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
themselves concerned to attend unto But yet notwithstanding these Concessions when things come to the trial in particular there is very little granted in complyance with the Assertion laid down For besides that it is not a Church of Divine Institution that is intended in these Concessions when it comes unto the issue where a Man is born and in what Church he is Baptized in his Infancy there all choice is prevented and in the Communion of that Church he is to abide on the penalties of being esteemed and dealt withal as a Schismatick In what National Church any person is Baptized in that National Church he is to continue or answer the contrary at his peril And in the Precincts of what Parish his Habitation falls to be in that particular Parish Church is he bound to Communicate in all Ordinances of Worship I say in the judgment of many whatever is pretended of mens joyning themselves unto the truest and purest Churches there is no Liberty of Judgment or Practice in either of these things left unto any of the Disciples of Christ. Wherefore the Liberty and Duty proposed being the Foundation of all orderly Evangelical Profession and that wherein the Consciences of Believers are greatly concerned I shall lay down one Proposition wherein 't is asserted in the sence I intend and then fully confirm it The Proposition itself is this It is the duty of every one who professeth Faith in Christ Jesus and takes due care of his own Eternal Salvation voluntarily and by his own choice to joyn himself unto some particular Congregation of Christs Institution for his own Spiritual Edification and the right discharge of his Commands 1. This Duty is prescribed 1. unto them only who profeâ—s Faith in Christ Jesus who own themselves to be his Disciples that call Jesus Lord. For this is the method of the Gospel that first men by the Preaching of it be made Disciples or be brought unto Faith in Christ Jesus and then be taught to do and observe whatever he commands Matth. 28.18 19 20. first to believe and then to be added unto the Church Act. 2.41 42 46 47. Men must first joyn themselves unto the Lord or give up themselves unto him before they can give up themselves unto the Church according to the mind of Christ 2 Cor. 8.5 We are not therefore concerned at present as unto them who either not at all profess Faith in Christ Jesus or else through ignorance of the Fundamental Principles of Religion and wickedness of life do destroy or utterly render useless that Profession We do not say it is the duty of such persons that is their immediate duty in the state wherein they are to joyn themselves unto any Church Nay it is the duty of every Church to refuse them their Communion whilst they abide in that state There are other duties to be in the first place pressed on them whereby they may be made meet for this So in the Primitive times although in the extraordinary Conversions unto Christianity that were made among the Jews who before belonged unto Gods Covenant they were all immediately added unto the Church yet afterwards in the ordinary way of the Conversion of men the Churches did not immediately admit them into compleat Communion but kept them as Catechumeners for the encrease of their knowledge and trial of their profession until they were judged meet to be joyned unto the Church And they are not to blame who receive not such into compleat Communion with them unto whom it is not a present duty to desire that Communion Yea the admission of such persons into Church-Societies much more the compelling of them to be Members of this or that Church almost whether they will or no is contrary to the rule of the Word the example of the Primitive Churches and a great expedient to harden men in their sins We do therefore avow that we cannot admit any into our Church Societies as to compleat Membership and actual Interest in the Priviledges of the Church who do not by a profession of Faith in and obedience unto Jesus Christ no way contradicted by sins of life manifest themselves to be such as whose duty it is to joyn themselves unto any Church Neither do we injure any Baptized persons hereby or oppose any of their Right unto and Interest in the Church but only as they did universally in the Primitive Churches after the death of the Apostles we direct them into that way and method wherein they may be received unto the glory of Christ and their own edification And we do therefore affirm that we will never deny that Communion unto any person high or low rich or poor old or young Male or Female whose duty it is to desire it 2. It is added in the description of the Subject That it is such an one who takes due care of his own Salvation Many there are who profess themselves to be Christians who it may be hear the Word willingly and do many things gladly yet do not esteem themselves obliged unto a diligent enquiry into and a precise observation of all the commands of Christ. But it is such whom we intend who constantly fix their minds on the enjoyment of God as their chiefest good and utmost end who thereon duely consider the means of attaining it and apply themselves thereunto And it is to be feared that the number of such persons will not be found to be very great in the world which is sufficient to take off the reproach from some particular Congregations of the smalness of their number Such they ever were and such is it foretold that they should be Number was never yet esteemed a note of the true Church by any but those whose worldly interest it is that it should so be yet at present absolutely in these Nations the number of such persons is not small 3. Of these persons it is said that it is their duty so to dispose of themselves It is not that which they may do as a convenience or an advantage not that which others may do for them but which they must do for themselves in a way of duty It is an Obediential act unto the commands of Christ whereunto is required subjection of Conscience unto his Authority Faith in his promises as also a respect unto an appearance before his Judgment-Throne at the last day The way of the Church of Rome to compel men into their Communion and keep them in it by fire and fâ—got or any other means of external force derives more from the Alcoran than the Gospel Neither doth it answer the mind of Christ in the Institution End and Order of Church-Societies that men should become Members of them partly by that which is no way in their own power and partly by what their wills are regulated in by the Laws of men For it is as was said commonly esteemed that men being born and Baptized in such a Nation are thereby made Members of the Church
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
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
their Rule but left that unto the Discretion and Authority of men as they think meet when they have outward Power for their Warranty But if by these particular Appointments and Framings of Churches with their Order men are disposed of as unto their spiritual concernments beyond the Obligation of the Light of Nature or the moral â—aw We must yet enquire who gave them this Right and Title to make this disposal of them 2. Authority As Right and Title respect the Persons of men to be reduced into a new form of Government so Authority respects the Rules â—aws Orders and Statutes to be made prescribed and established whereby the Priviledges of this new Society are conveyed and the Duties of it enjoyned unto all that are taken unto it Earthly Potentates who will dispose of men into a State and Government absolutely new unto them as unto all their temporal Concernments of Life Liberty Inheritances and Possessions so as that they shall hold all of them in dependance on and according unto the Rules and Laws of their New Government and Kingdom must have these two things namely Right and Title unto the Persons of men which they have by Conquest or an absolute Resignation of all their Interests and Concerns into their disposal and Authority thereon to constitute what Order what kind of State Rule and Government they please without these they will quickly find their Endeavours and Undertakings frustrate The Gospel Church-State in the Nature of it and in all the Laws and Constitution of it is absolutely new whereunto all the World are naturally Forreigners and Strangers As they have no Right unto it as it containeth Priviledges so they have no obligation unto it as it prescribes Duties Wherefore there is need of both those Right as unto the Persons of men and Authority as unto the Laws and Constitution of the Church unto the framing of it And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches or making of Laws for their Rule and Government This Authority is not only ascribed unto Jesus Christ in the Scripture but it is enâ—â—â—sed unto him so as that no other can have any Interest in it See Mat. 28.18 Rev. 3.7 Isa. 9.6 7 By vertue hereof he is the only Lawgiver of the Church Jam. 4.12 Isa. 22.22 There is indeed a Derivation of Power and Authority from him unto others but it extends itself no farther save only that they shall direct teach and command those whom he sends them unto to do and observe what he hath commanded Matth. 28.20 He builds his own House and he is over his own House Heb. 3.3 4 5 6. He both constitutes its State and gives Laws for its Rule The Disorder the Confusion the turning of the Kingdom of Christ upside down which have enâ—ued upon the Usurpation of men taking upon them a Legislative Power in and over the Church cannot easily be declared For upon a slight Pretence no way suited or serviceable unto their ends of the Advice given and Determination made by the Apostles with the Elders and Brethren of the Church of Jerusalem in a temporary Constitution about the use of Christian Liberty the Bishops of the 4 th and 5 th Centuries took upon themselves Power to make Laws Canons and Constitutions for the ordering of the Government and the Rule of the Church bringing in many new Institutions on a Pretence of the same Authority Neither did others who followed them cease to build on their sandy Foundation until the whole frame of the Church-State was altered a new Law made for its Government and a new Christ or Antichrist assumed in the head of its Rule by that Law For all this pretended Authority of making Laws and Constitutions for the Government of the Church issued in that Sink of Abominations which they call the Canon-Law Let any man but of a tolerable understanding and freed from infatuating prejudices but read the Representation that is made of the Gospel Church State its Order Rule and Government in the Scripture on the one hand and what Representation is made on the other of a Church State its Order Rule and Government in the Canon Law the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ if he doth not pronounce them to be contrary as Light and Darkness and that by the latter the former is utterly destroyed and taken away I shall never trust to the use of men's Reason or their Honesty any more This Authority was first usurped by Synods or Counsels of Bishops Of what use they were at any time to declare and give Testimony unto any Article of the Faith which in their daies was opposed by Hereticks I shall not now enquire But as unto the exercise of the Authority claimed by them to make Laws and Canons for the Rule and Government of the Church It is to be bewailed there should be such a Monument left of their Weakness Ambition Self-Interest and Folly as there is in what remaineth of their Constitutions Their whole endeavour in this kind was at best but the building of Wood Hay and Stubble on the Foundation in whose Consumption they shall suffer loss although they be saved themselves But in making of Laws to bind the whole Church in and about things useless and trivial no way belonging to the Religion taught us by Jesus Christ in and for the Establishment or Encrease of their own Power Jurisdiction Authority and Rule with the extent and bounds of their several Dominions in and for the Constitution of new Frames and States of Churches and new ways of the Government of them in the Appointment of new Modes Rites and Ceremonies of Divine Worship with the Confusions that ensued thereon in mutual Animosities Fightings Divisions Schisms and Anathematisms to the horrible Scandal of Christian Religion they ceased not until they had utterly destroyed all the Order Rule and Government of the Church of Christ yea the very nature of it and introduced into its room a carnal worldly Church-State and Rule suited unto the Interests of Covetous Ambitious and Tyrannical Prelates The most of them indeed knew not for whom they wrought in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity was raised out of their Provisions For after they were hewed and carved shaped formed and guilded the Pope appeared in the Head of it as it were with those words of his mouth Is not this great Babylon that I have built for the House of the Kingdom by the might of my Power and for the Honour of my Majesty This was the fatal Event of mens invading the Right of Christ and
to do The Reasons and Causes appointing and securing this Continuation are of various sorts the principal whereof are these that follow 1. The supreme Cause hereof is the Father's Grant of a perpetual Kingdom in this World unto Jesus Christ the Mediator and Head of the Church Psal. 72.5 7 15 16 17. Isa 9.7 Zech. 6.13 This Grant of the Father our Lord Jesus Christ pleaded as his Warranty for the Foundation and Continuation of the Church Mat. 28 17 18 19 20. This Everlasting Kingdom of Jesus Christ given him by the irrevocable Grant of the Father may be considered three ways 1 As unto the real Subjects of it true Believers which are the Object of the Internal Spiritual Power and Rule of Christ. Of these it is necessary by vertue of this Grant and Divine Constitution of the Kingdom of Christ that in every Age there should be some in the World and those perhaps no small multitude but such as the Internal Rule over them may be Rightly and Honourably termed a Kingdom For as that which formally makes them such Subjects of Christs gives them no outward Appearance or Visibility so if in a time of the universal prevalency of Idolatry there were Seven thousand of these in the small Kingdom of Israel undiscerned and invisible unto the most Eagle-eyed Prophet who lived in their days what number may we justly suppose to have been within the limits of Christs Dominions which is the whole World in the worst darkest most profligate and idolatrous times that have passed over the Earth since the first Erection of this Kingdom This therefore is a fundamental Article of our Faith that by vertue of this Grant of the Father Christ ever had hath and will have in all Ages some yea a Multitude that are the True Real Spiritual Subjects of his Kingdom Neither the Power of Sathan nor the Rage or fury of the World nor the Accursed Apostacy of many or of all visible Churches from the purity and Holiness of his Laws can hinder but that the Church of Christ in this sense must have a perpetual continuation in this World Mat. 16.18 2. It may be considered with respect unto the outward visible Profession of Subjection and Obedience unto him and the Observation of his Laws This also belongs unto the Kingdom granted him of his Father He was to have a Kingdom in this World though it be not of this World He was to have it not only as unto its Being but as unto its glory The World and the worst of men therein were to see and know that he hath still a Kingdom and a Multitude of Subjects depending on his Rule See the Constitution of it Dan. 7.13 14. Wherefore it is from hence indispensibly and absolutely necessary that there should at all times and in all Ages be ever an innumerable Multitude of them who openly profess Faith in Christ Jesus and Subjection of Conscience unto his Laws and Commands So it hath alwayes been so it is and shall for ever be in this World And those who would on the one hand confine the Church of Christ in this notion of it unto any one Church falling under a particular Denomination as the Church of Rome which may utterly fail Or are ready on the other hand upon the supposed or real Errors or Miscarriages of them or any of them who make this Profession to cast them out of their thoughts and affections as those who belong not unto the Kingdom or the Church of Christ are not onely injurious unto them but Enemies unto the Glory and Honour of Christ. 3. This grant of the Father may be considered with respect unto particular Churches or Congregations And the end of these Churches is twofold 1 That Believers as they are Internal Spiritual real Subjects of Christs Kingdom may together act that Faith and those Graces whereby they are so unto his Glory I say it is that true Believers may together and in Society act all those Graces of the Spirit of Christ wherein both as unto Faculty and Exercise their internal Spiritual subjection unto Christ doth consist And as this is that whereby the Glory of Christ in this World doth most eminently consist namely in the joynt exercise of the Faith and Love of true Believers so it is a principal means of the encrease and augmentation of those Graces in themselves or their Spiritual Edification And from this especial end of these Churches it follows that those who are Members of them or bâ—long to them ought to be Saints by calling or such as are indued with those Spiritual Principles and Graces in whose exercise Christ is to be Glorified And where they are not so the principal end of their Constitution is lost So are those Churches to be made up Fundamentally and Materially of those who in their single capacity are Members of the Church Catholick invisible 2 Their second end is that those who belong unto the Church and Kingdom of Christ under the second consideration as visibly professing subjection unto the Rule of Christ and Faith in him may express that subjection in Acts and Duties of his Worship in the Observance of his Laws and Commands according unto his Mind and Will For this alone can be done in particular Churches be they of what sort they will whereof we shall speak afterwards Hence it follows that it belongs unto the Foundation of these particular Churches that those who joyn in them do it on a publick Profession of Faith in Christ and Obedience unto him without which this end of them also is lost Those I say who make a visible Profession of the Name of Christ and their subjection unto him have no way to express it regularly and according to his mind but in these particular Churches wherein alone those Commandments of his in whose Observance our Profession consisteth do take place being such Societies as wherein the solemn Duties of his Worship are performed and his Rule or Discipline is exercised Wherefore this State of the Church also without which both the other are imperfect belongs unto the grant of the Father whereby a perpetual Continuation of it is secured Nor is it of any weight to object that such hath been the Alterations of the State of all Churches in the World such the visible Apostasy of many of them unto false Worship and Idolatry and of others into a worldly carnal conversation with vain Traditions innumerable that it cannot be apprehended where there were any true Churches of this kind preserved and continued but that there were an actual Intercision of them all For I answer 1 No Individual man nay no company of men that come together can give a certain Account of what is done in all the World and every place of it where the Name of Christ is professed so as that what is affirmed of the State of all Churches universally is meer conjecture and surmize 2 There is so great a readiness in most to judge the
He hath not left this great concernment of his Glory unto the Wills of men or any Order they shall think meet to appoint Lastly As a means of it it depends on three things in Believers themselves 1 A due sense of their Duty to be found in Obedience unto all the Commands of Christ. Hereby they find themselves indispensibly obliged unto all those things which are necessary unto the continuation of this State and that all Believers should absolutely at any time live in a total neglect of their Duty though they may greatly mistake in the manner of its performance is not to be supposed 2 The Instinct of the new Creature and those in whom it is so associate themselves in holy Communion for the joynt and mutual exercise of those Graces of the Spirit which are the same as unto the Essence of them in them all The Laws of Christ in and unto his Church as unto all outward Obedience are suited unto those inward Principles and Inclinations which by his Spirit and Grace he hath implanted in the Hearts of them that believe Hence his Yoke is easy and his Commandments are not grievous And therefore none of his true Disciples since he had a Church upon the Earth did or could satisfy themselves in their own Faith and Obedience singularly and personally but would venture their lives and all that was dear unto them for Communion with others and the associating themselves with them of the same Spirit and way for the observance of the Commands of Christ. The Martyrs of the Primitive Churches of old lost more of their Blood and Lives for their Meetings and Assemblies than for personal Profession of the Faith and so also have others done under the Roman Apostacy It is an usual Plea among them who ingage in the Persecution or Punishment of such as differ from them that if they please they may keep their Opinions their Consciences and Faith unto themselves without Meetings for Communion or publick Worship And herein they suppose they deal friendly and gently with them And this is our present Case It is true indeed as Tertullian observed of old that men in these things have no Power over us but what they have from our own Wills we willingly choose to be and to continue what they take advantage to give us trouble for And it is naturally in our Power to free our selves from them and their Laws every day But we like it not we cannot purchase outward Peace and Quietness at any such rate But as was said the inward Instinct of Believers from the same Principles of Faith Love and all the Graces of the Spirit in them all doth efficaciously lead and incline them unto their joynt exercise in Societies unto the Glory of Christ and their own Edification or encrease of the same Graces in them When this appears to be under the Guidance of the Commands of Christ as unto the ways of Communion lead unto and to consist in a compliance therewithal they find themselves under an indispensible Obligation unto it Nor hath the Lord Christ left them liberty to make a Composition for their outward Peace and to purchase Quietness with foregoing any part of their Duty herein This therefore I say is a Means and Cause on the part of Believers themselves of the continuation of this Church-State For this Instinct of Believers leading them unto Communion which is an Article of our Faith in conjunction with the Law and Commands of Christ giving direction how and in what ways it is to be attained and exercised binds and obliges them unto the continuation of this State and the decay of this inward Principle in them that profess Christian Religion hath been the great and almost only ground of its neglect 3. The open Evidence there is that sundry Duties required of us in the Gospel can never be performed in a due manner but where Believers are brought into this State which that they should enter into is therefore in the first place required of them what these Duties are will afterwards appear On these sure Grounds is founded the Continuation of the Gospel Church-State under ordinary Officers after the Decease of the Apostles and so far secured as that nothing needs be added unto them for that end Do but suppose that the Lord Christ yet liveth in Heaven in the Discharge of his Mediatory Office that he hath given his Word for a perpetual Law unto all his Disciples and a Charter to convey Spiritual Priviledges unto them that he abides to Communicate Gifts for the Ministry unto men and that there are any Believers in the World who know it to be their Duty to yield Obedience unto all the Commands of Christ. and have any internal Principle enclining them to that which they profess to believe as a fundamental Article of their Faith namely the Communion of Saints and no man is desired to prove the certainty and necessity of the continuance of this State But there are some who maintain that the Continuation and Preservation of this Church State depends solely on a successive Ordination of Church Officers from the Apostles and so down throughout all Ages unto the end of the World For this they say is the only means of conveying Church Power from one time to another so as that if it fail all Church-State Order and Power must fall never in this World to be recovered There is they say a Flux of Power through the hands of the Ordainers unto the Ordained by vertue of their outward Ordination whereon the Being of the Church doth depend Howbeit those who use this Plea are not at all agreed about those things which are essential in and unto this successive Ordination Some think that the Lord Christ committed the Keys of the Kingdom of Heaven unto Peter only and he to the Bishop of Rome alone from whose Person therefore all their Ordination must be derived Some think and those on various Grounds that it is committed unto all and only Diocesan Bishops whose Being and Beginning are very uncertain Others require no more unto it but that Presbyters be ordained by Presbyters who were rejected in their Plea by both the former sorts and other differences almost innumerable among them who are thus minded might be reckoned up But whereas this whole Argument about Personal successive Ordination hath been fully handled and the Pretences of it disproved by the chiefest Protâ—stant Writers against the Papists and because I design not an Opposition unto what others think and do but the Declaration and Confirmation of the Truth in what we have proposed to insist upon I shall very briefly discover the falseness of this Pretence and pass on unto what is principally intended in this Discourse 1. The Church is before all its ordinary Officers and therefore its continuation cannot depend on their successive Ordination It is so as essentially considered though its being Organical is Simultaneous with their Ordination Extraordinary Officers were before the
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
to choose out from among themselves Persons meet for an Ecclesiastical Office Act. 6. The same People who joyned with the Apostles and Elders in the consideration of the grand Case concerning the continuation of the legal Ceremonies and were associated with them in the Determination of it Act. 15. The same to whom all the Apostolical Epistles excepting some to particular Persons were written and unto whom such Directions were given and Duties enjoyned in them as suppose not only a Liberty and Ability to judge for themselves in all Matters of Faith and Obedience but also an especial Interest in the Order and Discipline of the Church Those who were to say unto Archippus their Bishop take heed unto the Ministry thou hast received in the Lord that thou fulfil it Col. 4. unto whom of all sorts it is commanded that they should examine and try Antichrists Spirits and false Teachers that is all sorts of Hereticks Heresies and Errors 1 Joh. chap. 2.3 c. That People who even in following Ages adhered unto the Faith and the Orthodox Profession of it when almost all their Bishops were become Arian Hereticks and kept their private Conventicles in opposition unto them at Constantinople Antioch Alexandria and other places and who were so many of them burned here in England by their own Bishops on the Judgement they made of Errors and Heresies And if the present People with whom the Dr. is acquainted be altogether unmeet for the Discharge of any of these Duties it is the fault of some body else beside their own This Principle of the Reformation in Vindication of the Rights Liberties and Priviledges of the Christian People to judge and choose for themselves in Matters of Religion to joyn freely in those Church Duties which are required of them without which the work of it had never been carried on we do abide by and maintain Yea we meet with no Opposition more fierce than upon the Account of our Asserting the Liberties and Right of the People in reference unto Church Order and Worship But I shall not be afraid to say that as the Reformation was begun and carried on on this Principle so when this People shall through an Apprehension of their Ignorance Weakness and Unmeetness to discern and judge in Matters of Religion for themselves and their own Duty be kept and debarred from it or when through their own Sloth Negligence and Vitiousness they shall be really uncapable to mannage their own Interest in Church Affairs as being fit only to be governed if not as brute Creatures yet as Mute Persons and that these things are improved by the Ambition of the Clergy engrossing all things in the Church unto themselves as they did in former Ages if the Old Popedome do not return a new one will be erected as bad as the other Thirdly another Principle of the Reformation is that there was not any Catholick Visible Organical Governing Church traduced by Succession into that of Rome 〈◊〉 all Church Power and Order was to be derived I will not say that this Principle was absolutely received by all the first Reformers here in England yet it was by the Generality of them in the other Parts of the World For as they constantly denied that there was any Catholick Church but that invisible of Elect Believers allowing the External Denomination of the Church unto the diffused Community of the baptized World so believing and professing that the Pope is Antichrist that Rome is Mystical Babylon the Seat of the Apostatized Church of the Gentiles devoted to destruction they could acknowledge no such Church state in the Roman Church nor the derivation of any Power and Order from it So farre as there is a Declension from this Principle so far the Cause of the Reformation is weakened and the principal Reason of Separation from the Roman Church is rejected as shall be farther manifested if occasion require it This Principle we do firmly adhere unto and not only so but it is known that our fixed Judgement concerning the Divine Institution Nature and Order of Evangelical Churches is such as is utterly exclusive of the Roman Church as a body organized in and under the Pope and his Hierarchy from any pretence unto Church State Order or Power And it may be hence judged who do most weaken the Cause of Reformation we or some of them at least by whom we are opposed A second Absurdity that he chargeth on our way is that it would make Vnion among the Protestant Churches impossible supposing them to remain as they are Sect. 24. pag. 186. To make good this Charge he insists on two things 1. That the Lutheran Churches have the same and more Ceremonies and unscriptural Impositions then our Church hath 2. That notwithstanding these things yet many learned Protestant Divines have pleaded for Vnion and Communion with them which upon our Principles and Suppositions they could not have done But whether they plead for Union and Communion with them by admitting into their Churches and submitting unto those Ceremonies and unscriptural Impositions which is alone unto the Doctors Purpose or whether they judge their Members obliged to Communicate in local Communion with them under those Impositions he doth not declare But whereas neither we nor our Cause are in the least concerned in what the Dr. here insist upon yet because the Charge is no less then that our Principles give disturbance unto the Peace and Vnion of all Protestant Churches I shall briefly manifest that they are not only conducive thereunto but such as without which that Peace and Union will never be attained 1. It is known unto all that from the first Beginning of the Reformation there were Differences among the Churches which departed from the Communion of the Church of Rome And as this was looked on as the greatest Impediment unto the Progress of the Reformation so it was not morally possible that in a work of that Nature begun and carried on by Persons of all for us in many Nations of divers Tongues and Languages none of them being divinely inspired that it should otherwise fall out God also in his Holy Wise Providence suffered it so to be for Causes known then to himself but since sundry of them have been made manifest in the Event For whereas there was an Agreement in all fundamental Articles of Faith among them and all necessary meanes of Salvation a farther Agreement considering our Sloth Negligence and proness of men to abuse security and Power might have produced as evil effects as the Differences have done For those which have been on the one hand and those which have been on the other have been and would have been from the corrupt Affections of the Minds of men and their secular Interests 2. These Differences were principally in or about some Doctrines of Faith whereon some fiery Spirits among them took occasion mutually and unjustly enough to charge each other with Heresie especially was this done among the Lutherans