they are occasioned by Ambition and desire of Preheminence like those that fell out among the Bishops of those days when their Parishes and claimes were not regulated by the Civil Power as now they are If they do so from a Desire to impose Principles and Practises not warranted in the Scripture on others as it was with Tertullian If for slight Reasons they rend and destroy that Church state and order which themselves approve of as it was with all the antient Schismaticks who were Bishops or would feign to have been if those that make them or follow in them deny Salvation unto all that joyn not with them and condemn all other Churches as being without Gods Covenant and the Sacraments as did the Donatists and those do who deny these things unto all Churches who have not Diocesan Bishops if there be not a sufficient justifiable Cause pleaded for it that those who make such a separation cannot abide in the Communion which they forsake without wounding their own Consciences and do give Evidences of their abiding in the Exercise of Love towards all the true Disciples of Christ we are satisfied that we have a Rule infallibly directing us to make a Judgment concerning it Our Author adds Sect. 26. p. 197. Another Argument against this course of separation is that these Grounds will make separation endless which is to suppose all the Exhortations of the Scripture to Peace and Vnity among Christians useless But why so Is there nothing in the Authority of Christ and the sence of the Account which is to be given unto him nothing in the Rule of the Word nothing in the works of the Ministry and exercise of Gospel Discipline to keep professed Disciples of Christ unto their Duty and within the bounds of order Divinely prescribed unto them unless they are fettered and staked down with humane Laws and Constitutions Herein I confess I differ and shall do so whilst I am in this World from our Reverend Author and others To say as he doth upon a supposition of the taking away of humane Impositions Laws and Canons that there are no bounds set unto separation but what the fancies of men will dictate unto them is dishonourable unto the Gospel and somewhat more To suppose that the Authority of Christ the Rule of the Word and the Work of the Ministry are not sufficient to prescribe bounds unto separation efficaciously affecting the Consciences of Beleivers or that any other bounds can be assigned as obligatory unto their Consciences is what cannot be admitted The Lord Christ hath commanded Love and Vnion among his Disciples he hath ordained order and Communion in his Churches he hath given unto them and limited their Power he hath prescribed Rules whereby they and all their Members ought to walk he hath forbidden all Schismes and Divisions he hath appointed and limited all necessary separations and hath truly given all the bounds unto it that the Consciences of men are or can be affected withal But then it is said if this be all separation will be endless if such a separation be intended as is an unlawful Schisme I say it may be it will even as Persecution and other evils sins and wickednesses will be notwithstanding his severe Prohibition of them What he hath done is the only means to preserve his own Disciples from all sinful separation and is sufficient thereunto Herein lyeth the Original mistake in this matter we have lost the Apprehension that the Authority of Christ in the Rule of his Word and Works of his Spirit is every way sufficient for the Guiding Governing and Preserving of his Disciples in the Church Order by him prescribed and the observance of the Duties by him commanded It hath been greatly lost in the World for many Ages and therefore instead of Faithful Ministerial Endeavours to enforce a sence of it on the Consciences of all Christians they have been let loose from it through a confidence in other devises to keep them unto their Duty and Order And if these devises be they Ecclesiastical Canons or Civil Penalties be not enforced on them all the World is made to beleive that they are left unto the dictates of their own fancies and Imaginations as if they had no concern in Christ or his Authority in this matter But for my part I shall never desire nor endeavour to keep any from Schisme or separation but by the ways and means of Christs appointment and by a sense of his Authority on their own Consciences The remainder of his Discourse on this Head consists in a lepid Dramâ—tical Oration framed and feigned for one of his Opposers wherein he makes him undertake the patronage of Schism before Cyprian and Austiâ— The Learned Person intended is very well able to defend and vindicate himself which I suppose also he will do In the mean time I cannot but say two things 1. That the Imposition on him of extenuating the Guilt of any real Schism is that which none of his Words do give the least countenance unto 2. That the Doctors attempt in his feigned Oration to accommodate his Principles or Ours unto the case of the Donatists for their Justification the weakness whereof is evident to every one who knows any thing of the case of the Donatists is such an instance of the Power of Interest a design to maintain a Cause causelessly undertaken by all manner of Artifices and Pretences prevailing in the minds of men otherwise Wise and Sober as is to be lamented We come at length in the 5th place Sect 28. p. 209. unto that which is indeed of more importance duly to be considered then all that went before For as our Author observes it is that wherein the Consciences of men are concerned This Argument therefore he takes from the Obligation which lyes upon all Christians to preserve the Peace and Vnity of the Church For the confirmation of this Argument and the Application of it unto the case of them who refrain from total Communion with our Parocâ—ial Assemblies which alone is the case in hand he lays down sundry suppositions which I shall consider in their Order although they may be all granted without any disadvantage unto our Cause But they will be so the better when they are rightly stated 1. His first supposition is that Christians are under the strictest Obligations to preserve the Peace and Vnity of the Church This being the foundation of all that follows it must be rightly stated And to that end three things may be enquired into 1. What is that Church whose Peace and Unity we are obliged to preserve For there are those who lay the firmest claim unto the Name Power and Priviledges of the Church with whom we are obliged to have neither Peace nor Vnity in the Worship of God 2. What is that Peace and Vnity which we are so obliged to preserve 3. By what means they are to be preserved 1. We are obliged to follow Peace with all men to seek Peace
of the Roman Empire then of the Roman Church as unto its Rise by Holiness and Devotion and its Ruine by Sensuality Ambition the utter neglect of the Discipline of Christ and Superstition But yet let any man peruse that Historian who wrote with this express Design he shall hardly fix upon many of those instances whereby the Empire came into that deplorable condition wherein it was not able to bear its Distempers nor its Cure such as was the State of the Church before the Reformation But besides the common difficulty of discovering the Beginnings and gradual Progression of Decays Declensions and Apostacy those which we treat of were begun and carried on in a mysterious manner that is by the effectual working of the Mystery of Iniquity As this almost hid totally the work of it from the Ages wherein it was wrought so it renders the Discovery of it now accomplished the more difficult Passengers in a Ship setting out to Sea oftimes discern not the progressive Motion of the Ship yea for a while the Land rather seems to to move from them then the Vessel wherein they are from it But after a Season the consideration of what Distance they are at from their Port gives them sufficient Assurance of the Progress that hath been made So is this Declension of the Churches from their Primitive Order and Institution is discoverable rather by measuring the Distance between what it left and what it arrived unto then by express Instances of it But yet is it not altogether like unto that of a Ship at Sea but rather unto the way of a Serpent on a Rock which leaves some slime in all its turnings and windings whereby he may be traced Such Marks are left on Record of the Serpentine Works of this Mystery of Iniquity as whereby it may be traced with more or less Evidence from its Original Interests unto its Accomplishment The principal promoting causes of this Defection on the part of men were those assigned by St. Ambrose in one Instance of it namely the Negligence of the People and the Ambition of the Clergy I speak as unto the State Rule Discipline and Order of the Church for as unto the Doctrine and Worship of it there were many other causes and means of their Corruption which belong not unto our present purpose But as unto the Alterations that were begun and carried on in the State Order and Rule of the Church they arose from those springs of Negligence on the one hand and Ambition on the other with want of skill and wisdom to mannage outward occurrences and incidencies or what Alteration fell out in the outward state and condition of the Church in this World For hence it came to pass that in the Accession of the Nations in general unto the Profession of the Gospel Church Order was suited and framed unto their secular State when they ought to have been brought into the spiritual State and Order of the Church leaving their Political State entire unto themselves Herein I say did the Guides of the Church certainly miss their Rule and depart from it in the dayes of Constantine the Emperour and afterwards under other Christian Emperours when whole Towns Cities yea and Nations offered at once to joyn themselves unto it Evident it is that they were not wrought hereunto by the same Power nor induced unto it on the same Motives or lead by the same means with those who formerly under Persecution were converted unto the Faith of our Lord Jesus Christ. And this quickly manifested itself in the Lives and Conversations of many yea of the most of them Hence those which were wise quickly understood that what the Church had got in multitude and number it had lost in the Beauty and Glory of its holy Profession Chrysostome in particular complains of it frequently and in many places cries out What have I to do with this Multitude a few serious Believers are more worth than them all However the Guides of the Church thought meet to receive them with all their Multitudes into their communion at least so far as to place them under the Jurisdiction of such and such Episcopal Sees For hereby their own Power Authority Dignity Revenues were enlarged and mightily encreased On this Occasion the antient Primitive way of admitting Members into the Church being relinquished the consideration of their Personal Qualifications and real Conversion unto God omitted such Multitudes being received as could not partake in all Acts and Duties of Communion with those particular Churches whereunto they were disposed and being the most of them unfit to be ruled by the Power and Influence of the Commands of Christ on their Minds and Consciences it was impossible but that a great Alteration must ensue in the State Order and Rule of the Churches and a great Deviation from their original Institution Men may say that this Alteration was necessary that it was Good and Useful that it was but the Accommodation of general Rules unto especial Occasions and circumstances but that there was an Alteration hereon in all these things none can with Modesty deny And this is enough unto my present Design being only to prove that such Alterations and Deviations did of old fall out Neither ought we to cover the provoking Degeneracy of the Generality of Christians in the 4 th and 5 th Centuries with those that followed The consideration of it is necessary unto the Vindication of the Holy Providence of God in the Government of the World and of the faithfulness of Christ in his dealing with his Church For there hath been no Nation in the World which publickly received Christian Religion but it hath been wasted and destroyed by the sword of Pagan Idolaters or such as are no better then they At first all the Provinces of the Western Empire were one after another made desolate by the Pagan Nations of the Northern Countreys who themselves did afterwards so turn Christians as to lay among them the Foundation of Anti-Christianisme Rev. 17.12 13. The Eastern Empire comprehending the Residue of the Provinces that had embraced the Christian Religion was first desolated in the chief Branches of it by the Saracens and at length utterly destroyed by the Turks And I pray God that the like Fate doth not at this day hang over the Reformed Nations as from their Profession they are called Do we think that all this was without câ—use Did God give up his Inheritance to the spoil of Barbarous Infidels without such provocations as the passing by whereof was inconsistent with the Holiness and Righteousness of his Rule It was not the Wisdom nor the Courage nor the Multitude of theâ—r Enemies but their own Sins Wickedness Superstition and Apostacy from the Rule of Gospel-Order Worship and Obedience which ruined all Christian Nations But to give farther Evidence hereunto I shall consider the causes aforementioned distinctly and apart And the first of them is the Negligence of the people themselves But in this
Heaven as a Divine Institution But I have treated of this subject in other Discourses 2. The Name Pretence and presumed power of the Church or Churches have been made and used as the greatest Engine for the promoting and satisfying the Avarice Sensuality Ambition and cruelty of men that ever was in the world Never any thing was found out by men or Sathan himself so fitted suited and framed to fill and satisfie the lusts of multitudes of men as this of the Church hath been and yet continues to be For it is so ordered is of that make constitution and use that corrupt men need desire no more for the attainment of Wealth Honour Grandeur Pleasure all the ends of their Lusts spiritual or carnal but a share in the Government and power of the Church nor hath an interest therein been generally used unto any other ends All the Pride and Ambition all the flagitious lives in Luxury Sensuality Uncleanness Incests c. of Popes Cardinals Prelates and their Companions with their hatred unto and oppression of Good men arose from the advantage of their being reputed the Church To this very day the Church here and there as it is esteemed is the greatest means of keeping Christian Religion in its power and purity out of the world and a temptation to multitudes of men to prefer the Church before Religion and to be obstinate in their oppositions unto it These things being plain and evident unto wise men who had no share in the conspiracy nor the benefit of it how could they think that this Church-State was from Heaven and not of Men. 3. By the Church so esteemed and in pursuit of its Interests by its Authority and Power innumerable multitudes of Christians have been slain or murdered and the earth soked with their Blood Two Emperours of Germany alone fought above eighty battels for and against the pretended power and authority of the Church It hath laid whole Countreys desolate with fire and sword turning Cities into ashes and Villages into a wilderness by the destruction of their Inhabitants It was the Church which killed murthered and burnt innumerable holy Persons for no other reason in the world but because they would not submit their Souls Consciences and Practices unto her commands and be subject unto her in all things Nor was there any other Church conspicuously visible in all these parts of the world nor was it esteemed lawful once to think that this was not the true Church or that there was or could be any other For men to believe that this Church-State was from Heaven is for them to believe that cruelty bloodshed murther the destruction of mankind especially of the best the wisest and the most holy among them is the only way to Heaven 4. The secular worldly interest of multitudes lying in this presumptive Church and the state of it they preferred and exalted it above all that is called God and made the greatest Idol of it that ever was in the world For it was the faith and profession of it that its authority over the Souls and Consciences of men is above the Authority of the Scripture so that they have no Authority towards us unless it be given unto them by this Church and that we neither can nor need believe them to be the Word of God unless they inform us and command us so to do This usurpation of Divine Honour in putting itself and its Authority above that of the Scripture or Word of God discovers full well whence it was In like manner those who assumed it unto themselves to be the Church without any other Right Title or Pretence unto it have exalted one amongst them and with him themselves in their several capacities above all Emperors Kings and Princes Nations and People trampling on them at their pleasure Is this Church-State from Heaven Is it of Divine Institution Is it the heart and center of Christian Religion Is it that which all men must be subject to on pain of eternal damnation who that knows any thing of Christ or the Gospel can entertain such a thought without detestation and abhorrency 5. This Pretence of the Church is at this day one of the greatest causes of the Atheism that the world is filled withal Men find themselves they know not how to belong unto this or that Church they suppose that all the Religion that is required of them is no more but what this Church suggests unto them and abhorring through innumerable prejudices to enquire whether there be any other ministerial Church-State or no understanding at length the Church to be a political combination for the Wealth Power and Dignity of some persons they cast away all regard of Religion and become professed Atheists 6. Unto this very day the woful Divisions Distractions and end less Controversies that are among Christians with the dangerous Consequences and effects of them do all spring and arise from the Churches that are in the World Some are for the Church of Rome some for the Church of England some for the Greek Church and so of the rest which upon an acknowledgment of such a state of them as is usually allowed cannot but produce Wars and Tumults among Nations with the oppression of particular persons in all sorts of calamities In one place men are killed for not owning of one Church and in another for approving of it Amongst our selves prisons are filled and mens goods spoiled divisions multiplied and the whole Nation endangered in a severe attempt to cause all Christians to acknowledge that Church-State which is set up among us In brief these Churches in the great Instance of that of Rome have been and are the Scandal of Christian Religion and the greatest cause of most of the evils and villanies which the world hath been replenished withal And is it any wonder if men question whether they are from Heaven or of Men For my part I look upon it as one of the greatest mercies that God hath bestowed on any professed Christians in these latter Ages that he hath by the Light and knowledge of his Word disentangled the Souls and Consciences of any that do believe from all Respect and Trust unto such Churches discovering the vanity of their pretences and wickedness of their practices whereby they openly proclaim themselves to be of Men and not from Heaven Not that he hath led them off from a Church-State thereby but by the same word revealed that to them which is pure simple humble holy and so far from giving occasion unto any of the evils mentioned as that the admittance of it will put an immediate end unto them all Such shall we find the true and Gospel Church-State to be in the following Description of it He that comes out of the Confusion and Disorder of these humane and as unto some of them hellish Churches who is delivered from this mystery of iniquity in darkness and confusion policies and secular contrivances coming thereon to obtain a view of
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
claiming an Interest in Authority to give Laws to the Church This therefore is absolutely denyed by us namely that any men under what pretence or name soever have any Right or Authority to constitute any new Frame or Order of the Church to make any Laws of their own for its Rule or Government that should oblige the Disciples of Christ in point of Conscience unto their observation That there is nothing in this Assertion that should in the least impeach the Power of Mastrates with Reference unto the Outward Civil and Political Concerns of the Church or the publick Profession of Religion within their Territories nothing that should take off from thâ— just Authority of the lawful Guides of the Church in ordering appointing and commanding the Observation of all things in them according to the mind of Christ shall be afterwards declared In these things the Lord is our Judge the Lord is our Statute-maker the Lord is our King he will save us It is then but weakly pleaded that seeing the Magistrate can appoint or command nothing in Religion that God hath forbidden nor is there any need that he should Appoint or Command what God hath already Appointed and Commanded if so be he may not by Law command such things in the Church as before were neither Commanded nor Forbidden but Indifferent which are the proper field of his Ecclesiastical Legislative Power then hath he no Power nor Authority about Religion at all That is if he hath not the same and a Coordinate Power with God or Christ he hath none at all One of the best Arguments that can be used for the Power of the Magistrate in things Ecclesiastical is taken from the approved Example of the Good Kings under the Old Testament But they thought it honour enough unto them and their Duty to see and take care that the things which God had appointed and ordained should be diligently observed by all those concerned therein both Priests and People and to destroy what God had forbidden To appoint any thing of themselves to make that necessary in the Church and the Worship thereof which God had not made so they never esteemed it to be in their Power or to belong unto their Duty When they did any thing of that Nature and thereby made any Additions unto the outward Worship of God not before commanded they did it by immediate Revelation from God and so by Divine Authority 1 Chron. 28.19 And it is left as a brand on those that were wicked not only that they commanded and made Statutes for the Observation of what God had forbidden Mic. 6.16 but also that they commanded and appointed what God had not appointed 1 Kings 12.32 33. And it will be found at last to be Honour enough to the greatest Potentate under Heaven to take care that what Christ hath appointed in his Church and Worship be observed without claiming a Power like unto that of the most high to give Laws unto the Church for the Observation of things found out and invented by themselves or other men Of the same nature is the other part of their Plea against this Denial of a Legislative Power in men with respect unto the Constitution of the Evangelical Church-State or the ordaining of any thing to be observed in it that Christ hath not appointed For it is said that if this be allowed as all the Dignity Power and Honour of the Governours of the Church will be rejected or despised so all manner of Confusion and Disorder will be brought into the Church itself For how can it otherwise be when all Power of Law-making in the preservation of the Dignity of the Rulers and Order of the Church is taken away And therefore we see it was the Wisdom of the Church in former Ages tha all the principal Laws and Canons that they made in their Councils or otherwise were designed unto the Exaltation and Preservation of the Dignity of Church Rulers Wherefore take this Power away and you will bring in all Confusion into the Church Ans. 1. They do not in my Judgment sufficiently think of whom and of what they speak who plead after this manner For the substance of the Plea is That if the Church have its whole Frame Constitution Order Rule and Government from Christ alone though men should faithfully discharge their Duty in Doing and Observing all what he hath commanded there would be nothing in it but Disorder and Confusion Whether this becomes that Reverence which we ought to have of him or be suited unto that Faithfulness and Wisdom which is particularly ascribed unto him in the Constitution and Ordering of his Church is not hard to determine and the Untruth of it shall be afterwards demonstrated 2. As unto the Dignity and Honour of the Rulers of the Church the subject of so many Ecclesiastical Laws they are in the first place to be desired themselves to remember the Example of Christ himself in his Personal Ministry here on Earth Matth. 20.28 Even as the Son of man came not to be ministred unto but to minister and to give his Life a Ransom for many With the Rule prescribed by him thereon ver 25 26 27. But Jesus called them unto him and said ye know that the Princes of the Gentiles exercise Dominion over them and they that are great exercise Authority upon them But it shall not be so among you but whosoever shall be great among you let him be your Minister And whosoever will be chief among you let him be your servant With the Occasion of the Instruction given therein unto his Apostles ver 24. And when the Ten heard it they were moved with Indignation against the two Brethren As also the Injunction given them by the Apostle Peter on whom for their own Advantage some would fasten a Monarchy over the whole Church 1 Epist. 5.2 3. Feed the Flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy Lucre but of a ready Mind Neither as being Lords over God's Heritage but being Ensamples to the Flock And the blessed expressions of the Apostolical State by Paul 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 2 Cor. 1.24 Not for that we have Dominion over your Faith but are helpers of your Joy 2 Cor. 4 5. For we preach not our selves but Christ Jesus the Lord and our selves your Servants for Jesus sake It may prepare their Minds for the right Mannagement of that Honour which is their due For 2 There is in and by the Constitution of Christ and his express Laws an Honour and Respect due unto those Church Guides which he hath appointed abiding in the Duties which he requireth If men had not been weary of Apostolical Simplicity and Humility if they could have contented themselves with the Honour and Dignity annexed unto their Office and Work by Christ himself they had never
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
Peace and Order as the light of Nature directs unto that where many have a common Interest they ought to consult in common for the due management of it with other things of the like Importance are evident Dictates of this Light and Law Now whatever Church-State may be superinduced by Divine Institution yet this Light and Law in all their evident Dictates continue their obliging Power in and over the minds of men and must do so eternally Wherefore things that belong hereunto need no new Institution in any Church-State whatever But yet 2. Whatever is required by the Light of Nature in such Societies as Churches as useful unto their Order and conducing unto their end is a Divine Institution The Lord Christ in the Institution of Gospel Churches their State Order Rule and Worship doth not require of his Disciples that in their Observance of his Appointments they should cease to be men or forego the Use and Exercise of their rational Abilities according to the Rule of that Exercise which is the Light of Nature Yea because the Rules and Directions are in this case to be applied unto things Spiritual and of meer Revelation he giveth Wisdom Prudence and Understanding to make that Application in a due manner unto those to whom the Guidance and Rule of the Church is committed Wherefore as unto all the things which the Light of Nature directs us unto with respect unto the observation of the Duties prescribed by Christ in and unto the Church we need no other Institution but that of the use of the especial spiritual Wisdom and Prudence which the Lord Christ gives unto his Church for that end 4. There are in the Scripture general Rules directing us in the Application of natural Light unto such a Determination of all circumstances in the Acts of Church Rule and Worship as are sufficient for their performance decently and in order Wherefore as was said before it is utterly in vain and useless to demand express Institution of all the circumstances belonging unto the Government Order Rule and Worship of the Church or for the due improvement of things in themselves indifferent unto its Edification as occasion shall require Nor are they capable to be any otherwise stated but as they lye in the light of Nature and spiritual Prudence directed by general Rules of Scripture These things being premised our principal Assertion is That Christ alone is the Author Institutor and Appointer in a way of Authority and Legislation of the Gospel Church-State its Order Rule and Worship with all things constantly and perpetually belonging thereunto or necessary to be observed therein What is not so is of men and not from Heaven this is that which we have proved in general and shall farther particularly confirm in our Progress Hence 6. There is no spiritual use nor benefit of any Church-State nor of any thing therein performed but what on the part of men consists in Acts of Obedience unto the Authority of Christ. If in any thing we do of this nature we cannot answer that enquiry which God directs in this case to be made namely why we do this or that thing Exod. 12.25 26 27. with this that it is because Christ hath required it of us we do not acknowledge him the Lord over his own House nor hear him as the Son Nor is there any Act of Power to be put forth in the Rule of the Church but in them by whom it is exerted it is an Act of Obedience unto Christ or it is a meer Usurpation All Church Power is nothing but a Faculty or Ability to obey the Commands of Christ in such a way and manner as he hath appointed For it is his Constitution that the Administration of his solemn Worship in the Church and the Rule of it as unto the observance of his commands should be committed unto some Persons set apart unto that end according unto his appointment This is all their Authority all that they have of Order or Jurisdiction or by any other ways whereby they are pleased to express it And where there is any Gospel Administration any Act of Rule or Government in the Church which those that perform it do not give an evidence that they do it in Obedience unto Christ it is null as unto any Obligation on the Consciences of his Disciples The neglect hereof in the World wherein many in the Exercise of Church Discipline or any Acts that belong unto the Rule of it think of nothing but their own Offices whereunto such Powers are annexed by humane Laws and Canons as enable them to Act in their own names without designing Obedience unto Christ in all that they do or to make a just representation of his Authority Wisdom and love thereby is ruinous unto Church Order and Rule 7. There is no Legislative Power in and over the Church as unto its Form Order and Worship left unto any of the Sons of men under any qualification whatever For 1. There are none of them who have an Interest in those Rights Qualifications and Endowments which are necessary unto an Investiture into such a Legislative Power For what was given and granted unto Christ himself unto this end that he might be the Law giver of the Church must be found also in them who pretend unto any Interest therein Have they any of them a Right and Title unto a disposal of the Persons of Believers in what way they please as unto their Spiritual and Eternal concernments Have they Soveraign Authority over all things to change their Moral Nature to give them new uses and significations to make things necessary that in themselves are indifferent and to order all those things by Soveraign Authority in Laws obliging the consciences of men And the like may be said of his Personal Qualifications of Faithfulness Wisdom Love and Care which are ascribed unto him in this work of giving Laws unto his Churches as he was the Lord over his own House 2 The Event of the Assumption of this Legislative Power under the best pretence that can be given unto it namely in Councils or great Assemblies of Bishops and Prelates sufficiently demonstrates how dangerous a thing it is for any man to be ingaged in For it issued at length in such a constitution of Churches and such Laws for the Government of them as exalted the Cannon Law into the room of the Scripture and utterly destroyed the true Nature of the Church of Christ and all the Discipline required therein 3. Such an Assumption is derogatory unto the Glory of Christ especially as unto his Faithfulness in and over the House of God wherein he is compared unto and preferred above Moses Heb. 3.3 4 5 6. Now the Faithfulness of Moses consisted in this that he did and appointed all things according to the Pattern shewed him in the Mount That is all whatever it was the Will of God to be revealed and appointed for the Constitution Order Rule and Worship of his
not or is neglected It is therefore fond to suppose that our Saviour should prescribe this Rule for that season wherein there was no need of it and not for those times wherein the Church could not subsist in order without it 3ly The Church here directed unto is a Christian Church For 1. whereas it hath been proved it concerned the times to come afterwards there was in those times nothing that could pretend unto the name of the Church but a Christian Church only The Jewish Synagogues had an utter end put unto them so as that an Address unto any of them in this case was not only useless but unlawful And as unto Magistrates or Arbitrators to have them called the Church and that in such a sense as that after the Interposition of their Authority or Advice a man should be freed from the discharge of all Christian Duties such as are mutually required among the Disciples of Christ towards his Brother is a fond Imagination For 2 It is such a Church as can exercise Authority in the Name of Christ over his Disciples and such as in Conscience they should be bound to submit themselves unto For the Reason given of the Contempt of the Voice Judgment and Sentence of the Church in case of offence is their Power of spiritual binding and looâ—ing which is comitted by Christ thereunto and so he adds immediatley ver 18. Whatever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose in heaven shall be loosed on earth is the Priviledge of a Christian Church only 4thly It is a visible particular Congregation alone that is intended For 1. As unto the Church in other acceptations of that name either for the Catholicâ— invisible Church or for the whole Body of professed Believers thoroughout the world it is utterly impossible that this Dâ—ty should be observed towards it as is manifest unto all 2. We have proved that the first and most proper signification of the word is of a single congregation assembling together for its Duties and Enjoyments Where ever therefore the Church in general is mentioned without the Addition of any thing or circumstance that may lead unto another signification it must be interpreted of such a Particular Church or Congregation 3. The Persons intended offending and offended must belong unto the same society unto whom the Address is to be made or else the one party may justly decline the Judicatory applyed unto and so frustrate the Process And it must be such a Church as unto whom they are known in their Circumstances without which it is impossible that a right judgment in sundry cases can be made in point of Offence 4 It is a Church of an easie Address Go tell the Church which supposeth that free and immediate aâ—cess which all the Members of a Church have unto that whole Church whereof they are members Wherefore 5 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church not a Church but the Church namely whereunto thou and thy Brother do belong 6 One end of this Direction is that the offending and the offended parties may continue together in the Communion of the same Church in Love without Dissimulation which thing belongs unto a particular Congregation 7 The meaning is not tell the Diocesan Bishop for whatever Church he may have under his Rule yet is not he himself a Church Nor is it 8 the Chancellours Court that our Saviour intended Be it what it will it is a disparagement unto all Churches to have that name applied thereunto Nor Lastly Is it a Presbytery or Association of the Elders of many particular Congregations that is intended For the Power claimed in such associated Presbyteries is with respect unto what is already in or before particular Congregations which they have not either Wisdom or Authority as is supposed finally to order and determine But this supposeth that the Address in the first place be made unto a particular Congregation which therefore is firstly and properly here intended All things are plain familiar and exposed to the common Understandings of all Believers whose minds are any way exercised about these things as indeed are all things that belong unto the Discipline of Christ. Arguments pretendedly deep and learned really obscure and perplexed with logical Notions and distinctions applied unto things thus plain and evident in themselves do serve only to involve and darken the Truth It is plain in the place 1 That there was a Church-State for Christians then designed by Christ which afterwards he would institute and settle 2 That all true Disciples were to join and unite themselves in some such Church as might be helpful unto their Love Order Peace and Edification 3 That among the members of these Churches Offences would or might arise which in themselves tend unto pernicious Events 4 That if these Offences could not be cured and taken away so as that Love without Dissimulation might be continued among all the Members of the Churches an Account of them at last was to be given unto that Church or Society whereunto the Parties concerned do belong as Members of it 5 That this Church should hear determine and give Judgment with advice in the cases so brought unto it for the taking away and removal of all Offences 6 That this Determination of the Church is to be rested in on the Penalty of a Deprivation of all the Priviledges of the Church 7 That these things are the Institution and Appointment of Christ himself whose Authority in them all is to be submitted unto and which alone can cast one that is a Professed Christian into the condition of an Heathen or a Publican These things in the Notion and Practice of them are plain easy and exposed to the Understanding of the meanest of the Disciples of Christ as it is meet that all things should be wherein their daily Practice is concerned But it is not easily to be expressed into what horrible Perplexities and Confusions they have been wrested in the Church of Rome nor how those who depart from the plain obvious sense of the words and love not the Practice they direct unto do lead themselves and others into ways and paths that have neither use nor end From the corrupt abuse of the holy Institution of our Lord Jesus Christ here intended so many Powers Faculties Courts Jurisdictions legal Processes with Litigious Vexatious oppressive Courses of Actions and Trials whose very names are uncouth horrid foreign unto Religion and unintelligible without Cunning in an artâ—ficial barbarous Science of the Canon Law have proceeded as are enough to fill a sober rational man with astonishment how it could ever enter into the minds of men to suppose that they can possibly have any Relation unto this Divine Institution Those who are not utterly blinded with Interest and Prejudice wholly ignorant of the Gospel and the mind of Christ therein as also Strangers from the Practice of the Duties which it requires will hardly
Church and nothing else But it was the Will of God that there should be all those things in the Gospel Church-State also or else why do men contend about them And if this were the Will of God if they were not all revealed appointed prescribed legalized by Christ where is his Faithfulness in Answer to that Moses But no Instance can be given of any Defect in his Institutions that needs any supplement to be made by the best of men as unto the end of constituting a Church-State Order and Rule with rites of Worship in particular 4. How it is derogatory unto the Glory of the Scripture as unto its Perfection shall be elsewhere declared 8. There is no more required to give Authority obliging the Consciences of all that do believe unto any Institution or Observation of Duty or Acts of Rule in the Church but onely that it is made evident in the Scripture to be the Mind and Will of Christ. It is not necessary that every thing of this Nature should be given out unto us in form of a Law or precise Command in express words It is the Mind and Will of Christ that immediately affects the Consciences of Believers unto Obedience by what way or means soever the knowledge of it be communicated unto them in the Scripture either by express words or by just consequence from what is so expressed Wherefore 9. The Example and Practice of the Apostles in the Erection of Churches in the Appointment of Officers and Rulers in them in directions given for their Walking Order Administration of Censures and all other holy things are a sufficient Indication of the Mind and Will of Christ about them We do not say that in themselves they are Institutions and Appointments but they infallibly declare what is so or the Mind of Christ concerning those things Nor can this be questioned without a denial of their Infallibility Faithfulness and Divine Authority 10 The Assertion of some that the Apostles took their Pattern for the State and Rule of the Churches and as unto divers Rites of Worship from the Synagogues of the Jews their Institutions Orders and Rules not those appointed by Moses but such as themselves had found out and ordained is both temerarious and untrue In the pursuit of such bold Conjectures one of late hath affirmed that Moses took most of his Laws and Ceremonies from the Aegyptitians whereas it is much more likely that many of them were given on purpose to alienate the People by Prohibitions from any compliance with the Aegyptians or any other Nation whereof Maimonides in his Mene Nebuchim gives us sundry Instances This Assertion I say is rash and false For 1 As unto the Instances given for its confirmation who shall assure us that they were then in use and practice in the Synagogues when the Apostles gave Rules unto the Churches of the New Testament We have no Record of theirs not one word in all the world of what was their way and practice but what is at least 250 years younger and later than the writings of the New Testament and in the first of their writings as in them that follow we have innumerable things asserted to have been the Traditions and Practises of their Forefathers from the days of Moses which we know to be utterly false At that time when they undertook to compose a new Religion out of their pretended Traditions partly by the Revolt of many Apostates from Christianity unto them especially of the Eliâ—nites and Nazarenes and partly by their own Study and Observation coming to the knowledge of sundry things in the Gospel Churches their Order and Worship they took them in as their own undeniable Instances may be given hereof 2 Wherein there is a real coincidence between what was ordained by the Apostles and what was practised by the Jews it is in things which the light of Nature and the general Rules of the Scripture do direct unto And it is dishonourable unto the Apostles and the Spirit of Christ in them to think or say that in such things they took their Pattern from the Jews or made them their example Surely the Apostles took not the Pattern and Example for the Institution of Excommunication from the Druids among whom there was some things that did greatly resemble it so far as it hath its Foundation in the light of Nature CHAP. III. The Continuation of a Church-State and of Churches unto the end of the world what are the Causes of it and whereon it depends THAT there was a peculiar Church-State Instituted and appointed by Christ and his Apostles acting in his Name and Authority with the infallible guidance of his Spirit hath been declared But it may be yet farther enquired whether this Church-State be still continued by Divine Authority or whether it ceased not together with the Apostles by whom it was erected There was a Church-State under the Old Testament solemnly erected by God himself And although it was not to be absolutely perpetual or everlasting but was to continue onely unto the time of Reformation yet unto that time its continuation was secured in the Causes and means of it The Causes of the continuation of this Church-State unto its appointed period were two 1. The Promise of God unto Abraham that he would keep and preserve his Seed in Covenant with him until he should be the Heir of the World and the Father of many Nations in the coming of Christ whereunto this Church-State was subservient 2 The Law of God it self and the Institutions thereof which God appointed to be observed in all their Generations calling the Covenant the Statutes and Laws of it perpetual and everlasting that is never to cease to be abrogated or disannulled until by his own Soveraign Authority he would utterly change and take away that whole Church-State with all that belonged unto its Constitution and Preservation 2. The Means of its continuance were three 1 Carnal Generation and that on a twofold account For there were two Constituent Parts of that Church the Priests and the People the continuation of each of them depended on the priviledge of Carnal Generation For the Priests were to be all of the Family of Aaron and the People of the Seed of Abraham by the other Heads of Tribes which gave them both their foundation in and Right unto this Church-State And hereunto were annexed all the Laws concerning the Integrity Purity and Legitimacy of the Priests with the certainty of their Pedegree 2 Circumcision the want whereof was a bar against any advantage by the former Priviledge of Generation from those two Springs and hereby others also might be added unto the Church though never with a Capacity of the Priesthood 3 The Separation of the People from the rest of the World by innumerable Divine Ordinances making their Coalition with them impossible From these Causes and by these Means it was that the Church-State under the Old Testament was preserved unto its appointed season Neither
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
Heaven but of Men. Wherefore leave Christians and Churches at that Liberty which Christ hath purchased for them wherewith he hath made them free and then let those who first break Union and Order bear the Charge of Schisme which they cannot avoid 3. The Church Communion required by vertue of this Rule is constant and compleat exclusive unto any other Church Order or means of publick Edification It doth not command or appoint that men should communicate in Parochial Assemblies when there is Occasion when it is for their Edification when scandal would arise if they should refuse it but absolutely and compleatly And whereas there are many things relating unto Church Order and Divine Worship enjoyned in that Rule there is no Distinction made between them that some things are always necessary that is in the seasons of them and some things wherein men may forbear a Compliance but they are all equally required in their places and seasons though perhaps on different Penalties And whoever fails in the Observation of any Ceremony time or place appointed therein is in the Power of them who are entrusted with the Administration of Church Power or Jurisdiction for the Discipline of the Church it cannot be called Suppose a Man would comply with all other things only he esteems the use of one Rite or Ceremony as the Cross in Baptisme or the like to be unlawful if he forbear the use of it or to tender his Child unto Baptisme where it is used he is to be cut off as a Schismatick from the Communion of the Church no less then if he had absolutely refused a Compliance with the whole Rule And therefore whatever Condescension and Forbearance in some things is pretended He that doth not in all things observe the whole Rule is in Misericordia Concellarii which oft proves an uneasie Posture If any men think that the Lord Christ hath given them such a Power and Authority over the Souls and Consciences of his Disciples as that they can bind them unto the Religious Observance of every Rite and Ceremony that they are pleased to appoint on the Penalty of Excision from all Church Communion and the Guilt of Schisme I shall only say that I am not of their Mind nor ever shall be so 4. This Communion contains a virtual Approbation of all that is contained in the Rule of it as Good for the Edification of the Church It is certain that nothing is to be appointed in the Church but what is so even Order itself which these things it is said are framed for is Good only with respect thereunto Now it is to be judged that whatever a Man practiseth in Religion that he approveth of for if he do not he is a vile Hypocrite Nor is he worthy the Name of a Christian who will practise any thing in Religion but what he approveth The Disputes that have been amongst us about doing things with a doubting Conscience upon the Command of Superiours and consenting unto the Use of things which we approve not of in themselves tend all to Atheisme and the eternal Dishonour of Christian Religon begetting a frame of Mind which an honest Heathen would scorn Wherefore unless men be allowed to declare what it is they approve and what they do not their Practise is their Profession of what they approve which is the whole Rule of Communion prescribed unto them 5. These things being premised I shall propose some of those Reasons on the account whereof Many cannot Conform unto the Church of England by joyning in constant compleat Communion with Parochial Assemblies so as by their Practise to approve the Rule of that Communion obliging themselves to use no other publick means for their own Edification 1. The Church of England in its Parochial Assemblies stands in need of Reformation For it is apparent that either they fail in their Original Institution or else have degenerated from it What hath already been discoursed concerning the Original Institution of Churches with mens voluntary Coalescency into such sacred Societies with what shall be afterwards treated concerning their essential Parts in matter and form will sufficiently evidence their present Deviation from the Rule of their first Institution Neither so farre as I know is it pleaded that they are distinct Churches of Divine Institution but secular Appointments as for other ends so for an accommodation of men in the Performance of some Parts of Divine Worship And if they are found no more they can have no concernment into the Enquiry about Schisme For with-holding Church Communion from such Societies as are not Churches is a new kind of Schisme unknown to all Antiquity And for that which takes it self to be a Church by a divine warranty suppose it be so to command constant compleat Communion exclusive unto all other Church Communion with that or them which are no Churches determining a refusal thereof to be Schisme is to undertake a Cause which needs not only great Parts but great Power also to defend it But let these Parochial Assemblies be esteemed Churches without a supposition whereof I know not what Ecclesiastical concernment we can have in them three things will be said thereon 1. That the Church of England as in other things so in these Parochial Assemblies stands in need of Reformation 2. That they neither do nor will nor can Reform themselves 3. On this supposition it is lawful for any of the Disciples of Christ to yeild Obedience unto him by joyning in such Societies for their Edification as he hath appointed which is the whole of the Cause in hand Nor doth any necessity from hence ensue of a departure from Communion with the Church of England in Faith and Love or the Profession of the same Faith and the due Exercise of all the Acts and Duties of Christian Love Unto the Proof of the first Assertion some things are to be premised As 1. Churches instituted planted ruled according to the Mind of Christ in all things may degenerate into a corrupt state such as shall stand in need of Reformation in a neglect whereof they must perish as unto their Church state and Priviledges This needs no confirmation for besides that it is possible from all the causes of such an Apostacy and defection that so it should be and it is frequently foretold in the Scripture that so it would be the Event in and among all Churches that had originally a divine Institution doth make uncontroulably evident The seven Churches of Asia most of them within few years of their first Plantation were so degenerated that our Lord Jesus Christ threatned them with Casting off unless they reformed themselves What a woful Apostasie all other Churches both of the East and West were involved in is known unto and confessed by all Protestants But yet the case of none of them was deplorable or desperate until through Pride and carnal Interest they fell some of them into a Perswasion that they needed no Reformation nor could be reformed