Instance in the Primitive Churches That which is first in any kind gives the Measure of what follows in the same kind and Light into the Nature of them Whereas therefore the Schisme that was among the Churches about the Observation of Easter was the first that fell out unto the Disturbance of their Communion I shall give a breif account of it as far as the Question in hand is concerned in it It is evident that the Apostles did with care and diligence teach the Doctrine of Christian Liberty warning the Disciples to stand fast in it and not submit their Necks unto any Yoke of Bondage in the things of the Worship of God especially the Apostle Paul had frequent Occasions to treat of this subject And what they taught in Doctrine they established and confirmed in their Practice For they enjoyned nothing to be observed in the Church but what was necessary and what they had the Command of Christ for leaving the Observation of things indifferent unto their Original Indifferency But whereas they had decreed by the Direction of the Holy Ghost some necessary Condescensions in the Gentile Believers towards the Jews in case of Offence or Scandal they did themselves make use of their Liberty to comply with the same Jews in some of their Observances not yet unlawful Hereon there ensued in several Churches different Observations of some Rites and Customes which they apprehended were countenanced by the Practise of the Apostles at least as it had been reported unto them For immediately after the Decease of the Apostles very many Mistakes and Vntruths were reported concerning what they said did and practised which some diligently collected from Old Men it may be almost delirant as Eusebius gives an Instance in Papias lib. 3. cap. 36. And even the great Irenaeus himself was imposed upon in a Matter directly contrary to the Scripture under a Pretence of Apostolical Tradition Among those Reports was that of the Observation of Easter And for a while the Churches continued in these different Observances without the least disturbance of their Communion each one following that which it thought the most probable Tradition for Rule of Scripture they pretended not unto But after a while they began to fall into a Contest about these things which began at Laodicea which Church was as likely to strive about such things as any other For Eusebius tells us that Melito the Bishop of Sardis wrote two Books about Easter beginning the first with an Account that he wrote them when Servilius Paulus was Proconsul there being then a great stir about it at Laodicea Euseb. lib. 4. cap. 25. But as it falls out on such Occasions much talk and disputing ensuing thereon the differences were encreased until one side or Party at Variance would make their Opinion and Practise the Rule and Terms of Communion unto all other Churches But this was quickly condemned by those who were Wise and Sober For as Zozoman affirmes they accounted it a frivolous or foolish thing to differ about a Custom whereas they agreed in all the principal Heads of Religion And thereon he gives a large Account of different Rites and Observances in many Churches without any breach of Communion among them adding that besides those enumerated by him there were many others in Cities and Villages which they did in a different manner adhere unto Hist. lib. 7. cap. 19. At length this Matter fell into the handling of Victor Bishop of Rome And his Judgment was that the Observation of Easter on the Lords Day and not on the fourteenth day of the first Month precisely according to the Computation of the Jews in the Observation of the Passover was to be imposed on all the Churches of Christ every where It had all along until his time been judged a thing indifferent wherein the Churches and all Believers were left unto the use of their own Liberty He had no pretence of any Divine Institution making it necessary the Writers of those days constantly affirming that the Apostles made no Canons Rules or Laws about such things He had Persons of as great Worth as any in the World as Melito Polycrates Polycarpus that opposed him not only as unto the Imposition of his Practice on others but as unto his Error as they judged in the Matter of Fact and Right Yet all this could not hinder but that he would needs have the Reputation of the Father of Schismes among the Churches of Christ by his Impositions and cut off all the Asian Churches from Communion declaring them and their Members Excommunicate Euseb. lib. 5. cap. 23. The Noise hereof coming abroad unto other Churches great Offence was taken at it by many of them and Victor was roundly dealt withal by sundry of them who agreed with him in Practise but abhorred his Imposition of it and making it a Condition of Church Communion Among those who so opposed and rebuked him Irenaeus was the most Eminent And I shall observe some few things out of the Fragment of his Epistle as it is recorded by Euseb. lib. 5. cap. 23. And 1. He tells us that he wrote unto Victor in the name of those Brethren in France whom he did preside amongst The Custom of considering things of this Nature with all the Brethren of the Church and writing their Determination in their Name was not yet grown out of use though the Practise of it now would be esteemed Novel and Schismatical 2. He tells Victor that there were great varieties in this thing as also in the Times and Seasons of Fasting which did not saith he begin or arise in our days but long before was introduced by such who being in Places of Rule rejected and changed the common and simple Customs which the Church had before The Dr. therefore need not think it so strange that an Alteration in Church Order and Rule should fall out in after Ages when long before Irenaeus's time such Changes were begun 3. He gives hereon that excellent Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Difference of Fastings and consequently things of an alike Nature commends the Concord or Agreement of Faith This was the first Effect of a Departure from the only Rule of Unity and Communion among the Churches which was given by Christ himself and his Apostles As hereby great Confusion and Disorder was brought upon the Churches so it was the first publick inroad that was made on the Doctrine of the Scripture concerning Christian Liberty And as it was also the first Instance of rejecting Men otherwise found in the Faith from Communion for Non-Conformity or the Non-Observance of Humane Institutions or Traditions which had therein an unhappy Consecration unto the use of future Ages so it was the first notorious Entrance into that Usurpation of Power in the Roman Bishops which they carried on by degrees unto an absolute Tyranny Neither was there ever a more pernitious Maxime broached in the Primitive Times nor which had a more effectual Influence into the Ruine
Preservation of Church Peace and Unity All the Dispute is whether we keep unto this Rule of Christ or no wherein we are ready at any time to put our selves upon the Trial being willing to Teach or Learn as God shall help us Secondly We say that this Rule in general is the Rule of Faith Love and Obedience contained and revealed in the Scripture and in particular the Commands that the Lord Christ hath given for the Order and Worship that he requires in his Churches It may seem strange to some that we should suppose the due Observance of the Rule of Faith Love and Obedience that is of Faith real and unfeigned Love fervent and without Dissimulation and of Universal gracious Evangelical Obedience to be necessary unto the Preservation of Church Peace and Unity But we do affirm with some confidence that the only real Foundation of them doth lye herein nor do we value that Ecclesiastical Peace which may be without it or is neglective of it Let all the Christian World or those therein who concern themselves in us Know that this is our Principle and our Judgment that no Church Peace or Vnity is valued by or accepted with Jesus Christ that is not founded in that doth not arise from and is the effect of a diligent Attendance unto and Observance of the entire Gospel Rule of Faith and Obedience In the Neglect hereof Peace is is but Carnal Security and Unity is nothing but a Conspiracy against the Rule of Christ. Add hereunto in particular the due Observation of what the Lord Christ hath appointed to be done and observed in his Churches as unto their Order Rule and Worship and they who walk according unto this Rule need not fear the Charge of Schisme from the fiercest of their Adversaries Wherefore we say Thirdly Those who recede from this Rule in any material Branch of it are guilty of the Breach of Church Vnity according to the Measure of their Exorbitancy As suppose that any Preach Teach or Profess Doctrines that are contrary to the form of wholesome Words especially with reference unto the Person Offices and Grace of Christ which are the Subject of Doctrines purely Evangelical they break the Peace of the Church and we are bound to separate or withdraw Communion from them which is a Means of preserving the true Peace and Unity of the Church Speciosum quidem est Nomen Pacis pulchra Opinio Vnitatis sed quis ambigat eam solam unicam Ecclesiae Pacem esse quae Christi est saith Hilary Suppose that men retain a Form of Godliness in the Profession of the Truth but deny the Power of it acting their habitual Lusts and Corruptions in a vitious Conversation they overthrow the Foundation of the Churches Unity and we are obliged from such to turn away The like may be said of those who live in a constant neglect of any of the Commands of Christ with respect unto the Order Rule and Worship of the Church with a contempt of the Means appointed by him for their Edification All these according unto the Measures of their Deviations from the Rule of Christ do disturb the Foundation of all Church Peace and Unity And therefore we say Fourthly That Conscience is immediately and directly concerned in no other Church Vnity as such but what is an effect of the Rule of Christ given unto that End We know what is spoken concerning Obedience unto the Guides and Rulers of the Church which is a part of the Rule of Christ. But we know withal that this Obedience is required of us only as they teach us to observe and do all that he hath commanded for other Commission from him they have none When this Rule is forsaken and another substituted in the room of it as it quickly diverts the Minds of Men from a Conscientious Attendance unto that Rule of Christ as the only means of Church Vnity so that other doth either proceed from mens secular Interests or may easily be accommodated thereunto And whereas the Lines of it must be drawn in the Feilds of pretended Indifferencies and real Arbitrariness it will be the cause of endless Contentions whilst whatever some think themselves to have Power to appoint others will judge themselves to have Liberty to refuse Fifthly It is Vnity of Christs Appointment that Schism respects as a Sin against it and not Vniformity in things of Mens Appointment And Lastly Those who charge Schisme on others for a dissent from themselves or the refraining of Total Communion with them must 1. Discharge themselves of the Charge of it in a consistence with their charge on them For we find as yet no Arrows shot against us but such as are gathered up in the Feilds shot at them that use them out of the Roman Quiver Neither will it avail them to say that they have other manner of Reason for their Separation from the Church of Rome than any we have for our withdrawing Communion from them For the Question is not what Reasons they have for what they do but what Right and Power they have to do it namely to separate from the Church whereof they were constituting a new Church state of their own without the consent of that Church and against the Order and Authority of the same 2. Require no Communion but by vertue of the Rule before declared In no other are we concerned with respect unto the Peace and Unity of the Church 3. Give a farther Confirmation than what we have yet seen unto the Principles or Presumptions they proceed upon in the Mannagement of the Charge of Schisme As that 1. Diocesan Bishops with their Metropolitans are of Divine Institution 2. That the Power of Rule in and over all Churches is committed unto them alone 3. That the Church hath Power to ordain Religious Rites and Ceremonies no where prescribed in the Scripture and impose the Observation of them on all Members of the Church 4. That this Church they are 5. That no Mans Voluntary Consent is required to constitute him a Member of any Church but that every one is surprized into that state whether he will or no. 6 That there is nothing of force in the Arguments pleaded for Non-compliance with Arbitrary unnecessary Impositions 7. That the Church standeth in no need of Reformation neither in Doctrine Discipline nor Conversation with sundry other things of an alike Nature that they need unto their Justification But yet when all is done it will appear that mutual Forbearance first removing Animosities then administring Occasion of inoffensive Converse unto the revival of decayed Affections leading unto sedate Conferences and Considerations of a more entire conjunction in the things whereunto we have attained will more conduce unto Universal Peace and Gospel Unity than the most fierce contentions about things in difference or the most vehement Charges of Schisme against Dissenters But I must return to the Argument and shall add something giving Light into the Nature of Schism from an
Obedience unto the Commands of Christ in its Integrity For the First the Scripture is full of Predictions all confirmed in the Event that after the days of the Apostles there should be various Attempts to wrest corrupt and pervert the Doctrine of the Gospel and to bring in pernitious Errors and Heresies To prevent or reprove and remove them is no small Part and Duty of the Ministerial Office in the Dispensation of the Word But whereas those who taught such perverse things did for the most part arise at first in the Churches themselves Act. 20.30 2 Pet. 2.1 1 John 2.19 as the Preaching of the Word was appointed for the rebuke of the Doctrines themselves so this Discipline was ordained in the Church with respect unto the Persons of them by whom they were taught Rev. 2.2.14 20. 3 Joh. 8.9 Gal. 5.12 And so also it was with respect unto Schisms and Divisions that might fall out in the Church The way of suppressing things of this Nature by external force by the Sword of Magistrates in Prisons Fines Banishments and Death was not then thought of nor directed unto by the Lord Jesus Christ but is highly dishonourable unto him as though the ways of his own appointment were not sufficient for the Preservation of his own Truth but that his Disciples must betake themselves unto the secular Powers of this World who for the most part are wicked Prophane and ignorant of the Truth for that end And hereunto belongeth the Preservation of his Commands in the Integrity of Obedience For he appointed that hereby care should be taken of the Ways Walkings and Conversation of his Disciples that in all things it should be such as became the Gospel Hence the exercise of this Discipline he ordaâ—ned to consist in Exhortations Admonitions Reproofs of any that shouâ—d offend in things Moral or of his especial Institutâ—on with the total Rejection of them were obstinate in their Offences as we shall see afterwards 2. The second End of it was to preserve Love entire among his Disciples This was that which he gave in especial charge unto all that should believe in his Name taking the Command of it to be his own in a peculiar manner and declaring our Observance of it to be the principal Pledge and Evidence of our being his Disciples For although mutual Love be an old Commandment belonging both unto the Moral Law and sundry Injunction under the Old Testament yet the Degrees and Measure of it the Ways and Duties of its exercise the Motives unto it and Reasons for it were wholly his own whereby it becomes a new Commandment also For the preservation and continuance of this Love which he lays so great weight upon was this Discipline appointed which it is several ways effectual towards As 1 In the Prevention or Removal of Offences that might arise among Believers to the impeachment of it Matth. 18.15 16 17 2 In that Watch over each other with mutual Exhortations and Admonitions without which this Love let men pretend what they please will not be preserved That which keepeth either Life or Soul in Christian Love consists in the exercise of those Graces mutually and the Discharge of those Duties whereby they may be Partakers of the fruits of Love in one another And for the most part those who pretend highly unto the Preservation of Love by their coming to the same Church who dwell in the same Parish have not so much as the carcase nay not a shadow of it In the Discipline of the Lord Christ it is appointed that this Love so strictly by him enjoyned unto us so expressive of his own Wisdom and Love should be preserved continued and encreased by the due and constant Discharge of the Duties of mutual Exhortation Admonition Prayer and watchful care over one another Rom. 15.14 1 Thes. 5 11 12. 2 Thes. 3.15 Heb. 3.12 13. Ch. 12.15 16. 3. A third End of it is that it might be a due Representation of his own Love Care Tenderness Patience Meekness in the acting of his Authority in the Church Where this is not observed and designed in the exercise of Church Discipline I will not say it is Antichristian but will say it is highly injurious and dishonourable unto him For all Church Power is in him and derived from him nor is there any thing of that nature which belongs unto it but it must be acted in his Name and esteemed both for the manner and matter of it to be his Act and Deed. For men therefore to pretend unto the exercise of this Discipline in a worldly frame of Spirit with Pride and Passion by tricks of Laws and Canons in Courts Forein to the Churches themselves which are pretended to be under this Discipline it is a woful and scandalous Representation of Christ his Wisdom Care and Love towards his Church But as for his Discipline he hath ordained that it shall be exercised in and with Meekness Patience Gentleness evidence of Zeal for the good and compassion of the Souls of men with Gravity and Authority so as that therein all the holy Affections of his mind towards his Church or any in it in their mistakes failings and miscarriages may be duly represented as well as his Authority acted among them Isa. 40.11 2 Cor. 10.1 Gal. 5.22.23 1 Thes. 2.7 2 Tim. 2.24 25 26. Jam. 3.17 1 Cor. 13. 4. It is in part appointed to be an Evidence and Pledge of the future Judgment wherein the whole Church shall be judged before the Throne of Christ Jesus For in the Exercise of this Discipline Christ is on his own Judgment Seat in the Church nor may any man pronounce any Sentence but what he believeth that Christ himself would pronounce were he visibly present and what is according to his mind as declared in his Word Hence Tertullian calls the Sentence of Excommunication in the Church futuri judicii praejudicium A Representation of the future Judgment 4. In all that Degeneracy which the Christian professing Church hath fallen into in Faith Worship and Manners there is no Instance can exceed the corruption of this Divine Institution For that which was the Honour of Christ and the Gospel and an effectual means to represent him in the Glory of his Wisdom and Love and for the Exercise of all Graces in the Church unto the blessed Ends now declared was turned into a Domination Earthly and Secular Exercised In a Prophane Litigious Unintelligible Process according unto the Arts Ways and Terms of the worst of Law Courts by Persons for the most part remote from any just Pretence of the least Interest in Church Power on causes and for ends forein unto the Discipline of the Gospel by a Tyranny over the Consciences and over the Persons of the Disciples of Christ unto the Intolerable scandal of the Gospel and Rule of Christ in his Church as is evident in the State and Rule of the Church of Rome As these are the general Ends of the Institution
Indeed as when the Israelites came out of Egypt there came along with them a mixed multitude of other People Exod. 12.38 which fell to lusting for Meat when they came into the Wilderness Numb 11.4 to the danger of the whole Congregation So when Christianity was first Preached and received in the world besides those who embraced it sincerely and were added unto the Church there was a great mixture of stubborn Jews as the Ebionites of Philosophical Greeks as the Valentinians and the Marcionites of plain Impostors such as Simon Magus and Menander who all of them pretended to be Christians but they fell a lusting and exceedingly troubled and perplexed the Churches with an endeavour to seduâ—e them unto their Imaginations Yet none of their Abominations could force an entrance into the Churches themselves which by the means insisted on were preserved But when this Church-state and Order was changed and another gradually introduced in the room of it Errours and Heresies got new advantages and entered into the Churches themselves which before did only assault and perplex them For 1. When Prerogative and Preheminence of any single Person in the Church began to be in esteem not a few who failed in their attempts of attaining it to revenge themselves on the Church made it their business to invent and propagate pernicious Heresies So did Thebulis at Hierusalem Euseb. lib. 4. cap. 22. and Valentinus Tertul. ad Valentin cap. 4. and Marcion at Rome Epiphan Haeres 42. Montanus fell into his dotage on the same account so did Novitianus at Rome Euseb. lib. 7. cap. 43. and Arius at Alexandria Hence is that censure of them by Lactantius lib. 4. cap. 30. Ii quorum fides fuit lubrica cùm Deum nosse se colere simularent augendis opibus honori studentes affectabant Maximum Sacerdotium à potioribus victi secedere cum suffragatoribus maluerunt quà m eos ferre praepositos quibus concupierant ipsâ— ante praeponi 2. When any of their Bishops of the new Constitution whether Patriarchal or Diocesan fell into Heresies which they did frequently and that numbers of them they had so many advantages to diffuse their poyson into the whole Body of their Churches and such Political Interests for their Promotion as that the Churches themselves were throughly infected with them It is true the Body of the People in many places did oppose them withdraw and separate from them but it cannot be denied but that this was the first way and means whereby the Churches ceased to be the Ground and Pillar of Truth many destructive Errours being received into them which did only outwardly assault them whilst they abode in their first Institution And had not the Churches in process of time utterly lost their Primitive State and Order by coalescing into one Papal pretended Vniversal Church the Faith itself could never have been so utterly corrupted depraved and lost among them as in the issue it was 3. To propagate the Gospel is in like manner required hereunto This I acknowledge doth more immediately concern the Duty of Persons in any Church-Order than the Order itself For it must be the work of some particular persons dedicating themselves unto their Ministry as it was in the first Churches 3 Joh. 5 6 7 8. The like may be said of any other publick acknowledged end of the Institution of Churches If the Way pleaded for be not consistent with them all and the proper means of attaining them if it be not suited unto their accomplishment let it be discarded I shall insist on one more only 3. Our Lord Jesus Christ hath given that state unto his Churches hath instated them in that Order as that his Interest Kingdome and Religion might be carried on in the world without prejudice or disadvantage unto any of the lawful Interests of men especially without any opposition unto or enterfering with the Civil Authority or Magistracy which is the Ordinance of God and no Church-way that doth so is of his Institution Wherefore I shall briefly declare what are the Principles of those of this Way in these things which are the Principles of the Way itself which they do profess 1. Our first general Assertion unto this purpose is this The Lord Jesus Christ taught no Doctrine appointed no Order in his Church gave it no Power that is opposite unto or inconsistent with any righteous Government in this world of what sort soever it be of those whereunto Government is distributed in Reason and Practice His Doctrine indeed is opposed unto all Unrighteousness in and of all men Magistrates and others but not to the legal Rule of Magistrates that are unrighteous men And this Opposition is Doctrinal only confirmed with Promises and Threatnings of eternal things refusing and despising all outward aids of force and restraint This Rule we allow for the trial of all Churches and their state whether they be according unto the minde of Christ. But whereas the Lord Jesus Christ hath taught commanded appointed nothing that is contrary unto or inconsistent with righteous Governments of any sort if Rulers or Magistrates shall forbid the observance of what he hath commanded appointed and ordered and then charge it on him or his Way that his Disciples cannot dare not will not comply with that Prohibition and accuse them thereon of Sedition and Opposition unto Government they deal injuriously with him whereof they must give an account For whereas all Power is given unto him in Heaven and Earth all Nations are his Inheritance all People in his absolute Disposal and it is his pleasure to set up his Kingdom in the Earth without which the Earth itself would not be continued He could not deal more gently with the righteous Rulers of this world and he did it because righteous Rule is the Ordinance of God than to order all things so that whether they receive his Law and Doctrine or no nothing should be done in opposition unto them or their Rule And if any of them are not contented with this measure but will forbid the observance of what he commands wherein he alone is concerned and not they this is left to be determined between him and them In the mean time when Rulers are not able to fancy much less give a real instance of any one Principle Doctrine or Practice in any of the Churches of Christ or any belonging unto them that is contrary unto or inconsistent with the Rights or exercise of their Rule and Government and yet shall not only prohibit the doing of those things which he hath commanded merely with respect unto the Spiritual and Eternal ends of his Kingdom but shall also punish and destroy those who will not disown his Authority and comply with their Prohibition it doth scarce answer their Interest and Prudence For to what purpose is it for any to provoke him who is mightier than they when they have no appearance of necessity for their so doing nor advantage thereby 2. In particular
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
impartial Consideration he chargeth on us with great Solemnity as we Love our own Souls Now although that passage in that great and Holy Person be not new unto me having not only read it many a time in his book but frequently met with it urged by Papists against all Protestants Yet upon the Drs. intimation I have given it again the Consideration required The Words as they Lye in the Author are to this purpose We shall also judge them who make Schismes being vain qui sunt immanes or inanes not having the Love of God rather considering their own Profit than the Vnity of the Church who for small or any causes rend and divide the Glorious body of Christ and as much as in them lyes destroy it speaking Peace but designing War straining at a Gnat and swallowing a Camel For there can be no rebuke of things by them to equal the mischief of Schisme Lib. 4. cap. 62. I know not why he should give us such a severe Charge for the impartial Consideration of these words that as we love our souls we should impartially and without prejudice consider them We hope that out of Love to the Truth the Glory of Christ and Care of our own Souls we do so Consider and have long since so considered whatever belongs unto the Cause wherein we ingaged and the Oppositions that are made unto it Nor will we be offended with any that shall yet Call on us to persist and proceed in the same way But why such a Charge should be laid on us with respect unto these words of Irenaeus I know not For although we greatly value the Words and Judgment of that Holy Person that great Defender of the Mystery and Truth of the Gospel and of the Liberty of the Churches from unwarrantable impositions yet it is the Word of Christ and his Apostles alone whereby we must be regulated and determined in these things if we Love our own souls Besides What are we Concern'd in them is every Separation from a Church a Schisme Our Author shews the contrary immediately Is refraining Communion in a Church state not of Divine Institution and in things not prescribed by the Lord Christ in the Worship of God holding Communion in Faith and Love with all the true Churches of Christ in the World a damnable Schisme or any Schisme at all hath the Reverend Author in his whole Book once attempted to prove it to be so though this be the whole of the matter in difference between us is our Forbearance of Communion in Parochial Assemblies upon the Reasons before pleaded especially that of humane impositions of the same Nature with the Schisme from the whole Catholick Church without pretence of any such Impositions Doth he judge us to be such as have no Love unto God such as prefer our own profit before the Unity of the Church I heartily wish and pray that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise Poverty Distress Ruine to our Families Dangers Imprisonments Revilings with Contemptuous reproaches Comprize the profit we have made unto our selves Is our refraining Communion in some outward Order Modes and Rites of Mens institution our want of conscientious submission unto the Courts of Chancellours Commissaries Officials c. a rending and destroying of the glorious Body of Christ is it Cemented United and Compacted or fitly framed together by these things They formerly pretended to be his Coat and must they now be esteemed to be his glorious Body when they no way belong unto the one or the other Is the Application of these things unto us an effect of that Love Charity and Forbearance which are the only preventive means of Schisme and whereof if men are void it is all one upon the matter whether they are Schismaticks or no for they will be so when it is for their Advantage Wherefore we are not concerned in these things Let whosoever will declare and vehemently assert us to be guilty of Schisme which they cannot prove we can cheerfully subscribe unto these Words of Irenaeus It may not be impertinent on this occasion to desire of some others that as they Love their own Souls and have compassion for the Souls of other men they would seriously consider what state and Condition things are come unto in the Church of England how much Ignorance Profaneness Sensuality do spread themselves over the Nation what Neglect of the most important Duties of the Gospel Yea what scoffing at the power of Religion doth abound amongst us What an utter decay and loss there is of all the primitive Discipline of the Church what Multitudes are in the way of Eternal Ruin for want of due Instruction and Example from them who should lead them How great a necessity there is of an universal Reformation and how securely Negligent of it all sorts of Persons are What have been the pernicious Effects of imposing things unnecessary and unscriptural on the Consciences and Practises of men in the Worship of God whereby the Church hath been deprived of the labour of so many faithful Ministers who might have at least assisted in preventing that Decay of Religion which every day encreaseth among us How easie a thing it were for them to restore Evangelical Peace and Vnity amongst all Protestants without the loss of their Ministry without the diminution of their Dignity without deprivation of any part of their Revenues without the Neglect of any Duty without doing any thing against their light and Consciences with respect unto any Divine Obligation and thereon set themselves seriously to endeavour the Remedy of these and other Evils of the like nature under a sense of that great Account which they must shortly give before the Judgement seat of Jesus Christ. He proceeds to Consider the Cases wherein the Scripture allows of Separation which he affirms to be three The First is in Case of Idolatrous Worship This none can Question they do not see from whom yet we all separate as from Idolaters The second is in Case of false Dostrine being imposed instead of true which he confirms with sundry Instances But there is a little Difficulty in this Case for 1. It is uncertain when a Doctrine may be said to be imposed Is it when it is taught and preach'd by the Guides and Governours of the Church or any of them without controul if so then is such preaching a sufficient cause of Separation and will justifie them who do at present separate from any Church whose Ministers preach false Doctrine How false Doctrine can be otherwise imposed I know not unless it be by exacting an express Confession of it as Truth 2. What false Doctrine it is which is of this Importance as to justifie Separation is not easily determinable 3. If the Guides and Governours of the Church do teach this false Doctrine who shall judge of it and determine it so to be and that ultimately so as
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
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 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
of the first Institution and Liberty of the Churches of Christ. For although the Fact of Victor was condemned by many yet the Principle he proceeded on was afterwards espoused and put in Practice Our Reverend Author will hardly find an Instance before this of Schisme among any Churches that retained the Substance of the Doctrine of Faith unless it be in those Divisions which fell out in some particular Churches among the Members of them And this we affirm to be in general the Case of the Non-conformists at this day For admitting such Variations as Time and other Circumstances must necessarily infer and they are rejected from Communion on the same grounds that Victor proceeded on in the Excommunication of the Churches of Asia Neither will there be any End of Differences whilst the same Principle is retained Before this Schisme was only esteemed a defect in Love and breach of the Rule of Christs Appointment for the Communion and walking together of Believers in the same Church But this Notion of Schism is in the Judgment of Dr. Still Pref. p. 46. so mean so jejune so narrow a Notion of it that I cannot saith he but wonder that men of Vnderstanding should be satisfied with it But in my Judgement the Author of it was a Man of Good Vnderstanding indeed I have heard him spoken of as one of abstruse Speculations that did not advantage Christian Religion And one hath published in Print that he is one of the Obscurest Writers that ever he read but never heard him before charged with mean and jejune Notions Now this was St Paul who expresly chargeth Schisme on the Church of Corinth because of the Divisions that were among them namely the Members of the same particular Church so as they could not come together in one place in a due manner Nor in all his Writings doth he any where give us any other Notion of Schisme But saith he this is short of that care of the Churches Peace which Christ hath made so great a Duty of his followers But if thâ—re be no other Rule no other Duty for the Preservation of the Churches Peace but only that no separation be made from it which is called Schisme we might have been all quiet in the Church of Rome Let no Man think to perswade us but that for the Preservation of the Churches Peace it is required of us that we do and observe all things that Christ requireth of us and that we enjoyn not the Observation of what he hath not Commanded on Victors Penalty of being excluded from Communion that Faith and Love and Holiness be Kept and promoted in the Church by all the ways of his Appointment And when these things are attended unto St. Paul's mean and jejune Notion of Schisme will be of good use also Nor was there the least Appearance of any other kind of Schisme among the Churches of Christ until that which was occasioned by Victor of which we have spoken The Schismes that followed afterwards were six to one from the Contentions of Bishops or those who had an Ambition so to be which the Apostle foresaw as Clemens witnesseth and made provision against it but that no banks are strong enough to confine the overflowing Ambition of some sort of Persons But saith the Dr. Pref. p. 47. The Obligation to preserve the Peace of the Church extends to all lawful constitutions in order â—o it Therefore to break the Peace of the Church we live in for the sake of any Lawful Orders and Constitutions made to preserve it is directly the sin of Schisme Now Schisme he tells us is as great and dangerous a sin as Murder p. 45. and we know that no Murderer hath eternal Life abiding in him 1 Joh. 3 1â— So that all men here seem to be adjudged unto Hell who comply not with who submit not unto our Ecclesiastical Conâ—titutions or Canons God forbid that ever such Doctrine should be looked on as to have the least affinity unto the Gospel or such Censures to have any savour of the Spirit of Christ in them The Lord Jesus Christ hath not cast the Eternal Condition of those whom he purchased with his own most precious blood into the Arbitrary disposal of any that shall take upon them to make Ecclesiastical Constitutions and Orders for Conformity in Rites and Ceremonies c. Shall we think that he who upon the best use of Means for his Instruction which he is capable of with fervent Prayers to God for Light and Direction cannot comply with and submit unto some Ecclesiastical Constitutions and Orders however pretended to be made foâ— the preservation of Peace and Vnity of the Church on this Ground principally because they are not of the Appointment nor have the Approbation of Jesus Christ though he should mistake herein and miss of his Duty is guilty of no less sin than that of Murder suppose of Cain in Killing his Brother For all Murder is from Hatred and Malice This is that which enflames the Differences amongst us For it is a Scandal of the highest nature when men do see that Persons who in any thing dissent from our Ecclesiastical Constitutions though otherwise sober honest pious and peaceable are looked on as bad if not worse than Theives and Murderers and are dealt withal accordingly Nor can any thing be more effectual to harden others in their Immoralities than to find themselves approved by the Guides of the Church in comparison with such Dissenters But 2. Who is it that shall make these Orders and Constitutions that must be observed for the Preservation of the Unity and Peace of the Church It can be none but those who have power so to do by being uppermost in any Place or Time Who shall judge them to be Lawful no doubt they that make them And what shall these Constitutions be about what shall they extend unto any thing in the World so there be no mention of it in the Scripture one way or other What if any one should now dissent from these Constitutions and not submit unto them why then he is guilty of Schisme as great and dangerous a sin as that of Murder But when all is done what if these Constitutions and Orders should be no ways needful or useful unto the Preservation of the Peace of the Church What if a supposition that they are so reflects dishonour on the Wisdom and Love of Christ What if they are unlawful and unwarrantable the Lord Christ not having given Power and Authority unto any sort of men to make any such Constitutions What if they are the great ways and means of breaking the Vnity and Peace of the Church These and other Enquiries of the like nature must be clearly resolved not by the Dictates of mens own Minds and Spirits but from the Word of Truth before this Intimation can be complied withal But that which is fallen out most beyond Expectation in this whole Discourse is that the Reverend Author seeking by all
least that any other Person had undertaken or would undertake the Consideration of the Drs. Sermon I thought that My endeavour for the removal of the Obstacle cast in the way unto a sincere Coalition in the Vnity of Faith among all sorts of Protestants might not be unacceptable Neither did I see any other way whereby this might be done but only by a Vindication of the Dissenters from the Guilt of that state which if it be truly charged on them must render our Divisions irreconcileable And continuing still of the same Mind I have once more renewed the same Defensative with no other Design but to maintain hopes that Peace and Love may yet be preserved among us during the continuation of these Differences And whereas it is a work of Almighty Power to reduce Christian Religion unto its first Purity and Simplicity which will not be effected but by various providential Dispensations in the World and renewed Effusions of the Holy Spirit from above which are to be waited for and seeing that all endeavours for National Reformation are attended with insuperable Difficulties few Churches being either able or willing to extricate themselves from the Dust of Traditions and Time with the Rust of Secular Interests I would hope that they shall not be always the Object of publick Severities who keeping the Vnity of the Spirit in the Bond of Truth and Peace with all sincere Disciples of Christ every where do design nothing but a Reformation of themselves and their ways by an universal compliance with the Will and Word of Christ alone whom God hath commanded them in all things to hear and obey The Reduction I say of the Profession of Christianity in general unto its Primitive Purity Simplicity Separation from the World and all Implication with Secular Interests so as that it should comprize nothing but the Guidance of the Souls of Men in the Life of God towards the Enjoyment of him is a Work more to be prayed for to come in its proper season then to be expected in this Age. Nor do any yet appear fitted in the least Measure for the undertaking or attempting such a Work any farther then by their own Personal Profession and Example And whilst things continue amongst Protestant Churches in the State wherein they are under the Influence of divided secular Interests and advantagious Mixtures with them with the Reliques of the Old General Apostasie by differences in points of Doctrine in Rules of Discipline in Orders of Divine Worship it is in vain to look for any Union or Communion among them in a compliance with any certain Rule of Vniformity either in the Profession of Faith or in the Practice of Worship and Discipline Nor would such an Agreement among them could it be attained be of any great Advantage unto the important ends of Religion unless a Revival of the Power of it in the Soules of Men do accompany it In the mean time the Glory of our Christian Profession in Righteousness Holiness and a visible Dedication of its Professors unto God is much lost in the World innumerable Souls perishing through the want of effectual means for their Conversion and Edification To attempt publick National Reformation whilst things Ecclesiastick and Civil are so involved as they are the one being riveted into the legal constitution of the other is neither the Duty nor Work of Private men Nor will as I suppose Wise Men be over forward in attempting any such thing unless they had better Evidence of means to make it effectual then any that do as yet appear For the Religion of a Nation in every form will answer the Ministry of it What is the present Duty in this State of things of those private Christians or Ministers who cannot satisfie their Consciences as unto their Duty towards God without endeavouring a Conformity unto the Will of Christ in the Observance of all his Institutions and Commands confining all their Concerns in Religion unto things Spiritual and Heavenly is the Enquiry before us CHAP. I. Of the Original of Churches WHEN any thing which is pleaded to belong unto Religion or the Worship of God is proposed unto us Our first Consideration of it ought to be in that Enquiry which our Lord Jesus Christ made of the Pharisees concerning the Baptism of John Whence is it from Heaven or of Men He distributes all things which come under that Plea or Pretence into two heads as unto their Original and Efficient cause namely Heaven and Men. And these are not only different and distinct but so contradictory one unto another that as unto any thing wherein Religion or the Worship of God is concerned they cannot concur as partial causes of the same effect What is of Men is not from Heaven and what is from Heaven is not of Men. And hence is his determination concerning both sorts of these things Every plant which my Heavenly Father hath not planted shall be rooted up Mat. 15.13 Designing therefore to treat of Churches their Original Nature Vse and End my first Enquiry must be whether they are from Heaven or of Men that is whether they are of a Divine Original having a Divine Institution or whether they are an Ordinance or Creation of Men For their Pedigree must be derived from one of these singly they never concurred in the Constitution of any part of Divine Worship or any thing that belongs thereunto This would seem a case and enquiry of an exceeding easie determination For the Scripture every where makes mention of the Church or Churches as the Ordinances and Institutions of God But such things have falln out in the World in latter Ages as may make men justly question whether we understand the mind of God aright or no in what is spoken of them At least if they should allow that the Churches so mentioned in the Scripture were of Divine Appointment yet it might be highly questionable whether those which have since been in the World be not a meer product of the invention and power of men 1. For many Ages such things alone were proposed unto the world and imposed on it for the only Church as were from Hell rather than from Heaven at least from Men and those none of the best For all men in these Western parts of the world were obliged to believe and profess on the penalties of Eternal and Temporal Destruction that the Pope of Rome and those depending on him were the only Church in the World If this should be granted as it was almost universally in some Ages and in this is earnestly contended for there would be a thousand evidences to prove that the institution of Churches is not from Heaven but from Men. Whether the inventions of men in the mystery of iniquity be to be received again or no men of secular Wisdom and Interest may do well to consider but he must be blind and mad and accursed in his mind and understanding who can think of receiving it as from
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
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
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
of that Nation and by living within such Parochial Precincts as the Law of the Land hath Arbitrarily established are Members of this or that particular Congregation At least they are accounted so far to belong unto these Churches as to render them liable unto all outward punishments that shall be thought meet to be inflicted on them who comply not with them So far as these perswasions and actings according unto them do prevail so far are they destructive of the principal foundation of the external being and order of the Church But that mens joyning themselves in or unto any Church Society is or ought to be a voluntary act or an act of free choice in mere obedience unto the Authority and commands of Christ is so sacred a truth so evident in the Scripture so necessary from its subject matter so testifyed unto by the practice of all the first Churches as that it despiseth all opposition And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of or belonging unto this or that Church as unto total Communion who desire or chuse no such thing unto this acknowledged principle 5. There is a double joyning unto the Church 1. That which is as unto total Communion in all the duties and priviledges of the Church which is that whereof we treat 2. An adherence unto the Church as unto the means of Instruction and Edification to be attained thereby So persons may adhere unto any Church who yet are not meet or free on some present consideration to confederate with it as unto total Communion see Act. 5.13 14. And of this sort in a peculiar manner are the Baptized Children of the Members of the Church For although they are not capable of performing Church-Duties or enjoying Churchâ—priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary consent thereunto and choice thereof yet are they in a peculiar manner under the care and inspection of the Church so far as the outward administration of the Covenant in all the means of it is committed thereunto and their duty it is according to their capacity to attend unto the Ministry of that Church whereunto they do belong 6. The Proposition respects a visible professing Church And I intend such a Church in general as avoweth Authority from Christ 1. For the Ministerial Preaching of the Word 2. Administration of the Sacraments 3. For the Exercise of Evangelical Discipline and 4. To give a publick testimony against the Devil and the world not contradicting their profession with any corrupt Principles or Practices inconsistent with it What is required in particular that any of them may be meet to be joyned unto such a Church we shall afterwards enquire 7. It is generally said that out of the Church there is no Salvation and the truth hereof is testified unto in the Scriptures Act. 2.47 1 Pet. 3.20 21. Matth. 16.18 Ephes. 5.26 27. Joh. 10.16 8 This is true both positively and negatively of the Catholick Church Invisible of the Elect All that are of it shall be saved and none shall be saved but those that belong unto it Ephes. 5.25 26 27. Of the Catholick visible professing Church negatively that no Adult person can be saved that doth not belong unto this Church Rom. 10.10 9. This Position of Truth is abused by Interest and Pride an enclosure of it being made by them who of all Christians in the world can lay the least and weakest claim unto it namely the Church of Rome For they are so far from being that Catholick Church out of which there is no Salvation and wherein none can perish like the Ark of Noah that it requires the highest charity to reckon them unto that visible professing Church whereof the greatest part may perish and do so undoubtedly 10. Our enquiry is what truth there is in this Assertion with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline whereof we treat And I say 1. No Church of what denomination soever can lay a claim unto this Priviledge as belonging unto itself alone This was the antient Donatism They confined Salvation unto the Churches of their Way alone And after many false charges of it on others it begins really to be renewed in our days For some dispute that Salvation is confined unto that Church alone wherein there is a Succession of Diocesan Bishops which is the height of Donatism The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men by the measures of some differences among Christians about Churches their State and Order are absurd foolish and impious and for the most part used by them who sufficiently proclaim that they know neither what it is to be saved nor do use any diligence about the necessary means of it Salvation depends absolutely on no particular Church-state in the world he knows not the Gospel who can really think it doth Persons of Believers are not for the Church but the Church is for them if the Ministry of Angels be for them who are Heirs of Salvation much more is the Ministry of the Church so If a man be an Adulterer an Idolater a Rayler a hater scoffer of Godliness if he choose to live in any known sin without Repentance or in the neglect of any known duty if he be ignorant and prophane in a word if he be not born again from above be he of what Church he will and whatsoever place he possess therein he cannot be saved And on the other side if a man believe in Christ Jesus that is know him in his Person Offices Doctrine and Grace trust unto him for all the ends of the wisdom and love of God towards Mankind in him if he endeavour to yield sincere and universal obedience unto all his commands and to be conformed unto him in all things following his example having for these ends received of his Spirit though all the Churches in the world should reject him yet he shall undoubtedly be saved If any shall hence infer that then it is all one of what Church any one is I answer 1. That although the being of this or that or any particular Church in the world will not secure the Salvation of any men yet the adherence unto some Churches or such as are so called in their constitution and worship may prejudice yea ruine the Salvation of any that shall so do 2. The choice of what Church we will joyn unto belongs unto the choice and use of the means for our Edification And he that makes no Conscience hereof but merely with respect unto the event of being saved at last will probably come short thereof 2. On this Supposition that there be no insuperable difficulties lying in the way of the discharge of this duty as that a person be cast by the providence of God into such a place or season as
Ceremonies without the enlivening form of these Spiritual Gifts I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church Wherefore a Communication of Spiritual Gifts peculiarly enabling men unto the Work of the Ministry antecedent unto their solemn Separation unto the Office in some Good Measure is absolutely necessary unto the due continuance of the Office and its Work See Ephes. 4.7 11 12 13 14 15. To suppose that the Lord Christ doth call and appoint men unto a certain Office and Work in his Church secluding all others from any Interest in the one or other and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office and Work is to ascribe that unto him which is every way unbecoming his Wisdom and Grace with his Love unto the Church But when men look on all Church Order as a lifeless Machine to be acted moved and disposed by External Rules Laws Canons and Orders without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it the true Disciples of Christ will receive no advantage thereby 3. It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it that they give themselves unto the Word and Prayer that they labour continually in the Word and Doctrine and all those other Duties which in the Scripture are prescribed unto them and this not only as unto the Matter of them but as unto the Manner of their performance with Zeal Love Compassion and Diligence Where there is a great Defect in any of these things on what Pretence soever it be Where Men esteem themselves exempted from this Work or not obliged unto it when they suppose that they may discharge their Office at a cheaper rate and with less trouble as unto their present Interest by such wayes as I shall not here express No Man is no Man can be obliged to confine his Church Communion unto such a Ministry 4. It is required that they be Examples unto the Flock in the Expression of the Nature and Power of the Doctrine which they Preach in their Conversation especially in Zeal Humility Self-denial and readiness for the Cross. Where these things are not there is such a defect in the Fundamentals of Church Practise as unto the Ministry of it that no man who takes care of his own Edification can joyn himself unto a Church labouring under it For Ministers and Churches are nothing but instituted means of the Conversion of Sinners and the Edification of Believers And when any of them through their own default cease so to be there is no Obligation unto any man to joyn or continue in their Communion nor do they contract any Guilt in a peaceable departure from them but discharge their Duty That this be done peaceably without strife or contention without judging of others as unto their Interest in Christ and Eternal Salvation the Law of Moral Obedience doth require That it be done with Love and Compassion and Prayer towards and for them who are Left is the peculiar Direction of that Moral Duty by the Gospel Such a Practise at present would fall under severe Charges and Accusations as also brutish Penalties in some places But when all Church Craft shall be defeated and the uses that are made of its imaginary Authority be discarded there will be little occasion of this Practise and none at all of Offence Again There are Things Fundamental unto Church Practise and Order in the Church itself which where they are neglected no Man ought of choice to joyn himself unto that Church seeing he cannot do it without the Prejudice of his Edification the furtherance whereof he ought to design in that Duty And these are 1. That the Discipline of Christ be duely exercised in it according unto his Mind and by the Rules of his Prescription There never was any Sect Order or Society of Men in the World designed for the Preservation and Promotion of Vertue and things Praise-Worthy but they had Rules of Discipline proper unto the Ends of their Design to be observed in and by all that belong unto them Where the Erection of such Societies is continued in the World as it is much in the Papacy both their Constitution and their Conversation depend on the especial Rules of Discipline which they have framed unto themselves And this is done by them in great Variety for being ignorant of the Discipline of the Gospel and so esteeming it insufficient unto their Design they have made no end of coyning Rules unto themselves To suppose that our Lord Jesus Christ who in this Church state according unto his infinite Wisdom hath erected the most perfect Society for the most perfect Ends of Religion of Obedience towards God of Love and Usefulness among our selves hath not appointed a Discipline and given Rules concerning its Administration for the Preservation of that Society and the attaining of those Ends is highly injurious unto his Honour and Glory Where therefore there is a Church or any Society that pretends so to be wherein there is an utter Neglect of this Discipline of Christ or the Establishment of another not administred by the Laws and Rules that he hath prescribed no Disciple of Christ can be obliged to joyn unto or to continue in the total sole Communion of such a Church And whereas there are two Parts of this Discipline of Christ That which is Private among the Members of the Church for the Exercise and Preservation of Love and that which is Publick in and by the Authority of the Rulers of the Church for the Preservation of Purity and Order a neglect in either of them doth much impeach the Fundamental Constitution of a Church as unto its Practise 2. There are sundry other things which belong unto this Discipline in General which are of great consideration in the Discharge of the Duty we enquire into Among them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flegitiously wicked be not admitted into the Society of the Church or a participation of its Priviledges 3. That Holiness Love and Usefulness be openly avowed as the Design and Interest of the Church But they are all so comprized in the General Head of Discipline as that I shall not in particular insist upon them From what hath been thus declared it will appear on the other hand what Church it is that a Discipline of Christ who takes due care of his own Edification and Salvation ought in Duty to joyn himself unto in compleat Communion To Answer this Enquiry is the End of all those Discourses and Controversies which have been about the Notes of the true Church I shall briefly determine concerning it according to the Principles before Evinced 1. It must be such a Church as wherein all the Fundamental Truths of the
Gospel are believed owned and professed without Controversie and those not borne withal by whom they are denied or opposed Without this a Church is not the Ground and Pillar of Truth it doth not hold the Head it is not built on the Foundation of the Prophets and Apostles Neither is it sufficient that those things are generally professed or not denied A Church that is filled with wranglings and contions about fundamental or important Truths of the Gospel is not of choice to be joyned unto For these things subvert the Souls of Men and greatly impede their Edification And although both among distinct Churches and among the Members of the same Church mutual Forbearance be to be exercised with respect unto a variety in Apprehensions in some Doctrines of lesser Moment Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age of Novel Doctrines and Opinions with Differences Divisions and endless Disputes which have ensued thereon have rendered it very difficult to determine how to engage in compleat Communion with them For I do not judge that any Man is or can be obliged unto constant total Communion with any Church or to give up himself absolutely unto the conduct thereof wherein there are incurable dissensions about important Doctrines of the Gospel And if any Church shall publickly avow countenance or approve of Doctrines contrary unto those which were the Foundation of its first Communion the Members of it are at Liberty to refrain the Communion of it and to provide otherwise for their own Edification 2. It must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself is diligently observed without any Addition made thereunto In the Observance of this Worship as unto all external occasional Incidencies and Circumstances of the Acts wherein it doth consist it is left unto the Prudence of the Church itself according to the Light of Nature and general Rules of Scripture and it must be so unless we shall suppose that the Lord Jesus Christ by making men his Disciples doth unmake them from being rational Creatures or refuseth the Exercise of the rational Faculties of our Soules in his service But this is so remote from Truth that on the contrary he gives them an improvement for this very end that we may know how to deport our selves aright in the Observance of his Commands as unto the outward discharge of them in his Worship and the Circumstances of it And this he doth by that Gift of Spiritual Wisdom whereof we shall Treat afterwards But if Men if Churches will make Additions in or unto the Rites of Religious Worship unto what is appointed by Christ himself and require their Observance in their Communion on the force and efficacy of their being so by them appointed no Disciple of Christ is or can be obliged by vertue of any Divine Institution or Command to joyn in total absolute Communion with any such Church He may be induced on various considerations to judge that something of that Nature at some season may not be evil and sinful unto him which therefore he will bear with or comply withal Yet he is not he cannot be obliged by vertue of any Divine Rule or Command to joyn himself with or continue in the Communion of such a Church If any shall suppose that hereby too much liberty is granted unto Believers in the choice of their Communion and shall thereon make severe Declamations about the Inconveniences and Evils which will ensue I desire they would remember the Principle I proceed upon which is that Churches are not such sacred Machines as some suppose erected and acted for the outward Interest and Advantages of any sort of Men but only means of the Edification of Believers which they are bound to make use of in Obedience unto the Commands of Christ and no otherwise Whereas therefore the Disciples of Christ have not only a Divine Warranty justifying them in the doing of it but an express Command making it their indispensible Duty to joyn in the Celebration of all that Religious Worship which the Lord Christ the only Lawgiver of the Church and who was faithful both in and over the House of God as the Son hath Instituted and Commanded but have no such Warranty or Command for any thing else it is their Duty to stand fast in the Liberty wherewith Christ hath made them free And if by the same Breath in the same Rule Law or Canon they are commanded and obliged to observe in the Worship of God what the Lord Christ hath appointed and what he hath not appointed both on the same Grounds namely the Authority of the Church and on the same Penalties for their Omission no man can be divinely obliged to embrace the Communion of any Church on such Terms 3. It is required that the Ministry of a Church so to be joyned with is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto What these are hath been declared And because Edification which is the End of Church Communion doth so eminently depend on the Ministry of the Church there is not any thing which we ought to have a more diligent consideration of in the joyning of our selves unto any such Communion And where the Ministry of any Church be the Church of what sort or size it will is incurably Ignorant or Negligent or through a defect in Gifts Grace or conscientious attendance unto their Duty is insufficient unto the due Edification of the Souls of them that believe no man can account himself obliged unto the Communion of the Church but he that can be satisfied with a Shadow and the Names of things for the Substance and Reality of them If therefore it be granted as I think it is that Edification is the principal End of all Church Communion it is not intelligible how a man should be obliged unto that Communion and that alone wherein due Edification cannot be obtained Wherefore a Ministry enabled by Spiritual Gifts and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church or encrease of his Mystical Body is required in such a Church as a Believer may conscientiously joyn himself unto And where it is otherwise let Men cry out Schisme and Faction whilst they please Jesus Christ will acquit his Disciples in the Exercise of their Liberty and accept them in the Discharge of their Duty If it be said that if all men be thus allowed to judge of what is best for their own Edification and to act according unto the Judgement which they make they will be continually parting from one Church unto another until all things are filled with disturbance and Confusion I say 1. That the contrary Assertion namely that Men are not allowed to judge what is meet and best for their own Edification or not to act according to the Judgement
Life it self An Opinion Ignominious unto Christian Religion however vapoured withal by young Men whose Wit flies above all serious Consideration of things and their Circumstances and countenanced by others from an influence of Interest who otherwise would not be imposed on by such an Anti-Evangelical Presumption I shall therefore at the utmost distance from Interest or Passion briefly consider the Case proposed and give an account of my Thoughts concerning it 1. One or two things are usually premised unto the consideration of this case as namely 1. That those who refrain from that Communion with the Church of England which we insist upon do yet agree therewith in all important Doctrines of Faith which is the Foundation the Life and Soul of Church Union and Communion This I freely grant but with this Limitation that this Agreement respects the Doctrine as declared at the first Reformation and explained in the Age next ensuing thereon If there be a change made in or of these Doctrines or any of them by any in or of the Church of England we profess our Disagreement from them and do declare that thereby the Foundation of our Communion with them is weakened and the principal bond of it loosened 2. That not only as Christians but as Reformed Protestants we do agree in the Renunciation of the Doctrines and Worship of the Church of Rome which are opposed by the common consent of all those who are usually so called Yet this must be added thereunto that if any in or of the Church of England should make an Accession unto any Parts of the Doctrine and Worship of the Roman Church not avowed or warranted by the consent of the Church in its first Reformation we are not we cannot be obliged unto Communion with them therein and by their so doing the Original Bond of our Communion is weakened if not dissolved 2. These things being premised we shall enquire in the first place what is the Rule of that Communion with the Church of England in its Parochial Assemblies which is required of us If this be pleaded to be a Rule of divine Prescription we acknowledge that great diligence and humility are required unto the consideration of it that we be not mistaken And if it prove to be according to the Mind of Christ that is of his Institution if we fail of a compliance with it we are guilty of Schisme But if the Rule prescribing limiting and exacting this Communion be not so much as pleaded to be of divine Institution whatever fault there may be in our dissent from it Schisme it is not For Ecclesiastical Schisme neither hath nor can have respect unto any thing but divine Institutions For if it hath it is in the Power of any sort of men to make Schismaticks of whom they please as practically and in pretence it is come to pass at this day in the World Now the Rule of the Communion required is the Law of the Land the Book of Canons with the Rubrick of the Common Prayer If according to the Prescriptions Directions and Commands given in them we do joyn our selves in Communion with Parochial Assemblies then are we judged conformable to the Church of England and not else By and according unto these are all enquiries made concerning Communion with the Church and if they are observed the return is Omnia bene Now this Rule hath no divine Warrant for its Institution no Example in the Primitive Churches especially considering what are the things which it obliges us unto nor can be made consistent with the Liberty wherewith Christ hath made his Disciples free A Dissent from this Rule is as far from Schisme as any man need desire it For nothing is so but what respects some Command or Institution of Christ which immediately affects the Conscience It is true the Lord Christ hath Commanded that Love Union Peace and Order whereof Schisme is a disturbance and whereunto it is opposite But they are that Love Union and Order which he hath appointed To suppose that he hath left it unto Men to invent and appoint a new kind of Union and Order which is done in the Rule we treat of which he never required and then to oblige his Disciples unto the Observation of it be it what it will so as that their dissent from it should be Criminal and that for this Reason that it is so appointed of men is no small mistake And if all that Love Union Peace and Order which the Lord Jesus hath enjoyned his Disciples may be punctually observed without any respect unto this Rule as a Rule of Church Communion to dissent from it whatever fault of another kind it may be is no more Schisme than it is Adultery And if on some mens Arbitrary Constitution of this Rule and the Dissent of others from it such Differences and Divisions ensue as seem to have the general Nature of Schisme the Evil of them belongs unto those alone by whom the Rule is framed If indeed some should frame such a Rule of Church Communion because they suppose they see Cause for it and would then leave it unto others to observe as they see Cause if it be not of Use it would not be liable unto much abuse But whereas our Lord Jesus Christ hath given one and the same Rule equally unto all his Disciples in these things namely that they should observe and do all that he hath commanded them for some of them on any pretence or Plea whatever as of their being the Church or the like arbitrarily to frame a Rule of their own as an Addition unto his obliging all others unto a strict Observance of it because they have so framed it is that which neither the Scripture nor Primitive Antiquity know any thing of I will not enquire what is that Power and Authority whereby this Rule is constituted and confirmed nor in whom it doth reside The Name of the Church is usually pretended and pleaded But before any can be concerned herein all that hath been pleaded for the true state and nature of Evangelical Churches must be overthrown which will not be done speedily Railings Revilings and Reproaches will not do it But until this is done it will be believed that every particular Congregation is indispensibly obliged in itself to observe and do all the Commands of Christ and is left at Liberty so to regulate the outward circumstances of its Worship and Order as is best for its own Edification whereof it self is the most competent Judge But as for a Church of another sort invested with Authority to make a Rule not only as unto the outward Circumstances of those Actions wherein Church Order and Worship do consist but as unto sundry Religious Rites and Observances which thereby are added unto it and impose the Observance of it on a great Multitude of other Congregations without their consent whether they judge the things enjoyned to be for their Edification or otherwise it is apparently not from
which is become a principal Article of Faith in the Roman Church There was a Reformation attempted and attained in some measure by some Nations or Churches in the last Ages from the Corruption and Impositions of the Church of Rome However none of them ever pretended that it was compleat or perfect according to the Pattern of the Scripture as unto the Institution and Discipline of the Churches no nor yet to the Example of the Primitive Church of after Ages as is acknowledged by the Church of England in the beginning of the Commination against Sinners But suppose it to be compleat to conclude that because an outward Rule of it was established so long as that outward Rule is observed there can be no need of Reformation is a way to lead Churches into a Presumptuous Security unto their Ruine For whereas Men being secured in their Interests by that Rule are prejudiced against any Progress in Reformation beyond what they have attained which that it should be a Duty is contrary unto the whole nature of Christian Religion which is the conduct of a Spiritual Life in the growth and encrease of Light and a suitable Obedience so they are apt to think that whilst they adhere unto that Rule they can stand in no need of Reformation which is but a new name for trouble and Sedition though it be the Foundation on which they stand But generally Churches think that others stand in need of Reformation but they need none themselves If they would but give them leave to Reform themselves who judge that it is needful for them without the least Prejudice unto their Church Profession or secular Interest it is all that is desired of them 2. Where Churches do so stand in need of Reformation and will not Reform themselves being warned of their Duty the Lord Christ threatens to leave them and assuredly will do so in the time that he hath limited unto his Patience This is the Subject of five of his Epistles or Messages unto the Churches of Asia Rev. chap. 2 3. And where the Lord Christ doth on any Cause or Provocation withdraw his Presence in any kind or degree from any Church it is the Duty of any of the Members of that Church to remove from themselves the Guilt of that Provocation though it cannot be done without a Separation from that Church It it safer leaving of any Church whatever then of Jesus Christ. I suppose most men think that if they had a Warning from Christ charging their defection and calling for Reformation as those Churches of Asia had they would Repent and Reform themselves But whereas it doth not appear that some of them did so whereon they were not long after deserted and destroyed it is like that there are others who would follow their steps though one should rise from the dead to warn them of their danger But this Instruction that Churches who lose their first Faith Love and Works who are negligent in Discipline and tolerate offensive Evils in Doctrines and Manners among them who are Luke-warm as unto Zeal and dead for the greatest Part of their Members as unto the Life of Holiness are disapproved by Christ and in danger of being utterly deserted by him is given unto all Churches no less divinely then if they had an immediate Message from Heaven about these things Those therefore who being under the Guilt of them and do not reform themselves cannot claim the Necessity of a continuance in their Communion from any Disciples of Christ as we shall see afterwards 3. Reformation respects either Doctrine and Worship or Obedience becoming the Gospel The Debates about such a Reformation as concerns the retaining or removing of certain Ceremonies we concern not ourselves in at present Nor shall we in this Place insist on what concerns Doctrine and Worship which may afterwards be spoken unto But we shall confine our selves here unto the consideration of Gospel Obedience only And we say That the Church of England in the Generality of its Parochial Assemblies and in itself stands in need of Reformation by reason of the woful degeneracy of the Generality of its Members that is the Inhabitants of the Land from the Rule of the Gospel and Commands of Christ as unto Spiritual Light Faith Love Holiness Charity and abounding in the fruits of Righteousness unto the Praise of God by Jesus Christ. These things are the immediate ends of Church Societies the principal means whereby God is glorified in the World Where they are neglected where they are not attained where they are not duely improved by the Generality of the Members of any Church that Church I think stands in need of Reformation This Assertion may seem somewhat importune and severe But when the sins of a Church or Nation are come to that height in all Ranks Sorts and Degrees of Men that all Persons of Sobriety do fear daily that desolating Judgements from God will break in upon us it cannot be unseasonable to make mention of them when it is done with no other design but only to shew the Necessity of Reformation or how necessary it is for some if all will not comply therewith For if a City be on fire it is surely lawful for any of the Citizens to save and preserve if they can their own houses though the Mayor and Aldermen should neglect the Preservation of the whole City in General It might be easily demonstrated what great numbers amongst us 1. Who have imbibed Atheistical Opinions and either vent them or speak presumptuously according unto their Influence and Tendency every day 2. Who are prophane Scoffers at all true Christian Piety and the due expressions of the Power of Godliness an Evil not confined unto the Laity such things being uttered and published by them as should be astonishable unto all that know the Fear of the Lord and his Terror 3. Who are profoundly Ignorant of the Mysteries of the Gospel or those Doctrines of Christian Religion whose knowledge is of the highest importance and necessity 4. Who are openly flagitious in their Lives whence all sorts of gross Immoralities do fill the Land from one end unto the other 5. Who live in a constant neglect of all more private holy Duties whether in their Families or in Personal Retirements 6. Who are evidently under the Power of Pride Vanity Covetousness Profaneness of Speech in cursed Oathes and Swearing 7. Who instruct the worst of men unto an Approbation of themselves in such ways as these by petulant Scoffing at the very name of the Spirit and Grace of Christ at all Expectation of his Spiritual Aids and Assistances at all fervency in religious Duties or other Acts of an holy Converse These and such like things as these do sufficiently Evidence the Necessity of Reformation For where they are continued the Use and End of Church Societies is impaired or lost And it is in vain to pretend that this is the old Plea of them who â—aused Schismes in the
Renunciation whereof was required of them who were admitted unto Baptisme when they were adult See Clem. Pedag. lib. 3. cap. 12. If the Reader would have an account of the Lives and Manners of the first Churches in their Members he may find it in Clem. Epist. ad Cor. pag. 2 3 4. Justin Mart. Apol. 2. Tertullian in his Apol. and lib. 2. Ad Vxor de cultu faeminarum Cyprian Epist. 2. 12. Euseb. Hist. lib. 9. cap. 8. Athanas Epist. ad Solit. Epiphan lib. 3. T. 2 Sect. 24. and the multiplyed complaints of Chrysostome concerning the beginning of Degeneracy in this Matter with others If the Example of the Primitive Churches had been esteemed of any value or Authority in these things much of our present Differences had been prevented 2dly The Constitution of these Parochial Assemblies is not from Heaven but of Men. There is almost nothing which is required unto the Constitution of Evangelical Churches found in them Nor are they looked on by any as compleat Churches but only as conveniencies for the Observance of some Parts of the Worship of God What some have in their Wisdom found out for conveniency others are ingaged unto a compliance therewithal by necessity For being born within the Precincts of the Parish makes them to belong unto the Assemblies of it whether they will or no. To refrain from the Communion of such Churches whose bond of Relation consists only in Cohabitation within the Precincts of a political Constitution is a new kind of Schisme which may be cured by a removal out of those Precincts If it be said that these Parochial Assemblies have their Foundation in the Light of Nature and are directed unto in the Institution of particular Churches in the Scripture that they are not Mens Inventions for convenience but have somewhat Divine in them I say let them be left unto the Warranty which they have from these Causes and Principles let nothing be mixed in their Constitution which is contrary unto them nor let them be abridged of what they direct unto and there will be no more contending about them as unto their Constitution For instance whatever there is of Warranty in the Light of Nature or direction in Evangelical Institutions for such Assemblies they absolutely suppose these three things 1. That a Conjunction in them is a Voluntary Act of free choice in them that so joyn together in them Other kind of Assemblies for the Worship of God neither the one nor the other do give the least countenance unto 2. That they have in themselves sufficient Right Power and Authority unto the attaining all the Ends of such Assemblies in Holy Worship and Rule Other kind of Churches they know nothing of 3. That they are enabled to preserve their own Purity and continue their own Being But all these things are denied unto our Parochial Assemblies by Law and therefore they can claim no Warranty from either of those Principles Wherefore there can be no Obligation upon any Believer to joyn themselves with such Churches in constant Communion as are judged none by them that appoint them or partially and improperly only so or are of such a Constitution as hath in its essentially constituent Parts no Warranty either from the Light of Nature or Scripture direction so as that his dissent from them should be esteemed Schisme How far Communion with them for some Duties of Worship which is indeed all that they can pretend unto may be admitted we do not now enquire 3. There is not in them and therefore not in the Church of England as unto its present Profession a fixed Standard of Truth or Rule of Faith to be professed which every Believer may own and have his Part or Interest therein This I grant is not from the Original Constitution of the Church nor from what is established by any Law therein but from Persons who at present have the Declaration of its Profession committed unto them But from what cause soever it be it is sufficient to warrant any Man who takes care of his own Edification and Salvation to use his own liberty in the choice of the most effectual Means unto those Ends. Wherefore some things may be added in the farther Explanation of this Consideration As 1. It is the Duty of every Church to be the Ground and Pillar of Truth to hold fast the form of wholesome Words or to keep the Truth pure and uncorrupted from all mixture of false Doctrines Errors Heresies or the speaking of perverse things in it unto the hurt of the Disciples of Christ. 1 Tim. 3.15 2 Tim. 2.3 Acts 20.28 29 30. c. When any Church ceaseth so to be the Obligation unto Communion with it is dissolved 2. This is the principal End of the Ministry of the Church in particular Ephes. 4.11 13 1 Tim. 6.20 And where those who possess and Exercise it do eminently fail herein it is the Duty of others to withdraw from them For 3. Every private mans Confession is included in the publick Profession of the Church or Assembly whereunto he belongs And 4 Oneness or Agreement in the Truth whereby we come to have one Lord one Faith one Baptisme is the Foundation of all Church Communion which if it be taken away the whole Fabrick of it falls to the Ground If the Trumpet in any Church as unto these things gives an uncertain sound no man knows how to prepare himself for the Battle or to fight the good fight of Faith It will be said that this cannot be justly charged on the Church of England yea not without open Wrong and Injustice For she hath a fixed invariable Standard of Truth in the 39 Articles which contain its publick Profession of Faith and the Rule of its Communion Wherefore I say that it is not the primitive Constitution of the Church nor its legal Establishment that are reflected on but only the present practise of so many as makes it necessary for men to take the Care of their own Edification on themselves But here also some things are to be observed 1. These Articles at present are exceeding defective in their being a fixed Standard of the Profession of Truth with respect unto those Errors and Heresies which have invaded and pestered the Churches since their framing and establishment We know it was the constant invariable Custom of the Primitive Churches upon the Emergency of any new Errors or Heresies to add unto the Rule and Symbol of their Confession a Testimony against them so to preserve themselves from all Communion in them or participation of them And an usage it was both necessary and laudable as countenanced by Scripture Example however afterwards it was abused For no Writing such as all Church Confessions are can obviate unforeseen Heresies or Errors not broached at the time of its Writing but only that which is of Divine Institution wherein infinite Wisdom hath stored up Provision of Truth for the Destruction of all Errors that the Subtilty
or Folly of men can invent When these Articles of the Church of England were composed neither Socinianisme nor Arminianisme which have now made such an inroad on some Protestant Churches were in the World either Name or Things Wherefore in their Confession no Testimony could be expresly given against them though I acknowledge it is evident from what is contained in the Articles of it and the approved Exposition they received for a long time in the Writings of the most eminent Persons of the Church that there is a virtual Condemnation of all those Errors included therein But in that state whereunto things are come amongst us some more express Testimony against them is necessary to render any Church the Ground and Pillar of Truth 2. Besides a distinction is found out and passeth currant among us that the Articles of this Confession are not Articles of Faith but of outward Agreement for Peace's sake among our selves which is an Invention to help on the ruin of Religion For Articles of Peace in Religion concerning Matters of Faith which he that subscribes doth it not because they are true or Articles of Faith are an Engine to accommodate Hypocrisie and nothing else But according unto this Supposition they are used at mens pleasure and turned which way they have a Mind to Wherefore 3. Notwithstanding this Standard of Truth Differences in important Doctrines wherein the Edification of the Souls of Men are highly concerned do abound among them who mannage the publick Profession of the Church I shall not urge this any farther by Instances in general it cannot modestly be denied Neither is this spoken to abridge Ministers of Churches of their due Liberty in their Mannagement of the Truths of the Gospel For such a Liberty is to be granted as 1. Ariseth from the distinct Gifts that men have received For unto every one is Grace given according to the Measure of the Gift of Christ Ephes. 4.7 As every Man hath received the Gift so minister the same one to another as Good stewards of the manifold Grace of Gad 1 Pet. 4.10 2. As followeth on that Spiritual Wisdom which Ministers receive in great variety for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue but all unto Edification 3. Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved Rom. 12.6 4. Such as admits of different stated Apprehensions in and about such Doctrines as wherein the practise and comfort of Christians are not immediately nor greatly concerned Such a Liberty I say as the Dispensation of Spiritual Gifts and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church or any sort of Persons whatever and our knowing the best of us but in part with the difference of mens Capacities and Understandings in and about things not absolutely necessary unto Edification must be allowed in Churches and their Ministry But I speak of that Variety of Doctrines which is of greater importance Such it is as will set men at liberty to make their own Choice in the use of means for their Edification And if such Novel Opinions about the Person Grace Satisfaction and Righteousness of Christ about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God as abound in some Churches should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct be declared as the sense of the Church it is and would be sufficient to absolve any man from an Obligation unto its Communion by vertue of its first Institution and Establishment 5. Evangelical Discipline is neither observed nor attainable in these Parochial Assemblies nor is there any Releif provided by any other means for that Defect This hath in general been spoken unto before but because it belongs in an especial manner unto the Argument now in hand I shall yet farther speak unto it For to declare my Mind freely I do not judge that any man can incur the Guilt of Schisme who refraines from the Communion of the Church wherein the Discipline of the Gospel is either wholly wanting or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth And we may Observe 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it Authority is given unto the Ministers of the Church to dispense the Word and administer the Sacraments which I know not why some call the Key of Order But the only End why the Lord Christ hath given Authority or Rule or Power for it unto the Church or any in it it is for the Exercise of Discipline and no other Whatever Power Rule Dignity or Preheminence is assumed in the Churches not meerly for this End is Usurpation and Tyranny 2. The outward means appointed by Jesus Christ for the Preservation of his Churches in Order Peace and Purity consists in this Discipline He doth by his Word give Directions and Commands for this end and it is by Discipline alone that they are executed Wherefore without it the Church cannot live in its Health Purity and Vigor the Word and Sacraments are its Spiritual Food whereon its Life doth depend But without that Exercise and Medicinal Applications unto its Distempers which are made by Discipline it cannot live an healthy vigorous fruitful Life in the things of God 3. This Discipline is either private or publick 1. That which is private consists in the mutual watch that all the Members of the Church have over one another with Admonitions Exhortations and Reproofes as their Edification doth require The loss of this Part of the Discipline of Christ in most Churches hath lost us much of the Glory of Christian Profession 2. That which is publick in the Rulers of the Church with and by its own consent The Nature and Acts of it will be afterwards considered 4 There are three things considerable in this Discipline 1. The Power and Authority whereby it is exercised 2. The Manner of its Administration 3. The especial Object of it both as it is Susceptive of Members and Corrective Whereunto we may add its general End 1. The Authority of it is only a Power and Liberty to act and ministerially exercise the Authority of Christ himself As unto those by whom it is exercised it is in them an Act of Obedience unto the Command of Christ but with respect unto its Object the Authority of Christ is exerted in it That which is exercised on any other Warranty or Authority as none can exert the Authority of Christ but by vertue of his own Institutions whose Acts are not Acts of Obedience unto Christ whatever else it be it belongs not unto
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
differences of lesser Moment whilst the general Rule of Faith and Love is attended unto 4. To be quiet and wait for further Instruction is the Direction given unto both Parties whilst the Differences did continue between them and that in opposition unto mutual Impositions 5. A Church that is really so or so esteemed may break the Peace with its own Members and others as well as they with it and where the fault is must be determined by the Causes of what is done 6. For what is added about gathering of Churches it shall be considered in its proper place But as unto the Application of these things unto the present Case there lies in the bottom of them such an unproved Presumption of their being the Church that is according unto Divine Institution for in their being so in any other sense we are not concerned of their Church Power and Authority by whom such Orders and Rules are made as we can by no means admit of I can more warrantably give this as the Apostles Rule than that of our Author What you have attained unto in the Knowledge of the Doctrine and Misteries of the Gospel walk together in holy Communion of Faith and Love but take heed that you multiply not new Causes of Divisions and Differences by inventing and imposing new Orders in Divine Worship or the Rule of the Church casting them out who agree with you in all things of divine Revelation and Institution He adds from my Words If the Rule reach our Case it must be such as requires things to be observed as were never divinely appointed as National Churches Ceremonies and Modes of worship to which he Replies And so this Rule doth in Order unto Peace require the Observation of such things which although they be not particularly commanded of God yet are enjoyned by lawful Authority provided that they be not unlawful in themselves nor repugnant unto the Word of God Answ. 1. Let the Reader if he please consult the place whence these Words are taken in my Discourse and he will find this Evasion obviated 2. What is intended by this Rule is it the Rule given by the Apostle Who that reads the Words can possibly pretend unto any such conception of their meaning If he understand a Rule of his own I know not what it may or may not include 3. I deny and shall for ever deny that the Rule here intended by the Apostle doth give the least countenance unto the Invention and Imposition of things not divinely instituted not prescribed not commanded in the Word on the Pretence that those who so invent and impose them judged them lawful and that they have Authority so to do He Objects again unto himself out of my Discourse that the Apostles never gave any such Rules themselves about outward Modes of Worship with Ceremonies Feasts Fasts Liturgies c. Whereunto he Replies What then I say then 1. It had been happy for Christians and Christian Religion if those who pretended to be their Successors had followed their Example and made no such Rules at all that they would not have thought themselves wiser than they or more careful for the Good of the Church or better acquainted with the Mind of Christ in these things then they were For that Multiplication of Rules Laws Canons about the things mentioned and others of an alike nature which the Apostles never gave any Example of or Encouragement unto which afterwards ensued hath been a principal means of altering the state of the Church from its Original Institution of corrupting its Worship Administring occasion unto scandal and endless Strifes 2. If the Apostles gave no such Rules themselves it may be concluded safely that it was because in their Judgement no such Rule was to be given Other Reason hereof cannot be assigned for if it might have been done according to the Mind of Christ and by vertue of the Commission which they had from him innumerable Evils might have been prevnted by the doing of it They foresaw what Differences would arise in the Church what Divisions the darkness and corrupt Lusts of men would cast them into about such things as these and probably knew much whereunto the Mistery of Iniquity tended yet would they not appoint any Arbitrary Rules about things not ordained by our Lord Jesus Christ which might have given some bounds unto the Inclinations of men in making and multiplying Rules of their own unto the ruine of the Church 3. Then I say we beg the Pardon of all who concern themselves herein that we scruple the Complying with such Rules in Religion and the Worship of God as the Apostles thought not meet to appoint or ordain But he addes It is sufficient that they gave this general Rule that all Lawful things are to be done for the Churches Peace Answ. What is to be done for the Churches Peace we shall afterwards consider To be done is intended of Acts of Religion in the Worship of God I say then the Apostles never gave any such Rule as that pretended the Rule they gave was that all things which Christ hath commanded were to be done and observed and for the doing of any thing else they gave no Rule Especially they gave not such a large Rule as this that might serve the turn and interest of the worst of men in imposing on the Church whatever they esteemed Lawful as not by vertue of any Rule of the Apostles but in an open Rejection of all they gave it afterwards fell out in the Church This is a Rule which would do the Work to the Purpose of all that have the Reputation of Governours in the Church be it the Pope or who it will For they are themselves the sole Judges of what is Lawful the People as it is pretended understand nothing of these things Whatever therefore they have a Mind to introduce into the Worship of God and to impose on the Practice of men therein is to be done by vertue of this Apostolical Rule for the Churches Peace provided they judge it Lawful and surely no Pope was ever yet so stark mad as to impose things in Religion which he himself judged unlawful Besides things may be Lawful in themselves that is Morally which yet it is not Lawful to introduce into the Worship of God because not expedient nor for Edification Yea things may be Lawful to be done sometimes on some occasions in the Worship of God which yet it would be unlawful to impose by vertue of a general binding Rule for all times and seasons Instances may be multiplied in each kind Therefore I say the Apostles never gave this Rule they opened no such Door unto Arbitrary Imposition they laid no such Yoke on the Necks of the Disciples which might prove heavier and did so then that of the Jewish Ceremonies which they had taken away namely that they were to do and observe all that should by their Rulers be imposed on them as lawful in their Judgement This
Soveraignity over their Consciences was reserved by the Apostles unto the Authority of Christ alone and their Obedience was required by them only unto his commands This is that which I see some would be at To presume themselves to be the Church at least the only Rulers and Governours of it To assume to themselves alone the Judgement of what is Lawful and what is unlawful to be observed in the Worship of God To avow a Power to impose what they please on all Churches pretended to be under their Command so that they judge it lawful be it never so useless or trifling if it hath no other End but to be an Instance of their Authority and then assert that all Christian People must without further Examination submit quietly unto this state of things and comply with it unless they will be esteemed damned Schismaticks But it is too late to advance such Principles a second time He addes from my Paper or as my sense the Apostles gave Rules inconsistent with any determining Rule viz. of mutual Forbearance Rom. 14. But then saith he the meaning must be that whatever Differences happen among Christians there must be no Determination either way But this is direstly contrary to the Decree of the Apostles at Hierusalem upon the Difference that happened in the Christian Churches But they are not my Words which he reports I said not that the Apostles gave Rules inconsistent with any determining Rule but with such a Rule and the Imposition of the things contained in it on the Practise of men in things not determined that is whilst Differences about them do continue as he contends for And 1. Notwithstanding this Rule of Forbearance given by the Apostle expresly Rom. 14. Yet as unto the Right and Truth in the things wherein men are at difference every private Believer is to determine of them so far as he is able in his own Mind Every one is to be fully perswaded in his own Mind in such things so far as his own Practise is concerned 2. The Church wherein such Differences do fall out may doctrinally determine of the Truth in them as it is the Ground and Pillar of Truth supposing them to be of such weight as that the Edification of the Church is concerned in them For otherwise there is no need of any such Determination but every one may be left unto his own Liberty There are Differences at this day in the Church of England in Doctrine and Practice some of them in my Judgement of more importance then those between the same Church and us yet it doth not think it necessary to make any Determination of them no not Doctrinally 3. If the Church wherein such Differences fall out be not able in and of it self to make a Doctrinal Determination of such Differences they may and ought to crave the Counsel and Advice of other Churches with whom they walk in Communion in Faith and Love And so it was in the Case whereof an Account is given us Act. 15. The Determination or Decree there made concerning the necessary Observance of the Jewish Rites by the Gentiles converted unto the Faith by the Apostles Elders and Brethren under the guidance of the Holy Ghost as his Mind was revealed in the Scripture gives not the least Countenance unto the making and imposing such a Rule on all Churches and their Members as is contended for For 1. It was only a Doctrinal Determination without Imposition on the Practise of any 2. It was a Determination against Impositions directly And whereas it is said that it was a Determination contrary to the Judgment of the Imposers which shews that the Rule of Forbearance where Conscience is alledged both ways is no standing Rule I grant that it was contrary to the Judgment of the Imposers but imposed nothing on them nor was their Practice concerned in that erronious Judgement They were not required to do any thing contrary to their own Judgment and the not doing whereof did reflect on their own Consciences Wherefore the whole Rule given by the Apostle and the whole Determination made is that no Impositions be made on the Consciences or Practice of the Disciples of Christ in things relating to his Worship but what were necessary by vertue of Divine Institution They added hereunto that the Gentiles enjoying this Liberty ought to use it without offence and were at Liberty by vertue of it to forbear such things as wherein they had or thought they had a natural Liberty in case they gave Offence by the use of them And the Apostles who knew the state of things in the Minds of the Jews and all other Circumstances give an Instance in the things which at that season were to be so forborn And whereas this Determination was not absolute and obligatory on the whole Case unto all Churches namely whether the Mosaical Law were to be observed among Christians but some Churches were left unto their own Judgement and Practise who esteemed it to be still in force as the Churches of the Jews and others left unto their own Liberty and Practise also who judged it not to oblige them both sides or Parties being bound to continue Communion among them in Faith and Love there is herein a perpetual establishment of the Rule of mutual Forbearance in such Cases nothing being condemned but Impositions on one another nothing commended but an Abstinence from the use of Liberty in the case of Scandal or Offence I had therefore Reason to say that the false Apostles were the only Imposers that is of things not necessary by vertue of any divine Institution And if the Author insinuate that the true Apostles were such Imposers also because of the Determination they made of this Difference he will fail in his Proof of it It is true they imposed on or charged the Consciences of men with the observance of all the Institutions and Commands of Christ but of other things none at all The last things which he endeavours an Answer unto on this occasion lies in those words The Jewish Christians were left unto their own Liberty provided they did not impose on others and the Dissenters at this day desire no more then the Gentile Church did viz. not to be imposed on to observe those things which they are not satisfied it is the Mind of Christ should be imposed on them So is my sense in the places referred unto reported Nor shall I contend about it so as that the last Clause be change for my Words are not they are not satisfied it is the Mind of Christ that they should be imposed on them but they were not satisfied it is the Mind of Christ they should Observe This respects the things themselves the other only their Imposition And one Reason against the Imposition opposed is that the things themselves imposed are such as the Lord Christ would not have us observe because not appointed by himself But hereunto he answers two things 1. That it was agreed
part of the Churches Unity doth or ever did consist in them In his Procedure hereon our Author seemes to embrace occasions of contending seeking for Advantages therein in things not belonging unto the Merit of the Cause which I thought was beneath him From my Concession that some at least of our Parochial Churches are true Churches he asks in what sense Are they Churches rightly constituted with whom they may joyn in Communion as Members I think it is somewhat too late now after all this dispute about the Reasons of refraining from their Communion and his severe Charges of Schisme upon us for our so doing to make this Enquiry Wherefore he Answers himself No but his Meaning is saith he that they are not guilty of any such heynous Errors in Doctrine or Idolatrous Practise in Worship as should utterly deprive them of the Being and nature of Churches which I suppose are my Words But then comes in the Advantage doth saith he this Kindness belong only unto some of our Parochial Churches I had thought that every Parochial Church was true or false according unto its frame and constitution which among us supposeth the owning the Doctrine and Worship established in the Church of England I answer briefly it is true every Church is true or false according unto its Original frame and Constitution This frame and Constitution of Churches if it proceed from and depend upon the Institution of Christ it is true and approveable If it depend only on a National Establishment of Doctrine and Worship I know not well what to say unto it But let any of these Parochial Churches be so constituted as to answer the legal establishment in the Land yet if the Generality of their Members are openly wicked in their Lives and they have no lawful or sufficient Ministry we cannot acknowledge them for true Churches Some other things of the like nature do ensue but I shall not insist on them He gathers up in the next place the Titles of the Causes alledged for our refraining Communion with those Parochial Assemblies which he calls our Separation from them And hereon he enquires whether these Reasons be a ground for a Separation from a Church wherein it is confessed there are no Heynous Errors in Doctrine or Idolatrous Practise in Worship that is as he before cited my words as should utterly deprive them of the Being and Nature of Churches And it they be not then saith he such a Separation may be a formal Schisme because they set up other Churches of their own The Rule before laid down that all things lawful are to be done for the Churches Peace taking in the supposition on which it proceeds is as sufficient to establish Church Tyranny as any Principle made use of by the Church of Rome notwithstanding its plausible Appearance And that here insinuated of the Vnlawfulness of Separation from any Church in the World for that which hath pernicious Errors in Doctrine and Idolatry in Worship destroying its Being is no Church at all is as good Security unto Churches in an Obstinate Refusal of Reformation when the Souls of the People are ruined amongst them for the want of it as they need desire And I confess I suspect such Principles as are evidently suited unto the security of the Corrupt Interests of any sort of Men. I say therefore 1. That though a Church or that which pretends itself on any Grounds so to be do not profess any heynous Errour in Doctrine nor be guilty of Idolatrous Practise in Worship destroying its Nature and Being yet there may be sufficient Reasons to refrain from its Communion in Church Order and Worship and to joyn in or with other Churches for Edification That is that where such a Church is not capable of Reformation or is obstinate in a Resolution not to reform itself under the utmost Necessity thereof it is lawful for all or any of its Members to reform themselves according to the Mind of Christ and commands of the Gospel 2. That where Men are no otherwise Members of any Church but by an inevitable Necessity and outward Penal Laws preventing their own choice and any act of Obedience unto Christ in their joyning with such Churches the Case is different from theirs whose Relation unto any Church is founded in their own voluntary choice as submitting themselves unto the Laws Institution and Rule of Christ in that Church which we shall make use of afterwards 3. The Doctor might have done well to have stated the true nature of Schisme and the formal Reason of it before he had charged a formal Schisme on a Supposition of some outward Acts only 4. What is our Judgment concerning Parochial Assemblies how far we separate from them or refrain Communion with them what are the Reasons whereon we do so hath been now fully declared and thereunto we must appeal on all occasions for we cannot acquiesce in what is unduely imposed on us either as unto Principles or Practise To shew as he saith the Insufficiency of our Cause of Separation he will take this way namely to shew the great absurdities that follow on the allowance of them and addes These five especially I shall insist upon 1. That it weakens the Cause of Reformation 2. That it hinders all Vnion between the Protestant Churches 3. That it justifies the antient Schismes which have been always condemned by the Christian Church 4. That it makes Separation Endless 5. That it is contrary to the Obligation that lies on all Christians to preserve the Peace and Vnity of the Church Now as I shall consider what He offers on these several Heads and his Application of it unto the case in hand so I shall confirm the Reasons already given of our Separation if it must be so called from Parochial Assemblies with these five Considerations 1. That they strengthen the Cause of Reformation 2. That they open a way to Vnion between all Protestant Churches 3. That they give the just Grounds of condemning the antient Schismes that ever any Christian Church did justly condemn 4. That they give due bounds unto Sâ—paration 5. That they absolutely comply with all the Commands of the Scripture for the Preservation of the Peace and Vnity of the Church I shall begin with the consideration of the Absurdities charged by Him on our Principles and Practise The first of them is That it weakens the Cause of the Reformation This he proves by long Quotations out of some French Divines We are not to expect that they should speak unto our Cause or make any Determination in it seeing to the principal of them it was unknown But they say that which is contrary unto our Principles so they may do and yet this not weaken the Cause of the Reformation For it is known that they say somewhat also that is contrary to the Principles of our Episcopal Brethren for which one of them is sufficiently reviled but yet the Cause of Reformation is not weakened thereby The first
Testimony produced is that of Calvin A large Discourse he hath Institut lib. 4. cap. 1. against Causeless Separations from a true Church and by whom are they not condemned No determination of the Case in hand can be thence derived nor are the Grounds of our refraining Communion with Parochial Assemblies the same with those which he condemns as insufficient for a total Separation nor is the Separation he opposed in those days which was absolute and total with a condemnation of the Churches from which it was made of the same nature with that wherewith we are charged at least not with what we own and allow He gives the Notes of a true Church to be the pure Preaching of the Word and the Administration of the Sacraments according unto Christs Institution Where these are he allows a true Church to be not only without Diocesan Episcopacy but in a form and under a Rule opposite unto it and inconsistent with it And if he did at all speak to our Case as he doth not nor unto any of the Grounds of it why should we be pressed with his Authority on the one hand more then others from whom he differed also on the other Besides there is a great deal more belongs unto the pure preaching of the Word and the Administration of the Sacraments according unto Christs Institution then some seem to apprehend They may they ought to be so explained as that from the consideration of them we may justifie our whole Cause Both these may be wanting in a Church which is not guilty of such heynous Errors in Doctrine or Idolatry in Worship as should overthrow its Being And their want may be a just Cause of refraining Communion from a Church which yet we are not obliged to condemn as none at all Calvin expresseth his Judgment N. 12. I would not give Countenance unto Errors no not to the least so as to cherish them by flattery or Connivance But though I say that the Church is not to be forsaken for tristing Differences wherein the Doctrine of the Gospel is retained safe and sound wherein the Integrity of Godliness doth abide and the use of the Sacraments appointed of the Lord is preserved and we say the same And this very Calvin who doth so severely condemn Separation from a true Church as by him stated did himself quietly and peaceably withdraw and depart from the Church of Geneva when they refused to admit that Discipline which he esteemed to be according to the Mind of Christ. It is certain therefore that by the Separation which he condemns he doth not intend the peaceable Relinquishment of the Communion of any Church as unto a constant participation of all Ordinances in it for want of due means of Edification much less that which hath so many other Causes concurring therewith For the other Learned Men whom he quotes unto the same purpose I see not any thing that gives the least countenance unto his Assertion that our Principles weaken the Cause of the Reformation It is true they plead other Causes of Separation from the Church of Rome than those insisted on by us with respect unto the Church of England and indeed they had been otherwise much to blame having so many things as they had to plead of greater importance Did we say that the Reasons which we plead are all that can be pleaded to justifie the Separation of the Reformed Churches from the Church of Rome it would weaken the Cause of Reformation For we should then deny that Idolatry and fundamental Errors in Faith were any Cause or Ground of that Separation However we know that the Imposition of them on the Faith and Practise of all Christians is more pleaded in Justification of a Separation from them then the things themselves But allowing those greater Reasons to be pleaded against the Roman Communion as we do it doth not in the least follow that our Reasons for refraining Communion with Parochial Assemblies doth weaken the Cause of the Reformation However let me not be misinterpreted as unto that expression of destroying our Faith which the Communion required with the Church of England as unto all the important Articles of it doth not do and I can subscribe unto the Words of Daille as quoted by our Author out of his Apology If saith he the Church of Rome hath not required any thing of us which destroys our Faith offends our Consciences and overthrows the Service which we believe due to God if the Differences have been small and such as we might safely have yeilded unto then he will grant their Separation was rash and unjust and they guilty of the Schisme He closeth his Transcription of the Words of sundry Learned Men who have justifyed the Separation of the reformed Churches from the Church of Rome wherein we are not in the least concerned with an Enquiry What Triumph would the Church of Rome make over us had we no other reasons to justifie our Separation from them but only those which as is pretended we plead in our Cause I say whereas we do plead confirm and justifie all the Reasons and Causes pleaded for the Separation of the Reformed Churches from them not opposing not weakning any of them by any Principle or Practise of ours but farther press the force of the same reasonings and causes in all Instances whereunto they will extend I see neither what cause the Papists have of Triumph noâ— any thing that weakens the Cause of the Reformation He adds further how should we be hissed aâ—d laughed at all over the Christian World if we had nothing to alledge for our Separation from the Roman Church but such things as these I answer that as the Case stands if we did alledge no other Reasons but those which we insist on for our refraining Communion with our own Parochial Assemblies we should deserve to be derided for relinquishing the Plea of those other important Reasons which the Heresies and Idolatries and Tyranny of that Church do render just and equal But if we had no other Causes of Separation from the Church of Rome but what we have for our Separation from our Parochial Assemblies at home as weak as our Allegations are pretended to be we should not be afraid to defend them against all the Papists in the World and let the World act like itself in hissing Whereas therefore the Cause of Reformation is not in any thing weakened by our Principles No Argument no Reason solidly pleaded to justifie the Separation from the Church of Rome being deserted by us neither Testimony Proof nor Evidence being produced to evince that it is weakned by us I shall in the Second place as was before proposed prove that the whole Cause of the Protestants Separation from the Church of Rome is strengthened and confirmed by us There were some general Principles on which the Protestants proceeded in their Separation from the Church of Rome and which they constantly pleaded in Justification thereof The first
whose writings are stuffed with that Charge and miserable Attempts to make it Good There were also other Differences among them with respect unto Church Order Rites Ceremonies and Modes of Worship The Church of England as unto the Government of the Church and sundry other things took a way by it self which at present we do not consider 3. Considering the Agreement in all fundamental Articles of Faith between these Churches thus at Difference and of what great use their Union might be unto the Protestant Religion both as unto its Spiritual and Political Interest in this World the effecting of such an Union among them hath been attempted by many Private Persons Princes Colloquies or Synods of some of the Parties at variance have sedulously ingaged herein I wish they had never missed it in stating the nature of that Vnion which in this case is alone desireable and alone attainable Nor in the Causes of that disadvantagious Difference that was between them For hence it is come to pass that although some Verbal Compositions have sometimes by some been consented unto yet all things continue practically amongst them as they were from the Beginning And there are yet Persons who are mannaging Proposals for such an Union with great Projection in point of Method for the compassing of it and stating of the Principles of Agreement some whereof I have by me But the present state of things in Europe with the Minds of Potentates not concerned in these things leave little encouragement for any such Attempt or expectation of any Success 4. After the trial and experience of an hundred and fifty years it is altogether in vain to be expected that any farther Reconciliation or Union should be effected between these Protestant Churches by either Parties Relinquishment of the Doctrines they have so long taught professed and contended for or of their Practise in Divine Worship which they have so long been accustomed unto We may as well expect that a River should run backwards as expect any such things In this state of things I say the Principles we proceed upon are the most useful unto the procuring of Peace and Union among these Churches in the state wherein they are and without which it will never be effected I shall therefore give an Account of those of them which are of this Nature and Tendency 1. And the first is the absolute necessity of a general Reformation in Life and Manners of all sorts of Persons belonging unto these Churches It is sufficiently known what a woful Condition the Profession even of the Protestant Religion is fallen into How little evidence is there left of the Power of Evangelical Grace working in the Hearts of Men what little diligence in the Duties of Holiness and Righteousness What a Deluge of all sorts of Vices hath overwhelmed the Nations and what indications there are of the Displeasure of God against us on the account of these things Who doth not almost tremble at them Calvin unto whom I was newly sent by our Reverend Author in Answer to them who pleaded for a Separation from a true Church because of the Wickedness of many of its Members or any of them addes unto it It is a most just Offence and unto which there is too much occasion given in this Miserable Age. Nor is it lawful to excuse our cursed sloth which the Lord will not let go unpunished as he begins already to chastise us with grievous stripes Wo therefore unto us who by our dissolute licentiousness in flagitious sins do cause that the weak Consciences of men should be wounded for us And if it were so then the matter is not much mended in the Age wherein we live The Truth is Sin and Impiety are come to that height and impudence Sensuality and Oppression are so diffused among all sorts of Persons Conformity unto the fashion of the World become so universal and the Evidences of Gods Displeasure with the Beginnings and Entrances of his Judgements are so displayed as that if the Reformation pleaded for be not speedily endeavoured and vigorously pursued it will be too late to talk of Differences and Union Destruction will swallow up all Until this be agreed on until it be attempted and effected in some good Measure all endeavours for farther Union whatever there appearing success should be as probably it will be very small will be of no use unto the honour of Religion the Glory of Christ nor Good of the Souls of men In the mean time Individual Persons will do well to take care of themselves 2. That all these differing Churches and whilst these Differences do continue be taught to prefer their general Interest in opposition unto the Kingdom of Satan and Antichrist in the World before the lesser things wherein they differ and those occasional Animosities that will ensue upon them It hath been observed in many places that the nearer some Men or Churches come together in their Profession the more distant they are in their Affections as the Lutherans in many places do more hate the Calvinists then the Papists I hope it is not so among us This makes it evident that the Want of necessary Peace and Vnion among Churches doth not proceed from the things themselves wherein they differ but from the corrupt Lusts and Interests of the Persons that differ This Evil can no otherwise be cured but by such a Reformation as shall in some measure reduce Primitive Simplicity Integrity and Love such as were among the Churches of the Converted Jews and Gentiles when they walked according unto the same Rule in what they had attained forbearing one another in Love as unto the things wherein they differed Until this also be effected all endeavours for farther Union whilst these Differences continue as they are like to do unless the whole frame of things in Europe should be changed by some great Revolution will be fruitless and Useless Were this conscientiously insisted on out of a pure Love unto Jesus Christ with Zeal for his Glory it would not only be of more use then innumerable wrangling Disputes about the points in Difference but more then the exactest Methods in contriving Formularies of Consent or Colloquies or Synodical Conferences of the Parties at variance with all their Solemnities Orders Limitations Precautions Concessions and Orations Let men say what they will it must be the Revival Flourishing and Exercise of Evangelical Light Faith and Love that shall heal the Differences and breaches that are among the Churches of Christ nor shall any thing else be honoured with any great influence into that work 3. That all Communion of Churches as such consists in the Communion of Faith and Love in the Administration of the same Sacraments and common Advice in things of common concerment All these may be observed when for sundry Reasons the Members of them cannot have local presential Communion in some Ordinances with each Church distinctly If this Truth were well established and consented unto men might be
Orthodox themselves but only as they were carried on unto a total Renunciation of all Communion whatever but only that which was enclosed unto their own Party 2. To Evidence that we give the least countenance unto the antient Schismes or do contract the Guilt with the Authors of them the thing aimed at there are three things incumbent on him to prove 1. That our Parochial Churches from whom we do refrain actual presential Communion in all Ordinances where it is required by Law which cannot be many and but one at one time do succeed into the room of that Church in a Separation from which those Schismes did consist For we pass no Judgement on any other Church but what concerns our selves as unto present Duty though that in a Nation may be extended unto many or all of the same sort But these Schismes consisted in a professed Separation from the whole Catholick Church that is all Christians in the World who joyned not with them in their Opinions and Practises and from the whole Church state then passant and allowed But our Author knows full well that there are others who long before our Parochial Churches do lay claim unto the absolute enclosure of this Church state unto themselves and thereon condemn both him and us and all the Protestants in the World of the same Schisme that those of old were guilty of especially they make a continual Clamour about the Novatians and Donatists I know that he is able to dispossess the Church of Rome from that Usurpation of the State and Rights of the antient Catholick Church from whence those Separations were made and it hath been sufficiently done by others But so soon as we have cast that out of Possession to bring in our Parochial Assemblies into the room of it and to press the Guilt of Separation from them with the same Reasons and Arguments as we were all of us but newly pressed withal by the Romanists namely that hereby we give countenance unto them yea do the same things with them who made Schismes in Separating from the Catholick Church of old is somewhat severe and unequal Wherefore unless the Church from which they separated which was the whole Catholick Church in the World not agreeing and acting with them and those Parochial Assemblies from whose Communion we refrain are the same and of the same consideration nothing can be argued from those ancient Schismes against us nor is any countenance given by us unto them For if it be asked of us whether it be free or lawful for Believers to joyn in Society and full Communion with other Churches besides those that are of our way and especial Communion we freely answer that we no way doubt of it nor do judge them for their so doing 2. It must be proved unto the End proposed that the Occasions and Reasons of their Separation of old were the same or of the same nature only with those which we plead for our refraining Communion from Parochial Assemblies Now though the Dr. here makes a flourish with some Expressions about Zeal Discipline Purity of the Church Edification which he will not find in any of their Pretences yet in truth there is not one thing alledged wherein there is a Coincidence between the Occasions and Reasons pleaded by them and ours It is known that the principal thing in general which we insist upon is the unwarrantable Imposition of unscriptural Termes and Conditions of Communion upon us was there any such thing pleaded by them that made the Schismes of Old indeed they were all of them imposers and separated from the Church because they would not submit unto their Impositions Some Bishops or some that would have been Bishops but could not entertaining some new Conceit of their own which they would have imposed on all others being not submitted unto therein were the Causes of all those Schismes which were justly esteemed Criminal So was it with the Novatians and Donatists in an especial manner Even the great Tertullian though no Bishop left the Communion of the Church on this Ground For because they would not admit of the strict Observance of some Austere Severities in Fasting Abstinence from sundry Meates and Watching with the like which he esteemed necessary though no way warranted by Scripture Rule or Example he utterly renounced their Communion and countenanced himself by adhering unto the Dotages of Montanus It is true some of them contended for a Severity of Discipline in the Church but they did it not upon any pretence of the Neglect of it in them unto whom the Administration of it was committed but for the want of establishing a false Principle Rule or Erronious Doctrine which they advanced namely that the most sincere penitents were never more to be admitted into Ecclesiastical Communion whereby they did not establish but overthrow one of the Principal ends of Church Discipline They did not therefore press for the Power or the Vse of the Keys as is pretended but advanced a false Doctrine in prejudice both unto the Power and Use of them They pretended indeed unto the Purity of the Church not that there were none impure wicked and hypocritical among them but that none might be admitted who had once fallen though really made pure by sincere Repentance This was their Zeal for Purity If a Man were overtaken if they could catch him in such a fault as by the Rules of the passaint Discipline he was to be cast out of the Church there they had him safe for ever No Evidence of the most sincere Repentance could prevail for a Readmission into the Church And because other Churches would admit them they renounced all Communion with them as no Churches of Christ. Are these our Principles are these our Practices do we give any countenance unto them by any thing we say or do I somewhat wonder that the Dr. from some general Expressions and casting their Pretences under new Appearances should seem to think that there is the least Coincidence between what they insisted on and what we plead in our own Defence He may see now more fully what are the Reasons of our Practise and I hope thereon will be of another Mind not as unto our Cause in general which I am far enough from the expectation of but as unto this invidious Charge of giving Countenance unto the Schismes condemned of old in the Church And we shall see immediately what were the Occasions of those Schismes which we are as remote from giving countenance unto as unto the Principles and Reasons which they pleaded in their own Justification 3. It ought also to be proved that the Separation which is charged on us is of the same nature with that charged on them of old for otherwise we cannot be said to give any Countenance unto what they did For it is known they so separated from all other Churches in the World as to confine the Church of Christ unto their own Party to condemn all others and to
deny Salvation unto all that abode in their Communion which the Donatists did with the greatest fierceness This was that which if any thing did truely and properly constitute them Schismaticks as it doth those also who deny at this day Church State and Salvation unto such Churches as have not Diocesan Bishops Now there is no Principle in the World that we do more abhor We grant a Church state unto all however it may be defective or corrupted and a possibility of Salvation unto all their Members which are not gathered in pernicious Errors overthrowing the Foundation nor Idolatrous in their Worship and who have a lawful Ministry with sufficient means for their Edification though low in its Measures and Degrees We judge none but with respect unto our own Duty as unto the Impositions attempted to be laid on us and the Acts of Communion required of us which we cannot avoid Nor can any man else let him pretend what he will to the contrary avoid the making of a Judgment for himself in these things unless he be brutish These things are sufficient to evidence that there is not the least countenance given unto the antient Schismes by any Principles of ours yet I shall add some farther Considerations on the Instances he gives unto the same Purpose The first is that the Novatians whose Pretences were the Discipline and Purity of the Churches wherein he says there was a Concurrence of Dr. O' s Pleas Zeal for Reformation of Discipline the greater Edificatian of the People and the asserting of their Right in choosing such a Pastor as was likely to promote their Edification I am sorry that Interest and Party should sway with learned Men to seek Advantages unto their Cause so unduly The story in short is this Novatus or Novatianus rather being disappointed in his ambitious Design to have been chosen Bishop of the Church of Rome Cornelius being chosen by much the Major Part of the Church betook himself to indirect means to weaken and invalidate the Election of Cornelius And this he did by raising a new Principle of false Doctrine whereunto he as falsly accommodated the Matter of Fact The Error he broached and promoted was that there was no place for Repentance such as whereon they should be admitted into the Church unto them who had fallen into sin after Baptisme nor as some add any Salvation to be obtained by them who had fallen in the time of Persecution This the antient Church looked on as a pestilent Heresie and as such was it condmened in a considerable Counsel at Rome with Cornelius Euseb. lib. 6. cap. 43 where also is reported the Decree which they made in the Case wherein they call his Opinion Cruel or inhumane and contrary to Brotherly Love As such it is strenuously confuted by Cyprian Epist. 82. ad Antonianum But because the Church would not submit unto this Novel false Opinion of his contrary to the Scripture and the Discipline of the Church he and all his Followers separated from all the Churches in the World and rebaptized all that were baptized in the Orthodox Churches they denying unto them the means of Salvation Cyprian ad Julian Epist. 73. Euseb. lib. 7. cap. 8. That which was most probably false also in Matter of Fact when this foolish Opinion which Dionysius of Alexandria in his Epistle to Dionysius of Rome calls a most profane Doctrine reflecting unmerciful cruelty on our most gracious Lord Jesus Christ Euseb. lib. 7. cap. 8. was invented to be subservient unto was that many of those by whom Cornelius was chosen Bishop were such as had denied the Faith under the Persecution of Decius the Emperor This also was false in Matter of Fact For although that Church continued in the antient Faith and practise of receiving penitents after their Fall yet there were no such number of them as to influence the Election of Cornelius So Cyprian testifieth Factus est Cornelius Episcopus de Dei Christi ejus judicio de Clericorum poene omnium Testimonio de suffragio Plebis c. Epist. 52. On that false Opinion and this frivolous Pretence they continued their Schisme Hence afterwards when Constantine the Emperor spake with Acesius the Bishop of the Novatians at Constantinople finding him sound in the Faith of the Trinity which was then impugned by Arius he asked him why then he did not communicate with the Church whereon he began to tell him a story of what had happened in the time of Decius the Emperor pleading nothing else for himself the Emperor replying only O Acesius set up a ladder and climb alone by thy self into Heaven left him Socrat. lib. 1 cap. 7. This Error endeavoured to be imposed on all Churches this false Pretence in Matter of Fact with the following Pride in the condemnation of all other Churches denying unto them the lawful use of the Sacraments and rebaptizing them who were baptized in them do if we may believe the Doctor herein contain all my Pleas for the forbearance of Communion with Parochial Assemblies and have countenance given unto them by our Principles and Practises Of the Meletians whom he reckons up in the next place no certain Account can be given Epiphanius reports Meletus himself to have been a Good honest Orthodox Bishop and in the Difference between him and Peter Bishop of Alexandria to have been more for Truth as the other was more for Love and Charity And according unto him it was Peter and not Meletus that began the Schisme Haeres 68. N. 2 3. But others give quite another account of him Socrates affirmes that in time of Persecution he had sacrificed to Idols and was for that Reason deposed from his Episcopacy by Peter of Alexandria Lib. 3. cap. 6. Hence he was enraged against him and filled all Thebais and Aegypt with Tumults against him and the Church of Alexandria with intolerable Arrogance because he was convicted of sundry Wickednesses by Peter Theod. Hist. lib. 1. cap. 8. And his Followers quickly complyed with the Arians for their Advantage The Error he proceeded on according to Epiphanius was the same with that of Novatus which how it could be if he himself had fallen in Persecution and Sacrificed as Socrates relates I cannot understand This Schisme of Bishop Meletius also it is thought meet to be judged that we should give Countenance unto All things are in like manner uncertain concerning Audus and his Followers whom he mentions in the next place The Man is represented by Epiphanius to have been a Good Man of an holy Life sound in the Faith full of Zeal and Love to the Truth But finding many things amiss in the Church among the Clergy and People he freely reproved them for Covetousness Luxury and Disorders in Ecclesiastical Affairs Hereon he stirred up the hatred of many against himself as Chrysostome did for the same cause afterwards at Constantinople Hereupon he was vexed persecuted and greatly abused all which he bare patiently and continued in
to separate from a Church thereon shall the People do it themselves are they meet are they Competent for it are they to make such a Judgement on the Doctrine of their Guides do they know what is heresie have they read Epiphanius or Binius How comes this allowance to be made unto them which else where is denied The Third is in Case Men make things indifferent necessary to Salvation and divide the Church on that account But 1. I know not which is to precede or go before their Division of the Church or the just Separation nor how they are to be distinguished but it was necessary to be so expressed 2. There are two things in such an Imposition first the practise of the things imposed Secondly the Judgement of them that impose them The former alone belongs unto them who are imposed on and they may submit unto it without a Compliance with the Doctrine as many did in the Apostles days For the Judgement of the imposers it was their own Errour and concernment only 3. Why is not the imposing of things indifferent so as to make the observation of them necessary unto mens Temporal Salvation in this World so as that the Refusal of it shall really affect the Refusers with Trouble and Ruine as just a Cause of Separation as the imposing of them as necessary unto Eternal Salvation which shall never affect them 4. This making things indifferent necessary unto Salvation and as such imposing of them on others is a thing impossible that never was nor ever can be For it is the Judgment of the Imposers that is spoken of and to judge things indifferent in themselves to be in themselves necessary to Salvation is a Contradiction If onely the Judgment of the Imposers that such things are not indifferent but necessary to Salvation be intended and otherwise the things themselves may lawfully be imposed I know not how this differs from the Imposition of indifferent things under any other pretence In his following Discourse concerning miscarriages in Churches where no Separation is enjoyned we are not at all concerned and therefore shall not observe the mistakes in it which are not a few But may there not be other Causes of peaceable withdrawing from the Communion of a Church besides these here enumerated 1. Suppose a Church should impose the Observation of Judaical Ceremonies and make their observation necessary though not to Salvation Yet unto the Order and Decency of Divine Worship It may declare them to be in themselves indifferent but yet make them necessary to be observed Or 2. Suppose a Church should be so degenerated in the Life and Conversation of all its Members that being immersed in various sins they should have only a form of Godliness but deny the power of it the Rule of the Apostle being to avoid and turn away from them 3. Suppose a Church be fallen into such decayes in Faith Love and fruits of Charity as that the Lord Jesus Christ by his word declares his Disapprobation of it and in that State refuses to reform itself and persecutes them who would reform themselves Or 4. Suppose the Ministry of any Church be such as is insufficient and unable to dispense the Word and Sacraments unto Edification so as that the whole Church may perish as unto any Relief by or from the Administration of the Ordinances of the Gospel I say in these and such other Cases a peaceable withdrawing from the Communion of such Churches is warrantable by the Rule of the Scripture SECT III. THE third Part of the Drs. Discourse he designs to examine the Pleas as he speaks for Separation And these he refers to four Heads whereof the first respects the Constitution of the Church And those which relate hereunto are four also 1. That Parochial Churches are not of Christs Institution 2. That Diocesan Churches are unlawful 3. That our National Church hath no Foundation 4. That the People are deprived of their Right in the Choice of their Pastors The first of these Namely that our Parochial Churches are not of Christs Institution he begins withal and therein I am alone called to an Account I wonder the Dr. should thus state the Question between us The meaning of this Assertion that our Parochial Churches are not of Christs Institution must be either they are not so because they are Parochial or at least in that they are Parochial But is this my judgement have I said any thing to this purpose yea he knows full well that in my judgment there are no Churches directly of divine Institution but those that are Parochial or particular Churches We are not therefore to expect much in the ensuing disputation when the state of the Question is so mistaken at the entrance If he say or intend that there are many things in their Parochial Churches observed practised and imposed on all their members in and about the Worship of God which are not of divine institution we grant it to be our judgment and part of our plea in this case But this is not at all spoken unto Wherefore the greatest part of the ensuing discourse on this Head is spent in perpetual diversions from the state of the case under consideration with an attempt to take advantage for some reflections or an appearance of success from some passages and expressions belonging nothing at all unto the merit of the cause a course which I thought so Learned a Person would not have taken in a case wherein Conscience is so nearly concerned Some mistakes occurring in it have been already rectified as that wherein he supposeth that my Judgement is for the Democratical Government of the Church as also what he alledgeth in the denyal of the gradual declension of the Primitive Churches from their first original Institution hath been examined I shall therefore plainly and directly propose the things which I assert and maintain in this part of the Controversie and then Consider what occurrs in opposition unto them or otherwise seems to be of any force towards the End in general of charging us with Schisme and they are these that follow 1. Particular Churches or Congregations with their Order and Rule are of Divine institution and are sufficient unto all the ends of Evangelical Churches I take Churches and Congregations in the same sence and notion as the Church of England doth defining the Church by a Congregation of Beleivers otherwise there may be occasional Congregations that are not stated Churches 2. Unto these Churches there is committed by Christ himself all the ordinary power and priviledges that belong unto any Church under the Gospel and of them is required the observance of all Church Duties which it is their sin to omit 3. There is no Church of any other form kind nature or constitution that is of Divine institution Things may be variously ordered in and amongst Christians or their Societies may be cast or disposed of into such respective Relations to and dependance on one another
much concern'd My Words are Vindic. p. 41. Though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church of Carthage that the whole Community of the Members of that Church did meet together to determine of things that were of their common Interest according unto what was judged to be their Right and Liberty in those dayes I thought no man who is so Conversant in the Writings of Cyprian as our Author apparently is could have denied the Truth hereof nor do I say it is so done by him onely he takes occasion from hence to discourse at large concerning the state of the Church at Carthage in those dayes in Opposition to Mr. Cotton who affirms that there was found in that Church the express and lively lineaments of the very body of Congregational Discipline Herein I am not concern'd who do grant that at that time there were many Alterations introduced into the Order and Rule of the Church but that the People did meet together unto the Determination of things of their common Interest such as were the choice of their Officers and the readmission of them into the Fellowship of the Church who had fallen through infirmity in time of Persecution or publick offences and divisions is so evident in the Writings of Cyprian wherein he ascribes unto them the right of choosing Worthy and of rejecting Unworthy Officers and tells them that in such Cases he will do nothing without their consent that it cannot be gain-said But hereon he asketh where I had any Reason to appeal to St. Cyprian for the Democratical Government of the Church which indeed I did not do nor any thing which look'd like unto it And he addes that they have this Advantage from the appeal that we do not suppose any Deviation then from the Primitive Institution whereas my words are Positive that before that time there were many Alterations introduced into the Rule and Order of the Church such things will partiallity in a Cause and aiming at Success in Disputation produce M. Cotton affirms that the lineaments of the Congregational Discipline are found in that Church that there is therein a just Representation of an Episcopal Church that is I presume Diocesan because that alone is unto his purpose It is not lawful to make any Church after the time of the Apostles the Rule of all Church State and Order nor yet to be absolutely determined in these things by the Authority of any man not divinely inspired And yet I cannot but wish that all the three parties dissenting about Church Order Rule and Worship would attempt an agreement between themselves upon the Representation made of the state of the Church of Carthage in the dayes of Cyprian which all of them lay some claim unto although it will be an Abridgement of some of their pretensions It might bring them all nearer together and it may be all of them in some things nearer to the Truth for it is Certain 1. That the Church of Carthage was at that time a particular Church There was no more Church but one in that City Many occasional Meetings and Assemblies in several places for Divine Exercises and Worship there were But stated Churches with Officers of their own Members peculiarly belonging unto them Discipline among them such as our Reverend Author doth afterwards affirme and describe our Parochial Churches to be there were none nor is it pretended that there were 2. That in this one Church there were Many Presbyters or Elders who ruled the whole Body or Community of it by common Advice and Counsel whether they were all of them such as laboured in the Word and Doctrine with the Administration of the Sacraments or attended unto Rule only it doth not appear But that they were many and such as did not stand in any peculiar Relation unto any part of the people but concur'd in common to promote the Edification of the whole Body as Occasion and Opportunity did require is evident in the account given of them by Cyprian himself 3. That among those Elders in that one Church there was one peculiarly called the Bishop who did constantly preside amongst them in all Church affairs and without whom ordinarily nothing was done as neither did he any thing without the advice of the Elders and consent of the People How far this may be allowed for Orders sake is worth consideration of Divine institution it is not But where there are many Elders who have equal interest in and right unto the rule of the whole Church and the Administration of all Ordinances it is necessary unto Order that one do preside in their meetings and consultations whom custom gave some preheminence unto 4. That the people were ruled by their own consent and that in things of greatest importance as the choice of their Officers the casting out and the receiving in of lapsed members had their suffrage in the determination of them 5. That there was no Imposition of Liturgies or Ceremonies or any humane invention in the Worship of God on the Church or any members of it the Scripture being the sole acknowledged Rule in Discipline and Worship This was the state and order of the Church of Carthage in those days and although there were some alterations in it from the first divine Institution of Churches yet I heartily wish that there were no more difference amongst us then what would remain upon a supposition of this state For what remains of the Opposition made unto what I had asserted concerning Congregational or particular Churches I may referre the Doctor and the Reader unto what hath been farther pleaded concerning them in the preceding discourse nor am I satisfied that he hath given any sufficient answer unto what was before alledged in the vindication but hath passed by what was most pregnant with Evidence unto the Truth and by a mistake of my mind or Words diverts very much from the state of the Question which is no other but what I laid down before yet I will consider what is material in the whole of his Discourse on this subject SECT 5. p. 234 He says I affirm that as to the matter of fact concerning the Institution of Congregational Churches it seems evidently exemplyfied in the Scripture for which I referre the Reader unto what is now again declared in the confirmation of it And he adds The matter of Fact is that when Churches grew too big for one single Congregation in a City then a new Congregational Church was set up under new Officer with a separate power of Government that is in that City But this is not at all the matter of Fact I do not say that there were originally more particular Churches then one in one City I do grant in the words next quoted by him that there is not express mention made that any such Church did divide it self into more Congregations with new Officers But this