies of mens invention 3 That they be ready to receive all Divine Revelations with Faith and Obedience which shall either appoint the ways of God's Worship and prescribe the Duties of it or guide and direct them in its performance and to regulate their Obedience therein This also is a clear unquestionable dictate of the Light and Law of Nature nor can be denied but on the principles of downright Atheism Further we need not seek for the Divine Original of Churches or Societies of men fearing God for the discharge of his publick Worship unto his Glory and their own eternal Benefit according unto the Light and Knowledge of his Mind and Will which he is pleased to communicate unto them What concerns the framing and fashioning of Churches by Arbitrary and Artificial Combinations in Provinces Nations and the like we shall afterwards enquire into This is the assured foundation and general warranty of particular Societies and Churches whilst men are continued on the earth the especial regulation of them by Divine Revelation will in the next place be considered And he who is not united with others in some such Society lives in open contradiction unto the Law of Nature and its Light in the principal instances of it 1. Whereas the directions given by the light of Nature in and unto things concerning the outward worship of God are general only so as that by them alone it would be very difficult to erect a Church-State in good and holy Order God did always from the beginning by especial Revelations and Institution ordain such things as might perfect the Conduct of that Light unto such a compleat Order as was accepted with himself So 1 He appointed a Church-State for man in Innocency and compleated its Order by the Sacramental Addition of the two Trees the one of Life the other of the Knowledge of Good and Evil. 2. That before the coming of Christ who was to perfect and compleat all Divine Revelations and state all things belonging unto the House and Worship of God so as never to admit of the least change or alteration This Church-State as unto outward Order Rites of Worship ways and manner of the Administration of things sacred with its bounds and limits was changeable and variously changed The most eminent Change it received was in the giving of the Law which fixed its State unalterably unto the Coming of Christ. Mal. 4.4 5 6. 3. That it was God himself alone who made all these Alterations and Changes nor would he nor did he ever allow that the Wills Wisdom or Authority of men should prescribe Rules or Measures unto his Worship in any thing Heb. 3.1 2 3 4 5 6. 4. That the Foundation of every Church-State that is accepted with God is in an express Covenant with him that they receive and enter into who are to be admitted into that State A Church not founded in a Covenant with God is not from Heaven but of Men. Hereof we shall treat more at large as I suppose afterwards See it exemplified Exod. 24. 5. There is no Good in there is no Benefit to be obtained by any Church-State whatever unless we enter into it and observe it by an Act of Obedience with immediate respect unto the Authority of Christ by whom it is appointed and the observation of it prescribed unto us Mat. 28.18 19 20. Hence 6. Unless men by their voluntary choice and consent out of a sense of their Duty unto the Authority of Christ in his Institutions do enter into a Church-State they cannot by any other ways or means be so framed into it as to find acceptance with God therein 2. Cor. 8.5 And the Interpositions that are made by Custom Tradition the Institutions and Ordinances of men between the Consciences of them who belong or would belong unto such a State and the immediate Authority of God is highly obstructive of this Divine Order and all the Benefits of it For hence it is come to pass that most men know neither how nor whereby they come to be members of this or that Church but only on this Ground that they were born where it did prevail and was accepted CHAP. II. The Especial Original of the Evangelical Church-State OUR principal Concernment at present is in the Evangelical Church-State or the State of Churches under the New Testament For this is that about which there are many great and fierce Contests amongst Christians and those attended with pernicious Consequents and Effects What is the Original what is the Nature what is the Use and Power what is the End of the Churches or any Church what is the Duty of men in it and towards it is the subject of various contests and the principal occasion of all the Distractions that are at this day in the Christian World For the greatest part of those who judge themselves obliged to take Care and Order about these things having enterwoven their own secular Interests and Advantages into such a Church-State as is meet and suited to preserve and promote them supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Religion may be made a Trade for outward Advantage they do openly seek the Destruction of all those who will not comply with that Church Form and Order that they have framed unto themselves Moreover from mens various conceptions and sutable practices about this Church-State is Advantage and Occasion taken to charge each other with Schism and all sorts of Evils which are supposed to ensue thereon Wherefore although I design all possible brevity and only to declare those Principles of Truth wherein we may safely repose our Faith and practice avoiding as much as much as possibly I can and the subject will allow the handling of those things in a way of Controversy with others yet somewhat more than ordinary diligence is required unto the true stating of this important Concernment of our Religion And that which we shall first enquire into is the Special Original and Authoritative Constitution of this Church-State Wherefore 1. The Church-State of the New Testament doth not less relate unto and receive force from the Light or Law of Nature then any other State of the Church whatever Herein as unto its general Nature its foundation is laid What that directs unto may receive new Enforcements by Revelation but changed or altered or abolished it cannot be Wherefore there is no need of any new express Institution of what is required by that Light and Law in all Churches and Societies for the Worship of God but only an Application of it unto present Occasions and the present State of the Church
Church-State of others because in some things they agree not in Judgment or Practice with what they conceive to belong thereunto as obstructs a right Judgment herein And it hath risen of late unto such a degree of Phrensy that some deny peremptorily the Church-State and consequently the Salvation of all that have not Diocesan Bishops Alass that poor men who are known to others whether they are unto themselves or no what is their Office and what is their Discharge of it should once think that the Being and Salvation of all Churches should depend on them and such as they are Yea some of the men of this persuasion that Christians cannot be saved unless they comply with Diocesan Bishops do yet grant that Heathens may be saved without the knowledge of Christ. 3 Whatever Defect there hath been de facto in the constitution of these Churches and the celebration of Divine Worship in them in any Places or Ages whatever it will not prove that there was a total failure of them much less a Discontinuation of the Right of Believers to Reform and Erect them according unto the Mind of Christ. It is hence evident that the perpetual continuation of the Church-State instituted by Christ under the Gospel depends originally on the Grant of the Kingdom unto him by his Father with his Faithfulness in that Grant and his Almighty Power to make it good And they do but deceive themselves and trouble others who think of suspending this continuation on mean and low conditions of their own framing 2. The Continuation of this Church State depends on the Promise of Christ himself to preserve and continue it He hath assured us that he will so buiâ—d his Church on the Rock that the Gates of Hell shall not prevail against it Matth. 16.18 Under what consideration soever the Church is here firstly intended the whole State of it as before described is included in the Promise If the Gates of Hell do prevail either against the Faith of sincere Believers or the Catholick Profession of that Faith or the expression of that Profession in the Duties and Ordinances to be observed in particular Churches the Promise fails and is of no effect 3. It depends on the Word or Laws of Christ which gives Right and Title unto all Believers to congregate themselves in such a Church-State with Rules and Commands for their so doing Suppose 1 That there are a number of Believers of the Disciples of Christ in any such place as wherein they can assemble and unite themselves or joyn together in a Society for the Worship of God 2 That they are as yet in no Church State nor do know or own any Power of men that can put them into that State I say the Institution of this Church-State by the Authority of Christ his Commands unto his Disciples to observe therein whatever he hath commanded and the Rules he hath given whereby such a Church-State is to be erected what Officers are to preâ—ide therein and what other Duties belong thâ—reunto is Warranty sufficient for them to joyn themselves in such a Sâ—ate Who shall make it unlawful for the Disciples of Christ to obey the Commands of their Lord and Master Who shall make it lawful for them to neglect what he requires at any time Wherever therefore men have the Word of the Scripâ—ure to teach them their Duty it is lawful for them to comply with all the commands of Christ contained therein And whereas there are many Priviledges and â—owers accompanying this Church-State and those who are inâ—erested therein are as such the especial Object of many Divine Promises this Word and Law of Christ doth make a conveyance of them all unto those who in Obedience unto his institutions and commands do enter into that State by the way means that he hath appointed Whilst we hear â—im according to the reiterated Direction given us from Heaven whilst we do and observe all that he hath commanded us we need not fear that promised Presence of his with us which brings along with it all Church Power and Priviledges also Wherefore this State can have no Intercision but on a supposition that there are none in the World who are willing to obey the commands of Christ which utterly overthrows the very Being of the Church Catholick 4. It depends on the Communication of Spiritual Gifts for the Work of the Ministry in this Church-State as is expresly declared Ephes. 4.8.11 12 13 14 15. The continuation of the Church as unto the Essence of it depends on the Communication of saving Grace If Christ should no more give of his Grace and Spirit unto men there would be no more Church in the World as unto its internal Form and Essence But the continuation of the Church as it is Organical that is a Society Incorporated according unto the mind of Christ with Rulers and Officers for the Authoritative Administration of all its concerns especially for the Preaching of the Word and Administration of the Sacraments depends on the Communication of Spiritual Gifts and Abilities And if the Lord Jesus Christ should with-hold the Communication of Spiritual Gifts this Church-State must cease An Image of it may be Erected but the true Church State will fail for that will hold no longer but whilst the whole Body fitly joyn'd together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of thâ— Body and the edifying of it self in Love Ephes. 4.16 whilst it holds the Head c. Col. 2.19 such dead lifeless Images are many Churches in the World But this Communication of Spiritual Gifts unto the use of his Disciples to the end of the World the Lord Christ hath taken the charge of on himself as he is Faithful in the Administration of his Kingly Power Ephes. 4.18.11 12 13 14. Whereas therefore the Lord Christ in the Exercise of his Right and Power on the grant of the Father of a perpetual visible Kingdom in this World and the Discharge of his own promise hath 1 Appointed the ordinary Offices which he will have continue in his Church by an unalterable Institution 2 Ordained that Persons shall be called and set apart unto those Offices and for the Discharge of that Work and those Duties which he hath declared to belong thereunto 3 Furnished them with Gifts and Abilities for this Work and declared what their spiritual Qualifications and moral Endowments ought to be 4 Made it the Duty of Believers to observe all his Institutions and Commands whereof those which concern the Erection and Continuance of this Church-State are the principal and 5 Hath in their so doing or their Observance of all his Commands promised his presence with them by which as by a Charter of Right he hath conveyed unto them an Interest in all the Power Priviledges and Promises that belongs unto this State it is evident that its perpetual continuation depends hereon and is secured hereby
and Priviledges by vertue of the Law of Christ. Unto this Church which is his Spouse doth the Lord Christ commit the Keys of his House by whom they are delivered into the hands of his Stewards so far as their Office requires that Trust. Now this which we shall afterwards more fully confirm is utterly inconsistent with the committing of all Church Power unto one Person by vertue of his Ordination by another Nothing that hath been spoken doth at all hinder or deny but that where Churches are rightly constituted they ought in their Offices Officers and Order to be preserved by a successive Ordination of Pastors and Rulers wherein those who actually preside in them have a particular Interest in the orderly communication of Church-Power unto them CHAP. IV. The Especial Nature of the Gospel Church-State appointed by Christ. THE Principal Enquiry which we have thus far prepared the way unto and whereon all that ensues unto it doth depend is concerning the especial Nature of that Church-State Rule and Order which the Lord Christ hath Instituted under the Gospel of what sort and kind it is And hereunto some things must be premised 1. I design not here to oppose nor any way to consider such Additions as men may have judged necessary to be added unto that Church-State which Christ hath appointed to render it in their apprehension more useful unto its ends than otherwise it would be Of this sort there are many things in the World and of a long season have been so But our present Business is to prove the Truth and not to disprove the conceits of other men And so far as our Cause is concerned herein it shall be done by it self so as not to interrupt us in the declaration of the Truth 2. Whereas there are great contests about Communion with Churches or Separation from them and mutual charges of Impositions and Schisms thereon they must be all regulated by this Enquiry namely what is that Church State which Christ hath prescribed Herein alone is Conscience concerned as unto all Duties of Ecclesiastical Communion Neither can a chaâ—ge of Schism be managed against any but on a supposition of Sin with respect unto that Church-State and Order which Christ hath appointed A Dissent from any thing else however pretended to be useful yea advantageous unto Church Ends must come under other prudential considerations All which shall be fully proved and vindicated from the exceptions of Dr. St. 3. There have been and are in the World several sorts of Churches of great Power and Reputation of several Forms and Kinds yet contributing Aid to each other in their respective stations As 1 The Papal Church which pretends it self to be Catholick or Universal comprehensive of all true Believers or Disciples of Christ united in their Subjection unto the Bishop of Rome 2 There were of old and the shadow of them is still remaining Churches called Patriarchal first 3 then 4 then 5 of them whereinto all other Churches and professed Christians in the Roman World were distributed as unto a Dependance on the Authority and Subjection to the Jurisdiction and Order of the Bishops of 5 principal Cities of the Empire who were thereon called Patriarks 3 Various Divisions under them of Archiepiscopal or Metropolitical Churches and under them of those that are now called Diocesan whose bounds and limits were fixed and altered according to the Variety of Occasions and Occurrences of things in the Nations of the World What hath been the Original of all these sorts of Churches how from Parochial Assemblies they grew up by the Degrees of their Descent now mentioned into the height and center of Papal Omnipotency hath been declared elsewhere sufficiently 4. Some there are who plead for a National Church-State arising from an Association of the Officers of particular Churches in several Degrees which they call Classical and Provincial until it extend it self unto the limits of an whole Nation that is one civil Body depending as such on its own supreme Ruler and Law I shall neither examine nor oppose this Opinion there hath been enough if not too much already disputed about it But 5. The visible Church-State which Christ hath instituted under the New Testament consists in an especial Society or Congregation of professed Believers joyned together according unto his Mind with their Officers Guides or Rulers whom he hath appointed which do or may meet together for the celebration of all the Ordinances of Divine Worship the professing and authoritatively proposing the Doctrine of the Gospel with the Exercise of the Discipline prescribed by himself unto their own mutual Edification with the Glory of Christ in the Preservation and Propagation of his Kingdom in the World The things observable in this Description and for the farther Declaration of it are 1 The Material cause of this Church or the Matter whereof it is composed which are visible Believers 2 The formal Cause of it which is their voluntary Coalescency into such a Society or Congregation according to the mind of Christ. 3 The End of it is presential local Communion in all the Ordinances and Institutions of Christ in Obedience unto him and their own Edification 4 In particular these ends are 1 The Preaching of the Word unto the Edification of the Church it self and the Conversion of others 2 Administration of the Sacraments or all the Mystical Appointments of Christ in the Church 3 The Preservation and Exercise of Evangelical Discipline 4 Visibly to profess their Subjection unto Christ in the World by the observation of his commands 5 The Bounds and Limits of this Church are taken from the number of the Members which ought not to be so Small as that they cannot observe and do all that Christ hath commanded in due Order nor yet so Great as not to meet together for the Ends of Institution of the Church before mentioned 6 That this Church in its compleat State consists of Pastors or a Pastor and Elders who are its Guides and Rulers and the Community of the Faithful under their Rule 7 That unto such a Church and every one of them belongs of Right all the Priviledges Promises and Power that Christ doth give and grant unto the Church in this World These and sundry other things of the like Nature shall be afterwards spoken unto in their Order according unto the Method intended in the present Discourse Two things I shall now proceed unto 1 To prove that Christ hath appointed this Church-State under the Gospel namely of a particular or single Congregation 2 That he hath appointed no other Church State that is inconsistent with this much less that is destructive of it 1. Christ appointed that Church-State which is meet and accommodated unto all the ends which he designed in his Institution of a Church But such alone is that Church Form and Order that we have proposed In Christs Institution of the Church it was none of his ends that some men might be thereby advanced to
not or is neglected It is therefore fond to suppose that our Saviour should prescribe this Rule for that season wherein there was no need of it and not for those times wherein the Church could not subsist in order without it 3ly The Church here directed unto is a Christian Church For 1. whereas it hath been proved it concerned the times to come afterwards there was in those times nothing that could pretend unto the name of the Church but a Christian Church only The Jewish Synagogues had an utter end put unto them so as that an Address unto any of them in this case was not only useless but unlawful And as unto Magistrates or Arbitrators to have them called the Church and that in such a sense as that after the Interposition of their Authority or Advice a man should be freed from the discharge of all Christian Duties such as are mutually required among the Disciples of Christ towards his Brother is a fond Imagination For 2 It is such a Church as can exercise Authority in the Name of Christ over his Disciples and such as in Conscience they should be bound to submit themselves unto For the Reason given of the Contempt of the Voice Judgment and Sentence of the Church in case of offence is their Power of spiritual binding and looâ—ing which is comitted by Christ thereunto and so he adds immediatley ver 18. Whatever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose in heaven shall be loosed on earth is the Priviledge of a Christian Church only 4thly It is a visible particular Congregation alone that is intended For 1. As unto the Church in other acceptations of that name either for the Catholicâ— invisible Church or for the whole Body of professed Believers thoroughout the world it is utterly impossible that this Dâ—ty should be observed towards it as is manifest unto all 2. We have proved that the first and most proper signification of the word is of a single congregation assembling together for its Duties and Enjoyments Where ever therefore the Church in general is mentioned without the Addition of any thing or circumstance that may lead unto another signification it must be interpreted of such a Particular Church or Congregation 3. The Persons intended offending and offended must belong unto the same society unto whom the Address is to be made or else the one party may justly decline the Judicatory applyed unto and so frustrate the Process And it must be such a Church as unto whom they are known in their Circumstances without which it is impossible that a right judgment in sundry cases can be made in point of Offence 4 It is a Church of an easie Address Go tell the Church which supposeth that free and immediate aâ—cess which all the Members of a Church have unto that whole Church whereof they are members Wherefore 5 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church not a Church but the Church namely whereunto thou and thy Brother do belong 6 One end of this Direction is that the offending and the offended parties may continue together in the Communion of the same Church in Love without Dissimulation which thing belongs unto a particular Congregation 7 The meaning is not tell the Diocesan Bishop for whatever Church he may have under his Rule yet is not he himself a Church Nor is it 8 the Chancellours Court that our Saviour intended Be it what it will it is a disparagement unto all Churches to have that name applied thereunto Nor Lastly Is it a Presbytery or Association of the Elders of many particular Congregations that is intended For the Power claimed in such associated Presbyteries is with respect unto what is already in or before particular Congregations which they have not either Wisdom or Authority as is supposed finally to order and determine But this supposeth that the Address in the first place be made unto a particular Congregation which therefore is firstly and properly here intended All things are plain familiar and exposed to the common Understandings of all Believers whose minds are any way exercised about these things as indeed are all things that belong unto the Discipline of Christ. Arguments pretendedly deep and learned really obscure and perplexed with logical Notions and distinctions applied unto things thus plain and evident in themselves do serve only to involve and darken the Truth It is plain in the place 1 That there was a Church-State for Christians then designed by Christ which afterwards he would institute and settle 2 That all true Disciples were to join and unite themselves in some such Church as might be helpful unto their Love Order Peace and Edification 3 That among the members of these Churches Offences would or might arise which in themselves tend unto pernicious Events 4 That if these Offences could not be cured and taken away so as that Love without Dissimulation might be continued among all the Members of the Churches an Account of them at last was to be given unto that Church or Society whereunto the Parties concerned do belong as Members of it 5 That this Church should hear determine and give Judgment with advice in the cases so brought unto it for the taking away and removal of all Offences 6 That this Determination of the Church is to be rested in on the Penalty of a Deprivation of all the Priviledges of the Church 7 That these things are the Institution and Appointment of Christ himself whose Authority in them all is to be submitted unto and which alone can cast one that is a Professed Christian into the condition of an Heathen or a Publican These things in the Notion and Practice of them are plain easy and exposed to the Understanding of the meanest of the Disciples of Christ as it is meet that all things should be wherein their daily Practice is concerned But it is not easily to be expressed into what horrible Perplexities and Confusions they have been wrested in the Church of Rome nor how those who depart from the plain obvious sense of the words and love not the Practice they direct unto do lead themselves and others into ways and paths that have neither use nor end From the corrupt abuse of the holy Institution of our Lord Jesus Christ here intended so many Powers Faculties Courts Jurisdictions legal Processes with Litigious Vexatious oppressive Courses of Actions and Trials whose very names are uncouth horrid foreign unto Religion and unintelligible without Cunning in an artâ—ficial barbarous Science of the Canon Law have proceeded as are enough to fill a sober rational man with astonishment how it could ever enter into the minds of men to suppose that they can possibly have any Relation unto this Divine Institution Those who are not utterly blinded with Interest and Prejudice wholly ignorant of the Gospel and the mind of Christ therein as also Strangers from the Practice of the Duties which it requires will hardly
their state as to make way for those greater alterations which not long after ensued For they were not introduced until through a defect in the multiplication of Churches in an equality of Power and Order which ought to have been done they were encreased into that multitude for number of Members and were so diffused as unto their habitations as made an appearance of a Necessity of another Constitution of Churches and anothâ—r kind of Rule than what was of original appointment Justin Martyr wrote his second Apology for the Christians unto the Roman Emperours about the year 150. It is marvellous to consider how ignorant not only the common sort of the Pagans but the Philosophers also and Governours of the Nations were of the nature of Christian Churches and of the worship celebrated in them But who are so blind as those who will not see Even unto this day not a few are willingly or rather wilfully ignorant of the nature of such Assemblies or what is performed in them as were among the Primitive Christians that they may be at liberty to speak all manner of evil of them falsely Hence were all the Reports and stories among the Heathen concerning what was done in the Christian Conventicles which they would have to be the most abominable villanies that were ever acted by Mankind Even thâ—se who made the most candid Enquiry into what they were and did attained unto very little knowledge or certainty concerning them and their Mysteries as is evident in the Epistles of Trajan and Pliny with the Rescript of Adrian unto Minucius Fundanus about them In this state of things this our great and learned Philâ—sopher who afterwards suffered Martyrdom about the year 160 undertook to give an account unto Antoninus Pius and Lucius who then ruled the Roman Empire of the Nature Order and Worship of the Christian Churches and that in such an excellent manner as that I know nothing material that can be added unto it were an account of the same thing to be given unto alike persons at this day We may touch a little upon some Heads of it 1. He declares the conversion of men unto the Faith as the foundation of all their Church-order and Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and do believe the things to be true which are taught and spoken by us and take upon themselves that they are able to live according to that Doctrine they are taught to seek of God by fasting and prayer the pardon of their fore-going sins and we also do joyn together with them in fasting and prayer for that end And heâ—ein 1. The only means of Conversion which he insists upon is the Preaching of the Word or Truth of the Gospel wherein they especially insisted on the Doctrine of the Person and Officeâ— of Christ as appears throughout his whole Apologie 2. This preaching of the Word or Declaration of the Truth of the Gospel unto the Conversion of the Hearers be doth not confine unto any especial sort of persons as â—e doth afterwards that Administration of the holy things in the Church but speaks of it in general as the work of all Christians that were able for it as doth the Apostle 1 Cor. 14.24 25. 3. Those who were converted did two things 1. They professed their Faith or Assent unto the Truth of the Dotcrine of the Gospel 2. They took it on themselves to live according to the Rule of it to do and observe the things commanded by Jesus Christ as he appointed they should Math. 28.18 19. 4. To lay a sure and comfortable foundation of their future profession they were taught to confess their former sins and by earnest prayer with fastings to seek of God the pardon and forgiveness of them And 5. Herein such was their love and zeal those who had been the means of their Conversion joyned with them for their comfort and edification It is well known how this whole process is lost and on what account it is discontinued But whether it be done so unto the Advantage of Christian Religion and the good of the Souls of Men is well worth a strict enquiry 2. In the next place he declares how those who were so converted were conducted unto Baptism and how they were initiated into the Mysteries of the Gospel thereby 3. When any was so Baptized they brought him unto the Church which he was to be joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him who is thus Baptiâ—ed who believeth and is received by consent among 〈◊〉 or to be of our number we bring him unto those called the Brethren when they are met or gathered together for joynt prayers and supplications for themselves and for him who is now illuminated and all others with intention of mind c. We have here another illustrious instance of the care and diligence of the Primitive Church about the enstating professed Believers in the Communion of the Church That hereon those who were to be admitted made their publick confession we shall afterwards declare And the Brethren here mentioned are the whole fraternity of the Church who were concerned in these things And Justin is not ashamed to declare by what name they called one another among themselves even to the Heathen though it be now a scorn and reproach among them that are called Christians 4. He proceeds to declare the nature of their Church-meetings or Assemblies with the Duties and Worship of them And he tells us first that they had frequent meetings among themselves they that have any wealth saith he do help the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are continually together that is in the lesser occasional Assemblies of the Brethren for so in the next place he adds immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday there is a meeting of all that dwell in the Towns and Fields or Villages about This was the State the Order the proceeding of the Church in the days of Justin whence it is undeniably evident that he knew no other Church-state or Order but that of a particular Congregation whose Members living in any Town or City or Fields adjacent did constantly all of them meet together in one place the first day of the week for the celebration of Divine Worship 5. In this Church he mentions only two sorts of Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents and Deacons Of the first sort in the Duty of one of their Assemblies â—e mentions but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President the Ruler the Bishop to whom belonged the Administration of all the holy Mysteries And that we may not think that he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto any Preheminence over other Ministers or Elders like a Diocesan Bishop he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that presided over the Brethren of that Church Now certainly that Church wherein one President Elder Presbyter or Bishop did administer the Holy Ordinances in one
power and liberty in choosing or refusing the Officers that were to be set over them Some few things we may observe from the Testimonies insisted on As 1. There is in them a true and full representation of the State Order Rule and Discipline of the Churches in the first Ages It is a sufficient demonstration that all those things wherein at the present the State and Order of the Church are supposed to consist are indeed later Inventions not merely because they are not mentioned by them but because they are not so when they avowedly profess to give an account of that State and Order of the Church which was then in use and practice Had there been then among Christians Metropolitan Archbishops or Bishops Diocesan Churches National or Provincial an enclosure of Church-power or Ecclesiastical Jurisdiction in and for the whole rule of the Church unto Bishops and Officers utterly forraign unto any pretence of Apostolical Institution or countenance had many Churches or many hundreds of Churches been without Rule in or among themselves subject to the rule of any one man standing in no especial relation unto any of them with other things of the like nature been then invented known and in use how could they possibly be excused in passing them over without the least taking notice of them or giving them the honour of being once mentioned by them How easie had it been for their Pagan Rulers unto whom they presented their accounts some of them of the state of their Churches to have replyed that they knew well enough there were other Dignities Orders and practises than what they did acknowledge which they were either afraid or ashamed to own But besides this silence on the other hand they assert such things of the Officers appointed in the Church of the way of their appointment of the Duty of Officers in the Church of the Power and Liberty of the people of the nature and exercise of Discipline as are utterly inconsistent with that state of these things which is by some pleaded for Yea as we have shewed whatever they write or speak about Churches or their Order can have no Being or Exercise in any other form of Churches but of particular Congregations 2. That account which they give that Representation which they make of the kind state and order of the Churches among them doth absolutely agree with and answer unto what we are taught in the Divine Writings about the same things There were indeed before the end of the second Century some practises in and about some lesser things such as sending the Consecrated Elements from the Assembly unto such as were sick that they had no warrant for from any thing written or done by the Apostles But as unto the substance of what concerns the State Order Rule Discipline and Worship of Evangelical Churches there is not any instance to be given wherein they departed from the Apostolical Traditions or Institution either by adding any thing of their own unto them or omitting any thing that was by them ordained 3. From this state the Churches did by degrees and insensibly degenerate so as that another Form and Order of them did appear towards the end of the third Century For some in the first Churches not applying their minds unto the Apostolical Rule and practice who ordained Elders in every Church and that not only in Cities or Towns but as Clemens affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country-Villages Many disorders ensued with respect unto such Collections of Christians and Congregations as were gathered at some distance from the first or City-Church Until the time of Origen the Example of the Apostles in this case was followed and their Directions observed For so he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we knowing that there are other Congregations gathered in the Towns up and down by the Preaching of the Word of God or that there is another Heavenly City in any Town built by the word of God we perswade some that are sound in Doctrine and of good Conversation and meet for their Rule to take on them the conduct or Rule of those Churches and these whilst they Rule within the Churches those societies of Divine Institution by whom they are chosen they govern them according to the Prescriptions or Commands and Rules given by God himself Adver Cels. lib. 8. Those of whom he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Pastors or principal Members of the Churches that were established When they understood that in any place distant from them a number of Believers were called and gathered into Church order by the Preaching of the Word they presently according unto their duty took care of them enquired into their State and condition assisting them in particular in finding out trying and recommending unto them persons meet to be their Officers and Rulers These he acknowledgeth to be Churches and Cities of God upon their Collection by the Preaching of the Word antecedently unto the constitution of any Officers among them as the Apostles also did Act. 14.22 23. Wherefore the Church is essentially before its ordinary Officers and cannot as unto its continuance depend on any Succession of theirs which they have none but what it gives unto them These Officers thus recommended were chosen as he tells us by the Churches wherein they were to preside and thereon did govern them by the Rule of Gods Word alone Hereby was the Original Constitution and state of the first Churches for a good season preserved Nor was there the least abridgment of the power either of these Churches or of their Officers because it may be they were some of them planted in poor Country-Villages For as no man in the world can hinder but that every true Church hath de jure all the Rights and Powers that any other Church in the world hath or ought to have or that every true Officer Bishop Elder or Pastor hath not all the power that Christ hath annexed unto that Office be they at Rome or Eâ—gubium so there was no abridgment of this power in the meanest of them as yet attempted But this course and duty in many places not long after became to be much omitted whether out of Ignorance or Negligence or unwillingness of men to undertake the Pastoral Charge in poor Country-Churches I know not But so it was that Believers in the Regions round about any City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were look'd on as those which belonged unto the City Churches and were not setled in particular Congregations for their edification which they ought to have been And the Councels that afterwards ensued made Laws and Canons that they should be under the Government of the Bishops of those City-Churches But when the number of such Believers was greatly increased so as that it was needful to have some always attending the Ministry among them they came I know not how to have Chorepiscopi among them and over them The first mention of them is in the Synod of
Anâ—yra in Galatia about the year 314 Can. 13. and mention is again made of them in a Synod of Antioch An. 341. and somewhat before at the Council of Neocaesarea Can. 13. and frequently afterwards as any one may see in the late Collections of the antient Canons I verily believe nor can the contrary be proved but that these Chorepiscopi at first were as absolute and compleat in the Office of Episcopacy as any of the Bishops of the greater Cities having their name or denomination from the places of their Residence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not for an intimation of any inferiority in them unto other City-Bishops But so it came to pass that through their poverty and want of Interest their Ministry being confined unto a small Country-Parish perhaps through a comparative meanness of their Gifts or Abilities the City-Bishop claimed a Superiority over them and made Canons about their Power the bounding and exercising of it in Dependance on themselves For a while they were esteemed a degree above meer Presbyters who accompanyed or attended the Bishop of the City-Church in his Administrations and a degree beneath the Bishop himself in a posture never designed by Christ nor his Apostles Wherefore in process of time the name and thing were utterly lost and all the Country-Churches were brought into an absolute subjection unto the City-Church something being allowed unto them for Worship nothing for Rule and Discipline whereby the first state of Churches in their Original Institution sacredly preserved in the first Centuries was utterly lost and demolished I shall add but one Argument more to evincâ— the true state and nature of Evangelical Churches herein namely that they were only particular Congregations and that is taken from the Duties and Powers ascribed in the Scripture unto Churches and the Members or entire Brotherhood of them It was observed before that the Epistles of the Apostles were written all of them unto the Body of the Churches in contradistinction unto their Elders Bishops or Pastors unless it were those that were written unto particular persons by name And as this is plain in all the Epistles of Paul wherein sometimes distinct mention is made of the Officers of the Church sometimes none at all so the Apostle John affirms that he wrote unto the Church but that Diotrephes who seems to have been their Bishop received him not at once rejecting the Authority of the Apostle and overthrowing the liberty of the Church which example was diligently followed in the succeeding Ages Joh. Epist. 3. ver 9. And the Apostle Peter writing unto the Churches on an especial occasion speaks distinctly of the Elders 1 Pet. 5.1 2. See also Heb. 13.24 the body of the Epistle being directed to the Body of Churches Wherefore all the Instructions Directions and Injunctions given in those Epistles as unto the exercise of power or the performance of duty they are given unto the Churches themselves Now these are such many of them as cannot be acted or performed in any Church by the Body of the People but that which is Congregational only It were too long here to insist on particulars it shall be done elsewhere and it will thence appear that this Argument alone is sufficient to bear the weight of this whole Cause The Reader may if he please consider what Representation hereof is made in these places compared together Matth. 18.15 16 17 18. Act. 1.12 23 Chap. 2.1 42 44 46. Chap. 5.11 12 13. Chap. 11.21 22 25 26 28 29 30. Chap. 12.5 12. Chap. 14.26 27. Chap. 15.1 2 3 4 6 12 13 22 23 27 28 30. Chap. 20.28 Rom. 15.5 6 14 25 26. Chap. 16.1 17 18. 1 Cor. 1.4 5. Chap. 5. throughout Chap. 12.4 7 8 9 11 15 18 28 29 30 31. Chap. 14. throughout Chap. 16.10 11. 2 Cor. 3.1 2 3. Chap. 7.14 15. Chap. 8.22 23 24. Chap. 2 6 7 8 9 10 11. Chap. 8.5 Ephes. 2.19 20 21 22. Chap. 5.11 12. Gal. 6.1 Philip. 2.25 26 27 28. Colos. 1.1 2. Chap. 2.3 Chap. 3.16 Chap. 4.9 12 16 17. 1 Thes. 5.11 12 13 14. 2 Thes. 3.6 7 14 15. Heb. 12.13 Chap. 10.24 25. Chap. 12.15 16. In these I say and other places innumerable there are those things affirmed of and ascribed unto the Apostolical Churches as unto their State Order Assemblies Duties Powers and Priviledges as evinces them to have been only particular Congregations CHAP. VI. Congregational Churches alone suited unto the ends of Christ in the Institution of his Church HAving given an account of that State and Order of the Gospel-Churches which are of Divine Institution it is necessary that we declare also their suitableness and sufficiency unto all the ends for which the Lord Christ appointed such Churches For if there be any true proper end of that nature which cannot be attained in or by any Church-state in this or that form it must be granted that no such form is of Divine Appointment Yea it is necessary not only that such a state as pretends unto a Divine Original be not only not contradictory unto or inconsistent with such an end but that it is effectually conducing thereunto and in its place necessary unto that purpose This therefore is that which we shall now inquire into namely whether this State and Form of Gospel-Churches in single Congregations be suited unto all those ends for which any such Churches were appointed which they must be on the account of the wisdom of Jesus Christ the Author and Founder of them or be utterly discarded from their pretence Nor is there any more forcible Argument against any pretended Church-state Rule or Order than that it is obstructive unto the Souls of men in attaining the proper ends of their whole Institution What these ends are was in general before declared I shall not here repeat them or go over them again but only single out the consideration of those which are usually pleaded as not attainable by this way of Churches in single Congregations only or that at least they are not suited unto their Attainment The first of these is Mutual Love among all Christians all the Disciples of Christ By the Disciples of Christ I intend them and them only who profess Faith in his Person and Doctrine and to hear him or to be guided by him alone in all things that appertain unto the Worship of God and their living unto him If there are any called Christians who in these things choose other guides call other Ministers hear them in their appointments we must sever them from our present consideration though there are important Duties required of us towards them also But what is alledged is necessary unto the constitution of a true Disciple of Christ. Unto all those his great command is Mutual Love among themselves This he calls in an especial manner his Commandment and a new Commandment as for other Reasons so because he had given the first absolute great Example of it in himself as also discovered
Indeed as when the Israelites came out of Egypt there came along with them a mixed multitude of other People Exod. 12.38 which fell to lusting for Meat when they came into the Wilderness Numb 11.4 to the danger of the whole Congregation So when Christianity was first Preached and received in the world besides those who embraced it sincerely and were added unto the Church there was a great mixture of stubborn Jews as the Ebionites of Philosophical Greeks as the Valentinians and the Marcionites of plain Impostors such as Simon Magus and Menander who all of them pretended to be Christians but they fell a lusting and exceedingly troubled and perplexed the Churches with an endeavour to seduâ—e them unto their Imaginations Yet none of their Abominations could force an entrance into the Churches themselves which by the means insisted on were preserved But when this Church-state and Order was changed and another gradually introduced in the room of it Errours and Heresies got new advantages and entered into the Churches themselves which before did only assault and perplex them For 1. When Prerogative and Preheminence of any single Person in the Church began to be in esteem not a few who failed in their attempts of attaining it to revenge themselves on the Church made it their business to invent and propagate pernicious Heresies So did Thebulis at Hierusalem Euseb. lib. 4. cap. 22. and Valentinus Tertul. ad Valentin cap. 4. and Marcion at Rome Epiphan Haeres 42. Montanus fell into his dotage on the same account so did Novitianus at Rome Euseb. lib. 7. cap. 43. and Arius at Alexandria Hence is that censure of them by Lactantius lib. 4. cap. 30. Ii quorum fides fuit lubrica cùm Deum nosse se colere simularent augendis opibus honori studentes affectabant Maximum Sacerdotium à potioribus victi secedere cum suffragatoribus maluerunt quà m eos ferre praepositos quibus concupierant ipsâ— ante praeponi 2. When any of their Bishops of the new Constitution whether Patriarchal or Diocesan fell into Heresies which they did frequently and that numbers of them they had so many advantages to diffuse their poyson into the whole Body of their Churches and such Political Interests for their Promotion as that the Churches themselves were throughly infected with them It is true the Body of the People in many places did oppose them withdraw and separate from them but it cannot be denied but that this was the first way and means whereby the Churches ceased to be the Ground and Pillar of Truth many destructive Errours being received into them which did only outwardly assault them whilst they abode in their first Institution And had not the Churches in process of time utterly lost their Primitive State and Order by coalescing into one Papal pretended Vniversal Church the Faith itself could never have been so utterly corrupted depraved and lost among them as in the issue it was 3. To propagate the Gospel is in like manner required hereunto This I acknowledge doth more immediately concern the Duty of Persons in any Church-Order than the Order itself For it must be the work of some particular persons dedicating themselves unto their Ministry as it was in the first Churches 3 Joh. 5 6 7 8. The like may be said of any other publick acknowledged end of the Institution of Churches If the Way pleaded for be not consistent with them all and the proper means of attaining them if it be not suited unto their accomplishment let it be discarded I shall insist on one more only 3. Our Lord Jesus Christ hath given that state unto his Churches hath instated them in that Order as that his Interest Kingdome and Religion might be carried on in the world without prejudice or disadvantage unto any of the lawful Interests of men especially without any opposition unto or enterfering with the Civil Authority or Magistracy which is the Ordinance of God and no Church-way that doth so is of his Institution Wherefore I shall briefly declare what are the Principles of those of this Way in these things which are the Principles of the Way itself which they do profess 1. Our first general Assertion unto this purpose is this The Lord Jesus Christ taught no Doctrine appointed no Order in his Church gave it no Power that is opposite unto or inconsistent with any righteous Government in this world of what sort soever it be of those whereunto Government is distributed in Reason and Practice His Doctrine indeed is opposed unto all Unrighteousness in and of all men Magistrates and others but not to the legal Rule of Magistrates that are unrighteous men And this Opposition is Doctrinal only confirmed with Promises and Threatnings of eternal things refusing and despising all outward aids of force and restraint This Rule we allow for the trial of all Churches and their state whether they be according unto the minde of Christ. But whereas the Lord Jesus Christ hath taught commanded appointed nothing that is contrary unto or inconsistent with righteous Governments of any sort if Rulers or Magistrates shall forbid the observance of what he hath commanded appointed and ordered and then charge it on him or his Way that his Disciples cannot dare not will not comply with that Prohibition and accuse them thereon of Sedition and Opposition unto Government they deal injuriously with him whereof they must give an account For whereas all Power is given unto him in Heaven and Earth all Nations are his Inheritance all People in his absolute Disposal and it is his pleasure to set up his Kingdom in the Earth without which the Earth itself would not be continued He could not deal more gently with the righteous Rulers of this world and he did it because righteous Rule is the Ordinance of God than to order all things so that whether they receive his Law and Doctrine or no nothing should be done in opposition unto them or their Rule And if any of them are not contented with this measure but will forbid the observance of what he commands wherein he alone is concerned and not they this is left to be determined between him and them In the mean time when Rulers are not able to fancy much less give a real instance of any one Principle Doctrine or Practice in any of the Churches of Christ or any belonging unto them that is contrary unto or inconsistent with the Rights or exercise of their Rule and Government and yet shall not only prohibit the doing of those things which he hath commanded merely with respect unto the Spiritual and Eternal ends of his Kingdom but shall also punish and destroy those who will not disown his Authority and comply with their Prohibition it doth scarce answer their Interest and Prudence For to what purpose is it for any to provoke him who is mightier than they when they have no appearance of necessity for their so doing nor advantage thereby 2. In particular
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
of that Nation and by living within such Parochial Precincts as the Law of the Land hath Arbitrarily established are Members of this or that particular Congregation At least they are accounted so far to belong unto these Churches as to render them liable unto all outward punishments that shall be thought meet to be inflicted on them who comply not with them So far as these perswasions and actings according unto them do prevail so far are they destructive of the principal foundation of the external being and order of the Church But that mens joyning themselves in or unto any Church Society is or ought to be a voluntary act or an act of free choice in mere obedience unto the Authority and commands of Christ is so sacred a truth so evident in the Scripture so necessary from its subject matter so testifyed unto by the practice of all the first Churches as that it despiseth all opposition And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of or belonging unto this or that Church as unto total Communion who desire or chuse no such thing unto this acknowledged principle 5. There is a double joyning unto the Church 1. That which is as unto total Communion in all the duties and priviledges of the Church which is that whereof we treat 2. An adherence unto the Church as unto the means of Instruction and Edification to be attained thereby So persons may adhere unto any Church who yet are not meet or free on some present consideration to confederate with it as unto total Communion see Act. 5.13 14. And of this sort in a peculiar manner are the Baptized Children of the Members of the Church For although they are not capable of performing Church-Duties or enjoying Churchâ—priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary consent thereunto and choice thereof yet are they in a peculiar manner under the care and inspection of the Church so far as the outward administration of the Covenant in all the means of it is committed thereunto and their duty it is according to their capacity to attend unto the Ministry of that Church whereunto they do belong 6. The Proposition respects a visible professing Church And I intend such a Church in general as avoweth Authority from Christ 1. For the Ministerial Preaching of the Word 2. Administration of the Sacraments 3. For the Exercise of Evangelical Discipline and 4. To give a publick testimony against the Devil and the world not contradicting their profession with any corrupt Principles or Practices inconsistent with it What is required in particular that any of them may be meet to be joyned unto such a Church we shall afterwards enquire 7. It is generally said that out of the Church there is no Salvation and the truth hereof is testified unto in the Scriptures Act. 2.47 1 Pet. 3.20 21. Matth. 16.18 Ephes. 5.26 27. Joh. 10.16 8 This is true both positively and negatively of the Catholick Church Invisible of the Elect All that are of it shall be saved and none shall be saved but those that belong unto it Ephes. 5.25 26 27. Of the Catholick visible professing Church negatively that no Adult person can be saved that doth not belong unto this Church Rom. 10.10 9. This Position of Truth is abused by Interest and Pride an enclosure of it being made by them who of all Christians in the world can lay the least and weakest claim unto it namely the Church of Rome For they are so far from being that Catholick Church out of which there is no Salvation and wherein none can perish like the Ark of Noah that it requires the highest charity to reckon them unto that visible professing Church whereof the greatest part may perish and do so undoubtedly 10. Our enquiry is what truth there is in this Assertion with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline whereof we treat And I say 1. No Church of what denomination soever can lay a claim unto this Priviledge as belonging unto itself alone This was the antient Donatism They confined Salvation unto the Churches of their Way alone And after many false charges of it on others it begins really to be renewed in our days For some dispute that Salvation is confined unto that Church alone wherein there is a Succession of Diocesan Bishops which is the height of Donatism The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men by the measures of some differences among Christians about Churches their State and Order are absurd foolish and impious and for the most part used by them who sufficiently proclaim that they know neither what it is to be saved nor do use any diligence about the necessary means of it Salvation depends absolutely on no particular Church-state in the world he knows not the Gospel who can really think it doth Persons of Believers are not for the Church but the Church is for them if the Ministry of Angels be for them who are Heirs of Salvation much more is the Ministry of the Church so If a man be an Adulterer an Idolater a Rayler a hater scoffer of Godliness if he choose to live in any known sin without Repentance or in the neglect of any known duty if he be ignorant and prophane in a word if he be not born again from above be he of what Church he will and whatsoever place he possess therein he cannot be saved And on the other side if a man believe in Christ Jesus that is know him in his Person Offices Doctrine and Grace trust unto him for all the ends of the wisdom and love of God towards Mankind in him if he endeavour to yield sincere and universal obedience unto all his commands and to be conformed unto him in all things following his example having for these ends received of his Spirit though all the Churches in the world should reject him yet he shall undoubtedly be saved If any shall hence infer that then it is all one of what Church any one is I answer 1. That although the being of this or that or any particular Church in the world will not secure the Salvation of any men yet the adherence unto some Churches or such as are so called in their constitution and worship may prejudice yea ruine the Salvation of any that shall so do 2. The choice of what Church we will joyn unto belongs unto the choice and use of the means for our Edification And he that makes no Conscience hereof but merely with respect unto the event of being saved at last will probably come short thereof 2. On this Supposition that there be no insuperable difficulties lying in the way of the discharge of this duty as that a person be cast by the providence of God into such a place or season as
they make herein may possibly keep up some Churches but is the ready way to destroy all Religion 2. That many of those by whom this Liberty is denyed unto professing Christians yet do indeed take it for granted that they have such a Liberty and that it is their Duty to make use of it For what are all the Contests between the Church of Rome and the Church of England so far as Christians that are not Church-men are concerned in them Is it not in whether of these Churches Edification may be best obtained If this be not the Ball between us I know not what is Now herein do not all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People why Edification is better to be had in the one Church then in the other and do they not require of them to form a Judgment upon those Reasons and Arguments and to act accordingly if they do not they do but make a Flourish and act a Part like Players on a Stage without any determinate Design 3. All Christians actually do so they do judge for themselves unless they are brutish they do Act according unto that Judgment unless they are hardened in Sin and therefore who do not so are not to be esteemed Disciples of Christ. To suppose that in all things of Spiritual and Eternal Concernment that men are not determined and acted every one by his own Judgment is an Imagination of men who think but little of what they are or do or say or Write Even those who shut their Eyes against the Light and follow in the Herd resolving not to enquire into any of these things do it because they judge it is best for them so to do 4. It is commonly acknowledged by Protestants that private Christians have a Judgement of Discretion in things of Religion The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome but withal to put a restraint upon it and a distinction of some superiour Judgement it may be in the Church or others But if by Discretion they mean the best of mens Vnderstanding Knowledge Wisdom and Prudence in and about the things wherein it is exercised I should be glad to be informed what other Judgment than this of Discretion in and about the things of Religion this or that or any Church in the World can have or exercise But to allow men a Judgement of Discretion and not to grant it their Duty to act according unto that Judgement is to oblige them to be Fools and to act not discreetly at least not according unto their own Discretion 4. The same is to be spoken of Gospel Discipline without which neither can the Duties of Church Societies be observed nor the Ends of them attained The neglect the loss the abuse hereof is that which hath ruined the Glory of Christian Religion in the World and brought the whole Profession of it into Confusion Hereon have the fervency and sincerity of true Evangelical mutual Love been abated yea utterly lost For that Love which Jesus Christ requireth among his Disciples is such as never was in the World before amongst Men nor can be in the World but on the Principles of the Gospel and Faith therein Therefore it is called his New Commandement The Continuation of it amongst the Generality of Christians is but vainly pretended little or nothing of the Reality of it in its due Exercise is found And this hath ensued on the Neglect of Evangelical Discipline in Churches or the turning of it into a Worldly Domination For one principal End of it is the Preservation Guidance and acting of this Love That mutual Watch over one another that ought to be in all the Members of the Church the Principal Evidence and fruit of Love without Dissimulation is also lost hereby Most men are rather ready to say in the Spirit and Words of Cain Am I my Brothers Keeper than to attend unto the Command of the Apostles Exhort one another dayly least any be hardened through the Deceitfulness of Sin Or comply with the Command of our Saviour if thy Brother offend thee tell him of it between him and thee By this means likewise is the Purity of Communion lost and those received as principal Members of Churches who by all the Rules of Primitive Discipline ought to be cast out of them Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto as unto constant compleat Communion and in whose Communion we will abide For these things are Matters of Choice and consist in Voluntary free Acts of Obedience With those unto whom they are not so who would on the one hand have them to be things that men may be compelled unto and ought so to be or on the other that follow no other Guidance in them but outward Circumstances from the Times and Places where they are born and inhabit I will have no Contest It follows from hence also That Where there are many Churches wherein these things are found whereon we may lawfully and ought in Duty to joyn with some of them in particular every one is obliged to joyn himself unto such a Church as whose Principles and Practises are most suited unto his Edification CHAP. XI Of Conformity and Communion in Parochial Assemblies FROM what we have insisted on we may borrow some Light into the Determination of that Case wherein Multitudes are at this day concerned And the Case it self may be briefly stated in this Enquiry namely Whether all Protestants Ministers and People are bound to joyn themselves unto the Church of England as now by Law established in its Parochial Assemblies as unto compleat constant Communion without the use of any other Church means for their own Edification So as if they do not so do they are Guilty of Schisme This is that which is called Conformity unto the Church of England which as unto private Persons can be expressed only in constant compleat Communion in Parochial Assemblies according to their Present Constitution without the Use or Exercise of any other Church Worship or Discipline but what is by Law established in them Refraining from an absolute compliance herein is called Schisme But whereas Ecclesiastical Schisme whatever it be in particular in its general nature hath respect only unto divine Institutions this which respecteth only the Laws Rules and Determinations of men can have no alliance thereunto Yet is it not only charged as such without the least countenance from Scripture or Antiquity so far as it may be allowed of Authority with us but the supposition of it is accumulated with another Evil namely that those who are so guilty of it in the Judgment of them who are interested with secular Power though Peaceable and Orthodox ought to be punished with various Penalties gradually coming unto the loss of Goods Liberty and in some Cases of
to be given of any man charged with Schisme for a Dissent from such a Rule Any such Rule and any Ecclesiastical Censure upon it is apocriphal not only unto the Scripture but unto that which I call primitive Antiquity The first Attempt of any thing in this kind was in reference unto the time and day of the Observation of Easter This was the first Instance among Christians of an endeavour to impose the Observation of humane or Church Constitutions or groundless Traditions on any Churches or Persons in them And whereas that which was called a Schisme between the Churches of Italy and Asia or some of them did ensue thereon we have a most illustrious Testimony from the best the Wisest and the Holyest of that Age for Irenaeus in France and Polycrates in Asia were not alone herein that the blame of all that Division and Schisme was to be charged on them who attempted to deprive the Churches of their Liberty and impose on them a necessity of the Observation of the Time and Season which they had determined on After a Rebuke was given unto the Attempt of the Judaizing Christians to impose the Observation of Mosaical Ceremonies from the pretence of their divine Institution on the Churches of the Gentiles by the Apostles themselves this was the Original of all endeavours to impose humane Constitutions for which there was no such Pretence upon the Practise of any And as it was an Original not unmeet for the beginning and foundation of such Impositions being in a matter of no Vse unto the Edification of the Church so it received such a solemne Rebuke at its first entrance and Attempt that had it not been for the Ignorance Pride Interest and Superstition of some in the following Ages it had perished without Imitation The Account hereof is given in Eusebius lib. 5. cap. 21 22 33 as also of the Rule which then prevailed though afterwards shamefully forsaken namely that an Agreement in the Faith was the only Rule of Communion which ought to be kept under any diversity in voluntary Observations And the Discourse of Socrates on this Occasion lib. 5. cap. 21 Concerning the Non-Institution of any days of Fastings or Feastings or other Rites or Ceremonies then in use with the Liberty which is therefore to be left in such things unto all Christians is the plain Truth whatever some except against it declared with much Judgement and Moderation This Beginning I say had the Imposition of unscriptural uninstituted Rites Ceremonies and Religious Observations among the Churches of Christ and this solemn Rebuke was given unto it Howbeit the Ignorance Superstition and Interest of following Ages with the contempt of all Modesty brake through the boundaries of this Holy Rebuke until their own Impositions and Observations became the substance of all their Church Discipline unto the total subversion of Christian Liberty Wherefore to allow Church Rulers or such as pretend so to be a Liberty and Power to appoint a Rule of Communion comprizing Institutions and Commands of sundry things to be constantly observed in the whole Worship and Discipline of the Church not warranted in themselves by divine Authority and then to charge Beleivers abiding firm in the Doctrine of the Faith with Schisme for a Non-compliance with such Commands and Appointments is that which neither in the Scripture nor in Primitive Antiquity hath either Instance Example President Testimony Rumour or Report to give Countenance unto it The Pedigree of this Practise cannot be derived one step higher than the fact of Victor the Bishop of Rome in the Excommunication of the Churches and Christians of Asia which was solemnly condemned as an Entrenchment on Christian Liberty 3. After these things the Notion of Schisme began to be mannaged variously according unto the Interest of them who seemed to have the most Advantage in the Application of it unto those who dissented from them It were an endless thing to express the Rise and declare the Progress of these Apprehensions But after many loose and declamatory Discourses about it they are gerally issued in two Heads The first is that any kind of Dissent from the Pope and Church of Rome is Schisme all the Schisme that is or can be in the World The other is that a causeless Separation from a true Church is Schisme and this only is so But whereas in this pretended Definition there is no mention of any of its internal Causes nor of its formal Reason but a bare Description of it by an outward Effect it serves only for a weapon in every mans hand to perpetuate digladiations about it For every Church esteems itself true and every one that separates himself esteems himself to have just Cause so to do In the following Times especially after the Rise and Prevalency of the Arian Heresie it was ordinary for those of the Orthodox Perswasion to forsake the Communion of those Churches wherein Arian Bishops did preside and to gather themselves into separate Meetings or Conventicles for divine Worship for which they were accused of Schisme and in sundry places punished accordingly yea some of them unto the Loss of their Lives Yet I suppose there are none now who judge them to have been Schismaticks The Separation of Novatus and Donatus from the Communion of the whole Catholick Visible Church on unwarrantable Pretences is that which makes the loudest noise about Schisme in Antiquity That there was in what was done by them and their Followers the General Nature and Moral Evil of Causeless Schismes and Divisions will be easily granted But it is that wherein we are not concerned be the especiall nature of Schisme what it will Nor did they make use of any one Reason whereon the Merit of the present Cause doth depend The Novatians the modester Sect of the two pretended only a Defect in Discipline in granting Church Communion unto such as they would not have received though they were apparently in the wrong proceeding on mistaken Principles The Donatists pleaded only some Personal Crimes in some few Bishops fallen into in the time of Persecution which they could never prove and thereon grew angry with all the World who would not condemn them and renounce their Communion as well as they These slight Pretences they made the Occasion and Reason of renouncing the Communion of the whole visible Catholick Church in all its distributions for Communion that is all particular Churches and confined Sacraments and Salvation absolutely unto their own Parties And hereon they fell into many other woful Miscarriages especially those of the latter sort It is indifferent by what Name any are pleased to call this Evil and Folly A Sin and Evil it was Schisme or what you please to term it and justly condemned by all Christians not joyning with them in those days And that which was the animating Principle of the Tumult of the Donatists was a Supposition that the Continuation of the true Church state depended on the Successive Ordination of Bishops
Soveraignity over their Consciences was reserved by the Apostles unto the Authority of Christ alone and their Obedience was required by them only unto his commands This is that which I see some would be at To presume themselves to be the Church at least the only Rulers and Governours of it To assume to themselves alone the Judgement of what is Lawful and what is unlawful to be observed in the Worship of God To avow a Power to impose what they please on all Churches pretended to be under their Command so that they judge it lawful be it never so useless or trifling if it hath no other End but to be an Instance of their Authority and then assert that all Christian People must without further Examination submit quietly unto this state of things and comply with it unless they will be esteemed damned Schismaticks But it is too late to advance such Principles a second time He addes from my Paper or as my sense the Apostles gave Rules inconsistent with any determining Rule viz. of mutual Forbearance Rom. 14. But then saith he the meaning must be that whatever Differences happen among Christians there must be no Determination either way But this is direstly contrary to the Decree of the Apostles at Hierusalem upon the Difference that happened in the Christian Churches But they are not my Words which he reports I said not that the Apostles gave Rules inconsistent with any determining Rule but with such a Rule and the Imposition of the things contained in it on the Practise of men in things not determined that is whilst Differences about them do continue as he contends for And 1. Notwithstanding this Rule of Forbearance given by the Apostle expresly Rom. 14. Yet as unto the Right and Truth in the things wherein men are at difference every private Believer is to determine of them so far as he is able in his own Mind Every one is to be fully perswaded in his own Mind in such things so far as his own Practise is concerned 2. The Church wherein such Differences do fall out may doctrinally determine of the Truth in them as it is the Ground and Pillar of Truth supposing them to be of such weight as that the Edification of the Church is concerned in them For otherwise there is no need of any such Determination but every one may be left unto his own Liberty There are Differences at this day in the Church of England in Doctrine and Practice some of them in my Judgement of more importance then those between the same Church and us yet it doth not think it necessary to make any Determination of them no not Doctrinally 3. If the Church wherein such Differences fall out be not able in and of it self to make a Doctrinal Determination of such Differences they may and ought to crave the Counsel and Advice of other Churches with whom they walk in Communion in Faith and Love And so it was in the Case whereof an Account is given us Act. 15. The Determination or Decree there made concerning the necessary Observance of the Jewish Rites by the Gentiles converted unto the Faith by the Apostles Elders and Brethren under the guidance of the Holy Ghost as his Mind was revealed in the Scripture gives not the least Countenance unto the making and imposing such a Rule on all Churches and their Members as is contended for For 1. It was only a Doctrinal Determination without Imposition on the Practise of any 2. It was a Determination against Impositions directly And whereas it is said that it was a Determination contrary to the Judgment of the Imposers which shews that the Rule of Forbearance where Conscience is alledged both ways is no standing Rule I grant that it was contrary to the Judgment of the Imposers but imposed nothing on them nor was their Practice concerned in that erronious Judgement They were not required to do any thing contrary to their own Judgment and the not doing whereof did reflect on their own Consciences Wherefore the whole Rule given by the Apostle and the whole Determination made is that no Impositions be made on the Consciences or Practice of the Disciples of Christ in things relating to his Worship but what were necessary by vertue of Divine Institution They added hereunto that the Gentiles enjoying this Liberty ought to use it without offence and were at Liberty by vertue of it to forbear such things as wherein they had or thought they had a natural Liberty in case they gave Offence by the use of them And the Apostles who knew the state of things in the Minds of the Jews and all other Circumstances give an Instance in the things which at that season were to be so forborn And whereas this Determination was not absolute and obligatory on the whole Case unto all Churches namely whether the Mosaical Law were to be observed among Christians but some Churches were left unto their own Judgement and Practise who esteemed it to be still in force as the Churches of the Jews and others left unto their own Liberty and Practise also who judged it not to oblige them both sides or Parties being bound to continue Communion among them in Faith and Love there is herein a perpetual establishment of the Rule of mutual Forbearance in such Cases nothing being condemned but Impositions on one another nothing commended but an Abstinence from the use of Liberty in the case of Scandal or Offence I had therefore Reason to say that the false Apostles were the only Imposers that is of things not necessary by vertue of any divine Institution And if the Author insinuate that the true Apostles were such Imposers also because of the Determination they made of this Difference he will fail in his Proof of it It is true they imposed on or charged the Consciences of men with the observance of all the Institutions and Commands of Christ but of other things none at all The last things which he endeavours an Answer unto on this occasion lies in those words The Jewish Christians were left unto their own Liberty provided they did not impose on others and the Dissenters at this day desire no more then the Gentile Church did viz. not to be imposed on to observe those things which they are not satisfied it is the Mind of Christ should be imposed on them So is my sense in the places referred unto reported Nor shall I contend about it so as that the last Clause be change for my Words are not they are not satisfied it is the Mind of Christ that they should be imposed on them but they were not satisfied it is the Mind of Christ they should Observe This respects the things themselves the other only their Imposition And one Reason against the Imposition opposed is that the things themselves imposed are such as the Lord Christ would not have us observe because not appointed by himself But hereunto he answers two things 1. That it was agreed
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
Orthodox themselves but only as they were carried on unto a total Renunciation of all Communion whatever but only that which was enclosed unto their own Party 2. To Evidence that we give the least countenance unto the antient Schismes or do contract the Guilt with the Authors of them the thing aimed at there are three things incumbent on him to prove 1. That our Parochial Churches from whom we do refrain actual presential Communion in all Ordinances where it is required by Law which cannot be many and but one at one time do succeed into the room of that Church in a Separation from which those Schismes did consist For we pass no Judgement on any other Church but what concerns our selves as unto present Duty though that in a Nation may be extended unto many or all of the same sort But these Schismes consisted in a professed Separation from the whole Catholick Church that is all Christians in the World who joyned not with them in their Opinions and Practises and from the whole Church state then passant and allowed But our Author knows full well that there are others who long before our Parochial Churches do lay claim unto the absolute enclosure of this Church state unto themselves and thereon condemn both him and us and all the Protestants in the World of the same Schisme that those of old were guilty of especially they make a continual Clamour about the Novatians and Donatists I know that he is able to dispossess the Church of Rome from that Usurpation of the State and Rights of the antient Catholick Church from whence those Separations were made and it hath been sufficiently done by others But so soon as we have cast that out of Possession to bring in our Parochial Assemblies into the room of it and to press the Guilt of Separation from them with the same Reasons and Arguments as we were all of us but newly pressed withal by the Romanists namely that hereby we give countenance unto them yea do the same things with them who made Schismes in Separating from the Catholick Church of old is somewhat severe and unequal Wherefore unless the Church from which they separated which was the whole Catholick Church in the World not agreeing and acting with them and those Parochial Assemblies from whose Communion we refrain are the same and of the same consideration nothing can be argued from those ancient Schismes against us nor is any countenance given by us unto them For if it be asked of us whether it be free or lawful for Believers to joyn in Society and full Communion with other Churches besides those that are of our way and especial Communion we freely answer that we no way doubt of it nor do judge them for their so doing 2. It must be proved unto the End proposed that the Occasions and Reasons of their Separation of old were the same or of the same nature only with those which we plead for our refraining Communion from Parochial Assemblies Now though the Dr. here makes a flourish with some Expressions about Zeal Discipline Purity of the Church Edification which he will not find in any of their Pretences yet in truth there is not one thing alledged wherein there is a Coincidence between the Occasions and Reasons pleaded by them and ours It is known that the principal thing in general which we insist upon is the unwarrantable Imposition of unscriptural Termes and Conditions of Communion upon us was there any such thing pleaded by them that made the Schismes of Old indeed they were all of them imposers and separated from the Church because they would not submit unto their Impositions Some Bishops or some that would have been Bishops but could not entertaining some new Conceit of their own which they would have imposed on all others being not submitted unto therein were the Causes of all those Schismes which were justly esteemed Criminal So was it with the Novatians and Donatists in an especial manner Even the great Tertullian though no Bishop left the Communion of the Church on this Ground For because they would not admit of the strict Observance of some Austere Severities in Fasting Abstinence from sundry Meates and Watching with the like which he esteemed necessary though no way warranted by Scripture Rule or Example he utterly renounced their Communion and countenanced himself by adhering unto the Dotages of Montanus It is true some of them contended for a Severity of Discipline in the Church but they did it not upon any pretence of the Neglect of it in them unto whom the Administration of it was committed but for the want of establishing a false Principle Rule or Erronious Doctrine which they advanced namely that the most sincere penitents were never more to be admitted into Ecclesiastical Communion whereby they did not establish but overthrow one of the Principal ends of Church Discipline They did not therefore press for the Power or the Vse of the Keys as is pretended but advanced a false Doctrine in prejudice both unto the Power and Use of them They pretended indeed unto the Purity of the Church not that there were none impure wicked and hypocritical among them but that none might be admitted who had once fallen though really made pure by sincere Repentance This was their Zeal for Purity If a Man were overtaken if they could catch him in such a fault as by the Rules of the passaint Discipline he was to be cast out of the Church there they had him safe for ever No Evidence of the most sincere Repentance could prevail for a Readmission into the Church And because other Churches would admit them they renounced all Communion with them as no Churches of Christ. Are these our Principles are these our Practices do we give any countenance unto them by any thing we say or do I somewhat wonder that the Dr. from some general Expressions and casting their Pretences under new Appearances should seem to think that there is the least Coincidence between what they insisted on and what we plead in our own Defence He may see now more fully what are the Reasons of our Practise and I hope thereon will be of another Mind not as unto our Cause in general which I am far enough from the expectation of but as unto this invidious Charge of giving Countenance unto the Schismes condemned of old in the Church And we shall see immediately what were the Occasions of those Schismes which we are as remote from giving countenance unto as unto the Principles and Reasons which they pleaded in their own Justification 3. It ought also to be proved that the Separation which is charged on us is of the same nature with that charged on them of old for otherwise we cannot be said to give any Countenance unto what they did For it is known they so separated from all other Churches in the World as to confine the Church of Christ unto their own Party to condemn all others and to
they are occasioned by Ambition and desire of Preheminence like those that fell out among the Bishops of those days when their Parishes and claimes were not regulated by the Civil Power as now they are If they do so from a Desire to impose Principles and Practises not warranted in the Scripture on others as it was with Tertullian If for slight Reasons they rend and destroy that Church state and order which themselves approve of as it was with all the antient Schismaticks who were Bishops or would feign to have been if those that make them or follow in them deny Salvation unto all that joyn not with them and condemn all other Churches as being without Gods Covenant and the Sacraments as did the Donatists and those do who deny these things unto all Churches who have not Diocesan Bishops if there be not a sufficient justifiable Cause pleaded for it that those who make such a separation cannot abide in the Communion which they forsake without wounding their own Consciences and do give Evidences of their abiding in the Exercise of Love towards all the true Disciples of Christ we are satisfied that we have a Rule infallibly directing us to make a Judgment concerning it Our Author adds Sect. 26. p. 197. Another Argument against this course of separation is that these Grounds will make separation endless which is to suppose all the Exhortations of the Scripture to Peace and Vnity among Christians useless But why so Is there nothing in the Authority of Christ and the sence of the Account which is to be given unto him nothing in the Rule of the Word nothing in the works of the Ministry and exercise of Gospel Discipline to keep professed Disciples of Christ unto their Duty and within the bounds of order Divinely prescribed unto them unless they are fettered and staked down with humane Laws and Constitutions Herein I confess I differ and shall do so whilst I am in this World from our Reverend Author and others To say as he doth upon a supposition of the taking away of humane Impositions Laws and Canons that there are no bounds set unto separation but what the fancies of men will dictate unto them is dishonourable unto the Gospel and somewhat more To suppose that the Authority of Christ the Rule of the Word and the Work of the Ministry are not sufficient to prescribe bounds unto separation efficaciously affecting the Consciences of Beleivers or that any other bounds can be assigned as obligatory unto their Consciences is what cannot be admitted The Lord Christ hath commanded Love and Vnion among his Disciples he hath ordained order and Communion in his Churches he hath given unto them and limited their Power he hath prescribed Rules whereby they and all their Members ought to walk he hath forbidden all Schismes and Divisions he hath appointed and limited all necessary separations and hath truly given all the bounds unto it that the Consciences of men are or can be affected withal But then it is said if this be all separation will be endless if such a separation be intended as is an unlawful Schisme I say it may be it will even as Persecution and other evils sins and wickednesses will be notwithstanding his severe Prohibition of them What he hath done is the only means to preserve his own Disciples from all sinful separation and is sufficient thereunto Herein lyeth the Original mistake in this matter we have lost the Apprehension that the Authority of Christ in the Rule of his Word and Works of his Spirit is every way sufficient for the Guiding Governing and Preserving of his Disciples in the Church Order by him prescribed and the observance of the Duties by him commanded It hath been greatly lost in the World for many Ages and therefore instead of Faithful Ministerial Endeavours to enforce a sence of it on the Consciences of all Christians they have been let loose from it through a confidence in other devises to keep them unto their Duty and Order And if these devises be they Ecclesiastical Canons or Civil Penalties be not enforced on them all the World is made to beleive that they are left unto the dictates of their own fancies and Imaginations as if they had no concern in Christ or his Authority in this matter But for my part I shall never desire nor endeavour to keep any from Schisme or separation but by the ways and means of Christs appointment and by a sense of his Authority on their own Consciences The remainder of his Discourse on this Head consists in a lepid Dramâ—tical Oration framed and feigned for one of his Opposers wherein he makes him undertake the patronage of Schism before Cyprian and Austiâ— The Learned Person intended is very well able to defend and vindicate himself which I suppose also he will do In the mean time I cannot but say two things 1. That the Imposition on him of extenuating the Guilt of any real Schism is that which none of his Words do give the least countenance unto 2. That the Doctors attempt in his feigned Oration to accommodate his Principles or Ours unto the case of the Donatists for their Justification the weakness whereof is evident to every one who knows any thing of the case of the Donatists is such an instance of the Power of Interest a design to maintain a Cause causelessly undertaken by all manner of Artifices and Pretences prevailing in the minds of men otherwise Wise and Sober as is to be lamented We come at length in the 5th place Sect 28. p. 209. unto that which is indeed of more importance duly to be considered then all that went before For as our Author observes it is that wherein the Consciences of men are concerned This Argument therefore he takes from the Obligation which lyes upon all Christians to preserve the Peace and Vnity of the Church For the confirmation of this Argument and the Application of it unto the case of them who refrain from total Communion with our Parocâ—ial Assemblies which alone is the case in hand he lays down sundry suppositions which I shall consider in their Order although they may be all granted without any disadvantage unto our Cause But they will be so the better when they are rightly stated 1. His first supposition is that Christians are under the strictest Obligations to preserve the Peace and Vnity of the Church This being the foundation of all that follows it must be rightly stated And to that end three things may be enquired into 1. What is that Church whose Peace and Unity we are obliged to preserve For there are those who lay the firmest claim unto the Name Power and Priviledges of the Church with whom we are obliged to have neither Peace nor Vnity in the Worship of God 2. What is that Peace and Vnity which we are so obliged to preserve 3. By what means they are to be preserved 1. We are obliged to follow Peace with all men to seek Peace
to separate from a Church thereon shall the People do it themselves are they meet are they Competent for it are they to make such a Judgement on the Doctrine of their Guides do they know what is heresie have they read Epiphanius or Binius How comes this allowance to be made unto them which else where is denied The Third is in Case Men make things indifferent necessary to Salvation and divide the Church on that account But 1. I know not which is to precede or go before their Division of the Church or the just Separation nor how they are to be distinguished but it was necessary to be so expressed 2. There are two things in such an Imposition first the practise of the things imposed Secondly the Judgement of them that impose them The former alone belongs unto them who are imposed on and they may submit unto it without a Compliance with the Doctrine as many did in the Apostles days For the Judgement of the imposers it was their own Errour and concernment only 3. Why is not the imposing of things indifferent so as to make the observation of them necessary unto mens Temporal Salvation in this World so as that the Refusal of it shall really affect the Refusers with Trouble and Ruine as just a Cause of Separation as the imposing of them as necessary unto Eternal Salvation which shall never affect them 4. This making things indifferent necessary unto Salvation and as such imposing of them on others is a thing impossible that never was nor ever can be For it is the Judgment of the Imposers that is spoken of and to judge things indifferent in themselves to be in themselves necessary to Salvation is a Contradiction If onely the Judgment of the Imposers that such things are not indifferent but necessary to Salvation be intended and otherwise the things themselves may lawfully be imposed I know not how this differs from the Imposition of indifferent things under any other pretence In his following Discourse concerning miscarriages in Churches where no Separation is enjoyned we are not at all concerned and therefore shall not observe the mistakes in it which are not a few But may there not be other Causes of peaceable withdrawing from the Communion of a Church besides these here enumerated 1. Suppose a Church should impose the Observation of Judaical Ceremonies and make their observation necessary though not to Salvation Yet unto the Order and Decency of Divine Worship It may declare them to be in themselves indifferent but yet make them necessary to be observed Or 2. Suppose a Church should be so degenerated in the Life and Conversation of all its Members that being immersed in various sins they should have only a form of Godliness but deny the power of it the Rule of the Apostle being to avoid and turn away from them 3. Suppose a Church be fallen into such decayes in Faith Love and fruits of Charity as that the Lord Jesus Christ by his word declares his Disapprobation of it and in that State refuses to reform itself and persecutes them who would reform themselves Or 4. Suppose the Ministry of any Church be such as is insufficient and unable to dispense the Word and Sacraments unto Edification so as that the whole Church may perish as unto any Relief by or from the Administration of the Ordinances of the Gospel I say in these and such other Cases a peaceable withdrawing from the Communion of such Churches is warrantable by the Rule of the Scripture SECT III. THE third Part of the Drs. Discourse he designs to examine the Pleas as he speaks for Separation And these he refers to four Heads whereof the first respects the Constitution of the Church And those which relate hereunto are four also 1. That Parochial Churches are not of Christs Institution 2. That Diocesan Churches are unlawful 3. That our National Church hath no Foundation 4. That the People are deprived of their Right in the Choice of their Pastors The first of these Namely that our Parochial Churches are not of Christs Institution he begins withal and therein I am alone called to an Account I wonder the Dr. should thus state the Question between us The meaning of this Assertion that our Parochial Churches are not of Christs Institution must be either they are not so because they are Parochial or at least in that they are Parochial But is this my judgement have I said any thing to this purpose yea he knows full well that in my judgment there are no Churches directly of divine Institution but those that are Parochial or particular Churches We are not therefore to expect much in the ensuing disputation when the state of the Question is so mistaken at the entrance If he say or intend that there are many things in their Parochial Churches observed practised and imposed on all their members in and about the Worship of God which are not of divine institution we grant it to be our judgment and part of our plea in this case But this is not at all spoken unto Wherefore the greatest part of the ensuing discourse on this Head is spent in perpetual diversions from the state of the case under consideration with an attempt to take advantage for some reflections or an appearance of success from some passages and expressions belonging nothing at all unto the merit of the cause a course which I thought so Learned a Person would not have taken in a case wherein Conscience is so nearly concerned Some mistakes occurring in it have been already rectified as that wherein he supposeth that my Judgement is for the Democratical Government of the Church as also what he alledgeth in the denyal of the gradual declension of the Primitive Churches from their first original Institution hath been examined I shall therefore plainly and directly propose the things which I assert and maintain in this part of the Controversie and then Consider what occurrs in opposition unto them or otherwise seems to be of any force towards the End in general of charging us with Schisme and they are these that follow 1. Particular Churches or Congregations with their Order and Rule are of Divine institution and are sufficient unto all the ends of Evangelical Churches I take Churches and Congregations in the same sence and notion as the Church of England doth defining the Church by a Congregation of Beleivers otherwise there may be occasional Congregations that are not stated Churches 2. Unto these Churches there is committed by Christ himself all the ordinary power and priviledges that belong unto any Church under the Gospel and of them is required the observance of all Church Duties which it is their sin to omit 3. There is no Church of any other form kind nature or constitution that is of Divine institution Things may be variously ordered in and amongst Christians or their Societies may be cast or disposed of into such respective Relations to and dependance on one another
much concern'd My Words are Vindic. p. 41. Though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church of Carthage that the whole Community of the Members of that Church did meet together to determine of things that were of their common Interest according unto what was judged to be their Right and Liberty in those dayes I thought no man who is so Conversant in the Writings of Cyprian as our Author apparently is could have denied the Truth hereof nor do I say it is so done by him onely he takes occasion from hence to discourse at large concerning the state of the Church at Carthage in those dayes in Opposition to Mr. Cotton who affirms that there was found in that Church the express and lively lineaments of the very body of Congregational Discipline Herein I am not concern'd who do grant that at that time there were many Alterations introduced into the Order and Rule of the Church but that the People did meet together unto the Determination of things of their common Interest such as were the choice of their Officers and the readmission of them into the Fellowship of the Church who had fallen through infirmity in time of Persecution or publick offences and divisions is so evident in the Writings of Cyprian wherein he ascribes unto them the right of choosing Worthy and of rejecting Unworthy Officers and tells them that in such Cases he will do nothing without their consent that it cannot be gain-said But hereon he asketh where I had any Reason to appeal to St. Cyprian for the Democratical Government of the Church which indeed I did not do nor any thing which look'd like unto it And he addes that they have this Advantage from the appeal that we do not suppose any Deviation then from the Primitive Institution whereas my words are Positive that before that time there were many Alterations introduced into the Rule and Order of the Church such things will partiallity in a Cause and aiming at Success in Disputation produce M. Cotton affirms that the lineaments of the Congregational Discipline are found in that Church that there is therein a just Representation of an Episcopal Church that is I presume Diocesan because that alone is unto his purpose It is not lawful to make any Church after the time of the Apostles the Rule of all Church State and Order nor yet to be absolutely determined in these things by the Authority of any man not divinely inspired And yet I cannot but wish that all the three parties dissenting about Church Order Rule and Worship would attempt an agreement between themselves upon the Representation made of the state of the Church of Carthage in the dayes of Cyprian which all of them lay some claim unto although it will be an Abridgement of some of their pretensions It might bring them all nearer together and it may be all of them in some things nearer to the Truth for it is Certain 1. That the Church of Carthage was at that time a particular Church There was no more Church but one in that City Many occasional Meetings and Assemblies in several places for Divine Exercises and Worship there were But stated Churches with Officers of their own Members peculiarly belonging unto them Discipline among them such as our Reverend Author doth afterwards affirme and describe our Parochial Churches to be there were none nor is it pretended that there were 2. That in this one Church there were Many Presbyters or Elders who ruled the whole Body or Community of it by common Advice and Counsel whether they were all of them such as laboured in the Word and Doctrine with the Administration of the Sacraments or attended unto Rule only it doth not appear But that they were many and such as did not stand in any peculiar Relation unto any part of the people but concur'd in common to promote the Edification of the whole Body as Occasion and Opportunity did require is evident in the account given of them by Cyprian himself 3. That among those Elders in that one Church there was one peculiarly called the Bishop who did constantly preside amongst them in all Church affairs and without whom ordinarily nothing was done as neither did he any thing without the advice of the Elders and consent of the People How far this may be allowed for Orders sake is worth consideration of Divine institution it is not But where there are many Elders who have equal interest in and right unto the rule of the whole Church and the Administration of all Ordinances it is necessary unto Order that one do preside in their meetings and consultations whom custom gave some preheminence unto 4. That the people were ruled by their own consent and that in things of greatest importance as the choice of their Officers the casting out and the receiving in of lapsed members had their suffrage in the determination of them 5. That there was no Imposition of Liturgies or Ceremonies or any humane invention in the Worship of God on the Church or any members of it the Scripture being the sole acknowledged Rule in Discipline and Worship This was the state and order of the Church of Carthage in those days and although there were some alterations in it from the first divine Institution of Churches yet I heartily wish that there were no more difference amongst us then what would remain upon a supposition of this state For what remains of the Opposition made unto what I had asserted concerning Congregational or particular Churches I may referre the Doctor and the Reader unto what hath been farther pleaded concerning them in the preceding discourse nor am I satisfied that he hath given any sufficient answer unto what was before alledged in the vindication but hath passed by what was most pregnant with Evidence unto the Truth and by a mistake of my mind or Words diverts very much from the state of the Question which is no other but what I laid down before yet I will consider what is material in the whole of his Discourse on this subject SECT 5. p. 234 He says I affirm that as to the matter of fact concerning the Institution of Congregational Churches it seems evidently exemplyfied in the Scripture for which I referre the Reader unto what is now again declared in the confirmation of it And he adds The matter of Fact is that when Churches grew too big for one single Congregation in a City then a new Congregational Church was set up under new Officer with a separate power of Government that is in that City But this is not at all the matter of Fact I do not say that there were originally more particular Churches then one in one City I do grant in the words next quoted by him that there is not express mention made that any such Church did divide it self into more Congregations with new Officers But this