He hath not left this great concernment of his Glory unto the Wills of men or any Order they shall think meet to appoint Lastly As a means of it it depends on three things in Believers themselves 1 A due sense of their Duty to be found in Obedience unto all the Commands of Christ. Hereby they find themselves indispensibly obliged unto all those things which are necessary unto the continuation of this State and that all Believers should absolutely at any time live in a total neglect of their Duty though they may greatly mistake in the manner of its performance is not to be supposed 2 The Instinct of the new Creature and those in whom it is so associate themselves in holy Communion for the joynt and mutual exercise of those Graces of the Spirit which are the same as unto the Essence of them in them all The Laws of Christ in and unto his Church as unto all outward Obedience are suited unto those inward Principles and Inclinations which by his Spirit and Grace he hath implanted in the Hearts of them that believe Hence his Yoke is easy and his Commandments are not grievous And therefore none of his true Disciples since he had a Church upon the Earth did or could satisfy themselves in their own Faith and Obedience singularly and personally but would venture their lives and all that was dear unto them for Communion with others and the associating themselves with them of the same Spirit and way for the observance of the Commands of Christ. The Martyrs of the Primitive Churches of old lost more of their Blood and Lives for their Meetings and Assemblies than for personal Profession of the Faith and so also have others done under the Roman Apostacy It is an usual Plea among them who ingage in the Persecution or Punishment of such as differ from them that if they please they may keep their Opinions their Consciences and Faith unto themselves without Meetings for Communion or publick Worship And herein they suppose they deal friendly and gently with them And this is our present Case It is true indeed as Tertullian observed of old that men in these things have no Power over us but what they have from our own Wills we willingly choose to be and to continue what they take advantage to give us trouble for And it is naturally in our Power to free our selves from them and their Laws every day But we like it not we cannot purchase outward Peace and Quietness at any such rate But as was said the inward Instinct of Believers from the same Principles of Faith Love and all the Graces of the Spirit in them all doth efficaciously lead and incline them unto their joynt exercise in Societies unto the Glory of Christ and their own Edification or encrease of the same Graces in them When this appears to be under the Guidance of the Commands of Christ as unto the ways of Communion lead unto and to consist in a compliance therewithal they find themselves under an indispensible Obligation unto it Nor hath the Lord Christ left them liberty to make a Composition for their outward Peace and to purchase Quietness with foregoing any part of their Duty herein This therefore I say is a Means and Cause on the part of Believers themselves of the continuation of this Church-State For this Instinct of Believers leading them unto Communion which is an Article of our Faith in conjunction with the Law and Commands of Christ giving direction how and in what ways it is to be attained and exercised binds and obliges them unto the continuation of this State and the decay of this inward Principle in them that profess Christian Religion hath been the great and almost only ground of its neglect 3. The open Evidence there is that sundry Duties required of us in the Gospel can never be performed in a due manner but where Believers are brought into this State which that they should enter into is therefore in the first place required of them what these Duties are will afterwards appear On these sure Grounds is founded the Continuation of the Gospel Church-State under ordinary Officers after the Decease of the Apostles and so far secured as that nothing needs be added unto them for that end Do but suppose that the Lord Christ yet liveth in Heaven in the Discharge of his Mediatory Office that he hath given his Word for a perpetual Law unto all his Disciples and a Charter to convey Spiritual Priviledges unto them that he abides to Communicate Gifts for the Ministry unto men and that there are any Believers in the World who know it to be their Duty to yield Obedience unto all the Commands of Christ. and have any internal Principle enclining them to that which they profess to believe as a fundamental Article of their Faith namely the Communion of Saints and no man is desired to prove the certainty and necessity of the continuance of this State But there are some who maintain that the Continuation and Preservation of this Church State depends solely on a successive Ordination of Church Officers from the Apostles and so down throughout all Ages unto the end of the World For this they say is the only means of conveying Church Power from one time to another so as that if it fail all Church-State Order and Power must fall never in this World to be recovered There is they say a Flux of Power through the hands of the Ordainers unto the Ordained by vertue of their outward Ordination whereon the Being of the Church doth depend Howbeit those who use this Plea are not at all agreed about those things which are essential in and unto this successive Ordination Some think that the Lord Christ committed the Keys of the Kingdom of Heaven unto Peter only and he to the Bishop of Rome alone from whose Person therefore all their Ordination must be derived Some think and those on various Grounds that it is committed unto all and only Diocesan Bishops whose Being and Beginning are very uncertain Others require no more unto it but that Presbyters be ordained by Presbyters who were rejected in their Plea by both the former sorts and other differences almost innumerable among them who are thus minded might be reckoned up But whereas this whole Argument about Personal successive Ordination hath been fully handled and the Pretences of it disproved by the chiefest Protâ—stant Writers against the Papists and because I design not an Opposition unto what others think and do but the Declaration and Confirmation of the Truth in what we have proposed to insist upon I shall very briefly discover the falseness of this Pretence and pass on unto what is principally intended in this Discourse 1. The Church is before all its ordinary Officers and therefore its continuation cannot depend on their successive Ordination It is so as essentially considered though its being Organical is Simultaneous with their Ordination Extraordinary Officers were before the
Church for their Work was to call gather and erect it out of the World But no ordinary Officers can be or ever were ordained but to a Church in Being Some say they are ordained unto the universal visible Church of Professors some unto the particular Church wherein their Work doth lye but all grant that the Church-State whereunto they are ordained is antecedent unto their Ordination The Lord Christ could and did ordain Apostles and Evangelists when there was yet no Gospel Church for they were to be the Instruments of its Calling and Erection But the Apostles neither did nor could ordain any ordinary Officers until there was a Church or Churches with respect whereunto they should be ordained It is therefore highly absurd to ascribe the continuation of the Church unto the successive Ordination of Officers if any such thing there were seeing this successive Ordination of Officers depends solely on the continuation of the Church If that were not secured on other Foundations this successive Ordination would quickly tumble into dust Yea this successive Ordination were there any such thing appointed must be an Act of the Church it self and so cannot be the means of communicating Church Power unto others A successive Ordination in some sense may be granted namely that when those who were ordained Officers in any Church do dye that others be ordained in their steads but this is by an Act of Power in the Church it self as we shall manifest afterwards 2. Not to treat of Papal succession the limiting of this successive Ordination as the only way and means of Communicating Church Power and so of the Preservation of the Church-State unto Diocesan Prelates or Bishops is built on so many inevident Presumptions and false Principles as will leave it altogether uncertain whether there be any Church-State in the World or no. As 1 That such Bishops were ordained by the Apostles which can never be proved 2 That they received Power from the Apostles to ordain others and Communicate their whole Power unto them by an Authority inherent in themselves alone yet still reserving their whole Power unto themselves also giving all and retaining all at the same time which hath no more of Truth than the former and may be easily disproved 3 That they never did nor could any of them forfeit this Power by any crime or error so as to render their Ordination invalid and interrupt the succession pretended 4 That they all ordained others in such manner and way as to render their Ordination valid whereas multitudes were never agreed what is required thereunto 5 That whatever Heresy Idolatry Flagitiousness of life Persecution of the true Churches of Christ these Prelatical Ordainers might fall into by whatever Arts Simoniacal Practices or false Pretences unto what was not they came themselves into their Offices yet nothing could deprive them of their Right of Communicating all Church Power unto others by Ordination 6 That Persons so ordained whether they have any call from the Church or no whether they have any of the Qualifications required by the Law of Christ in the Scripture to make them capable of any Office in the Church or have received any Spiritual Gifts from Christ for the Exercise of their Office and Discharge of their Duty whether they have any Design or no to persue the ends of that Office which they take upon them yet all is one being any way Prelatically ordained Bishops they may ordain other and so the successive Ordination is preserved And what is this but to take the Rule of the Church out of the hand of Christ to give Law unto him to follow with his Approbation the actings of men besides and contrary to his Law and Institution and to make Application of his Promises unto the vilest of men whether he will or no. 7 That it is not lawful for Believers or the Disciples of Christ to yield Obedience unto his Commands without this Episcopal Ordination which many Churches cannot have and more will not as judging it against the Mind and Will of Christ. 8 That one Worldly Ignorant Proud sensual Beast such as some of the Heads of this successive Ordination as the Popes of Rome have been should have more Power and Authority from Christ to preserve and continue a Church-State by Ordination than any the most holy Church in the World that is or can be gathered according to his mind with other unwarrantable Presumptions innumerable 3. The pernicious consequences that may ensue on this Principle do manifest its Inconsistency with what our Lord Jesus Christ hath ordained unto this end of the continuation of his Church I need not reckon them upon the surest Probabilities There is no room left for fears of what may follow hereon by what hath already done so If we consider whither this successive Ordination hath already led a great part of the Church we may easily judge what it is meet for It hath I say led men for Instance in the Church of Rome into a Presumption of a good Church-State in the loss of Holiness and Truth in the Practice of false Worship and Idolatry in the Persecution and Slaughter of the faithful Servants of Christ unto a State plainly Antichristian To think there should be a Flux and Communication of Heavenly and Spiritual Power from Jesus Christ and his Apostles in and by the hands and Actings of Persons ignorant Simoniacal Adulterous Incestuous Proud Ambitious Sensual presiding in a Church-State never appointed by him immersed in false and Idolatrous Worship persecuting the true Church of Christ wherein was the true succession of Apostolical Doctrine and Holiness is an Imagination for men who embrace the shadows and appearances of things never once seriously thinking of the true nature of them In brief it is in vain to derive a Succession whereon the Being of the Church should depend through the presence of Christ with the Bishops of Rome who for an 100 years together from the year 900 to a 1000 were Monsters for Ignorance Lust Pride and Luxury as Baronius acknowledgeth A. D. 912.5.8 Or by the Church of Antioch by Samosatenus Eudoxius Gnapheus Severus and the like Hereticks Or in Constantinople by Macedonius Eusebius Demophilus Anthorinus and their Companions Or at Alexandria by Lucius Dioscurus Aelurus Sergius and the rest of the same sort 4. The principal Argument whereby this conceit is fully discarded must be spoken unto afterwards And this is the due consideration of the proper subject of all Church-Power unto whom it is originally formally and radically given and granted by Jesus Christ. For none can communicate this Power unto others but those who have received it themselves from Christ by vertue of his Law and Institution Now this is the whole Church and not any Person in it or Prelate over it Look whatever constitutes it a Church that gives it all the Power and Priviledge of a Church for a Church is nothing but a Society of professed Believers enjoying all Church Power
duely discharged the Office of Episcopacy Other distinction and difference of ordinary Officers besides that of Bishops or Elders and Deacons the Church at Rome in those days knew not Such ought to be in every particular Church Of any one single person to preside over many Churches which is necessary unto the Constitution of a Church-state distinct from that which is Congregational Clemens knew nothing in his days but gives us such a description of the Church and its order as is inconsistent with such a pretence 6. I shall add no more from this excellent Epistle but only the account given in it of the first constitution of Officers in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Apostles therefore knowing by our Lord Jesus Christ that there would contention arise about the name of Episcopacy that is Episcopacy itself For this cause being indued with a perfect foresight of things they appointed those fore-mentioned their first Converts unto the Office of the Ministry for the future describing or giving order about the course of the Ministry that other approved men might succeed them in their Ministry These Elders therefore who were so appointed by them and afterwards by other famous men with the consent of the whole Church c. Sundry things we may observe in this Discourse 1. The Apostles foresaw there would be strife and contention about the name of Episcopacy that is the Office itself and those who should possess it This Episcopacy was that Office which the deposed Elders had well discharged in the Church of Corinth This they might foresee from the nature of the thing itself the inclination of men unto preheminence and the instance they had seen in their own days in such as Diotrephes with the former Divisions that had been in this very Church about their Teachers 1 Cor. 1.12 But moreover they were instructed in the knowledge of it by our Lord Jesus Christ through his Divine Spirit abiding with them and teaching them all things This therefore they sought by all means to prevent and that two ways 1. In that for the first time themselves appointed approved persons unto the Office of the Ministry not that they did it of themselves without the consent and choice of the Church whereunto any of them were appointed for this was directly contrary unto their practice Act. 1.15 22 23 26. Chap. 6.3 Chap. 14.23 But that the peace and edification of the Churches might be provided for they themselves spiritually tryed and approved of fit persons so to lead the Church in their choice Wherefore that which is added afterwards of the consent of the whole Church is to be referred unto those who were ordained by the Apostles themselves 2. They gave Rules and Orders namely in their Writings concerning the Offices and Officers that were to be in the Church with the way whereby they should be substituted into the place and room of them that were deceased as we know they have done in their Writings 3. After this was done by the Apostles other excellent persons as the Evangelists did the same These assisted the Churches in the Ordination and Choice of their Officers according unto the Rules prescribed by the Apostles And I know not but that the eminent Pastors of other Churches who usually gave their assistance in the setting apart and Ordination of others unto the Ministry be intended I have insisted long on this Testimony being led on by the Excellency of the writing itself Nothing remains written so near the times of the Apostles nor doth any that is extant which was written afterwards give such an Evidence of Apostolical Wisdom Gravity and Humility Neither is there in all Antiquitie after the writings of the Apostles such a Representation of the State Order and Rule of first Evangelical Churches And it is no small prejudice unto the pretensions of future Ages that this Apostolical person handling a most weighty Ecclesiastical cause makes not the least mention of such Offices Power and Proceedings as wherein some would have all Church-rule and order to consist The Epistle of Polycarpus and the Elders of the Church at Smyrna with him unto the Church of the Philippians is the next on Roll of Antiquity Nothing appears in the whole to intimate any other Church-state or Order than that described by Clemens The Epistle is directed unto the whole Church at Philippi not unto any particular Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the usual style of those days so was it used as we have seen by Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was used presently after the death of Polycarpus by the Church at Smyrna in the account they gave unto other Churches of his death and Martyrdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same was the Inscription of the Epistle of the Churches at Vienna and Lyons in France unto the Churches in Asia and Phrygia as we shall see immediately And these are plain Testimonies of that Communion among the Churches in those days which was held in and by the Body of each Church or the Community of the Brotherhood which is a clear demonstration of their State and Order And those whom the Apostle writing to the Philippians calls their Bishops and Deacons Polycarpus calls their Presbyters and Deacons It behoves you saith he unto the Church there to abstain from these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject unto the Elders and Deacons Nor doth he mention any other Bishop among the Philippians And it may be observed that in all these Primitive Writings there is still a distinction made after the Example of the Scripture between the Church and the Guides Rulers Bishops or Elders of it And the name of the Church is constantly assigned unto the Body of the People as distinct from the Elders nowhere to the Bishops or Elders as distinct from the people though the Church in its compleat state comprehendeth both sorts Unto this time that is about the year 107 or 108 do belong the Epistles ascribed unto Ignatius if so be they were written by him For Polycarpus wrote his Epistle unto the Philippians after Ignatius was carried to Rome having wrote his Epistle before in Asia Many are the Contests of Learned Men about those Epistles which remain whether they are genuine or the same that were written by him for that he did write Epistles unto sundry Churches is acknowledged by all And whereas there have in this Age been two Copies found and published of these Epistles wherein very many things that were obnoxious unto just exception in those before published do not at all appear yet men are not agreed which of them ought to be preferred and many yet deny that any of them were those written by Ignatius I shall not interpose in this contest only I must say that if any of his genuine Writings do yet remain yet the Corruption and Interpolation of them for many Ages must needs much impair the Authority of what is represented in them as his nor am
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
any others that he was pleased to make use of therein For as he took it on himself as his own work to build his Church and that upon himself as its foundation so he employed his Apostles to act under him and from him in the carrying on that work unto perfection But what was done by them is esteemed to be done all by himself For 1 It was immediately from him that they received Revelations of what did belong unto this Church-State and what was to be prescribed therein They never did neither jointly nor severally once endeavour in their own Wisdom or from their own Invention or by their own Authority to add or put into this Church-State as of perpetual Use and belonging unto it as such either less or more any one thing greater or less whatever It is true they gave their Advice in sundry cases of present Emergencies in and about Church Affairs They gave direction for the due and orderly Practice of what was revealed unto them and exercised Authority both as unto the Ordination of Officers and the Rejection of obstinate sinners from the Society of all the Churches but to Invent Contrive Institute or Appoint any thing in the Church and its State which they had not by immediate Revelation from Christ they never attempted it nor went about it And unto this Rule of proceeding they were precisely obliged by the express words of their Commission Mat 28.19 20. This I say is so plainly included in the Tenor of their Commission and so evident from all that is divinely recorded of their Practice that it will admit of no sober Contradiction In what others think it meet to do in this kind we are not concerned 2 The Authority whereby they acted in the Institution of the Church in its Order whereon the Consciences of all Believers were obliged to submit thereunto and to comply with it in a way of Obedience was the Authority of Christ himself acted in them and by them They every where disclaim any such Power and Authority in themselves They pleaded that they were only Stewards and Ministers not Lords of the Faith or Obedience of the Church but helpers of its Joy yea the Servants of all the Churches for Christ's sake And hereon it follows that what is recorded of their Practice in their Institution ordering or disposing of any thing in the Church that was to be of an abiding continuance hath in it the obliging Power of the Authority of Christ himself Wherefore if the distinction that some make concerning the Apostles namely that they are to be considered as Apostles or as Church-Governours should be allowed as it is liable to just exceptions yet would no Advantage accrew thereby unto what is pretended from it For as what they did appointed and ordered in the Church for its constant observation as Apostles they did it by immediate Revelation from Christ and in his Name and Authority so what in distinction from hence as Church Governours they did or ordered they did it only by a due Application unto present occasions of what they had received by Revelation But as they were Apostles Christ sent them as his Father sent him and he was so sent of the Father as that he did stand and feed in the Strength of the Lord in the Majesty of the Name of the Lord his God Micah 5.4 So did they feed the Sheep of Christ in his Strength and in the Authority or Majesty of his Name 5. Christ therefore alone is the Author of the Gospel-Church-State And because this is the only Foundation of our Faith and Obedience as unto all that we are to believe do and practise by vertue of that Church-State or in Order thereunto the Scripture doth not only plainly affirm it but also declares the Grounds of it why it must be so and whence it is so as also wherein his doing of it doth consist 1. Three things amongst others are eminently necessary in and unto him who is to constitute this Church State with all that belongs thereunto And as the Scripture doth eminently and expresly ascribe them all unto Christ so no man nor all the men of the World can have any such Interest in them as to render them meet for this work or any part of it The first of these is Right and Title He who institutes this Church-State must have Right and Title to dispose of all men in all their Spiritual and Eternal Concernments as seemeth Good unto him For unto this Church-State namely as it is purely Evangelical no man is obliged by the Law of Nature nor hath any Creature power to dispose of him into a condition whereon all his Concernments Spiritual and Eternal shall depend This Right and Title to the Sovereign Disposal of Mankind or of his Church Christ hath alone and that upon a treble account 1 Of Donation from the Father He appointed him the Heir of all things Heb. 1.2 3. He gave him Power over all Flesh. Joh. 17.2 Especially he hath given unto him and put into his absolute disposal all those who are to be his Church ver 6. 2 By vertue of Purchase he hath by the price of his most precious Blood purchased them unto his own Power and Disposal He purchased his Church with his own Blood Act. 20.28 which the Apostle makes the Ground of that care which ought to be had of it And this is pleaded as a sufficient Reason why we should be wholly at his Disposal only and be free from any Imposition of men in things Spiritual 1 Cor. 7.23 Ye are bought with a Price be ye not the Servants of men The Purchase of this Right and Title was one great end of the principal Mediatory Acts of Christ. Rom. 14.9 10. For to this end c. 3 Of Conquest For all those who were thus to be disposed by him were both under the Power of his Enemies and were themselves Enemies unto him in their Minds He could not therefore have a Sovereign Right unto their Disposal but by a double Conquest namely first of their Enemies by his Power and then of themselves by his Word his Spirit and his Grace And this twofold Conquest of his is fully described in the Scripture Whereas therefore there is a Disposal of the Persons that are to belong unto this Church-State as unto their Souls Consciences and all the eternal Concernments of them by an indispensible Moral Obligation to a compliance therewithal until men can manifest that they have such a Right and Title over others and that either by the especial Grant and Donation of God the Father or a Purchase that they have made of them unto themselves or Conquest they are not to be esteemed to have either Right or Title to institute any thing that belongs unto this Church-State And it is in vain pretended as we shall see more afterwards that Christ indeed hath appointed this Church-State in general but that he hath appointed no particular Form of Churches or
the outward Calamities that befel the Nation nor the sins of the generality of the People could destroy this Church-State but it continued its Right and exercise unto the Time of Reformation And if it be not so if there be not Causes and Means of the infallible continuance of the Gospel Church-State unto the Consummation of all things the time expresly allotted unto their continuance then was the work of Moses more honourable more powerful and effectual in the Constitution of the Church-State under the Old Testament than that of Christ in the Constitution of the New For that Work and those Institutions which had an efficacy in them for their own infallible continuation and of the Church thereby throughout all Generations must be more Noble and Honourable than those which cannot secure their own continuance nor the Being and State of the Church thereon depending Nothing can be more derogatory unto the Glory of the Wisdom and Power of Christ nor of his Truth and Faithfulness than such an Imagination We shall therefore enquire into the Causes and Means of the continuation of this Church-State and therein shew the certainty of it as also disprove that which by some is pretended as the onely means thereof when indeed it is the principal Argument against their perpetual continuation that can be made use of 1. The Essence and Nature of the Church instituted by the Authority of Jesus Christ was always the same from the Beginning that it continues still to be But as unto its outward Form and Order it had a double State and it was necessary that so it should have from the Nature of the thing it self For 1 The Church may be considered in its Relation unto those extraordinary Officers or Rulers whose Office and Power was antecedent unto the Church as that by vertue whereof it was to be called and erected 2 With respect unto ordinary Officers unto whose Office and Power the Church essentially considered was antecedent for their whole Work and Duty as such is conversant about the Church and the Object is antecedent unto all Acts about it The first State is ceased nor can it be continued For these Officers were constituted 1 By an immediate call from Christ as was Paul Gal. 1.1 2. which none now are nor have been since the decease of them who were so called at first 2 By extraordinary Gifts and Power which Christ doth not continue to communicate 3 By Divine Inspiration and infallible Guidance both in preaching the Word and appointing things necessary in the Churches which none now pretend unto 4 By Extensive Commission giving them Power towards all the World for their Conversion and over all Churches for their Edification Of these Officers in their distinction into Apostles and Evangelists with their Call Gifts Power and Work I have treated at large in my Discourse of Spiritual Gifts The State and Condition of the Church with respect unto them is utterly ceased and nothing can be more vain than to pretend any Succession unto them in the whole or any part of their Office unless men can justify their claim unto it by any or all of these things which concurred unto it in the Apostles which they cannot do But it doth not hence follow that the Church State instituted by Christ did fail thereon or doth now so fail because it is impossible that these Apostles should have any Successors in their Office or the Discharge of it For by the Authority of the Lord Christ the Church was to be continued under Oâ—dinary Officers without the Call Gifts or Power of the others that were to cease Under these the Church State was no less Divine than under the former For there were two things in it 1 That the Offices themselves were of the Appointment of Christ And if they were not so we confess the Divine Right of the Church-State would have ceased The Office of the Apostles and Evangelists was to cease as hath been declared and it did cease actually in that Christ after them did call no more unto that Office nor provided any Way or Means whereby any one should be made Partaker of it And for any to pretend a Succession in Office or any part of their Office without any of those things which did constitute it is extream Presumption It is therefore granted that if there were not other Offices appointed by the Authority of Christ it had not been in the Power of man to make or appoint any unto that Purpose and the Church-State itself must have ceased But this he hath done Eph. 4.11 12. 1 Cor. 12.28 2 That Persons were to be interested in these Offices according unto the Way and Means by him prescribed which were not such as depended on his own immediate extraordinary actings as it was with the former sort but such as consisted in the Churches acting according to his Law and in Obedience unto his commands This Church-State was appointed by the Authority of Christ. The Direction which he gave in his own Person for Addresses unto the Church in case of Scandal which is an obliging Institution for all Ages Mat. 18.17 18 19 20. proves that he had appointed a Church-State that should abide through them all And when there was a Church planted at Jerusalem there were not only Apostles in it according to its first State but Elders also which respected its second State that was approaching Act. 15.23 The Apostles being in Office before that Church State the Elders ordained in it So chap. 11.30 And the Apostles ordained Elders in every Church Act. 14.23 Tit. 1.5 1 Tim. 5.17 whom they affirmed to be made so by the Holy Ghost Act. 20.28 The Churches to whom the Apostle Paul wrote his Epistles were such all of them under the Rule of ordinary Officers Phil 1.1 Rules and Laws are given for their Ordination in all Ages Tit. 1. 1 Tim. 3. And the Lord Christ treateth from Heaven with his Churches in this State and Order Rev. 1st 2d 3d. He hath promised his presence with them unto the Consummation of all things Mat. 28.20 chap. 18.20 and assigned them their Duty until his Second Coming 1 Cor. 11.26 with other Evidences of the same Truth innumerable Our Enquiry therefore is Whereon the Continuation of this Church-State unto the end of the World doth depend what are the Causes What are the Means of it whence it becomes infallible and necessary I must only premise that our present Consideration is not so much de facto as unto what hath fallen out in the World unto our Knowledge and Observation but de jure or of a Right unto this Continuation And this is such as makes it not only lawful for such a Church-State to be but requires also from all the Disciples of Christ in a way of Duty that it be always in actual Existence Hereby there is a warrant given unto all believers at all times to gather themselves into such a Church-State and a Duty imposed on them so
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
believe that in this Context our Lord Jesus Christ designed to set up and erect an Earthly Domination in and over his Churches to be administred by the Rules of the Canon Law and the Rota at Rome They must be spiritually mad and ridiculous who can give the least entertainment unto such an Imagination Nor can the Discipline of any Diocesan Churches administred in and by Courts and Officers foreign to the Scripture both name and thing be brought within the view of this Rule nor can all the Art of the World make any application of it thereunto For what some plead concerning Magistrates or Arbitrators they are things which men would never betake themselves unto but only to evade the force of that Truth which they love not All this is fallen out by mens departing from the Simplicity of the Gospel and a contempt of that sense of the words of the Lord Jesus which is plain and obvious unto all who desire not only to hear his words but also to observe his Commands 3 dly Our third Argument is taken from the Nature of the Churches â—nstituted by the Apostles and their Order as it is expressed in the Scripture For they were all of them Congregational and of no other sort This the ensuing Considerations will make evident 1. There were many Churches planted by the Apostles in very small Provinces Not to insist on the Churches of Galatia Gal. 1.1 concerning which it is no where intimated that they had any one Head or Mother Church Metropolitical or Diocesan Nor of those of Macedonia distinct from that of Philippi whereof we have spoken before upon the first coming of Paul after his Conversion unto Jerusalem which was three years Gal. 1.18 in the Fourth year after the Ascension of Christ there were Churches planted in all Judea and Galilee and Samaria Act. 9.31 Neither of the two latter Provinces was equal unto one Ordinary Diocess Yet were there Churches in both of them and that in so short a time after the first Preaching of the Gospel as that it is impossible they should be conceived to be any other but single Congregations What is excepted or opposed hereunto by the Reverend Dr. St. shall be examined and disproved afterwards by itself that the Progress of our Discourse be not here interrupted 2. These Churches were such as that the Apostles appointed in them Ordinary Elders and Deacons that might administer all Ordinances unto the whole Church and take care of all the poor Act. 14.23 chap. 20.28 Now the Care Inspection and Labour of Ordinary Officers can extend itself no further than unto a particular Congregation No man can administer all Ordinances unto a Diocesan Church And this ordaining Elders in every Church is the same with ordaining them in every City Tit. 1.5 that is in every Town wherein there was a Number converted unto the Faith as is evident from Act. 14.23 And it was in Towns and Cities ordinarily that the Gospel was first preached and first received Such Believers being congregated and united in the Profession of the same Faith and subiection unto the Authority of Christ did constitute such a Church-State as it was the Will of Christ they should have Bishops or Elders and Deacons ordained amongst them and were therefore as unto their State such Churches as he owned 3. It is said of most of these Churches expresly that they respectively met together in one place or had their Assemblies of the whole Church for the discharge of the Duties required of them which is peculiar unto Congregational Churches only so did the Church at Jerusalem on all occasions Act. 15.12 22. ch â—1 22 see ch 5.11 ch 6.1 It is of no force which is objecteâ— from the Multitude of them that are said to believe and so consequently were of that Church so as that they could not assemble together For whereas the Scripture says expresly that the multitude of the Church did come together it is scarce fair for us to to say they were such a multitude as that they could not come together And it is evident that the great numbers of Believers that are said to be at Jerusalem were there only occasionally and were not fixed in that Church For many years after a small Village beyond Jordan could receive all that were so fixed in it The Church at Antioch gathered together in one Assembly Act. 14.27 to hear Paul and Silas This Church thus called together is called the Multitude chap. 15.30 that is the whole Brotherhood at least of that Church The whole Church of Corinth did assemble together in one place both for solemn Worship and the exercise of Discipline 1 Cor. 8.8 chap. 14.25 26. chap. 11.17 20. It is no way necessary to plead any thing in the illustration or for the Confirmation of these Testimonies They all of them speak positively in a matter of fact which will admit of no debate unless we will put in exceptions unto the Veracity of their Authors And they are of themselves sufficient to establish our Assertion For whatever may be the state of any Church as unto its Officers or Rule into what order soever it be disposed ordinarily or occasionally for its Edification so long as it is its Duty to assemble in and with all its Members in one place either for the exercise of its Power the Performance of its Duty or Enjoyments of its Priviledges it is a single Congregation and no more 4. The Duties prescribed unto all Church Members in the writings of the Apostles to be diligently attended unto by them are such as either in their Nature or the manner of their performance cannot be attended unto and duly accomplished but in a particular Congregation only This I shall immediately speak distinctly unto and therefore only mention it in this place These things being so plainly positively and frequently asserted in the Scripture it cannot be questionable unto any impartial-mind but that particular Churches or Congregations are of Divine Institution and consequently that unto them the whole Power and Priviledge of the Church doth belong for if they do not so whatever they are Churches they are not If therefore any other Church-State be Supposed we may well require that its Name Nature Use Power and Bounds be some or all of them declared in the Scripture Reasonings drawn from the Superiority of the Apostles above the Evangelists of Bishop above Presbyters or from Church Rule in the hands of the Officers of the Church only from the power of the Christian Magistrate in things Ecclesiastical from the Meetness of Union among all Churches are of no use in this case For they are all consistent with the Sole Institution of particular Congregations nor do in the least intimate that there is or needs to be any other Church State of Divine Appointment CHAP. V. The Sate of the First Churches after the Apostles to the end of the Second Century IN Confirmation of the foregoing Argument we urge the President and
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
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
under For the Communion so much talked of amongst Churches is almost come only unto an Agreement and Oneness in design for the mutual and forcible Extermination of one another at least this is the professed Principle of them who lay the loudest claim to the Name and Title with all the Rights and Priviledges of the Church Nor are others far remote from the same Design who adjudge all who dissent from themselves into such a condition as wherein they are much inclined to think it meet they should be destroyed That which animates this contest which gives it Life and Fierceness is a supposed enclosure of certain Priviledges and Advantages Spiritual and Temporal real or pretended unto the Church-state contended about Hence most men seem to think that the principal if not their only concernment in Religion is of what Church they are so as that a dissent from them is so evil as that there is almost nothing else that hath any very considerable evil in it When this is once well riveted in their Minds by them whose secular Advantages lye in the Enclosure they are in a Readiness to bear a share in all the evils that unavoidably ensue on such Divisions By this means among others is the state or condition of Christian Religion as unto its publick Profession become at this day so deplorable as cannot well be expressed What with the bloody and desolating Wars of Princes and Potentates and what with the Degeneracy of the Community of the People from the Rule of the Gospel in Love Meekness Self-denial Holiness Zeal the Universal Mortification of Sin and Fruitfulness in Good Works the Profession of Christianity is become but a sad Representation of the Vertues of him who calls out of Darkness into his Marvellous Light Neither doth there seem at present to be any design or expectation in the Most for the ending of Controversies about the Church but Force and the Sword which God forbid It is therefore high time that a sober Enquiry be made whether there be any such Church state of Divine Institution as those contended about For if it should appear upon Trial that indeed there is not but that all the fierce digladiations of the Parties at Variance with the doleful effects that attend them have proceeded on a false supposition in an adherence whereunto they are confirmed by their Interests some advances may be made towards their Abatement However if this may not be attained yet Directions may be taken from the Discovery of the Truth for the use of them who are willing to be delivered from all concernment in these fruitless endless contests and to reduce their whole Practice in Religion unto the Institutions Rules and Commands of our Lord Jesus Christ. And where all hopes of a general Reformation seem to fail it savours somewhat of an unwarrantable Severity to forbid them to reform themselves who are willing so to do provided they admit of no other Rule in what they so do but the Declaration of the Mind of Christ in the Gospel carrying it peaceably towards all Men and firmly adhering unto the Faith once delivered unto the Saints To make an Entrance into this Enquiry the ensuing Discourse is designed And there can be no way of the Mannagement of it but by a diligent impartial search into the Nature Order Power and Rule of the Gospel Church state as instituted determined and limited by our Lord Jesus Christ and his Apostles When we depart from this Rule so as not to be regulated by it in all Instances of Fact or pleas of Right that afterwards fell out we fall into the confusion of various Presumptions suited unto the Apprehensions and Interests of men imposed on them from the Circumstances of the Ages wherein they lived Yet is it not to be denied but that much Light into the nature of Apostolical Institutions may be received from the declared Principles and Practices of the first Churches for the space of 200 years or thereabouts But that after this the Churches did insensibly depart in various degrees from the state Rule and Order of the Apostolical Churches must I suppose be acknowledged by all those who groan undâ—r the final Issue of that gradual Degeneracy in the Papal Antichristian Tyranny For Rome was not built in a day nor was this change introduced at once or in one Age nor were the lesser Alterations which began this Declension so prejudicial unto the Being Order and Purity of the Churches as they proved afterwards through a continual additional encrease in succeeding Ages Having affirmed something of this nature in my brief Vindication of the Nonconformists from the Guilt of Schisme the Reverend Dr. Stillingfleet in his late Treatise entitled The Vnreasonableness of Separation doth not only deny it but reflects with some severity upon the Mention of it Part 2. Sect. 3. pag. 225 226 c. I shall therefore on this Occasion reassume the consideration of it although it will be spoken unto also afterwards The Words he opposeth are these It is possible that an impartial Account may ere long be given of the state and ways of the first Churches after the decease of the Apostles wherein it will be made to appear how they did insensibly deviate in many things from the Rule of their first institution so as that though their Mistakes were of small moment and not prejudicial unto their Faith and Order yet occasion was administred unto succeeding Ages to encrease those Deviations until they issued in a fatal Apostacy I yet suppose these words inoffensive and agreeable unto the Sentiments of the Generality of Protestants For 1. Unto the first Churches after the Apostles I ascribe nothing but such small Mistakes as did no way prejudice their Faith or Order And that they did preserve the latter as well as the former as unto all the substantial Parts of it shall be afterwards declared Nor do I reflect any more upon them then did Hegesippus in Eusebius who confines the Virgin Purity of the Church unto the days of the Apostles lib. 3. cap. 29. The greater Deviations which I intend began not until after the end of the second Century But 2. To Evince the improbability of any Alteration in Church Rule and Order upon my own Principles he intimates both here and afterwards that my Judgment is that the Government of the Church was Democratical and the Power of it in the People in distinction from its Officers which is a great Mistake I never thought I never wrote any such thing I do believe that the Authoritative Rule or Government of the Church was is and ought to be in the Elders and Rulers of it being an Act of the Office-Power committed unto them by Christ himself Howbeit my Judgment is that they ought not to Rule the Church with Force Tyranny and Corporal Penalties or without their own consent whereof we shall treat afterwards There are also other Mistakes in the same Discourse which I shall not insist upon
3. This therefore is that which he opposeth namely that there was a Deviation in various degrees and falling of from the Original Institution Order and Rule of the Church until it issued in a fatal Apostasie This is that which on the present Occasion must be further spoken unto For if this be not true I confess there is an end of this contest and we must all acquiesce in the State Rule and Order that was in the Church of Rome before the Reformation But we may observe something yet farther in the Vindication and Confirmation of this Truth which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation As 1. That the Reasons and Arguings of the Doctor in this Matter the Necessity of his Cause compelling him thereunto are the same with those of the Papists about the Apostacy of their Church in Faith Order and Worship wherewith they are charged namely when where how was this Alteration made who made opposition unto it and the like When these Enquiries are multiplyed by the Papists as unto the whole Causes between them and us he knows well enough how to give satisfactory Answers unto them and so might do in this particular unto himself also but I shall endeavour to ease him of that trouble at present Only I must say that it is fallen out somewhat unexpectedly that the Ruins of the principle Bulwark of the Papacy which hath been effectually demolished by the Writings of Protestants of all sorts should be endeavoured to be repaired by a Person justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome 2. But it may be pleaded that although the Churches following the first Ages did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship yet they neither did nor could do so from an Adherence unto and abiding in their Original constitution or from the due Observation of Church Order Rule and Discipline least of all could this happen in the Case of Diocesan Episcopacy I Answer 1. That as unto the Original of any thing that looks like Diocesan Episcopacy or the Pastoral Relation of one Person of a distinct order from Presbiters unto many particular compleat Churches with Officers of their own with Power and Jurisdiction in them and over them unto the Abridgement of the exercise of that Right and Power unto their own Edification which every true Church is entrusted withal by Jesus Christ it is very uncertain and was introduced by insensible Degrees according unto the effectual working of the Mistery of Iniquity Some say that there were two distinct Orders namely those of Bishops and Presbyters instituted at first in all Churches planted by the Apostles But as the contrary may be evidently proved so a supposition of it would no way promote the cause of Diocesan Episcopacy until those who plead for it have demonstrated the State of the Churches wherein they were placed to be of the same nature with those now called Diocesan Wherefore this Hypothesis begins generally to be deserted as it seems to be by this Author Others suppose that immediately upon or at or after the Decease of the Apostles this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches that were then gathered or planted But how when or by whom by what Authority Apostolical and Divine or Ecclesiastical only and humane none can declare seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches Others think this new Order of Officers took its occasional Rise from the Practice of the Presbyters of the Church at Alexandria who chose out one among themselves constantly to preside in the Rule of the Church and in all matters of Order unto whom they ascribed some kind of Preheminence and Dignity peculiarly appropriating unto him the namâ— of Bishop And if this be true as unto matter of Fact I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution which I assigned unto Primitive Churches But many Additions must be made hereunto before it will help the Cause of Diocesan Episcopacy What other occasions hereof were given or taken what Advantages were made use of to promote this Alteration shall be touched upon afterwards 2. Why may not the Churches be supposed to have departed from their original Constitution Order and Rule as well as from their first Faith and Worship which they did gradually in many successive Ages until both were utterly corrupted The Causes Occasions and Temptations leading unto the former are to the full as pregnant as those leading unto the latter For 1. There was no vicious corrupt disposition of Mind that began more early to work in Church Officers nor did more grow and thrive in the Minds of many then Ambition with desire of Preheminence Dignity and Rule It is not to be supposed that Diotrephes was alone in his Desire of â—reheminence nor in the irregular actings of his unduly â—ssumed Authority However we have one signal Instance in him of the Deviation that was in the Church with him from the Rule of its Original Constitution For he prevailed so far therein as by his own single Episcopal Power to reject the Authority of the Apostles and to cast them out of the Church who complyed not with his humour How effectually the same Ambition wrought afterwards in many others possessing the same Place in their Churches with Diotrephes is sufficiently evident in all Ecclesiastical Histories It is far from being the only Instance of the Corruption of Church Order and Rule by the Influence of this Ambition yet it is one that is pregnant which is given us by Amâ—rose for saith he Ecclesia ut Synagoga Seniores habuâ—â— quorum sine consilio nihil agebatur in Ecclesia quod qua neglâ—gentia obsoleverit nescio nisi forte doctorum desidia aut magis superbia dum soli volunt aliquid videri In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time whose Beginning and Progress he could not well discover and trace but knew well enough that so it was then come to pass And if he who lived so near the Times wherein such Alterations were made could not yet discover their first Insinuation nor their subtle Progress it is unreasonable to exact a strict account of us in things of the same nature who live so many Ages after their first Introduction But this he judgeth that it was the Pride or Ambition of the Doctors of the Church which introduced that Alteration in its Order Whereas therefore we see in the Event that all Deviations from the Original Constitution of Churches all Alterations in their Rule and Order did issue in a compliance with the Ambition of Church Rulers as it did in the Papal Church and this Ambition was signally noted
Negligence I comprize both the Ignorance Sloth Worldliness Decay in Gifts and Graces with Superstition in sundry Instances that in many of them were the causes of it Dr. Stil pleads that it is very unlikely that the People would forego their Interest in the Government of the Churches if ever they had any such thing without great Noise and Trouble For saith he Government is so nice and tender a thing that every one is so much concerned for his share in it that men are not easily induced to part with it Let us suppose the Judgement of the Church to have been Democratical at first as Dr. O. seems to do is it probable that the People would have been wheadled out of the sweetness of Government so soon and made no noise about it pag. 226. His Mistake about my Judgment herein hath been marked before No other Interest or share in the Government is ascribed by us unto the People but that they may be ruled by their own consent and that they may be allowed to yeild Obedience in the Church unto the commands of Christ and his Apostles given unto them for that End This Interest they neither did nor could forego without their own Sin and Guilt in neglecting the Exercise of the Gifts and Graces which they ought to have had and the Performance of the Duties whereunto they were obliged But for any ingagement on their Minds from the sweetness of Government wherein their concern principally consists in an understanding voluntary Obedience unto the commands of Christ they had nothing of it Take also in general Government to be as the Government of the Church is meerly a Duty Labour and Service without those Advantages of Power Ease Dignity and Wealth which have been annexed unto it and it will be hard to discover such a Nicety or Sweetness in it as to oblige unto Pertinacy in an adherence unto it If the Government of the Church were apprehended to consist in mens giving themselves wholly to the Word and Prayer in watching continually over the Flock in acurate carefulness to do and act nothing in the Church but in the Name and Authority of Christ by the Warranty of his Commands with a constant Exercise of all Gifts and Graces of the Holy Spirit which they have received in these and all other Duties of their Office and that without the least Appearance of Domination or the procuring of Dignity Secular Honours and Revenues thereby it may be a share and Interest in it would not be so earnestly coveted and sought after as at present it is Nor is there any more pertinency in his ensuing supposal of a change in the Government of the Congregational Churches in London in setting up one Man to rule over them all and to appoint their several Teachers c. p. 227. which could not be done without noise It is in vain to fear it Non isto vivimus illic quo tu vere Modo and impertinent in this case to suppose it For it speaks of a suddain total Alteration in the State Order and Rule of Churches to be made at once whereas our Discourse is of that which was gradual in many Ages by Degrees almost imperceptible But yet I can give no security that the Churches of our way shall not in process of time decline from their Primitive Constitution and Order either in their Power and Spirit in Faith and Love or in the outward Practice of them unless they continually watch against all Beginnings and Occasions of such Declensions and frequently renew their Reformation or if it be otherwise they will have better success then any Churches in the World ever yet had even those that were of the planting of the Apostles themselves as is manifested in the Judgment that our Lord Jesus Christ passed on them Rev. 2. and 3. The Negligence of the People which issued in their unfitness to be disposed of and ruled according to the Principles of the first Constitution of Church Order may be considered either as it gave occasion unto those lesser Deviations from the Rule which did not much prejudice the Faith and Order of the Churches or as it occasioned greater Alterations in the ensuing Ages And 1. The great and perhaps in some things excessive Veneration which they had of their Bishops or Pastors did probably occasion in them some neglect of their own Duty For they were easily induced hereon not only implicitely to leave the Mannagement of all Church Affairs unto them but also Zealously to comply with their Mistakes The Church of Smyrna giving an Account of the Martyrdom of holy Polycarpus tells us that when he ascended the Pile wherein he was to be burned that he pulled off his own cloths and endeavoured to pull off his shooes which he had not done before because the Faithful strove among themselves who should soonest touch his Body Euseb. lib. 4. cap. 15. I think there can be no Veneration due to a Man which was not so unto that great and holy Person But those who did so express it might easily be induced to place too much of their Religion in an implicite compliance with them unto whom they are so devoted Hence a Negligence in themselves as unto their particular Duties did ensue They were quickly far from esteeming it their Duty to say unto their Pastor or Bishop that he should take heed unto the Ministry which he had received in the Lord to fulfill it as the Apostle enjoyns the Colossians to say to Archippus their Pastor chap. 4.17 but begun to think that the Glory of obsequious Obedience was all that was left unto them And hence did some of the Clergy begin to assume to themselves and to ascribe unto one another great swelling Titles of Honour and names of Dignity amongst which the Blasphemous Title of His Holiness was at length appropriated unto the Bishop of Rome wherein they openly departed from Apostolical Simplicity and Gravity But these things fell out after the writing of the Epistle of Clemens of those of the Church of Vienna and Smyrna wherein no such Titles do appear 2. Many of the Particular Churches of the first Plantations encreasing greatly in the number of their Members it was neither convenient nor safe that the whole Multitude should on all occasions come together as they did at first to consult about their common concerns and discharge the Duties of their Communion For by Reason of Danger from their numerous Conventions they met in several Parcels as they had opportunity Herewith they were contented unless it were upon the greater occasions of choosing their Officers and the like whereon the whole Church met together This made them leave the ordinary Administration of all things in the Church unto the Elders of it not concerning themselves further therein but still continuing Members of the same particular Church It is altogether improbable what Platina from Damasus affirmes in the Life of Evaristus about the End of the first Century that he
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
second Century of any one Person who had the care of more Churches than one committed unto him or did take the charge of them on himself But whereas this change did fall out and appears evidently so to have done in the fourth Century we may briefly enquire into the Causes and Occasions of it Churches were originally planted in Cities and Townes for the most part not absolutely for the Word was preached and Churches gathered by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens testifieth In such Cities there was but one Church whereunto all Beleivers did belong I mention this the rather because our present Author who is pleased frequently to mistake my Words and Principles affirms that the thing which I should have proved is that there were more Churches at first planted in one City than one I know not why I should be obliged to do so because I never said so I do believe indeed that there may be more particular Churches than one in one City and that sometimes it is better that it should be so then that all Beleivers in the same City should be kept up unto one Congregation to the Obstruction of their Edification But that there were originally or in the days of the Apostles more Churches than one in any one City or Town I do wholly deny though I grant at the same time there were Churches in Villages also as will appear afterwards But though there was one Church only in one Town or City yet all the Believers that belonged unto that Church did not live in that City but sundry of them in the Fields and Villages about So Justin Martyr tells us that on the first day of the week when the Church had its solemn Assemblies all the Members of it in the City and out of the Country the Fields and Villages about met together in the same place In process of time these Believers in the Country did greatly encrease by the means of the Ministry of the City-Church which diligently attended unto the Conversion of all sorts of men with some extraordinary helps besides But hereon the Example of the Apostles was overseen For on this account of the Conversion of many unto the Faith in the Towns and Villages of any Province they erected and planted new Churches among them not obliging them all unto that first Church from whence the Word went forth for their Conversion But those who succeeded them being hindred by many Reasons which may be easily recounted from Thoughts of the Multiplication of Churches chose rather to give the Beleivers scattered up and down in the Countrey occasional Assistance by Presbyters of their own than to dispose them into a Chrch State and Order But after a while their Number greatly encreasing they were necessitated to supply them with a constant Ministâ—y in several Parcels or Divisions The Ministers or Elders thus disposed amongst them for their Edification in the Administration of the Ordinances of the Gospel did still relate unto and depend upon that City first Church from whence they came But the Numbers of Beleivers dayly encreasing and a Succession of Presbyters in their distinct Assemblies being found necessary they came to be called Churches though continuing in dependance both for a supply of Officers and for Rule on the first or City Church whereunto they esteemed themselves to belong This was the way and manner of the Multiplication of Christian Assemblies throughout the Roman Empire And hereby all the Bishops of the first Churches became by common consent to have a distinction from and Preheminence above the Presbyters that were fixed in the Country and a Rule over those Assemblies or Churches themselves And therefore when they met together in the Council of Nice among the first things they decreed one was to confirm unto the Bishops of the great Cities that Power over the Neighbouring Churches which they had enjoyned from this occasional Rise and Constitution of them Hereby was a Difference and Distinction between Bishops and Presbiters between Mother and Dependant Churches introduced equally almost in all places without taking any notice of the departure which was therein from the Primitive Pattern and Institution But these things fell out long after the Days of the Apostles namely in the third and fourth Centuries there being no mention of them before But Secondly There was another Occasion of this Alteration which took place before that insisted on For in many of those City Churches especially when the number of Beleivers much encreased there were many Bishops or Elders who had the Rule of them in common This is plain in the Scripture and in the ensuing Records of Church Affairs And they had all the same Office the same Power and were of the same Order But after a while to preserve Order and Decency among themselves and in all their proceedings they chose one from among them who should preside in all Church Affairs for Orders sake unto whom after a season the name of Bishop began to be appropriated Whether the Rule they proceeded by herein was to choose them unto this Dignity who had been first converted unto the Faith or first called and ordained to be Presbyters or had respect unto the Gifts and Graces of those whom they chose is not certain But this way began in those Churches wherein some extraordinary Officer Apostle or Evangelist had long resided It cannot therefore be doubted but they had some Design to represent hereby somewhat of the Dignity of such an Officer and a Resemblance of the continuance of his Presence among them And this I suppose fell out early in the Churches though without Ground or Warrant And the Principal Pastors of other Churches which had not any great Number of Elders in them yet quickly assumed unto themselves the Dignity which the others had attained Justin Martyr in the Account he gives of the Church its Order Rule Worship and Discipline in his Days mentions one singular Person in one Church whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who presided in all the Affairs of the Church and himself administred all the sacred Ordinances every Lords Day unto the whole Body of the Church gathered and met out of the City and the Villages about This was the Bishop and if any one desired this Office he desired a good work as the Apostle speaks Whatever Accessions were made unto the Church these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were either the first converted to the Faith or the first ordained Presbyters or obtained their Preheminence non pretio sed Testimonio as Tertullian speaks upon the account of their Eminency in Gifts and Holiness were yet quickly sensible of their own Dignity and Praelation and by all means sought the enlargement of it supposing that it belonged unto the Honour and Order of the Church it self Under this State of things the Churches encreasing every day in Number and Wealth growing insensibly more and more indies magis magisque decrescente disciplina into a form and
state exceeding the bounds of their Original Institution and becoming unweildy as unto the Pursuit of their Ends unto mutual Edification it is not hard to conjecture how a stated Distinction between Bishops and Presbyters did afterwards ensue For as the first Elder Bishop or Pastor had obtained this small Preheminence in the Church wherein he did preside and the Assemblies of the Villages about so the Mannagement of those Affairs of the Church which they had in Communion with others was committed unto him or assumed by him This gave them the Advantage of meeting in Synods and Councils afterwards wherein they did their own Business unto the Purpose Hereon in a short time the People were deprived of all their Interest in the State of the Church so as to be governed by their own Consent which indeed they also had rendred themselves unmeet to enjoy and exercise other Elders were deprived of that Power and Authority which is committed unto them by Christ and thrust down into an Order or Degree inferior unto that wherein they were originally placed New Officers in the Rule of the Church utterly unknown to the Scripture and Primitive Antiquity were introduced all Charitable Donations unto the Church for the maintenance of the Ministry the Poor and the Redemption of Captives were for the most part abused to advance the Revenues of the Bishops such secular Advantages in Honour Dignity and Wealth were annexed unto Episcopal Sees as that Ambitious Men shamefully contested for the attaining of them which in the Instance of the bloody conflict between the Parties of Damasus and Vrsacius at Rome Ammianus Marcellinus an Heathen doth greatly and wisely reflect upon But yet all these Evils were as nothing in comparison of that dead Sea of the Roman Tyranny and Idolatry whereinto at last these bitter Waters ran and were therein totally Corrupted I thought also to have proceeded with an Account of the Declension of the Churches from their first Institution in their Matter Form and Rule â—ut because this would draw forth my Discourse beyond my present Intention I shall forbear having sufficiently vindicated my Assertion in this one Instance It is no Part of my Design to give an Answer at large unto the great Volume that Dr. Still hath written on this Occasion much less to contend about particular Sayings Opinions the Practises of this or that Man which it is filled withal But whereas his Treatise so far as the Merit of the Cause is concerned in it doth consist of two Parts the first whereof contains such Stories Things and Sayings as may load the Cause and Persons whom he opposeth with prejudices in the Minds of others in which endeavour he exceeds all Expectation and what doth more directly concern the Argument in hand I shall at the end of the ensuing Discourse speak distinctly unto all that is Material of the second sort especially so far as is needful unto the Defence of my former Vindication of the Non-conformists from the Guilt of Schisme For the things of the first sort wherein the Doctor doth so abound both in his Preface and in the first part of his Book as to manifest himself I fear to be a little too sensible of Provocation for the actings of Interest in wise Men are usually more sedate I shall only oppose some general considerations unto them without arguing or contending about Particulars which would be endless and useless And whereas he hath gathered up almost every thing that hath been done written or spoken to the Prejudice of the Cause and Persons whom he opposeth though frequently charged before adding the advantage of his Style and Method unto their Reinforcement I shall reduce the whole unto a few Heads which seem to be of the greatest importance I shall leave him without disturbance unto the satisfaction he hath in his own Love Moderation and Condescension expressed in his Preface Others may possibly call some things in it unto a farther Account But the first Part of his Book is cast under two Heads 1. A Commendation of the first Reformers and their Reformation with some Reflections upon all that acquiesce not therein as though they esteemed themselves wiser and better than they From this Topick proceed many severe Reflections and some Reproaches The other consists in a story of the Rise and Progress of Separation from the Church of England with great Miscarriages among them who first attempted it and the Opposition made unto them by those who were themselves Non-conformists The whole is closed with the Difference and Debate between the Divines of the Assembly of the Presbyterian way and the dissenting Brethren as they were then called Concerning these things the Discourse is so prolix and so swelled with long Quotations that I scarce believe any man would have the Patience to read over a particular Examination of it especially considering how little the Cause in hand is concerned in the whole Story whether it be told right or wrong candidly or with a Design to make an Advantage unto the Prejudice of others I shall therefore only mark something with respect unto both these heads of the first Part of the Book which if I mistake not will lay it aside from being of any Use in our present Cause 1. As unto the first Reformers and Reformation in the Days of King Edward the Plea from them and it which we have been long accustomed unto is that they were Persons Great Wise Learned Holy that some of them dyed Martyrs that the work of the Reformation was greatly owned and blessed of God and therefore our Non-acquiescency therein but desiring a farther Reformation of the Church then what they saw and judged necessary is unreasonable and that what we endeavour therein though never so peaceably is Schismatical But 1. None do more bless God for the first Reformers and the work they did than we do none have an higher Esteem of their Persons Abilities Graces and Sufferings than we have None cleave more firmly to their Doctrine which was the Life and Soul of the Reformation then we nor desire more to follow them in their Godly Design They are not of us who have declared that the Death of King Edward was an happiness or no unhappiness to the Church of England nor who have reflected on the Reformation as needless and given Assurance that if it had not been undertaken Salvation might have been obtained safely enough in the Church of Rome nor were they of us who have questioned the Zeal and Prudence of the Martyrs of those Days in Suffering We have other thoughts concerning them another kind of Remembrance of them 2. The Titles assigned unto them of Wise Learned Holy Zealous are fully answered by that Reformation of the Church in its Doctrine and Worship which God wrought by their Ministry so that none without the highest ingratitude can derogate any thing from them in these things But it is no disparagement unto any of the Sons of Men any Officers of
the true native Beauty glory and use of Evangelical Churches will be thankful for the Greatness of his Deliverance Whereas therefore for many Ages the Church of Rome with those claiming under it and depending on it was esteemed to be the only true Church in the World and nothing was esteemed so highly criminal not murther Treason nor Incest as to think of or to assert any other Church-State it was impossible that any wise man not utterly infatuated could apprehend a Church any Church whatever to be of Divine Institution or Appointment For all the evils mentioned and others innumerable were not only occasioned by it but they were effects of it and inseparable from its State and Being And if any other Churches also which although the people whereof they consist are of another faith than those of the Roman Church are like unto it in their make and constitution exercising the Right power and authority which they claim unto themselves by such ways and means as are plainly of this World and of their own invention they do leave it highly questionable from whence they are as such For it may be made to appear that such Churches so far as they are such are obstructive of the sole end of all Churches which is the Edification of them that do believe however any that are of them or belong unto them may promote that end by their personal endeavours But notwithstanding all these things it is most certain that Churches are of a Divine Original that they are the ordinance and institution of Christ. I am not yet arrived in the order of this Discourse to a convenient season of declaring what is the especial nature use and end of such Churches as are so the Institution of God and so to give a definition of them which shall be done afterwards but treat only as unto the general notion of a Church and what is signified thereby These are of God And in those Churches before described under a corrupt degenerate estate three things may be considered 1 What is of man without the least pretence unto the appointment or command of God Such is the very Form Fabrick and Constitution of the Church of Rome and those that depend thereon or are conformed thereunto That which it is that whereby it is what it is in its Kind Government Rule and End is all of man without the least countenance given unto it from any thing of God's Institution This is that which through a long effectual working of men and Sathan in a mystery of iniquity it arrived unto Herewith the Saints of God ought to have no compliance but bear witness against it with their lives if called thereunto This in due time the Lord Christ will utterly destroy 2 Such things as pretend unto a countenance to be given them by divine Institution but horribly corrupted Such are the Name of a Church and its Power a Worship pretended to be Religious and Divine an Order as to Officers and Rulers different from the people with sundry things of the like nature these things are good in themselves but as ingrossed into a false Church-State and Worship corrupt in themselves they are of Men and to be abhorred of all that seek after the true Church of Christ. 3 There is that which is the Essence of a true Church namely that it be a society of men united for the Celebration of Divine Worship This so far as it may be found among them is to be approved But Churches as was said are of a Divine Original and have the warrant of Divine Authority The whole Scripture is an account of God's Institution of Churches and of his dealing with them God laid the foundation of Church Societies and the necessity of them in the Law of Nature by the creation and constitution of it I speak of Churches in general as they are Societies of Humane Race one way or other joyned and united together for the Worship of God Now the sole End of the Creation of the Nature of man was the Glory of God in that Worship and Obedience which it was fitted and enabled to perform For that end and no other was our nature created in all its Capacities Abilities and Perfections Neither was man so made meerly that every individual should singly and by himself perform this Worship though that also every individual person is obliged unto Every man alone and by himself will not only find himself indigent and wanting supplies of sundry kinds but also that he is utterly disabled to act sundry faculties and powers of his Soul which by nature he is endued withal Hence the Lord God said It is not good that man should be alone Gen. 2.18 These things therefore are evident in themselves 1 That God created our nature or made man for his own Worship and Service and fitted the powers and faculties of his soul thereunto 2 That this nature is so fitted for Society so framed for it as its next end that without it it cannot act itself according unto what it is empowered unto And this is the foundation of all Order and Government in the world among Mankind 3 That by the Light of nature this acting in Society is principally designed unto the Worship of God The Power I say and Necessity of acting in Society is given unto our nature for this end principally that we may thus glorify God in and by the Worship which he requires of us 4 That without the Worship of God in Societies there would be an absolute failure of one principal end of the Creation of man nor would any glory arise unto God from the Constitution of his nature so fitted for Society as that it cannot act its own powers without it 5 All Societies are to be regulated in the light of Nature by such circumstances as whereby they are suited unto their end for which they may be either too large or too much restrained Hence have we the Original of Churches in the Light of Nature men associating themselves together or uniting in such Societies for the Worship of God which he requires of them as may enable them unto an orderly Performance of it are a Church And hereunto it is required 1 That the persons so uniting are sensible of their Duty and have not lost the knowledge of the end of their Creation and Being 2 That they are acquainted with that Divine Religious Worship which God requires of them The former Light and Persuasion being lost issues in Atheism And by the loss of this instead of Churches the generality of Mankind have coalesced into idolatrous combinations 3 That they do retain such innate Principles of the Light of Nature as will guide them in the discharge of their Duties in these Societies As 1 That the Societies themselves be such as are meet for their end fit to exercise and express the Worship of God in them not such as whose Constitution makes them unfit for any such end And this gives the Natural
entertained pleasing Dreams of Thrones Preheminencies Chief Sees secular Grandeur and Power nor framed so many Laws and Canons about these things turning the whole Rule of the Church into a Worldly Empire For such it was that as of all the Popes which ever dwelt at Rome there was never any pretended or acted a greater Zeal for the Rule and Government of the Church by the Laws and Canons that it had made for that End than Gregory the 7 th so if ever there were any Anti-Christ in the World as there are many Anti-Christs he was one His Luciferian Pride his Trampling on all Christian Kings and Potentates his horrible Tyranny over the Consciences of all Christians his abominable Dictates asserting of his own God-like Soveraignty his Requiring all men on the pain of Damnation to be sinful Subjects to God and Peter that is himself which his own Acts and Epistles are filled withal do manifest both who and what he was Unto that Issue did this Power of Law or Canon making for the Honour and Dignity of Church Rulers at length arrive 3. Let the Constitution of the Church by Jesus Christ abide and remain let the Laws for its Rule Government and Worship which he hath recorded in the Scripture be diligenty observed by them whose Duty it is to take Care about them both to observe them themselves and to teach others so to do and we know full well there will be no occasion given or left unto the least Confusion or Disorder in the Church But if men will be froward and because they may not make Laws themselves or keep the Statutes made by others will neglect the due Observation and Execution of what Christ hath ordained or will deny that we may and ought in and for the due Observation of his Laws to make use of the inbred Light of Nature and Rules of common Prudence the Use and Exercise of both which are included and enjoyned in the Commands of Christ in that he requires a Compliance with them in the way of Obedience which we cannot perform without them I know of no Relief against the Perpetuity of our Differences about these things But after so much Scorn and Contempt hath been cast upon that Principle that it is not lawful to observe any thing in the Rule of the Church or Divine Worship in a constant Way by vertue of any humane Canons or Laws that is not prescribed in the Scripture if we could prevail with men to give us one single Instance which they would abide by wherein the Rules and Institutions of Christ are so defective as that without their Canonical Additions Order cannot be observed in the Church nor the Worship of God be duly performed and it shall be diligently attended unto Allow the General Rules given us in the Scripture for Church-Order and Worship to be applied unto all proper Occasions and Circumstances with Particular Positive Divine Precepts Allow also that the Apostles in what they did and acted in the Constitution and Ordering of the Churches and their Worship did and acted it in the Name and by the Authority of Christ as also that there needs no other means of affecting and obliging our Consciences in these things but only that the Mind and Will of Christ be intimated and made known unto us though not in the form of a Law given and promulgated which I suppose no men of sober Minds or Principles can disallow and then give an Instance of such a Deficiency as that mentioned in the Institutions of Christ and the whole Difference in this matter will be rightly stated and not else But to return from this Digression 2dly The Scripture doth not only ascribe this Authority unto Christ alone but it giveth Instances of his Vse and Exercise thereof which comprize all that is necessary unto the Constitution and Ordering of his Churches and the Worship of them 1 He buildeth his own House Heb. 3.3 2 He appointeth Offices for Rule in his Churches and Officers 1 Cor. 12 5. Rom 12.6 7 8. 3 He gives Gifts for the Administrations of the Church Ephes. 4.11 12 13. 1 Cor. 11 12. 4 He gives Power and Authority unto them that are to Minister and Rule in the Church c. which things must be afterwards spoken unto 3dly As unto this Constitution of the Gospel-Church-State the Scripture assigneth in an especial manner Faithfulness unto the Lord Christ Heb. 3.3 4 5. This Power is originally in God himself It belongs unto him alone as the great Soveraign of all his Creatures Unto Christ as Mediator it was given by the Father and the whole of it intrusted with him Hence it follows that in the Execution of it he hath respect unto the Mind and Will of God as unto what he would have done and ordered with respect whereunto this Power was committed unto him And here his Faithfulness takes place exerted in the Revelation of the whole Mind of God in this matter instituting appointing and commanding all that God would have so ordained and nothing else And what can any man do that cometh after the King Hereunto there is added on the same Account the Consideration of his Wisdom his Love and Care for the good of his Church which in him were ineffable and inimitable By all these things was he fitted for his Office and the work that was reserved for him so as that he might in all things have the Preheminency And this was to make the last and only full perfect compleat Revelation of the Mind and Will of God as unto the State Order Faith Obedience and Worship of the Church There was no Perfection in any of these things until he took this work in hand Wherefore it may justly be supposed that he hath so perfectly stated and established all things concerning his Churches and Worship therein being the last Divine Hand that was to be put to this Work and this his Hand Heb. 1.2 3. that whatever is capable of a Law or a Constitution for the use of the Church at all times or is needful for his Disciples to observe is revealed declared and established by him And in this Persuasion I shall abide until I see better Fruits and Effects of the Interposition of the Wisdom and Authority of men unto the same Ends which he designed than as yet I have been able in any Age to observe The substance of the things pleaded may for the greater Evidence of their Truth be reduced unto the ensuing Heads or Propositions 1. Every Church-State that hath an especial Institution of its own giving its especial kind supposeth and hath respect unto the Law and Light of Nature requiring and directing in general those things which belong unto the Being Order and Preservation of such Societies as that is That there ought to be Societies wherein men voluntarily joyn together for the solemn Performance of Divine Worship and joynt walking in obedience before God that these Societies ought to use such means for their own
Rule Honour Riches or secular Grandeur but the direct contrary Matth. 20.25 26 27 28. Nor did he do it that his Disciples might be ruled and governed by force or the Laws of men or that they should be obstructed in the exercise of any Graces Gifts or Priviledges that he had purchased for them or would bestow on them And to speak plainly let it be despised by them that please this cannot greatly value that Church-State which is not suited to guide excite and direct the exercise of all Evangelical Graces unto the Glory of Christ in a due manner For to propose peculiar and proper objects for them to give peculiar motives unto them to limit the seasons and circumstances of their exercise and regulate the manner of the Performance of the Duties that arise from them is one principal End of their Institution It would be too long to make a particular enquiry into all the ends for which the Lord Christ appointed this Church-State which indeed are all the Duties of the Gospel either in themselves or in the manner of their Performance We may reduce them unto these three general Heads 1. The pâ—ofessed Subjection of the Souls and Consciences of Believers unto his Authority in their Observance of his Commandments He requireth that all who are baptized into his Name be taught to do and observe all things whatever he commanded Matth. 28.18 19 20. And God is to be Glorified not only in their Subjection but in their professed Subjection unto the Gospel of Christ. 2 Cor. 19.13 Having given an express charge unto his Disciples to make publick Profession of his Name and not to be deterred from it by shame or fear of any thing that may befal them on the account thereof and that on the Penalty of his disowning them before his Heavenly Father Matth. 8.33 34 35 36 37 38 Matth. 10.33 He hath appointed this Church-State as the way and means whereby they may joyntly and visibly make profession of this their Subjection to him Dependance on him and Freedom in the Observation of all his commands He will not have this done singly and personally only but in Society and conjunction Now this cannot be done in any Church-State imaginable wherein the Members of the Church cannot meet together for this end which they can only do in such a Church as is Congregational 2. The joynt celebration of all Gospel Ordinances and Worship is the great and principal End of the Evangelical Church State How far this is directed unto by the Law of Nature was before declared Man was made for Society in things natural and civil but especially in things Spiritual or such as concern the Worship of God Hereon depends the nâ—cessâ—â—y of parâ—iâ—ular Churches or Societâ—es for Divine Worship And this is declared to be the End of the Churches instituted by Christ. Act. 2 42. 1 Cor. 11.20 1 Cor. 5.4 5. 1 Tim. 2.1 2. as also of the Institution of Officers in the Church for the Solemn Administration of the Ordinances of this Worship And the Reasons of this Appointment are intimated in the Scripture as 1 That it might be a way for the joynt Exercise of the Graces and Gifts of the Spirit as was in general before mentioned The Lord Christ gâ—ves both his Grace and his Gifts in great variety of measures Ephes. 4.7 But the manifestation of the Spirit is given unto every man to profit withal 1 Cor. 12.7 8. He gives neither of them unto any meerly for themselves Saving Grace is firstly given for the good of him that receives it but respect is had in it unto the good of others and the Lord Christ expects such an exercise of it as may be to others advantage And the first End of Gifts is the Edification of others and all that do receive them are thereby and so far Stewards of the manifold Grace of God 1 Pet. 4.10 Wherefore for the due exercise of these Gifts and Graces unto his Glory and their proper ends he hath appointed particular Congregations in whose Assemblies alone they can be duely exercised 2 Hereby all his Disciples are mutually edified that is encreased in Light Knowledge Faith Love Fruitfulness in Obedience and conformity unto himself This the Apostle affirms to be the especial End of all Churches their Offices Officers Gifts and Order Ephes. 4.12 13 14 15 16. And again 2.19 No Church-State that is not immediately suited unto this End is of his Institution And though others may in general pretend unto it besides that of particular Congregations it were to be wished that they were not obstructive of it or were any way fitted or useful unto it 3 That he might hereby express and testify his promised Presence with his Disciples unto the end of the World Matth. 28.20 Matth. 18.20 Rev. 1.13 It is in their Church Assemblies and in the Performance of his Holy Worshâ—p that he is present with his Disciples according unto his Promise 4 In these Churches thus exercised in the holy Worship of God he gives us a Resemblance and Representation of the great Assembly above who Worship God continually before his Throne which is too large a Subject here to insist upon And to manifest that Assemblies of the whole Church at once and in one place for the Celebration of Divine Worship is of the Essence of a Church without which it hath no real Being when God had instituted such a Church Form as wherein all the Members of it could not ordinarily come together every week for this end yet he ordained that for the Preservation of their Church-State three times in the year the Males which was the circumcised Church should appear together in one place to celebrate the most Solemn Ordinances of his Worship Exod. 23.14 Chap. 34 23. Deut. 16.16 All those Difficulties which arose from the extent of the Limits of that Church unto the whole Nation being removed these Meetings of the whole Church for the Worship of Goâ— become a continual Duty and when they cannot be observed in any Church the State or kind of it is not instituted by Christ. 3. The third End of the Institution of the Gospel Church-State is the Exercise and Preservation of the Discipline appointed by Christ to be observed by his Disciples The Antients do commonly call the whole Religion of Christianity by the Name of the Discipline of Christ that is the Faith and Obedience which he hath prescribed unto them in Contradistinction and Opposition unto the Rules and Prescriptions of all â—hilosophical Societies And it is that without which the Glory of â—hristian Religion can in no due manner be preserved The especial Nature of it shall be afterwards fully spoken unto For the use of the present Argument I shall only speak unto the Ends of it or what it is that the Lord Christ designeth in the Institution of it and these things may be referred unto 4 Heads 1. The Preservation of the Doctrine of the Gospel in its Purity and
person of an Apostolical Spirit consonant unto the stile and writings of the Apostles themselves a precious Jewel and just Representation of the state and order of the Church in those days And sundry things we may observe from it 1. There is nothing in it that gives the least intimation of any other Church-State but that which was Congregational although there were the highest causes and Reasons for him so to do had there been any such Churches then in being The case he had in hand was that of Ecclesiastical Sedition or Schism in the Church of Corinth the Church or Body of the Brethren having unjustly deposed their Elders as it should seem all of them Giving advice herein unto the whole Church using all sorts of Arguments to convince them of their sin directing all probable means for their Cure he never once sends them to the Bishop or Church of Rome as the Head of Vnity unto all Churches makes no mention of any Metropolitical or Diocesan Church and its Rule or of any single Bishop and his Authority No one of any such Order doth he either commend or condemn or once address himself unto with either Admonitions Exhortations Encouragements or Directions He only handles the cause by the Rule of the Scripture as it was stated between the Church itself and its Elders I take it for granted that if there were any Church at Corinth consisting of many Congregations in the City and about it or comprehensive as some say of the whole Region of Achaia that there was a single Officer or Bishop over that whole Church But none such is here mentioned If there were any such he was either Deposed by the people or he was not If he were Deposed he was only one of the Presbyters for they were only Presbyters that were Deposed If he were not why is he not once called on to discharge his duty in curing of that Schism or blamed for his neglect Certainly there was never greater Prevarication used by any man in any cause than is by Clemens in this if the state of the Church its Rule and Order were such as some now pretend For he neither lets the people know wherein their sin and Schism did lye namely in a Separation from their Bishop nor doth once mention the only proper cure and remedy of all their Evils But he knew their state and order too well to insist on things that were not then in rerum natura and wherein they were not concerned 2. This Epistle is written as unto the whole Church at Corinth so in the name of the whole Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God which dwelleth or sojourneth as a stranger at Rome in the City of Rome to the Church of God that dwelleth or sojourneth at Corinth For although that Church was then in disorder under no certain Rule having cast off all their Elders c. yet the Church of Rome not only allows it to be a sister-Church but salutes the Brethren of it in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called and sanctified through the will of God by our Lord Jesus Christ. The Churches of Christ were not so ready in those days to condemn the persons nor to judge the Church-state and condition of others on every miscarriage real or supposed as some have been and are in these latter Ages 2. This Address being from the body of the Church at Rome unto that at Corinth without the least mention of the Officers of them in particular it is evident that the Churches themselves that is the whole entire Community of them had Communion with one another as they were sister-Churches and that they had themselves the transaction of all Affairs wherein they were concerned as they had in the days of the Apostles Acts 15.1 2 3. It was the Brethren of the Church at Antioch who determined that Paul and Barnabas and certain others should go up to Hierusalem to consult the Apostles and Elders See also Chap. 21.22 This they did not nor ought to do without the Presence Guidance Conduct and consent of their Elders or Rulers where they had any But this they were not excluded from And that Church the whole Body or fraternity whereof doth advise and consult in those things wherein they are concerned on the account of their Communion with other Churches is a Congregational Church and no other It was the Church who sent this Epistle unto the Corinthians Claudius Ephebus Valerius Bibo Fortunatus are named as their Messengers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are sent by us our Messengers our Apostles in these matters Such as the Churches made use of on all such occasions in the Apostles days 2 Cor. 8.23 And the persons whom they sent were only Members of the Church and not Officers nor do we any where hear of them under that Character Now they could not be sent in the name of the Church but by its consent nor could the Church consent without its Assembling together This was the state and order of the first Churches in that Communion which was amongst them according to the mind of Christ they had a singular concern in the welfare and prosperity of each other and were solicitous about them in their trials Hence those who were planted at a greater distance than would allow frequent personal converse with their respective Members did on all occasions send Messengers unto one another sometimes meerly to visit them in love and sometimes to give or take Advice But these things as indeed almost all others that bâ—long unto the Communion of Churches either in themselves or with one another are either utterly lost and buryed or kept above ground in a pretence of Episcopal Authority Churches themselves being wholly excluded from any concernment in them But as the Advice of the Church of Rome was desired in this case by the whole Church of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was given by the Body of the Church itself and sent by Messengers of their own 3. The description given of the state ways and walking of the Church of Corinth that is that whole Fraternity of the Church which fell afterwards into that disorder which is reproved before their fall is such as that it bespeaks their walking together in one and the same society and is sufficient to make any good man desire that he might see Churches yet in the world unto whom or the generality of whose Members that Description might be honestly and justly accommodated One Character which is given of them I shall mention only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a full or plentiful effusion of the Holy Ghost upon you all so that being full or filled with an holy will holiness of will and a good readiness of mind with a pious devout confidence you stretched out your hands in Prayers to Almighty God supplicating his clemency or Mercy for the pardon of your involuntary sins sins fallen into by infirmity or
the surprizals of Temptations not consented to not delighted or continued in your labour or contention of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.1 was night and day in your Prayers for the whole Brotherhood that is especially of their own Church itself that the number of Gods Elect might be saved in mercy through a good Conscience towards him This was their state this was their Liturgie this their practice 1. There was on all the Members of the Church a plentiful effusion of the Holy Spirit in his Gifts and Graces wherein it may be respect is had unto what was affirmed by the Apostle before of the same Church 1 Cor. 1.4 5 6 7. the same Grace being yet continued unto them 2. By vertue of this Effusion of the Spirit on all of them their Wills and Affections being sanctifyed their minds were enabled to pour forth fervent prayers unto God 3. They were not such as lived in any open sin or any secret sin known to be so but were only subject unto involuntary surprizals whose pardon they continually prayed for 4. Their love and sense of duty stirred them up to labour mightily in their Prayers with fervency and constancy for the Salvation of the whole Fraternity of Elect Believers whether throughout the world or more especialâ—y those in and of their own Church He that should ascribe these things unto any of those Churches which now in the world claim to be so only would quickly find himself at a loss for the proof of what he asserts Did we all sedulously endeavour to reduce and restore Churches unto their primitive state and frame it would bring more glory to God than all our contentions about Rule and Domination 4. It is certain that the Church of Corinth was fallen into a sinful excess in the Deposition and Rejection of their Elders whom the Church at Rome judged to have presided among them laudably and unblameably as unto their whole walk and work amongst them And this they did by the suggestion of two or three envious discontented persons and as it is probable from some digressions in the Epistle tainted with those Errors which had formerly infested that Church as the denial of the Resurrection of the flesh which is therefore here reflected on But in the whole Epistle the Church is nowhere reproved for assuming an Authority unto themselves which did not belong unto them It seems what Cyprian afterwards affirmed was then acknowledged namely that the right of choosing the worthy and of rejecting the unworthy was in the Body of the People But they are severely reproved for the abuse of their Liberty and Power For they had exercised them on ill grounds by ill means for ill ends and in a most unjust cause He therefore exhorts the Body of the Church to return unto their duty in the Restauration of their Elders and then prescribes unto them who were the first occasion of Schism that every one would subject themselves unto the restored Presbyter and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will do the things appointed or commanded by the Multitude the Church in the generality of its Members The Plebs the Multitude the Body of the fraternity in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were often called in the Scripture Act. 4.32 Chap. 6.2 5. Chap. 15.12 30. had then Right and Power to appoint things that were to be done in the Church for Order and Peace I do not say they had it without or in distinction from their Officers Rulers and Guides but in a concurrence with them and subordination to them whence the Acts concluded on may be esteemed and are the Acts of the whole Church This order can be observed or this can fall out only in a Congregational Church all whose Members do meet together for the discharge of their Duties and Exercise of their Discipline And if no more may be considered in it but the miscarriage of the people without any respect to their Right and Power yet such Churches as wherein 't is impossible that that should fall out in them as did so fall out in that Church are not of the same kind or order with it But for the sake of them who may endeavour to reduce any Church-state into its Primitive Constitution that they may be cautioned against that great Evil which this Church in the exercise of their supposed liberty fâ—ll into I cannot but transcribe a few of those excellent words which are used plentifully with cogent Reasons in this Epistle against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is shameful beloved exceeding shameful which is reported of you that the most firm and antient Church of the Corinthians should for the sake of one or two persons seditiously tumultuate against their Elders And herein he proceeds to declare the dreadful scandal that ensued thereon both among Believers and Infidels The Instruction also which he adds hereunto is worthy the remembrance of all Church Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is blessed Advice for all Church-Members that he gives Let a man be faithful let him be powerful in knowledge or the Declaration of it let him be wise to judge the Words or Doctrines let him be chast or pure in his works the greater he seems to be the more humble he ought to be that so the Church may have no trouble by him nor his Gifts But to return 5. Having occasion to mention the Officers of the Church he nameth only the two ranks of Bishops and Deacons as the Apostle also doth Phil. 1.1 speaking of the Apostles he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching the word through Regions and Cities they appointed the first fruits as the House of Stephan as was the first fruits of Achaia who therefore addicted themselves to the Ministry of the Saints 1 Cor. 16.15 or the first Converts to the Faith after a Spiritual Trial of them as unto their fitness for their work to be Bishops and Deacons of them that should afterwards believe Where there were as yet but a few converted the Apostle gathered them into Church-order and so soon as they found any fit among them appointed and ordained them to be Bishops and Deacons so that provision might be made for the guidance and conduct of them that should be converted and added unto them after they were left by the Apostles These Bishops he affirms to be and have been the Presbyters or Elders of the Church even the same with those deposed by the Corinthians in the same manner as the Apostle doth Act. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is no small sin in us to reject or cast off them who have offered the Gifts or discharged the Duties of Episcopacy holily and without blame Blessed are the Elders who went before namely as he expresseth it because they are freed from that amotion from their Office which those Elders now amongst them had undergone after they had
I delivered from these thoughts by the late either more sound or more maimed Editions of them And the truth is the corruption and fiction of Epistolical Writings in the first Ages was so intolerable as that very little in that kind is preserved sincere and unquestionable Hence Dionysius the Bishop of Corinth complained that in his own time his own Epistles were so corrupted by additions and detractions so as that it seems he would have them no more esteemed as his Euseb. Ecclesiast Hist. lib. 4. cap. 22. But yet because these Epistles are so earnestly contended for by many Learned men as the genuine Writings of Ignatius I shall not pass by the consideration of them as unto the Argument in hand I do therefore affirm that in these Epistles in any Edition of them there is no mention made or Descâ—iption given of any Church or Churches state but only of that which is Congregational that is such a Church as all the Members whereof did meet and were obliged to meet for Divine Worship and Discipline in the same place What was the Distinction they observed among their Officers of what fort they were and what number belongs not unto our present enquiry our concernment is only this that they did preside in the same particular Church and were none of them Bishops of more Churches than one or of any Church that should consist of a Collection or Association of such particular Churches as had no Bishops properly so called of their own All these Epistle that is the seven most esteemed were written as that of Clemens unto the Bodies or whole fraternity of the Churches unto whom they are directed in distinction from their Bishops Elders and Deacons excepting only that unto Polycarpus which is unto a single person Under that consideration namely of the entire fraternity in distinction from their Officers doth he address unto them and therein doth he ascribe and assign such Duties unto them as could not be attended unto nor performed but in the Assembly of them all Such is the direction he gives unto the Church of the Philadelphians how and in what manner they should receive penitents returning unto the Church that they might be encouraged into that Duty by their Benignity and Patience And many things of the like nature doth he deal with them about And this Assembling together in the same place namely of the whole Church he doth frequenâ—ly intimate and express Some instances hereof we may repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meet all of you together in the same place let there be one Prayer in common of all Epist. ad Magnes This direction can be given unto no other but a particular Church And again to the Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where your Pastor is there follow you as sheep And how they may do so is declared immediately afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write with confidence unto your Godly Love and perswade you to use one Faith or the confession of it one Preaching of the Word and one Eucharist or Administration of the holy Sacrament For the flesh of Christ is one and the Blood of Christ that was shed for us in one one Bread is broken to all and one Cup distributed among all there is one Altar to the whole Church and one Bishop with the Presbytery and the Deacons my fellow servants Nothing can be more evident than that it is a particular Church in its Order and Assembly for Worship in one place that he describes nor can these things be accommodated unto a Church of any other form And towards the end of the Epistle treating about the Churches sending their Bishops or others on their occasions he tells them in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becometh you as a Church of God to choose or appoint a Bishop who may perform the Embassy of God that it may be granted unto them to glorifie the name of God being gathered together in one place It is somewhat difficult how the Church of Philadelphia should choose or ordain a Bishop at this time For they had one of their own whom Ignatius greatly extols in the beginning of the Epistle Nor was it in their power or duty to choose or ordâ—in a Bishop for the Church of Antioch which was their own right and duty alone nor had the Church of Antioch any the least dependance on that at Philadelphia It may be he intends only their Assistance therein as immediately before he ascribes the peace and tranquillity of the Antiochians unto the Prayers of the Philadelphians For my part I judge he intends not the proper Bishop of either place but some Elder which they were to choose as a Messenger to send to Antioch to assist them in their present condition For in those days there were persons chosen by the Churches to be sent abroad to assist other Churches on the like occasions These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.23 the especial Apostles of the Churches as vers 19. it is said of Luke that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and appointed by the Churches for the service there mentioned Such was this Bishop who was sent on Gods Errand to assist the Church by his Advice and Counsel as unto the continuance of their Assemblies unto the glory of God though at present their Bishop was taken from them In that Epistle unto the Ephesians he lets them know that he rejoyced at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their numerous Multitude whom he perswades and urgeth unto a common concurrence in Prayer with their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the Prayers of one or two be so effectual that they bring Christ among them how much more will the consenting Prayer of the Bishop and the whole Church together So he again explains his mind towards the end of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do your diligence to meet together frequently for when you frequently meet together in the same place the powers of Sathan are destroyed And many other expressions of the like nature occur in those Epistles We are no way at present concerned in the controversie about that distinction of Bishops and Presbyters which the Writer of those Epistles doth assert this only I say that he doth in none of them take the least notice or give the least intimation of any Church-state but such alone wherein the Members of the whole Church did constantly meet together in the same place for the worship of God and Communion among themselves And not only so but he every where in all his Epistles to them ascribes such Duties and Rights unto the Churches as cannot be observed and preserved but in particular Churches only Nor doth he leave any room for any other Church-state whatever Although therefore there might have been and probably there was some Alterations in the Order of the Churches from what was of Primitive Institution yet was there as yet no such change in
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
all true Evangelical Love Faith and Worship were lost Yea this kinde of Communion and Conjunction added unto an implicite dependance on the Authority of the Church was substituted in their room and multitudes were contented with them as those which did bestead them in their neglect of all other Graces and their exercise And I wish it were not so among others who suppose they have all the Love that is required of them if they are freed from such scandalous variances with their Neighbours as should make them unfit for the Communion 4. If this be the only means of Love how do men maintain it towards any not of their own Parish seeing they never meet with them at the Sacrament of the Lord's Supper And if they can live in love with those of other Parishes why can they not do so with those who having the same Faith and Sacraments with them do meet apart for the exercise of Divine Worship in such Congregations as we have described Wherefore 5. The Variance that is pretended to be caused by the setting up of these particular Congregations is a part of that variance which Christ came to send into the world Matth. 10.34 35 36. Think not that I am come to send Peace on Earth I came not to send Peace but a Sword For I am come to set a man at variance against his Father and the Daughter against her Mother and the Daughter-in-law against her Mother-in-Law And a mans Foes shall be they of his own Houshold He was the Prince of Peace he came to make peace between God and men between men themselves Jews and Gentiles he taught nothing enjoyned nothing that in its own nature should have the least inconsistency with Peace or give countenance unto variance But he declares what would ensue and fall out through the sin the darkness unbelief and enmity unto the Truth that would continue on some under the Preaching of the Gospel whilst others of their nearest Relations should embrace the Truth and profession of it What occasion for this variance is taken from the gathering of these Congregations which the way itself doth neither cause nor give the least countenance unto we are not accountable for Whereas therefore there is with those among whom these variances and loss of Love thereby are pretended one Lord one Faith one Baptism one Hope of their Calling the same Truth of the Gospel Preached the same Sacraments administred and whereas both the Principles of the way and the persons of those who assemble in distinct Corporations for the Celebration of Divine Worship do lead unto Love and the practice of it in all its known Duties all the evils that ensue on this way must be charged on the Enmity Hatred Pride and Secular Interest of men which it is not in our power to cure 2. Another end of the Institution of this state is that the Church might be The Ground and Pillar of Truth 1 Tim. 3.15 that is that it might be the principal outward means to support preserve publish declare and propagate the Doctrine or Truth of the Gospel especially that concerning the Person and Offices of Christ which the Apostle subjoyns unto this Assertion in the next words That Church state which doth not answer this End is not of Divine Institution But this the Ministry of these Churches is eminently suited unto There are three things required in this Duty or required unto this end that the Church be the Ground and a Pillar of Truth 1. That it preserve the Truth in itself and in the Profession of all its Members against all Seducers false Teachers and Errours This the Apostle gives in special charge unto the Elders of the Church of Ephesus adding the Reasons of it Act. 20.28 29 30 31. This is in an especial manner committed unto the Officers of the Church 1 Tim. 5.20 2 Tim. 1.13 14. This the Ministry of these Churches is meet and suited unto The continual Inspection which they may and ought to have into all the Members of the Church added unto that circumspection about and trial of the Doctrines Preached by themselves in the whole Body of the Church fits them for this work This is the Fundamental means on the matter the only outward means that the Lord Christ hath appointed for the preservation of the Truth of the Gospel in this world whereby the Church is the Ground and Pillar of Truth How this can be done where Churches are of that Make and Constitution that the Officers of them can have no immediate Inspection into or cognizance of either the Knowledge Opinions and Practices of the Members of their Church nor the Body of the Church know on any evident ground what it is that their principal Officer believes and teaches I know not By this means was the Truth preserved in the Churches of the two first Centuries wherein they had no Officers but what were placed in particular Churches so as that no considerable Errour made any entrance among them 2. That each Church take care that the same Truth be preserved entire as unto the profession of it in all other Churches Their Communion among themselves whereof afterwards is built upon their common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Profession of the same Faith This therefore it is their Duty and was always their practice to look after that it was preserved entire For a change in the Faith of any of them they knew would be the dissolution of their Communion Wherefore when any thing of that nature fell out as it did in the Church of Antioch upon the Preaching of the necessity of Circumcision and keeping of the Law whereby the Souls of many of the Disciples were subverted the Church at Hierusalem on the notice and knowledge of it helped them with their Advice and Counsel And Eusebius tells us that upon the first promulgation of the Heresies and Phrensies of Montanus the Faithful or Churches in Asia met frequently in sundry places to examine his Pretences and condemn his Errours whereby the Churches in Phrygia were preserved Hist. Eccl. lib. 5. cap. 14. So the same was done afterwards in the case of Samosatenus at Antioch whereby that Church was delivered from the infection of his pernicious Heresy lib. 7. cap. 26 28 29. And this care is still incumbent on every particular Church if it would approve itself to be the Ground and Pillar of Truth And in like manner Epiphanius giving an account of the Original of the Heresie of Noetus a Patropassian affiâ—ms that the Holy Presbyters of the Church called him and enquired of his Opinion several times whereon being convicted before the Presbytery of enormous Errours he was cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he began to disperse his Errours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Haeres cont Noet Haer. 38. Sec. 57. Hence it was that the Doctrine of the Church as unto the substance of it was preserved entire during the two first Centuries and somewhat after
to be Schism when I believe it is Midnight whilst the Sun shines in his full strength and Glory And then we are told of Parochial Churches who have this Power only that if we do not in them whatever is required of us not by them but those that are put over them they can inform against us that we may be mulcted and punished Thirdly It will be said that these Churches as such are indeed originally entrusted and invested with all Church-Rights Power and Authority but for many weighty Reasons are abridged in sundry things of the exercise of them For who can think it meet that every single Parish should be entrusted with the exercise of all Church-Rule and Power among themselves Answ. 1. Whose fault is it that these Churches are not meet for the exercise of that Power which Christ hath granted unto such Churches If it be from themselves their Negligence or Ignorance or Wickedness it is high time they were reformed and brought into that state and condition wherein they may be fit and able to answer the ends of their Institution 2. They are indeed sorry Churches that are not as meet to exercise all Church-Power according to the minde of Christ as the Chancellors Court. 3. There is no Power pleaded for in Congregational Churches but what is granted unto them by the Word and Constitution of Christ. And who is he that shall take this from them or deprive them of its exercise or Right thereunto 1. It is not done nor ever was by Jesus Christ himself He doth not pull down what himself hath built nor doth any one Institution of his in the least interfere with any other It is true the Lord Christ by his Law deprives all Churches of their Power yea of their state who walk act and exercise a Power not derived from him but set up against him and used unto such ends as are opposite unto and destructive of the ends of Church â—Order by him appointed But to imagine that whilst a Church claims no Power but what it receives from him useth it only for him and in Obedience unto his Commands that he hath by any Act Order or Constitution taken away that Power or any part of it from such a Church is a vain Supposition 2. Such Churches cannot by any Act of their own deprive themselves of this Right and Power For 1. it is committed unto them in a way of Trust which they falsifie if by their own consent they part with it 2. Without it they cannot discharge many Duties required of them To part with this Power is to renounce their Duty which is the only way whereby they may lose it And if it be neither taken from them by any Law Rule or Constitution of Christ nor can be renounced or forgone by themselves what other Power under Heaven can justly deprive them of it or hinder them in its Execution The truth is the principal means which hath rendered the generality of Parochial Churches unmeet for the exercise of any Church-power is that their Interest in it and right unto it hath been so long unjustly detained from them as that they know not at all what belongs thereunto being hidden from them by those who should instruct them in it And might they be admitted under the conduct of pious and prudent Officers unto any part of the practice of this Duty in their Assemblies their understanding in it would quickly be encreased That Right Power or Authority which we thus assign unto all particular Churches gathered according unto the mind of Christ is that and that only which is necessary to their own preservation in their state and purity and unto the discharge of all those Duties which Christ requireth of the Church Now although they may not justly by any be deprived hereof yet it may be enquired whether there may not an Addition of Ecclesiastical power be made unto that which is of Original Institution for the good of the whole number of Churches that are of the same Communion And this may be done either by the Power and Authority of the Supreme Magistrate with respect unto all the Churches in his Dominion or it may be so by the Churches themselves erecting a new power in a combination of some many or all of them which they had not in them singly and distinctly before For the power of the Magistrate in and about Religion it hath been much debated and disputed in some latter Ages For three hundred years there was no mention of it in the Church because no Supreme Powers did then own the Christian Religion For the next three hundred years there were great Ascriptions unto Supreme Magistrates to the exaltation of their power and much use was made thereof among the Churches by such as had the best interest in them The next three hundred years was as unto this case much taken up with Disputes about this Power between the Emperors and the Popes of Rome sometimes one side gaining the Advantage in some especial instances sometimes the other But from that period of time or thereabouts the Contest came to blows and the Blood of some hundred thousands was shed in the Controversie namely about the Power of Emperors and Kings on the one side and the Popes of Rome on the other In the issue the Popes abode Masters of the Field and continued in actual possession of all Ecclesiastical Power though sometimes mixed with the Rebellion of one stubborn Prince or other as here frequently in England who controuled them in some of their new acquisitions Upon the publick Reformation of Religion many Princes threw off the yoke of the Papal Rule and according to the Doctrine of the Reformers assumed unto themselves the Power which as they judged the Godly Kings of Judah of old and the first Christian Emperors did exercise about Ecclesiastical Affairs From that time there have been great and vehement Disputes about the Ecclesiastical Power of Soveraign Princes and States I shall not here undertake to treat concerning it although it iâ— a matter of no great difficulty to demonstrate the extreams that many have run into some by granting too much and some too little unto them And I shall grant for my part that too much cannot well be assigned unto them whilst these two principles are preserved 1. That no Supreme Magistrate hath power to deprive or abridge the Churches of Christ of any Right Authority or Liberty granted unto them by Jesus Christ. 2. Nor hath any to coerce punish or kill any persons being civilly peaceable and morally honest because they are otherwise minded in things concerning Gospel-Faith and Worship than he is It hath not yet been disputed whether the Supreme Magistrate hath power to ordain institute and appoint any new Form or State of Churches supposedly suited unto the Civil Interest which were never ordained or appointed by Christ. It hath not I say been disputed under these terms expresly though really the substance of the Controversie
can have that respect and Devotion unto them as they would have unto hereditary Rulers long Succession in Rulers being the great cause of Veneration in the People especially such as had a Succession one unto another by a Natural Descent through Divine Appointment as the Preists had under the Law or as unto those whom on the account of their Worth Ability and Fitness for the work of the Ministry among them they do choose themselves they may do well to consider who are concerned The necessity there is of maintaining a Reputation and Interest by secular Grandeur Pomp and Power of Ruling the People of the Church in Church Matters by external force with many other Inconveniences do all proceed from this Order of things or rather disorder in the Call of men unto the Ministry And hence it is that the City of God and the People of Christ therein which is indeed the only true free Society in the World have Rulers in it and over them neither by a Natural Right of their own as in Paternal Government nor by hereditary Succession nor by Election nor by any way or means wherein their own consent is included but are under a Yoke of an Imposition of Rulers on them above any Society on the Earth whatever Besides there is that Relation between the Church and its Guides that no Law Order or Constitution can create without their mutual voluntary Consent And therefore this Right and Liberty of the People in every Church to choose their own Spiritual Officers was for many Ages preserved sacredly in the primitive times But hereof there is no shadow remaining in our Parochial Churches sundry Persons as Patrons and Ordinaries have a concurring Interest into the imposing of a Minister or such whom they esteem so upon any such Church without the Knowledge Consent or Approbation of the Body of the Church either desired or accepted If there be any who cannot comply with this Constitution of things relating unto the Ministry because it is a Part of their Profession of the Gospel which they are to make in the World which yet really consists only in an avowed subjection unto the Commands of Christ they can be no way obnoxious unto any charge of Schisme upon their refusal so to do For a Schisme that consists in giving a Testimony unto the Institutions of Christ and standing fast in the Liberty wherewith he hath made Disciples free is that whose Guilt no man need to fear 5. What remaineth of those Reasons whereon those who cannot comply with the Conformity under Consideration are cleared in point of Conscience from any Obligation thereunto and so from all Guilt of Schisme whatever belongs unto the Head of Impositions on their Consciences and Practise which they must submit unto These being such as many whole Books have been written about the chief whereof have no way been answered unless railings and scoffings with contempt and fierce Reproaches with false Accusations may pass for Answers I shall not here again insist upon them Some few things of that Nature I shall only mention and put an end unto this Dispute 1. The Conformity required of Ministers consists in a publick Assent and Consent unto the Book of Common Prayer with the Rubrick in it which contains all the whole Practise of the Church of England in its commands and Prohibitions Now these being things that concern the Worship of God in Christ the whole entire State Order Rule and Government of the Gospel Church whoever gives solemnly this Assent and Consent unless he be allowed to enter his Protestation against those things which he dislikes and of the sense wherein he doth so assent and consent which by Law is allowed unto none the said Assent and Consent is his publick Profession that all these things and all contained in them are according to the Mind of Christ and that the Ordering of them as such is part of their professed Subjection unto his Gospel Blessed be God most Ministers are too wise and honest to delude their Consciences with Distinctions Equivocations and Reservations and do thereon rather choose to suffer Penury and Penalty then to make the least entrenchment upon their own Consciences or the honour of the Gospel in their Profession What they do and declare of this Nature they must do it in Sincerity as in the sight of God as approving what they do not only as pardonable effects of Necessity but as that which is the best they have or can do in the Worship of God with a solemne Renunciation of whatever is contrary unto what they do so approve And whether this be a meet Imposition on the Consciences of Ministers with reference unto a great Book or Volume of a various composition unto things almost without number wherein exceptions have been given of old and lately not answered nor answerable with Rules Laws Orders not pretending to be Scriptural Prescriptions is left unto the Judgment of all who have due thoughts of their approaching Account before the Judgment Seat of Jesus Christ. 2. The Conformity that is required of others being precisely and without Power of Dispensation in them by whom it is required to answer the Rule or Law of it before declared every Man by his so conforming doth thereby take it on his Conscience and make it Part of his Christian Profession that all which he so conformes unto is not only what he may do but what he ought to do both in matter and manner so farre as the Law or any Part of it doth determine or enjoyn them No man is allowed to make either distinction or Protestation with respect unto any thing contained in the Rules and therefore whatever he doth in compliance therewith is interpretable in the sight of God and Man as an Approbation of the whole Sincerity and Openness in Profession is indispensibly required of us in order unto our Salvation And therefore to instruct men as unto the Worship of God to do what they do not judge to be their Duty to do but only hope they may do it without Sin or to joyn themselves in and unto that Performance of it which either they approve not of as the best in the whole or not lawful or approveable in some Parts of it is to instruct them unto the Debauching of their Consciences and Ruine of their own Souls Let every one be perswaded in his own Mind for what is not of Faith is Sin 3. There is in this Conformity required a Renunciation of all other ways of publick Worship or means of Edification that may be made use of For they are all expresly forbidden in the Rule of that Conformity No Man therefore can comply with that Rule but that a Renunciation of all other publick wayes of Edification as unlawful is part of the visible Profession which they make Video meliora proboque deteriora sequor is no good Plea in Religion It is uprightness and Integrity that will preserve Men and nothing else He that
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
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
World according as they had oppâ—â—tunity of Converse with them And when on any occasion any Division or Schisme fell out among any of their Members in this Church state it was severely rebuked by the Apostles All these Churches and all the Members of them were obliged by vertue of Divine Institution to obey their Guides to Honour and Reverence them and by their voluntary Contribution to provide for their Honourable Subsistence and maintenance according to their Ability Other Church state neither the Scripture nor Antiquity unto the End of the second Century do know any thing of which I shall hereafter more fully manifest Neither was there any thing known then to be Schisme or so esteemed but a Division falling out in some one of these Churches which hapned for the most part if not onely by some of their Teachers falling into heresie and drawing away Disciples after them Acts 20.30 or by various opinions about their Guides 1 Cor. 1.12 or the Ambition of some in seeking the Power and Authority of office among them To seek for any thing among those Churches wherein our present Contest about Schisme is concerned is altogether in vain There was then no such subordination of Churches of many unto one as is now pleaded No such distinction of Officers into those who have a plenary and those who have a partiary power onely in the Rule of the Church No Church with a single Officer over it Comprehending in a Subjection unto its Jurisdiction a multitude of other Churches No Invention no Imposition of any Orders Formâ— of Prayer or Ceremonies of Worship not of Divine Institution were once thought of and when any thing of that Nature was first attempted it caused great troubles amongst them In a Word the things on the account of a Non-compliance wherewithal we are vehemently charged with Schisme were then neither laid nor hatch'd neither thought of nor invented To Erect new kinds of Churches to introduce into them new Orders new Rules Rites and Ceremonies to impose their Observation on all Churches and all Members of them and to charge their dissent with the guilt of Schisme that Schisme which is prohibited and condemned in the Scripture hath much of an assumed Authority and Severity in it nothing of Countenance from the Scripture or Primitive Antiquity But after that Churches began to depart from this original Constitution by the wayes and means before declared every alteration produced a new supposition of Church Unity and peace whereto every Church of a new Constitution layed claim New sorts of Schisme were also coyned and framed For there was a certain way found out and carried on in a Mistery of Iniquity whereby those Meek Holy Humble Churches or Societies of Christs Institution who as such had nothing to do with the things of the World in Power Authority Dignity Jurisdiction or Wealth in some Instances wherein they got the Advantage one of another became in all these things to equal Kingdomes and Principalities yea one of them to Claim a Monarchy over the whole World During the Progression of this Apostacy Church Unity and Schisme declined from their Centre and varied their state according unto the present Interest of them that prevailed Whoever had got Possession of the name of the Church in a prevailing Reputation though the state of it was never so Corrupt made it bite and devour all that disliked it and would swear that submission unto them in all things was Church-Unity and to dissent from them was Schisme Unto that state all the World know that things were come in the Church of Rome Howbeit what hath been disputed about or contended for of Power Priviledges Authority Preheminence Jurisdiction Catholicisme wayes of Worship Rule and Discipline which the World is filled with such a noise about and in the dispute whereof so many various Hypotheses are advanced that cannot be accommodated unto such Christian Congregations as we have described are but the Effects of the Prudence or Imprudence of men and what it will prove the Event will shew Things of this Nature being once well understood will deliver the World from innumerable fruitless endless Contests Sovereign Princes from all disturbance on the account of Religion and private Persons from the fatal Mistake of entrusting the eternal Concernments of their Souls unto their Relation unto one Church and not unto another I am not so vain as at this time to expect the Reduction of Christian Religion unto its primitive Power Purity and Simplicity nor do I reflect blame on them who walk Conscientiously in such a Church state and Order as they approve of or suppose it the best they can attain unto onely I think it Lawful for all Christs Disciples at all times to yield Obedience unto all his Commands and to abstain from being Servants of Men in what he hath not enjoyned An Answer to Dr. Stillingfleets Book of the Unreasonableness of Separation in Defence of the Vindication of Non-Conformists from the Guilt of Schisme THE Preceding Discourse was written for the most part before the publishing of the Treatise of the Reverend Dr. Stillingfleet Entituled the Vnreasonableness of Separation Yet was it not so without a Prospect at least a probable Conjecture that something of the same kind and tendency with the Doctors Book would be published in Defence of the Cause which he had undertaken And I was not without hopes that the whole of it might have been both finished and communicated unto publick view before any thing farther were attempted against our Cause whereby many Mistakes might have been prevented For as I was willing yea very desirous if it were the Will of God that I might see before my departure out of this World the Cause of Conformity as things are now stated between us and the Church of England pleaded with Judgment Moderation and Learning with the best of those Arguments whereby our Principles or Practises are opposed so considering on what hand that work was now like to fall I thought si pergania dextra c. and am of the same Mind still But my expectation being frustrate of representing our whole Cause truly stated for the Prevention of Mistakes by the coming out of this Book against all sorts of Nonconformists I thought it convenient to publish this first Part of what I had designed and to annex unto it the ensuing Defence of the Vindication of Non-conformists from the charge of Schisme For although I do know that there is nothing material in the whole Book of the Vnreasonableness of Sepaeration but what is obviated or answered before hand in the preceeding Discourse so as that the Principles and Demonstrations of them contained therein may easily be applyed unto all the Reasonings Exceptions and Pleas in and of that Book to render them useless unto the End designed which is to reinforce a charge of Schisme against us Yet I think it necessary to shew how unsuccessful from the disadvantage of his Cause the Doctor hath been
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
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
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
Institution it self a Command No great Advantage will be made any way of such Attempts The like I must say of his following Discourse p. 241 concerning Churches in private Families wherewith I am dismissed I do grant that a Church may be in a Family There was so in the Family of Abraham before the Law And if a Family do consist of such Numbers as may constitute a Church meet for the Duties required of it and the Priviledges intrusted with it If it hath Persons in it furnished with Gifts and Graces fit for the Ministerial Office and they be lawfully called and set apart thereunto I see no Reason why they should not be a Churâ—h although they should be all in the same family But what is this to the imprisoning of all Religious Worship in private Families that never were Churches nor can so be with the Admission of some other which our Author would justifie from this Concession I know not But it is easie to see what our Condition should alwayes be if some mens Power did answer their Desires But the Will of God be done I shall not farther concern my self to consider things Charged but not proved repeated but not Confirmed depending on a misunderstanding or misapprehension of Words wherein the merit of the Cause is not concerned That which I first undertook was a Vindication of the Non-conformists from the Charge of the Guilt of Schisme And this I ingaged in for no other Reason but to remove as far as in me lay the Obstruction that seemed to be cast by the Drs. Sermon unto the uniting of all Protestants in the same Common Interest against Popery For although the Design might be Good as I hope it was and he might judge well of the Seasonableness of what he proposed unto its End yet we found it it may be from the Circumstances of it as unto time and place to be of a contrary tendency to the raising of new disputes creating of new Jealousies and weakning the hands of Multitudes who were ready and willing to joyn entirely in opposition unto Popery and the defence of the Protestant Religion For if a Party of Souldiers as the Dr. more then once alludes unto that sort of men should be drawing up in a field with others to oppose a Common Enemy some Persons of great Authority and Command in the Army should go unto them and declare that they were not to be trusted that they themselves were Traytors and Enemies fit to be destroyed when the Common Enemy was dispatched or reconciled it would certainly abate of their Courage and Resolution in what they were undertaking with no less hazard then any others in the Army I have here again unto the same End Vindicated the Principles of the former Vindication with what Brevity I could For the Truth is I meet with nothing Material in the Drs. large Discourse as unto what he Chargeth on those of the Congregational Perswasion but what is obviated in the foregoing Treatise And if any thing of the same Nature be further offered in opposition unto the same Principles it shall if God give Life and Strength be considered in and with the Second Part of it Concerning the Matter Form Rule Polity Offices Officers and Order of Evangelical Churches which is designed And it is designed not for Strife and Contention with any which if it be possible and as far as in me lieth I shall alwayes avoid but for the Edification of them by whom it is desired FINIS See Discourse of Evangelical Love pag. 58. 2 Cor. 1.24 chap. 4.5 Pag. 73. Pag. 1. P. 2 3 4. Pag. 57 58. Pag. 62. Pag. 69. Pag. 62. Pag. 54. 55. Pag. 57 58.
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