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
Preservation of Church Peace and Unity All the Dispute is whether we keep unto this Rule of Christ or no wherein we are ready at any time to put our selves upon the Trial being willing to Teach or Learn as God shall help us Secondly We say that this Rule in general is the Rule of Faith Love and Obedience contained and revealed in the Scripture and in particular the Commands that the Lord Christ hath given for the Order and Worship that he requires in his Churches It may seem strange to some that we should suppose the due Observance of the Rule of Faith Love and Obedience that is of Faith real and unfeigned Love fervent and without Dissimulation and of Universal gracious Evangelical Obedience to be necessary unto the Preservation of Church Peace and Unity But we do affirm with some confidence that the only real Foundation of them doth lye herein nor do we value that Ecclesiastical Peace which may be without it or is neglective of it Let all the Christian World or those therein who concern themselves in us Know that this is our Principle and our Judgment that no Church Peace or Vnity is valued by or accepted with Jesus Christ that is not founded in that doth not arise from and is the effect of a diligent Attendance unto and Observance of the entire Gospel Rule of Faith and Obedience In the Neglect hereof Peace is is but Carnal Security and Unity is nothing but a Conspiracy against the Rule of Christ. Add hereunto in particular the due Observation of what the Lord Christ hath appointed to be done and observed in his Churches as unto their Order Rule and Worship and they who walk according unto this Rule need not fear the Charge of Schisme from the fiercest of their Adversaries Wherefore we say Thirdly Those who recede from this Rule in any material Branch of it are guilty of the Breach of Church Vnity according to the Measure of their Exorbitancy As suppose that any Preach Teach or Profess Doctrines that are contrary to the form of wholesome Words especially with reference unto the Person Offices and Grace of Christ which are the Subject of Doctrines purely Evangelical they break the Peace of the Church and we are bound to separate or withdraw Communion from them which is a Means of preserving the true Peace and Unity of the Church Speciosum quidem est Nomen Pacis pulchra Opinio Vnitatis sed quis ambigat eam solam unicam Ecclesiae Pacem esse quae Christi est saith Hilary Suppose that men retain a Form of Godliness in the Profession of the Truth but deny the Power of it acting their habitual Lusts and Corruptions in a vitious Conversation they overthrow the Foundation of the Churches Unity and we are obliged from such to turn away The like may be said of those who live in a constant neglect of any of the Commands of Christ with respect unto the Order Rule and Worship of the Church with a contempt of the Means appointed by him for their Edification All these according unto the Measures of their Deviations from the Rule of Christ do disturb the Foundation of all Church Peace and Unity And therefore we say Fourthly That Conscience is immediately and directly concerned in no other Church Vnity as such but what is an effect of the Rule of Christ given unto that End We know what is spoken concerning Obedience unto the Guides and Rulers of the Church which is a part of the Rule of Christ. But we know withal that this Obedience is required of us only as they teach us to observe and do all that he hath commanded for other Commission from him they have none When this Rule is forsaken and another substituted in the room of it as it quickly diverts the Minds of Men from a Conscientious Attendance unto that Rule of Christ as the only means of Church Vnity so that other doth either proceed from mens secular Interests or may easily be accommodated thereunto And whereas the Lines of it must be drawn in the Feilds of pretended Indifferencies and real Arbitrariness it will be the cause of endless Contentions whilst whatever some think themselves to have Power to appoint others will judge themselves to have Liberty to refuse Fifthly It is Vnity of Christs Appointment that Schism respects as a Sin against it and not Vniformity in things of Mens Appointment And Lastly Those who charge Schisme on others for a dissent from themselves or the refraining of Total Communion with them must 1. Discharge themselves of the Charge of it in a consistence with their charge on them For we find as yet no Arrows shot against us but such as are gathered up in the Feilds shot at them that use them out of the Roman Quiver Neither will it avail them to say that they have other manner of Reason for their Separation from the Church of Rome than any we have for our withdrawing Communion from them For the Question is not what Reasons they have for what they do but what Right and Power they have to do it namely to separate from the Church whereof they were constituting a new Church state of their own without the consent of that Church and against the Order and Authority of the same 2. Require no Communion but by vertue of the Rule before declared In no other are we concerned with respect unto the Peace and Unity of the Church 3. Give a farther Confirmation than what we have yet seen unto the Principles or Presumptions they proceed upon in the Mannagement of the Charge of Schisme As that 1. Diocesan Bishops with their Metropolitans are of Divine Institution 2. That the Power of Rule in and over all Churches is committed unto them alone 3. That the Church hath Power to ordain Religious Rites and Ceremonies no where prescribed in the Scripture and impose the Observation of them on all Members of the Church 4. That this Church they are 5. That no Mans Voluntary Consent is required to constitute him a Member of any Church but that every one is surprized into that state whether he will or no. 6 That there is nothing of force in the Arguments pleaded for Non-compliance with Arbitrary unnecessary Impositions 7. That the Church standeth in no need of Reformation neither in Doctrine Discipline nor Conversation with sundry other things of an alike Nature that they need unto their Justification But yet when all is done it will appear that mutual Forbearance first removing Animosities then administring Occasion of inoffensive Converse unto the revival of decayed Affections leading unto sedate Conferences and Considerations of a more entire conjunction in the things whereunto we have attained will more conduce unto Universal Peace and Gospel Unity than the most fierce contentions about things in difference or the most vehement Charges of Schisme against Dissenters But I must return to the Argument and shall add something giving Light into the Nature of Schism from an
their Rule but left that unto the Discretion and Authority of men as they think meet when they have outward Power for their Warranty But if by these particular Appointments and Framings of Churches with their Order men are disposed of as unto their spiritual concernments beyond the Obligation of the Light of Nature or the moral â—aw We must yet enquire who gave them this Right and Title to make this disposal of them 2. Authority As Right and Title respect the Persons of men to be reduced into a new form of Government so Authority respects the Rules â—aws Orders and Statutes to be made prescribed and established whereby the Priviledges of this new Society are conveyed and the Duties of it enjoyned unto all that are taken unto it Earthly Potentates who will dispose of men into a State and Government absolutely new unto them as unto all their temporal Concernments of Life Liberty Inheritances and Possessions so as that they shall hold all of them in dependance on and according unto the Rules and Laws of their New Government and Kingdom must have these two things namely Right and Title unto the Persons of men which they have by Conquest or an absolute Resignation of all their Interests and Concerns into their disposal and Authority thereon to constitute what Order what kind of State Rule and Government they please without these they will quickly find their Endeavours and Undertakings frustrate The Gospel Church-State in the Nature of it and in all the Laws and Constitution of it is absolutely new whereunto all the World are naturally Forreigners and Strangers As they have no Right unto it as it containeth Priviledges so they have no obligation unto it as it prescribes Duties Wherefore there is need of both those Right as unto the Persons of men and Authority as unto the Laws and Constitution of the Church unto the framing of it And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches or making of Laws for their Rule and Government This Authority is not only ascribed unto Jesus Christ in the Scripture but it is enâ—â—â—sed unto him so as that no other can have any Interest in it See Mat. 28.18 Rev. 3.7 Isa. 9.6 7 By vertue hereof he is the only Lawgiver of the Church Jam. 4.12 Isa. 22.22 There is indeed a Derivation of Power and Authority from him unto others but it extends itself no farther save only that they shall direct teach and command those whom he sends them unto to do and observe what he hath commanded Matth. 28.20 He builds his own House and he is over his own House Heb. 3.3 4 5 6. He both constitutes its State and gives Laws for its Rule The Disorder the Confusion the turning of the Kingdom of Christ upside down which have enâ—ued upon the Usurpation of men taking upon them a Legislative Power in and over the Church cannot easily be declared For upon a slight Pretence no way suited or serviceable unto their ends of the Advice given and Determination made by the Apostles with the Elders and Brethren of the Church of Jerusalem in a temporary Constitution about the use of Christian Liberty the Bishops of the 4 th and 5 th Centuries took upon themselves Power to make Laws Canons and Constitutions for the ordering of the Government and the Rule of the Church bringing in many new Institutions on a Pretence of the same Authority Neither did others who followed them cease to build on their sandy Foundation until the whole frame of the Church-State was altered a new Law made for its Government and a new Christ or Antichrist assumed in the head of its Rule by that Law For all this pretended Authority of making Laws and Constitutions for the Government of the Church issued in that Sink of Abominations which they call the Canon-Law Let any man but of a tolerable understanding and freed from infatuating prejudices but read the Representation that is made of the Gospel Church State its Order Rule and Government in the Scripture on the one hand and what Representation is made on the other of a Church State its Order Rule and Government in the Canon Law the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ if he doth not pronounce them to be contrary as Light and Darkness and that by the latter the former is utterly destroyed and taken away I shall never trust to the use of men's Reason or their Honesty any more This Authority was first usurped by Synods or Counsels of Bishops Of what use they were at any time to declare and give Testimony unto any Article of the Faith which in their daies was opposed by Hereticks I shall not now enquire But as unto the exercise of the Authority claimed by them to make Laws and Canons for the Rule and Government of the Church It is to be bewailed there should be such a Monument left of their Weakness Ambition Self-Interest and Folly as there is in what remaineth of their Constitutions Their whole endeavour in this kind was at best but the building of Wood Hay and Stubble on the Foundation in whose Consumption they shall suffer loss although they be saved themselves But in making of Laws to bind the whole Church in and about things useless and trivial no way belonging to the Religion taught us by Jesus Christ in and for the Establishment or Encrease of their own Power Jurisdiction Authority and Rule with the extent and bounds of their several Dominions in and for the Constitution of new Frames and States of Churches and new ways of the Government of them in the Appointment of new Modes Rites and Ceremonies of Divine Worship with the Confusions that ensued thereon in mutual Animosities Fightings Divisions Schisms and Anathematisms to the horrible Scandal of Christian Religion they ceased not until they had utterly destroyed all the Order Rule and Government of the Church of Christ yea the very nature of it and introduced into its room a carnal worldly Church-State and Rule suited unto the Interests of Covetous Ambitious and Tyrannical Prelates The most of them indeed knew not for whom they wrought in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity was raised out of their Provisions For after they were hewed and carved shaped formed and guilded the Pope appeared in the Head of it as it were with those words of his mouth Is not this great Babylon that I have built for the House of the Kingdom by the might of my Power and for the Honour of my Majesty This was the fatal Event of mens invading the Right of Christ and
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
themselves concerned to attend unto But yet notwithstanding these Concessions when things come to the trial in particular there is very little granted in complyance with the Assertion laid down For besides that it is not a Church of Divine Institution that is intended in these Concessions when it comes unto the issue where a Man is born and in what Church he is Baptized in his Infancy there all choice is prevented and in the Communion of that Church he is to abide on the penalties of being esteemed and dealt withal as a Schismatick In what National Church any person is Baptized in that National Church he is to continue or answer the contrary at his peril And in the Precincts of what Parish his Habitation falls to be in that particular Parish Church is he bound to Communicate in all Ordinances of Worship I say in the judgment of many whatever is pretended of mens joyning themselves unto the truest and purest Churches there is no Liberty of Judgment or Practice in either of these things left unto any of the Disciples of Christ. Wherefore the Liberty and Duty proposed being the Foundation of all orderly Evangelical Profession and that wherein the Consciences of Believers are greatly concerned I shall lay down one Proposition wherein 't is asserted in the sence I intend and then fully confirm it The Proposition itself is this It is the duty of every one who professeth Faith in Christ Jesus and takes due care of his own Eternal Salvation voluntarily and by his own choice to joyn himself unto some particular Congregation of Christs Institution for his own Spiritual Edification and the right discharge of his Commands 1. This Duty is prescribed 1. unto them only who profeâ—s Faith in Christ Jesus who own themselves to be his Disciples that call Jesus Lord. For this is the method of the Gospel that first men by the Preaching of it be made Disciples or be brought unto Faith in Christ Jesus and then be taught to do and observe whatever he commands Matth. 28.18 19 20. first to believe and then to be added unto the Church Act. 2.41 42 46 47. Men must first joyn themselves unto the Lord or give up themselves unto him before they can give up themselves unto the Church according to the mind of Christ 2 Cor. 8.5 We are not therefore concerned at present as unto them who either not at all profess Faith in Christ Jesus or else through ignorance of the Fundamental Principles of Religion and wickedness of life do destroy or utterly render useless that Profession We do not say it is the duty of such persons that is their immediate duty in the state wherein they are to joyn themselves unto any Church Nay it is the duty of every Church to refuse them their Communion whilst they abide in that state There are other duties to be in the first place pressed on them whereby they may be made meet for this So in the Primitive times although in the extraordinary Conversions unto Christianity that were made among the Jews who before belonged unto Gods Covenant they were all immediately added unto the Church yet afterwards in the ordinary way of the Conversion of men the Churches did not immediately admit them into compleat Communion but kept them as Catechumeners for the encrease of their knowledge and trial of their profession until they were judged meet to be joyned unto the Church And they are not to blame who receive not such into compleat Communion with them unto whom it is not a present duty to desire that Communion Yea the admission of such persons into Church-Societies much more the compelling of them to be Members of this or that Church almost whether they will or no is contrary to the rule of the Word the example of the Primitive Churches and a great expedient to harden men in their sins We do therefore avow that we cannot admit any into our Church Societies as to compleat Membership and actual Interest in the Priviledges of the Church who do not by a profession of Faith in and obedience unto Jesus Christ no way contradicted by sins of life manifest themselves to be such as whose duty it is to joyn themselves unto any Church Neither do we injure any Baptized persons hereby or oppose any of their Right unto and Interest in the Church but only as they did universally in the Primitive Churches after the death of the Apostles we direct them into that way and method wherein they may be received unto the glory of Christ and their own edification And we do therefore affirm that we will never deny that Communion unto any person high or low rich or poor old or young Male or Female whose duty it is to desire it 2. It is added in the description of the Subject That it is such an one who takes due care of his own Salvation Many there are who profess themselves to be Christians who it may be hear the Word willingly and do many things gladly yet do not esteem themselves obliged unto a diligent enquiry into and a precise observation of all the commands of Christ. But it is such whom we intend who constantly fix their minds on the enjoyment of God as their chiefest good and utmost end who thereon duely consider the means of attaining it and apply themselves thereunto And it is to be feared that the number of such persons will not be found to be very great in the world which is sufficient to take off the reproach from some particular Congregations of the smalness of their number Such they ever were and such is it foretold that they should be Number was never yet esteemed a note of the true Church by any but those whose worldly interest it is that it should so be yet at present absolutely in these Nations the number of such persons is not small 3. Of these persons it is said that it is their duty so to dispose of themselves It is not that which they may do as a convenience or an advantage not that which others may do for them but which they must do for themselves in a way of duty It is an Obediential act unto the commands of Christ whereunto is required subjection of Conscience unto his Authority Faith in his promises as also a respect unto an appearance before his Judgment-Throne at the last day The way of the Church of Rome to compel men into their Communion and keep them in it by fire and fâ—got or any other means of external force derives more from the Alcoran than the Gospel Neither doth it answer the mind of Christ in the Institution End and Order of Church-Societies that men should become Members of them partly by that which is no way in their own power and partly by what their wills are regulated in by the Laws of men For it is as was said commonly esteemed that men being born and Baptized in such a Nation are thereby made Members of the Church
wherein there is no Church that he can possibly joyn himself unto or that he be unjustly refused Communion by unwarrantable conditions of it as it was with many during the prevalency of the Papacy in all the Western Empire it is the indispensible duty of every Disciple of Christ in order unto his edification and Salvation voluntarily and of his own choice to joyn himself in and unto some particular Congregation for the Celebration of Divine Worship and the due observation of all the Institutions and commands of Christ which we shall now farther confirm 1. The foundation of this duty as was before declared doth lye in the law and light of Nature Man cannot exercise the principal Powers and Faculties of his Soul with which he was created and whereby he is enabled to glorifie God which is the end of him and them without a consent and conjunction in the Worship of God in Communion and Society as hath been proved before 2. The way whereby this is to be done God hath declared and revealed from the beginning by the Constitution of a Church-state through the addition of Arbitrary Institutions of Worship unto what was required by the Law of Nature For this gives the true state and is the formal reason of a Church namely a Divine Addition of Arbitrary Institutions of Worship unto the necessary Dictates of the Law of Nature unto that end And the especial nature of any Church-state doth depend on the especial nature of those Institutions which is constitutive of the difference between the Church-state of the Old Testament and that of the new 3. Such a Church-state was constituted and appointed under the Old Testament founded in and on an especial Covenant between God and the People Exod. 24. Unto this Church every one that would please God and walk before him was bound to joyn himself by the ways and means that he had appointed for that end namely by Circumcision and their laying hold on the Covenant of God Exod. 12.48 Isa. 56.4 And this joyning unto the Church is called joyning unto the Lord Isa. 56.6 Jerem. 50.5 as being the means thereof without which it could not be done Herein was the Tabernacle of God with men and he dwelt among them 4. As a new Church-state is Prophesyed of under the New Testament Ezek. 34.25 26 27. Isa. 66.18 19 20 21 22. and other places innumerable so it was actually erected by Jesus Christ as we have declared And whereas it is introduced and established in the place and room of the Church-state under the Old Testament which was to be removed at the time of Reformation as the Apostle demonstrates at large in his Epistle to the Hebrews all the commands promises and thâ—eatnings given or annexed unto that Church-state concerning the conjunction of men unto it and walking in it are transferred unto this of the new erection of Christ. Wherefore although the State of the Church itself be reduced from that which was Nationally Congregational unto that which is simply and absolutely so and all Ordinances of its instituted Worship are changed with new rules for the observation of what we are directed unto by the light of Nature yet the commands promises and threatnings made and given unto it as a Church are all in full force with respect unto this new Church-state and we need no new commands to render it our duty to joyn in Evangelical Churches for the ends of a Church in general 5. The Lord Christ hath disposed all the ways and means of edification unto these Churches so that ordinarily and under an expectation of his presence in them and concurrence unto their efficacy they are not otherwise to be enjoyed Such are the ordinary dispensation of the Word and Administration of the Sacraments For any Disciple of Christ to live in a neglect of these things and the enjoyment of them according to his mind is to despise his care and wisdom in providing for his eternal welfare 6. He hath prescribed sundry duties unto us both as necessary and as evidences of our being his Disciples such as cannot be orderly performed but as we are Members of some particular Congregation this also hath been before declared 7. The Institution of these Churches is the way which Christ hath ordained to render his Kingdom visible or conspicuous in distinction from and opposition unto the Kingdom of Satan and the world And he doth not in a due manner declare himself a subject in or unto the Kingdom of Christ who doth not solemnly ingage in this way It is not enough to constitute a legal Subject of the Kingdom of England that he is born in the Nation and lives in some outward observance of the Laws of it if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end Nor will it constitute a regular subject of the Kingdom of Christ that he is born in a place where the Gospel is professed and so professeth a general complyance therewith if he refuse to testifie his subjection by the way that Christ hath appointed for that end It is true the whole Nation in their civil relation and subordination according to Law is the Kingdom of England But the representation of the Kingly power and rule in it is in the Courts of all sorts wherein the Kingly power is acted openly and visibly And he that lives in the Nation yet denies his homage unto these Courts is not to be esteemed a Subject So doth the whole visible professing Church in one or more Nations or lesser precincts of people and places constitute the visible Kingdom of Christ yet is no particular person to be esteemed a legal true Subject of Christ that doth not appear in these his Courts with a Solemn expression of his Homage unto him 8. The whole Administration of the Rule and Discipline appointed by Christ is confined unto these Churches nor can they be approved by whom that rule is despised I shall not argue farther in a case whose truth is of so uncontroulable evidence In all the writings of the New Testament recording things after the Ascension of Christ there is no mention of any of his Disciples with approbation unless they were extraordinary Officers but such as were entire Members of these Assemblies CHAP. IX The Continuation of a Church-state and of the Administration of Evangelical Ordinances of Worship briefly vindicated THe Controversie about the Continuation of a Church-state and the Administration of Gospel-Ordinances of Worship is not new in this Age though some pride themselves as though the Invention of the Errour whereby they are denied were their own In former Ages both in the Papacy and among some of them that forsook it there were divers who on a pretence of a peculiar Spirituality and imaginary Attainments in Religion wherein these things are unnecessary rejected their Observation I suppose it necessary briefly to confirm the Truth and vindicate it from this exception because though it be
stating of the Subject of our Enquiry 1. The Diversities and Divisions among Churches which respect is to be had unto in the choice of any which we will or ought to joyn unto are of two sorts 1. Such as are occasioned by the remaining Weaknesses Infirmities and Ignorance of the best of Men whereby they know but in part and prophesie only in part wherein our Edification is concerned but our Salvation not endangered 2. Such as are in and about things Fundamental in Faith Worship and Obedience We shall speak to both of them 2. All Christians were Originally of one Mind in all things needful unto Joint-Communion so as that there might be among them all Love without Dissimulation Howbeit there was great variety not only in the Measure of their apprehensions of the Doctrines of Truth but in some Doctrines themselves as about the continuance of the Observations of the Law or at least of some of them as also Oppositions from without unto the Truth by Hereticks and Apostates neither of which hindred the Church Communion of true Believers But the Diversity Difference and Divisions that are now among Churches in the World is the effect of the great Apostasie which befel them all in the latter Ages as unto the Spirit Rule and Practice of those which were planted by the Apostles and will not be healed until that Apostasie be Abolished 3. Satan having possessed himself of the Advantage of these Divisions whereof he was the Author he makes use of them to act his Malice and Rage in stirring up and instigating one Party to Persecute Oppress and Devour another until the Life Power and Glory of Christian Religion is almost lost in the World It requires therefore great Wisdom to deport our selves aright among these Divisions so as to contribute nothing unto the Ends of Malice designed by Satan in them 4. In this state of things until it may be cured which it will never be by any of the wayes yet proposed and insisted on the Enquiry is concerning the Duty of any one who takes care of his own Soul as unto a Conjunction with some Church or other And on the Negative Part I say 1. Such an one is bound not to joyn with any Church or Society where any fundamental Article of Faith is rejected or corrupted There may be a fundamental Error in a true Church for a season when the Church erreth not Fundamentally 1 Cor. 15. 2 Tim. 2.18 But I suppose the Error in or against the Foundation is part of the Profession of the Church or Society to be joyned unto For thereby the Nature of the Church is destroyed it doth not hold the Head nor abide on the Foundation nor is the Ground and Pillar of Truth Wherefore although the Socinians under a Pretence of Love Forbearance and Mutual Toleration do offer us the Communion of their Churches wherein there is somewhat of Order and Discipline commendable yet it is unlawful to joyn in Church Fellowship or Communion with them For their Errors about the Trinity the Incarnation of Christ and his Satisfaction are destructive of the Foundation of the Prophets and Apostles and Idolatry in the divine Worship of a meer Creature is introduced by them 2. Where there 〈…〉 any Church taught or allowed a Mixture of Doctrines or Opinions that are prejudicial unto Gospel Holiness or Obedience no man that takes due care of his Salvation can joyn himself unto it For the Original Rule and Measure of all Church Communion is agreement in the Doctrine of Truth Where therefore there is either not a stable Profession of the same Doctrine in all substantial Truths of the Gospel but an uncertain sound is given some saying one thing some another or that Opposition is made unto any Truths of the importance before menâ—â—oned None can be bound or obliged to hold Communion with it nor can incur any blame by refraining from it For it is the Duty of a Christian in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to joyn with such a Church would 1. Stain their Profession 2. Hinder their Edification 3. Establish a new Rule of Communion unknown to the Scriptures namely besides Truth as might easily be manifested 3. Where the Fundamentals of Religious Worship are corrupted or overthrown it is absolutely unlawful to joyn unto or abide in any Church So is it with the Church of Rome The various wayes whereby the Foundations of Divine Religious Worship are overthrown in that Church by Superstition and Idolatry have been sufficiently declared These render the Communion of that Church pernitious 4. Nor can any man be obliged to joyn himself with any Church nor can it be his Duty so to do where the Eternally fixed Rule and Measure of Religious Worship namely that it be of Divine Institution is varied or changed by any Additions unto it or Substractions from it For whereas one principal end of all Churches is the joint celebration of Divine Worship if there be not a certain stable Rule thereof in any Church of Divine Prescription no Man can be obliged unto Communion therewith 5. Where the Fundamentals of Church Order Practice and Discipline are destroyed it is not Lawful for any man to joyn in Church Communion These Fundamentals are of two sorts 1. Such as concern the Ministry of the Church 2. Such as concern the Church it self There are four things that are necessary Fundamentals unto the Order of the Church on the Part of the Ministry 1. That all the Ministers or Officers of it be duely chosen by the Church it self and solemnly set apart in the Church unto their Office according unto the Rule and Law of Christ. This is Fundamental unto Church Order the Root of it from whence all other Parts of it do Spring And it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expresly provided for in the Scripture as we shall see If there be a Neglect herein and no other Relation required between Ministers Elders Rulers Bishops and the Church but what is raised and created by Wayes and Rules of mens appointment or if there be a Temporary disposal of Persons into a discharge of that Office without a solemn Call Choice Ordination and Separation unto the Office itself and its work the Law of Christ is violated and the Order of the Church disturbed in its Foundation 2. That those who are called unto the Office of the Ministry be duely qualified by their Endowment with Spiritual Gifts for the Discharge of their Duty is fundamental unto the Ministry That the Lord Jesus Christ doth still continue his Dispensation of Spiritual Gifts unto men to fit and enable them unto the Office and Work of the Ministry that if he doth not do so or should at any time cease so to do the whole Office of the Ministry must cease and the Being of the Church with it that it is altogether useless for any Churches or Persons to erect an Image of the Gospel Ministry by outward Rites and
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
Heaven but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them wherewith he hath made them free and then let those who first break Union and Order bear the Charge of Schisme which they cannot avoid 3. The Church Communion required by vertue of this Rule is constant and compleat exclusive unto any other Church Order or means of publick Edification It doth not command or appoint that men should communicate in Parochial Assemblies when there is Occasion when it is for their Edification when scandal would arise if they should refuse it but absolutely and compleatly And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule there is no Distinction made between them that some things are always necessary that is in the seasons of them and some things wherein men may forbear a Compliance but they are all equally required in their places and seasons though perhaps on different Penalties And whoever fails in the Observation of any Ceremony time or place appointed therein is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction for the Discipline of the Church it cannot be called Suppose a Man would comply with all other things only he esteems the use of one Rite or Ceremony as the Cross in Baptisme or the like to be unlawful if he forbear the use of it or to tender his Child unto Baptisme where it is used he is to be cut off as a Schismatick from the Communion of the Church no less then if he had absolutely refused a Compliance with the whole Rule And therefore whatever Condescension and Forbearance in some things is pretended He that doth not in all things observe the whole Rule is in Misericordia Concellarii which oft proves an uneasie Posture If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint on the Penalty of Excision from all Church Communion and the Guilt of Schisme I shall only say that I am not of their Mind nor ever shall be so 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it as Good for the Edification of the Church It is certain that nothing is to be appointed in the Church but what is so even Order itself which these things it is said are framed for is Good only with respect thereunto Now it is to be judged that whatever a Man practiseth in Religion that he approveth of for if he do not he is a vile Hypocrite Nor is he worthy the Name of a Christian who will practise any thing in Religion but what he approveth The Disputes that have been amongst us about doing things with a doubting Conscience upon the Command of Superiours and consenting unto the Use of things which we approve not of in themselves tend all to Atheisme and the eternal Dishonour of Christian Religon begetting a frame of Mind which an honest Heathen would scorn Wherefore unless men be allowed to declare what it is they approve and what they do not their Practise is their Profession of what they approve which is the whole Rule of Communion prescribed unto them 5. These things being premised I shall propose some of those Reasons on the account whereof Many cannot Conform unto the Church of England by joyning in constant compleat Communion with Parochial Assemblies so as by their Practise to approve the Rule of that Communion obliging themselves to use no other publick means for their own Edification 1. The Church of England in its Parochial Assemblies stands in need of Reformation For it is apparent that either they fail in their Original Institution or else have degenerated from it What hath already been discoursed concerning the Original Institution of Churches with mens voluntary Coalescency into such sacred Societies with what shall be afterwards treated concerning their essential Parts in matter and form will sufficiently evidence their present Deviation from the Rule of their first Institution Neither so farre as I know is it pleaded that they are distinct Churches of Divine Institution but secular Appointments as for other ends so for an accommodation of men in the Performance of some Parts of Divine Worship And if they are found no more they can have no concernment into the Enquiry about Schisme For with-holding Church Communion from such Societies as are not Churches is a new kind of Schisme unknown to all Antiquity And for that which takes it self to be a Church by a divine warranty suppose it be so to command constant compleat Communion exclusive unto all other Church Communion with that or them which are no Churches determining a refusal thereof to be Schisme is to undertake a Cause which needs not only great Parts but great Power also to defend it But let these Parochial Assemblies be esteemed Churches without a supposition whereof I know not what Ecclesiastical concernment we can have in them three things will be said thereon 1. That the Church of England as in other things so in these Parochial Assemblies stands in need of Reformation 2. That they neither do nor will nor can Reform themselves 3. On this supposition it is lawful for any of the Disciples of Christ to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed which is the whole of the Cause in hand Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love or the Profession of the same Faith and the due Exercise of all the Acts and Duties of Christian Love Unto the Proof of the first Assertion some things are to be premised As 1. Churches instituted planted ruled according to the Mind of Christ in all things may degenerate into a corrupt state such as shall stand in need of Reformation in a neglect whereof they must perish as unto their Church state and Priviledges This needs no confirmation for besides that it is possible from all the causes of such an Apostacy and defection that so it should be and it is frequently foretold in the Scripture that so it would be the Event in and among all Churches that had originally a divine Institution doth make uncontroulably evident The seven Churches of Asia most of them within few years of their first Plantation were so degenerated that our Lord Jesus Christ threatned them with Casting off unless they reformed themselves What a woful Apostasie all other Churches both of the East and West were involved in is known unto and confessed by all Protestants But yet the case of none of them was deplorable or desperate until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation nor could be reformed
which having as they thought unduely enough failed in one or two Instances it became the Destruction of a Church state not only in the Churches where such Mistakes had happened as they surmized but unto all the Churches in the World that would hold Communion with them But in these things we have no concernment Other Notions of Schisme besides those insisted on we acknowledge not nor is any other advanced with the least Probality of Truth Nor are we to be moved with outcries about Schisme wherein without regard to Truth or Charity men contend for their own Interest Of those Notions of it which have been received by men sober and learned we decline a trial by none that only excepted that the Refusal of Obedience unto the Pope and Church of Rome is all that is Schisme in the World which indeed is none at all That which is now so fiercely pleaded by some concerning different Observations of external Modes Rites Customes some more or none at all to make men Schismaticks is at once to judge all the Primitive Churches to be Schismatical Their Differences Varieties and Diversities among them about these things cannot be enumerated and so without any disadvantage unto the Faith or breach of Love they continued to be untill all Church Order and Power was swallowed up in the Papal Tyranny ten thousand times more pernicious then ten thousand such Disputes For a Close unto this whole Discourse concerning the original nature and state of Gospel Churches I shall use that Liberty which Love of the Truth puts into my Possession Churches mentioned in the Scripture ordained and appointed by the Authority of Jesus Christ were nothing but a certain number of Men and Women Converted to God by the preaching of the Gospel with their baptized seed associating themselves in Obedience unto Christs Commands and by the Direction of his Apostles for the common Profession of the same Faith the Observance and Performance of all Divine Institutions of Religious Worship unto the Glory of God their own Edification and the Conversion of others These Believers thus associated in Societies knowing the Command and Appointment of Jesus Christ by his Apostles for that End did choose from among themselves such as were to be their Rulers in the Name and Authority of Christ according to the Law and Order of his institutions who in the Scripture are called on various Considerations Elders Bishops Pastors and the like names of Dignity Authority and Office who were to administer all the solemn Ordinances of the Church among them Unto this Office they were solemnly appointed ordained or set apart by the Apostles themselves with fasting Prayer and imposition of hands or by other ordinary Officers after their decease This was the way and method of the Call and setting apart of all Ordinary Officers in the Church both under the Old Testament and in the New It is founded in the Light of Nature In the first Institution of ordinary Church Rulers under the Law the People looked out and chose fit Persons whom Moses set apart to the Office Deut. 1.13 14 15. And in the Call of Deacons Acts 6. The Apostle uses the same Words or words of the same importance unto the Church as Moses did to the People Acts 6.31 asserting the Continuation of the same way and order in their Call And whereas he who was first to be called to Office under the New Testament after the Ascension of Christ fell under a double Consideration namely of an Officer in general and of an Apostle which office was extraordinary there was a threefold Act in his Call the People chose two one of which was to be an Officer Acts 1.23 Gods immediate Determination of one as he was to be an Apostle ver 24. and the obedient Consent of the People in compliance with that Determination ver 26. The Foundation of these Churches was generally in a small number of Believers But their Church state was not compleat until they were supplyed with all ordinary Officers as Bishops and Deacons The former were of of several sorts as shall be proved hereafter And of them there were many in every Church whose number was encreased as the Members of the Church were multiplied So God appointed in the Church of the Jews that every ten Families should have a peculiar Ruler of their own Choice Deut. 1.13 14 15 For there is no mention in the New Testament of any one single Bishop or Elder in any Church of any sort whatever either Absolutely or by way of Preheminence But as the Elders of each Church were many at least more thenone so there was a parity among them and an Equality in Order Power and Rule Nor can any Instance be given unto the Contrary Of these Churches one onely was originally planted in one City Town or Village This way was taken from Conveniency for Edification and not from any positive Institution and it may be otherwise where Conveniency and Opportunity do require it The Number in these Churches Multiplying dayly there was a necessity of the Multiplication of Bishops or Elders among them Hereon the Advantage of some one Person in Priority of Conversion or of Ordination in Age Gifts and Graces especially in Ability for Preaching the Gospel and administring the Holy Ordinances of the Church with the Necessity of preserving Order in the Society of the Elders themselves gave him peculiar Dignity Preheminence and Title He was soon after the Bishop without any disadvantage to the Church For in those Churches in some of them at least Evangelists continued for a long Season who had the Administration of Church Affairs in their hands And some there were who were of Note among the Apostles and eminently esteemed by them who had eminent yea Apostolical Gifts as to Preaching of the Word and Prayer which was the peculiar work of the Apostle These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Clemens Of the many other Elders who were associated in the Rule of the Church it may be not many had Gifts for the constant Preaching of the Word nor were called thereunto Hence Justin Martyr seemes to assign the constant publick Administration of Sacred Ordinances unto one President And this also promoted the constant presidency of one in whom the Apostolical Aid by Evangelists might be supplyed These Churches thus fixed and settled in one place each of them City Town or Village were each of them intrusted with all the Power and Priviledges which the Lord Christ hath granted unto or endued his Church withal This Power is called the power of the Keys or of binding and loosing which hath respect only unto the Consciences of Men as unto things Spiritual and Eternal being meerly Ministerial Every one of these Churches were bound by the Command of Christ to live in Peace and Vnity through the Exercise of Peculiar sincere and fervent Love among all their Members as also to walk in Peace and useful Communion with all othâ—â— Churches in the
and pursue it and if it be possible to live peaceably with all men 2. There is a peculiar Obligation upon us to seek the Peace and prosperity of the whole visible Church of Christ on Earth and therein as we have Opportunity to do good unto the whole houshold of Faith And considering what Differences what Divisions what Exasperations there are among Professors of the Name of Christ all the World over to abide stedfast in seeking the Good of them all and doing Good unto them as wee have opportunity is as evident an indication of Gospel Love as any thing else whatever can be 3. As unto particular Churches there is an especial Obligation upon us to preserve their Peace and Unity from our own voluntary consent to walk in them in Obedience unto the Commands of Christ. Where this is not we are left unto the general Obligation of seeking the Peace of all men and of the whole professing Church in an especial manner but have no other peculiar obligation thereunto For being cast into Churches of this or that form meerly by humane Constitutions and Laws or by inveterate Traditions lays no new obligation upon any to seek their Peace and Unity but whilst they abide in them they are left unto the influence of other general Commands which are to be applied unto their present circumstances For into what state or condition soever Christians are cast they are obliged to live peaceably whilst they abide in it 2. It may be enquired what is that Peace and Vnity of the Church that we are bound to preserve There may be an Agreement with some kind of Peace and Unity in Evil. They are highly pretended unto in the Church of Rome but they are so in Idolatry Superstition and Heresie There may be Peace and Unity in any false and heretical Church the Unity of Simeon and Levi Brethren in Evil. But the Peace and Unity which we are obliged to observe in particular Churches is the Consent and Agreement of the Church in general and all the Members of it walking under the conduct of this Guide in a due observation of all the Institutions and Commands of Christ performing towards the whole and each other the mutual Duties required by him from a Principle of Faith and Love This and this alone is that Vnity and Peace which we are peculiarly obliged to preserve in particular Churches what is more then this relates unto the general Commands of Love Unity and Peace before mentioned 3. Wherefore 3dly This states the means whereby we are to preserve this Peace and Unity for we are not to endeavour it 1. By a Neglect or Omission of the observance of any of the Commands of Christ. Nor 2. By doing or practising any thing in divine Worship which he hath not appointed Nor 3. By partaking in other mens sins through a neglect of our own duty Nor 4. By foregoing the means of our own Edification which he Commands us to make use of For these things have no Tendency to the Preservation of that Peace and his third supposition is That nothing can discharge a Christian from the Obligation to Communion with his fellow members but what is allowed by Christ or his Apostles as a sufficient Reason of it It is fully agreed unto where a man is a member of any Church of Divine Institution by his own Consent and virtual consideration nothing can discharge him from Communion with that Church but what is allowed by Christ as a sufficient Reason for it But a little farther Enquiry may be made into these things It was before asserted that all things lawful were to be done for the Preservation of the Peace of the Church Here it is pleaded that there are many Obligations on us to preserve its Peace and Vnity I desire to know unto whom these Rules are Obligatory who they are that ought to yeild Obedience unto them If it be said that these Rules are not prescribed unto the Rulers and Guides of the Church but unto them only who are under their Conduct I desire a proof of it for at the first veiw it is very absurd For as the preservation of the Peace and Vnity of the Church is properly incumbent on them who are the Rulers of it and it is continually pleaded by them that so it doth so all the Rules given for that End do or should principally and in the first place affect them and their Consciences And these are the Rules of their Duty herein which are laid down by the Dr. I desire therefore to know that since there are such obligations on us to preserve the Peace and Unity of the Church that for that End we must do what we lawfully may whether the same Rule doth not oblige us to forbear the doing of what we may lawfully forbear with respect unto the same End Nay this Obligation of forbearing what we may do and yet may forbear to do without sin for the Peace and Unity of the Church especially when any would be offended with our doing that which we may lawfully forbear to do is exemplified in the Scripture confirmed by Commands and Instances is more highly rational and less exposed unto danger in Practise than the other of doing what we can Now things that are not necessary in themselves nor necessary to be observed by a just Scandal and Offence in case of their omission are things that may be Lawfully forborn Suppose now the Rules insisted on to be given principally and in the first place unto the Rulers of the Church I desire to know whether they are not obliged by them for the preservation of the Peace and Vnity of the Church to forbear the imposition of such things on the practise of the whole Church in the Worship of God as being no way necessary in themselves nor such whose omission or the omission of whose Imposition can give Scandal or Offence unto any if they are obliged by them so to do it will be evident where the blame of the Division amongst us must Lye To say they are not obliged hereunto by vertue of these Rules is to say that although the preservation of the Peace and Unity of the Church be incumbent on them in a particular manner and the chief of them can assign no other End of the office they lay Claim unto but only its expediency or as is pretended its necessity unto the preservation of the Peace and Vnity of the Church Yet they are not by vertue of any Divine Rules obliged thereunto But it seemes to me somewhat unequal that in this Contest about the preservation of the Peace of the Church we should be bound by Rules to do all that we can whatever it be and those who differ from us be left absolutely at their liberty so as not to be obliged to forbear what they may lawfully so do But to proceed Upon these suppositions and in the Confirmation of them the Dr. produceth a passage out of Irenaeus whose
Consist only of such a number of men as may meet in one Congregation so qualified and that those by entring into Covenant with each other whereof we shall treat hereafter become a Church and choose their Officers who are to Teach and Admonish and administer Sacraments and to exercise discipline by the Consent of the Congregation And let us 2 suppose such a Church not yet gathered but there lies fit matter for it dispersed up and down in several parishes 3 Let us suppose D. O. about to gather such a Church 4 Let us suppose not one thing peculiar to our Church required of these Members neither the Aerial sign of the Cross nor kneeling at the Communion c. I desire to know whether D. O. be not bound by this unalterable rule to draw these Members from Communion with Parochial Churches on purpose that they might form a Congregational Church according to Christs Institution either then he must quit these unalterable Rules and Institutions of Christ which he will never do whilst he lives or he must acknowledge that setting up a Congregational Church is the primary Ground of this Separation from our Parochial Churches c. The whole Design hereof is to prove that we do not withhold Communion from their Parochial Assemblies because of the things that are practised and imposed in them in the Worship of God and Church Rule but because of a necessity apprehended of setting up Congregational Churches I Answer 1. We know it is otherwise and that we plead the true Reason and that which our Consciences are regulated by in refraining from their Communion and it is in vain for him or any Man else to endeavour so to Birdlime our understandings by a multiplicity of Questions as to make us think we do not judge what we do judge or do not do what we know our selves well enough to do If we cannot Answer Sophismes against Motion we can yet rise up and walk 2. These things are consistent and are not capable of being opposed one to the other Namely that we refrain Communion on the Reasons alledged and thereon judge it necessary to erect Congregational Churches which we should have no occasion to do were not we excluded from Communion in Parochial Assemblies as we are 3. The Case being put unto me I answer plainly unto the Doctors last supposition whereon the whole depends that if those things which we except against as being unduely practised and imposed in Parochial Assemblies were removed and taken away I would hold Communion with them all the Communion that any one is obliged to hold with any Church and would in nothing separate from them This spoiles the whole Case But then he will say I am no Independent I cannot help that he may judge as he sees Cause for I am nullius addictus jurare in verba Magistria designing to be the Disciple of Christ alone 4. But yet suppose that in such Churches all the things excepted against being removed there is yet a defect in some unalterable Rule that Concerns the Government of the Churches that they answer not in all things the strictness laid down in the Drs first supposition although it is certain that if not all of them absolutely yet the most of them and of the most importance would be found virtually in Parochial Assemblies upon the removal of the things excepted against the Enquiry is what I would do then or whether I would not set up a Congregational Church gathered out of other Churches I Answer I tell you plainly what I would do 1. If I were joyned unto any such Church as wherein there were a defect in any of the Rules appointed by Christ for its Order and Government I would endeavour peaceably according as the Duties of my state and Calling did require to introduce the Practise and Observance of them 2. In case I could not prevail therein I would consider whether the want of the things supposed were such as to put me on the practise of any thing unlawful or cut me short of the necessary means of Edification and if I found they do not so do I would never for such defects separate or withdraw Communion from such a Church But 5. Suppose that from these defects should arise not only a real Obstruction unto Edification but also a necessity of practising some things unlawful to be Observed wherein no forbearance could be allowed I would not condemn such a Church I would not separate from it would not withdraw from Acts of Communion with it which were Lawful but I would peaceably joyn in fixed Personal Communion with such a Church as is free from such defects and if this cannot be done without the gathering of a new Church I see neither Schisme nor Separation in so doing Wherefore notwithstanding all the Drs Questions and his Case founded on as many suppositions as he was pleased to make it abides firm and unshaken that the Ground and reason of our refraining communion from Parochial Assemblies is the Practise and Imposition of things not lawful for us to observe in them And it is unduely affirmed p. 223. that upon my Grounds Separation is necessary not from the particular conditions of Communion with them but because Parochial Churches are not formed after the Congregational way For what form of Churches they have be it what it will it is after the Congregational way And it is more unduely affirmed and contrary unto the Rules of Christian Charity that this plea of ours is a necessary piece of Art to keep fair with the Presbyterian Party For as we design to keep fair as it is called with no Parties but onely so far as Truth and Christian Love require and so we design it with all Parties whatsoever so the Plea hath been always insisted on by us and was the cause of Non-conformity in multitudes of our Perswasion before they had any opportunity to Gather any Congregational Churches according to the Rule of the Gospel Such things will never help nor adorn any Cause in the Issue But he presseth the due Consideration of this Art that as I suppose they may avoid the snare of it on the Presbyterians by minding them what was done in former times in the debate of the dissenting Brethren and the setting up of Congregational Churches in those dayes For saith he Have those of the Congregational way since altered their Judgment Hath D. O. yielded that in case some termes of Communion in our Church were not insisted on they would give over Separation were not their Churches first gathered out of Presbyterian Congregations and if Presbytery had been setled upon the Kings Restauration would they not have continued in their Separation Answ. 1 There is no Difference that I know of between Presbyterians and those whom he calls Independents about particular Churches For the Presbyterians allow them to be of Divine Institution grant them the exercise of Discipline by their own Eldership in all ordinary cases and none to