Charity to believe all things to believe that each Party was accepted with God whilest they served him according unto the Light which they had received And as it is to be thought that upon the giving of this Rule and Direction they utterly laid aside all the animosities in Judging and despising one another which they had been guilty of so it is certain that they continued in their different Practice a long time after without any rebuke or reproof Yea some Learned men do Judge and that not on Grounds to be despised that the parties who differed were gathered into distinct Churches and so continued to walk even to the dayes of Adrian the Emperour when the last and final destruction of the whole Nation of the Jews did befall them after which those who were not hardened to the utmost gave off all expectation of any respect to be had with God of their old Institutions I do not know how tho present Case between the Church of England and the Non-conformists could have possibly been more plainly and distinctly stated and exemplified in any thing that the Churches were capable of or liable unto in those days then it is in this Case here stated and determined by the Apostle in whose Direction Rule and Determination we do fully acquiesce But 5 It is true also which this Reverend Author observes that when the False Apostles or any other Judaizing Teachers pretending to Authority did impose the Observation of the Rites and Ceremonies of the Levitical Law on any Churches unto their Disturbance and Division the Apostle looks hereon as that which so far altered the Case that he gives other Rules and Directions about it And if such Impositions might be yet forborn in the like Case especially as accompanied with the severe Supplement and Addition of all sorts of outward Penalties to be inflicted on them who cannot comply with them an open Door would appear into all that Agreement Peace and Quietness among us which are desired I have treated thus far of these things not to manage a Controversie with this Author or any other but only to shew that there is no ground to be taken from this Text or its Context to give countenance unto the severe Censure of Schisme and all the evil Consequents of it as maintained by ill Arts and Practices upon the Non-conformists The Procedure of our Author in the management of his Charge is in a way of proving from the Assertions and Concessions of the several Parties whereinto he hath distinguished Non-conformists that they have no just Cause to with-hold full Communion from the Church of England especially in its Parochial Assemblies And as unto the first Party whom he affirms to grant that they are in a State of Separation he quotes some Sayings out of a Discourse of a Nameless Authour Concerning Evangelical Love Church Peace and Unity And together with some Concessions of his he adds his Judgment that Communion in Ordinances must be only in such Churches as Christ himself instituted by unalterable Rules which were only particular and Congregational Churches As I remember that Author hath at large declared in his Discourse what Communion Believers ought to have with the Church or all Churches the Church in every sense wherein that Name is used in the Scripture But I shall not trouble my self to inquire into his Assertions or Concessions nor at present can I do so not having that Book with me where I now am My business is only to examine on this occasion what this Reverend Author excepteth against or opposeth unto his Assertion about Congregational Churches and the answering his Charge of Schisme notwithstanding this Plea of the Institution of particular Churches for the Celebration of Divine Ordinances This he doth pag. 25. Granting this to be true how doth it hence appear not to be a sin to separate from our Parochial Churches which according to their own Concessions have all the Essentials of true Churches And what ground can they have to separate and divide those Churches which for all that we can see are of the same nature with the Churches planted by the Apostles at Corinth Philippi or Thessalonica Ans. We will allow at present that the Parochial Churches at least some of them in this Nation are true Churches that is that they are not guilty of any such hainous Errors in Doctrine or Idolatrous Practice in Worship as should utterly deprive them of the Being and Nature of Churches Yet we suppose it will not be made a Rule That Communion may be with-held or withdrawn from any Church in any thing so long as it continues as unto the Essence of it to be so This Author knows that Testimonies may be produced out of very Learned Protestant Writers to the contrary 2. We do not say it is not pleaded that because Communion in Ordinances must be only in such Churches as Christ Himself hath Instituted c. that therefore it is Lawful and Necessary to Seperate from Parochial Churches but it may be pleaded thence That if it be on other Grounds necessary to so seperate or with-hold Communion from them it is the Duty of them who do so to joyn themselves in or unto some other particular Congregations The Reasons why the Non-conformists cannot joyn in that Communion with those Parochial Churches which were before described are quite of another Nature which are not here to be pleaded however some of them may be mentioned to deliver us from this Mistake that the Ground of Seperation from them is the Institution of particular Congregational Churches And they are such as these 1. There are many things in all Parochial Churches that openly stand in need of Reformation What these are both with respect unto Persons and things hath been before intimated and shall be further declared if occasion require But these Parochial Churches neither do nor indeed can nor have Power in themselves to reform the things that ought by the Rule of the Scripture to be reformed For none among us will plead that they are intrusted with power for their own Government and Reformation In this case we judg it lawful for any Man peacoably to with-draw Communion from such Churches to provide for his own Edification in others 2. That there are many things in the constant total Communion of Parochial Churches imposed on the Consciences and Practices of Men which are not according to the Mind of Christ. The things of this nature I shall not here mention in Particular 3. There is no Evangelical Church Discipline administred in such Parochial Churches which yet is a necessary means unto the Edification of the Churches appointed by Christ himself and sacredly attended unto by the Primitive Churches And we dare not renounce our Interest in so blessed an Ordinance of Christ in the Gospel 4. The Rule and Government which such Parochial Churches are absolutely under in the room of that Rule and Discipline which ought to be in and among themselves namely that
Persons of any It is indeed beneath the Gravity and Dignity of this Reverend Author to bring reviling or railing Accusations against any neither will he I am sure give countenance to such a practice in others which is seldom used but by men of very mean consideration But I am not satisfied that he hath not used even great severity in Reflections on a whole Party of Men and that unprovoked Nor do I know how Persons on a Religious account can be more severely reflected on and that not only as unto their Opinions and Practises but also as unto the Sincerity of their Hearts and Honesty of their Designs than the Nonconformists are in this Sermon I have seen a Collection made of such Reflections by the hand of a Person of Honour a Member of the Church of England with his judgment upon them wherein they appear to me not to be a true resemblance or representation of Christian Love and Charity 2. A great part of this Discourse being such as became a Popular Auditory consisting in Generals on all hands acknowledged as the good of Union the evil of Schism and causeless Separation c. which will indifferently serve any Party until it be determined where the original fault and mistake doth lie I shall not at all take notice of it though it be so dress'd as to be laid at the door of Nonconformists in a readiness for an application unto their disadvantage But nothing that by way of Argument Testimony or Instance is produced to prove the Charge mentioned and the Consequents of it shall be omitted 3. Some few things may be taken notice of in the passage of the Author unto his Text of that nature is his complaint p. 2. There is just cause for many sad Reflections when neither the Miseries we have felt nor the Calamities we fear neither the terrible Judgments of God upon us nor the unexpected Deliverance vouchsafed unto us nor the common Danger we are yet in have abated Mens Heats or allayed their Passions or made them more willing to unite with our established Church and Religion But instead of that some stand at a greater Dastance if not Defiance It is acknowledged willingly by us that the warnings and calls of God unto this Nation have been great and marvellous and yet continue so to be But it is worthy our enquiry whether this be to be looked on as the onely End and Design of them that the Nonconformists do immediately in all things comply with the Established Church and Religion and are evidences of God's displeasure because they do not so when he who searcheth their hearts doth know that they would do it were it not for fear of his displeasure What if it should be the design of God in them to call the Nation and so the Church of England unto Repentance and Reformation which when all is done is the onely way of reconciling all Protestant Dissenters What if God should in them testifie against all the Atheism Profaness Sensuality that abound in this Nation unto the Publick Scandal of it with the dread and terror of those by whom they are duly considered the persons guilty of them being no way proceeded against by any Discipline of the Church nor any Reformation of the Church itself from such horrible pollutions once attempted Every man who knows any thing of Christ of his Law Gospel Rule and Discipline of the Nature End and Use of them with the Worship of God to be performed in them and by them and doth with consider the Terror of the Lord unto whom an account is to be given of these things must acknowledge that both in Persons and Things there is a necessity of Reformation among us on the utmost perils of the displeasure of Christ Jesus yet no such Reformation is so much as endeavoured in a due manner It is no Encouragement unto Conscientious Men to unite themselves absolutely and in all things unto such a Church as doth not 〈…〉 or as cannot Reform itself in such a degenerate state as that which many Churches in the world are at this day openly and visibly fallen into And to deal plainly with our Brethren if they will allow us to call them so that they may know what to expect and if it be the Will of God be directed into the onely true way of Uniting all Protestants in the onely Bands of Evangelical Union Order and Communion unless those who are concerned will endeavor and until they are enabled in some measure to effect a Reformà tion in the Ministry and People as unto their Relation to the Church as also in some things in the worship of God itself it is vain to expect that the Nonconformists should unite with the Church however established And may we not think that those many Warnings and Calls of God may have some respect unto these Abominations that are found in the Nation yea such as without a due Reformation of them will issue in our Desolation I do know that with the Nonconformists also there are Sins against the Lord their God and it will be a great addition unto their sins as also an aggravation of their guilt if they comply not with the warnings of God as they are here expressed by this Reverend Author so as to Reform whatever is amiss in them and return wholly unto God from all their wandrings But as unto those things which are usually charged on them they are such as Interest Hatred and the desire of their Ruine suggest unto the minds of their Adversaries or are used by some against their Science and Conscience to further that end without the least pretence to be raised from any thing in them their Opinions Practices or Conversation in the world Doth Atheism abound among us it is from the Differences in Religion made by Nonconformists Is there danger of Popery it is because of the Nonconformists Are the Judgments of God coming on the Nation it is for Nonconformity So was it of old with the Christians Si Tybris ascendit in maenis si Nilus non ascendit in arva si Coelum stetit si Terra movit si Fames si Lues statim Christianos ad Leonem 4. The immediate Introduction unto the opening of his Text is an account of the Differences and Divisions that were in the Primitive Churches occasioned by the Judaizing Christians who contended for the observation of the Ceremonies of the Law but some things may be added unto his account which are necessary unto the right stating of that Case as it may have any respect unto our present Differences And we may observe 1 That those with and concerning whom the Apostle dealeth in his Epistle were principally those of the Jewish Church and Nation who had own'd the Gospel professed Faith in Christ Jesus had received many of them spiritual Gifts or tasted of the powers of the world to come and did join in the worship of God in the Assemblies of the Christians I only mention
and subservient unto their Edification as is expresly affirmed Ephes. 4. 11 12 13 14. As it should seem an Opinion opposite unto this Notion of National Churches is examined and confuted Pag. 17. ibid it is a great Mistake to make the Notion of a Church barely to relate to Acts of Worship and consequently that the adequate Notion of a Church is an Assembly for Divine Worship by which means they appropriate the Name of Churches to particular Congregations Whereas if this hold true the Church must be dissolved as soon as the Congregation is broken up but if they retain the nature of a Church when they do not meet together for Worship then there is some other bond that unites them and whatever that is it constitutes the Church I am far from pretending to have read the Writings of all men upon this Subject nay I can say I have read very few of them though I never avoided the reading of any thing written against the way and order which I approve of Wherefore there may be some as far as I know who have maintained this Notion of a Church or that it is only an Assembly for Divine Worship but for my part I never read nor heard of any who was of this Judgment Assemblyes for Divine Worship we account indispensably necessary for the Edification of the Churches but that this is that which gives them their Constitution and formeth that which is the bond of their Union none of the Nonconformists as I know of do Judge For it will not only hence follow as the Reverend Author observes that the Church is dissolved when the Congregation is broken up on which account Churches at this time would be dissolved almost every Week whether they would or no but that any sort of Persons who have no Church-Relation unto one another meeting occasionally for Divine Worship do constitute a Church which it may be within an hour they cease to be It is not therefore on this account that we appropriate the Name of Churches unto particular Congregations There is quite another way and means another Bond of Union whereby particular Churches are constituted which hath been sufficiently declared But if the meaning of the appropriating the Name of Churches unto particular Congregations be that those Societies which have not or which cannot have Assemblies for divine Worship are not Churches properly so called it is a thing of another consideration that need not here be insisted on But when such Societies as whose bounds and limits are not of Divine Institution as were those of the National Church of the Jews no nor yet of the Prudence and wisdom of men as were the distribution of the ancient Church into Patriarchates and Diocesses but a meer natural and necessary consequent of that prevailing Sword which on the Dissolution of the Roman Empire erected distinct Kingdoms and Dominions as men were able such Societies as are not capable of any Religious Assemblies for Divine Worship and the ministration of Christian Discipline in them such as are forced to invent and maintaine an Union by ways and means and Officers and orders which the Scripture knows nothing of are proved to be Churches of Christs Institution I shall embrace them as such In the mean time let them pass at their own proper rate and value which the Stamp of Civil Authority hath put upon them What is further discoursed by the Author on this Subject proceeding no further but why may it not be so and so we are not concerned in 3. Pag. 23 24. There is a Distribution of all Dissenters into two Parties 1. Such as say That although they are in a state of Separation from our Church yet this separation is no sin 2. Such as say That a state of Separation would be sin but notwithstanding their meeting in different places yet they are not in a state of Separation The Difference of these two Parties seems to me to be only in the different ways of expressing themselves the one granting the use of the word Separation in this case which others will not admit For their Practice so far as I can observe is one and the same and therefore their Principles must be so also though they choose several ways of expressing them Both sorts intended do plead that in sundry things they have communion with the Church of England and in some things they have not nor can have it so Some knowing the word Separation to be of an indifferent signification and to be determined as unto its sence by what it is applyed unto do not contend but that if any will have it so the state wherein they are should be denominated from their dissent unto those things wherein they cannot hold communion with the Church of England and so are not offended if you call it a state of Separation how best this hinders not but that they continue their Communion with the Church of England as was before mentioned Others seem to take Separation in the same sence with Schisme which is alwayes evil Or at least they pretend it is their Right to have the Denomination of their state taken from what they agree in with the Church of England and not from their dissent in other things from it And therefore they continue in a Practice suitable unto that dissent Wherefore I judge that there is no need of this Distinction but both parties intended are equally concerned in the Charge that is laid against them for their dissent in some things from the Church These things being premised that we may not be diverted from the substance of the cause in hand as they would otherwise occurre unto us in our progress I shall proceed unto the consideration of the Charge it self laid against the Nonconformists and the arguings whereby it is endeavoured to be confirmed The Charge is That all the Nonconformists of one sort or another that is Presbyterians and Independents are guilty of sin of a sinful Separation from the Church of England and therefore as they live in a known sin so they are the Cause thereby of great evils confusions disturbances among our selves and of danger unto the whole Protestant Religion whence it is meet that they should c. The matter of Fact being thus far mutually acknowledged that there is such a stated Difference between the Church of England and the Nonconformists the next Enquiry naturally should be on these two Heads 1. Who or what is the cause of this Difference or Distance without which we cannot judge aright on whom the blame of it is to be charged For that all men are not presently to be condemned for the withdrawing from the Communion of any Church because they do so without a due Examination of the causes for which they do it will be acknowledged by all Protestants In plain terms our Enquiry is whether the cause hereof be on the one hand the Imposition of terms of Communion without any Obligation in Conscience to make that
the Faith in the bond of Peace This they would not have done if the Apostles had prescribed any one certain Rule of such things that all must conform unto especially considering how scrupulously they did adhere unto every thing that was reported to be done or spoken by any of the Apostles were the report true or false 3. In particular when a Difference fell out amongst them in a business of this nature namely in a thing of outward order no where appointed by the Authority of Christ namely about the Observation of Easter the Parties at variance appealed on the one side to the Practice of Peter on the other to the Practice of John both vainly enough yet was it never pretended by any of them on either side that the Apostles had constituted any Rule in the cafe and therefore is it not probable that they esteemed them to have done so in things of an alike nature seeing they laid more weight on this than on any other instance of the like kind 4. It is expresly denyed by good and Sufficient Testimony among them that the Apostles made any Law or Rule about outward Rites Ceremonies Times and the like See Socrat. lib. 5. cap. 21. However then the Apostles might by their Epistles and Presence with the Churches reform abuses that were creeping or crept in among them and set things in order among them with renewed Directions for their walking and that all Christians were obliged unto the Observation of those Rules as all those still are unto whom they are applicable in their circumstances yet all this proves nothing of their appointing such a general Rule as is pretended and such a Rule alone would be pleadable in this case and yet not this neither untill either it were produced in a Scheme of Canons or it were proved because they had power to make such a Rule so others may do the like adding unto what they prescribed leaving place unto others to adde to their Rule by the same Right and so endlesly The Truth is if God would be pleased to help us on all hands to lay aside Prejudices Passions Secular Interests Fears and every other distempered Affection which obstruct our minds in passing a Right Judgment on things of the nature treated on we find in the Text and Context spoken unto a sacred Truth divinely directive of such a Practice as would give Peace and Rest unto us all For it is supposed that men in a sincere endeavour after acquaintance with the Truths and Mysteries of the Gospel with an enjoyment of the Good things represented and exhibited in them may fall in some things into different apprehensions about what belongs unto Faith and Practice in Religion But whilest they are such as do not destroy nor overthrow the Foundation nor hinder men from pressing towards the Mark for the Prize of the High calling of God in Christ Jesus that which the Apostle directs unto them who are supposed to be ignorant of or to mistake in the things wherein they do differ from others is only that they wait for divine Instruction in the use of the Means appointed for that end practising in the mean time according to what they have received And as unto both Parties the Advice he gives them is that whereunto they have attained wherein they do agree which were all those Principles of Faith and Obedience which were necessary unto their Acceptance with God they should walk by the same Rule and mind the same things that is forbearing one another in the things wherein they differ which is the substance of what is pleaded for by the Nonconformists And that this is the meaning and Intention of the Apostle in this place is evident from the Prescription of the same Rules in an alike case Rom. 14. This the Reverend Author saw namely that the Rule there laid down is such as expresly requires mutual Forbearance in such cases where men are unsatisfied in Conscience about any Practice in Religion which seems in the same case to be quite another Rule than that which he supposeth to be intended in this place to the Philipians But hereunto he answers That the Apostle did act like a prudent Governour and in such a manner as he thought did most tend to the propagation of the Gospel and the Good of particular Churches In some Churches that consisted most of Jews as the Church of Rome at this time did and where they did not impose the necessity of keeping of the Law on the Gentile Christians as we do not find they did at Rome the Apostle was willing to have the Law buryed as decently and with as little noise as might be and therefore in this case he perswades both parties to forbearance and Charity in avoiding the judging and censuring one another since they had an equal regard unto the honour of God in what they did But in those Churches where the false Apostles made use of this pretence of the Levitical Law being still in force to divide the Churches and to separate the Communion of Christians these the Apostle bids them beware of them and their Practices as being of a dangerous and pernicious consequence Pag. 14 15. 1. No man ever doubted of the Prudence of the Apostle as a Governour though in this place he acts only as a Teacher divinely inspired instructing the Churches in the mind of God as unto the Differences that were among them 2. The Difference then among the Romans was about the Observation of the Mosaical Ceremonies and Worship that is so far as they might be observed in the Countreys of the Gentiles out of the Limits of the Church the Land of Canaan It could not be therefore concerning such things as whose Discharge and Practice was confined unto the Temple or that Land which yet the Jews of Hierusalem adhered unto Acts 20. 21 22 23 24. Their controversie therefore was principally about Meats and Drinks days of Feasting or Fasting and the like all founded in a supposed necessity of Circumcision 3. It is well observed by our Author that the Judaizing Christians which in all probability at this time were the greatest number at Rome the Gentile Church not making any great encrease before the coming of the Apostle thither did not impose the necessity of keeping the Law on the Gentile Christians at least not in that manner as was done by the false teachers who troubled the Churches of the Galathians and others so as to reject them who complyed not with them out of Church communion and from all hopes of Salvation But yet both Parties continued in their different Practices which through want of Instruction what was their Duty in such cases produced many inconveniencies among them as judging or despising one another contrary to the Rule of Christian Love and Charity In this state the Apostle prescribes unto them the Rule of their Duty which is plainly to bear with one another to love one another and according to the nature of
by the Courts of Bishops Chancellors Commissaries c. is unknown to the Scriptures and in its Administration is very remote from giving a True Representation of the Authority Wisdom Love and Care of Christ to his Church which is the Sole end of all Church Rules and Discipline The Yoke hereof many account themselves not obliged to submit unto 5. There is in such Churches a total Deprivation of the Liberty of the People secured unto them by the Rules and Practices of several Ages from the Beginning of choosing their own Pastors whereby they are also deprived of all use of their Light and Knowledge of the Gospel in providing for their own Edification 6. It cannot be denied but that there is want of due meanes of Edification in many of those Parochial Churches and yet provision is made by the Government that those Churches are under that none shall by any way provide themselves of better means for that great end of all Church Society It is on these and the like Reasons that the Non-conformists cannot joyn in total Communion such as the Rule pleaded for requireth with Parochial Churches In this state as was said the Lord Christ having Instituted particular Congregations requiring all Believers to walk in them it is the Duty of those who are necessiated to decline the Communion of Parochial Churches as they are stated at present to joyn themselves in and unto such Congregations as wherein their Edification and Liberty may be better provided for according unto Rule But hereon the Reverend Author proceeds to oppose such particular Congregations or Churches I think as unto their original and necessity for so he speaks page 25 to page 26. But I must needs say further I have never yet seen any tolerable proof that the Churches Planted by the Apostles were Limited to Congregations Howbeit this seems to be so clear and evident in matter of Fact and so necessary from the nature of the thing it self that many wise Men wholly unconcerned in our Controversies do take it for a thing to be granted by all without dispute So speaks Chief Justice Hobart page 149. In the Case of Colt and Glover cont Bishop Coventry and Litchfield And we know well that the Primitive Church in its greatest Purity was but Voluntary Congregations of Believers submitting themselves to the Apostles and after to other Pastors to whom they did Minister of their Temporals as God did move them Of the same Judgment are those who esteemed the first Government of the Church to be Democratical so speaks Paulus Sharpius In the beginning the Government of the Holy Church had altogether a Democratical Form all the faithful intervening in the chiefest Deliberations thus we see that all did intervene at the Election of Matthias unto the Apostleship and in the Election of the six Deacons and when St. Peter received Cornelius an Heathen Centurion unto the Faith he gave an account of it to all the Church Likewise in the Council celebrated in Jerusalem the Apostles the Priests and the other Faithful Brethren did intervene and the Letters were written in the name of all these three Orders In success of time when the Church increased in number the faithful retiring themselves to the Affairs of their Families and having left those of the Congregation the Government retained only in the Ministers and became Aristocratical saving the Election which was Popular And others also of the same Judgment may be added But let us hear the Reasoning of this Learned Author against this Apprehension this he enters upon page 26. It is possible at first there might be no more Christians in one City than could meet in one Assembly for worship but where doth it appear that when they multiplied into more Congregations they did make new and distinct Churches under new Officers with a seperate Power of Government Of this I am well assured there is no marks nor foot-steps in the New Testament or the whole History of the Primitive Church I do not think it will appear credible to any considerate man that the 5000 Christians in the Church of Jerusalem made one stated and fixed Congregation for Divine Worship not if we make all the allowances for Strangers which can be desired but if this were granted where are the unalterable Rules that assoon as the Company became too great for one particular Assembly they must become a new Church under peculiar Officers and an Independent Authority It is very strange that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline should be able to produce nothing in so necessary a point I Answer 1 It is possible that an impartial account may ere long be given of the state and ways of the first Churches after the Decease of the Apostles wherein it will be made appear how they did insensibly deviate in many things from the Rule of their first Institution so as that though their mistakes were of small moment and not prejudicial unto their Faith and Order yet occasion was administred to succeeding Ages to increase those Deviations until they issued in a fatal Apostasy An eminent instance hereof is given us in the Discourse of Paulus Sharpius about matters Benificiary lately made publick in our own Language 2 The matter of Fact herein seems to me evidently to be exemplified in the Scripture For although it may be there is not express mention made that these or those particular Churches did divide themselves into more Congregations with new Officers yet are there Instances of the Erection of new particular Congregations in the same Province as distinct Churches with a seperate Power of Government So the first Church in the Province of Judea was in Jerusalem But when that Church was compleat as to the number of them who might Communicate therein unto their Edification the Apostle did not add the Believers of the adjacent Towns and places unto that Church but Erected other particular Congregations all the Country over so there were different Churches in Judea Galile and Samaria that is many in each of them Act. 9. 31. So the Apostle mentions the Churches of God that were in Judea 1 Thes 2. 14. And no where speaks of them as of one Church for Worship Order and Government So he speaks again that is constantly Gal. 1. 22. I was unknown by face unto the Churches of Judea And that these Churches were neither National nor Diocessans but particular Congregations is as I suppose sufficiently evident So was it in the Province of Galatia there is no mention of any Church therein that should be comprehensive of all the Believers in that Province But many particular Churches there were as it is testified chap. 1. ver 2. So was it also in Macedonia the first Church planted in that Province was at Philipi as it is declared Act. 16. And it was quickly brought into compleat Order so as that when the Apostle wrote unto it there were
in it the Saints whereof it was constituted with Bishops and Deacons Phil. 1. 1. But that Church being so compleat the Apostle appointed other particular Congregational Churches in the same Province who had Officers of their own with a Power of Government these he mentions and calls the Churches of Macedonia 2 Cor. 8. 1. 23. Wherefore we need no more Directions in this matter then what are given us by the Apostles Authority in the Name and Authority of Jesus Christ nor are concerned in the Practice of those who afterwards took another course of adding Believers from other places unto the Church first planted unless it were in case of a disability to enjoy Church-Communion among themselves elsewhere Whatever therefore is pretended unto the contrary we have plain Scripture evidence and practice for the errecting particular distinct Congregations with Power for their own Rule and Edification in the same Province be it as small as those that were of Samaria or Galile It cannot surely be said that these Churches were National wherof there were many in one small Province of a small Nation nor yet Metropolitical or Diocesan nor I suppose will it be denied but that they were intrusted with Power to Rule and Govern themselves in all ordinary cases especially when in every one of them Elders were ordained which the Apostles were careful to see done Act. 14. 22. This is the Substance of what we plead as unto particular Congregations 3. It is not probable that any of the first Churches did for a long time encrease in any City unto such a number as might exceed the bounds of a particular Church or Congregation For such they might continue to be notwithstanding a Multiplication of Bishops or Elders in them and occasional distinct Assemblies for some Acts of Divine Worship And it seems if they did begin to exceed in number beyond a just proportion for their Edification they did immediately erect other Churches among them or near them So whereas there was a mighty encrease of Believers at Corinth Act. 18. 10 there was quickly planted a distinct Church at Cenchrea which was the Port of the City Rom. 16. 1. And notwithstanding the great number of 5000 that were Converted at Hierusalem upon the first Preaching of the Gospel yet were they so disposed of or so dispersed that some years after this there was such a Church only there as did meet together in one place as occasion did require even the whole multitude of the Brethren who are called the Church in distinction from the Apostles and Elders who were their Governours Act. 15. 4 12. Chap. 21. 22. Nor was that Church of any greater Number when they all departed afterwards and went out unto Pella a Village beyond Jordan before the Destruction of the People City and Temple And 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 at Carthage that the whole Community of the Members of that Church did meet together to determine of things that were for their Common Interest according unto what was judged to be their Right and Liberty in those days which they could not have done had they not all of them belonged unto the same particular Church and Congregation But these things may be pleaded elsewhere if occasion be given thereunto But yet 4. I must say that I cannot discern the least necessity of any positive Rule or Direction in this matter nor is any such thing required by us on the like occasion For this distribution of Believers into particular Congregations is that which the nature of the thing it self and the Duty of men with respect unto the end of such Churches doth indispensibly require For what is the end of all Churches for which they are instituted Is it not the Edification of them that do believe They will find themselves mistaken who suppose that they were designed to be subservient unto the secular Interest of any sort of men What are the means appointed of Christ in such Churches for that end Are they not Doctrines and Fellowship breaking Bread and Prayer that is the joynt Celebration of the Ordinances of Christ in the Gospel in Preaching the Word Administring the Sacraments Mutual Watchfulness over one another and the exercise of that Discipline which he hath appointed unto his Disciples I desire to know whether there be any need of a new Revelation to direct men who are obliged to preserve Churches in their use unto their proper End to take care of such things as would obstruct and hinder them in the use of means unto that end of their Edification Whereas therefore it is manifest that ordinarily these means cannot be used in a due manner but in such Churches as wherein all may be acquainted with what all are concerned in the very Institution it self is a plain Command to plant erect and keep all Churches in such a state as wherein this end may be attained And therefore if Believers in any place are so few or so destitute of Spiritual Gifts as not to be able of themselves jontly to observe these means for their Edification It is their Duty not to joyn by themselves in a Church-State but to add themselves as Members unto other Churches and so when they are so many as that they cannot orderly communicate together in all these Ordinances in the way of their Administration appointed in the Scripture unto the Edification of them it is their Duty by vertue of the Divine Institution of Churches to dispose of their church-Church-state and Relation into that way which will answer the Ends of it that is into more particular Churches or Congregations I speak not these things in opposition unto any other church-Church-state which men may erect or establish out of an opinion of its usefulness and conveniency much less against that Communion which ought to be among those particular Churches or their Associations for their common Rule and Government in and by their Officers but only to manifest that those of the Non-conformists which are supposed to adhere unto the Institution of particular Churches in a peculiar way do not thereby deserve the Imputation of so great and intolerable a Guilt as they are here charged withal And whereas I have hereby discharged all that I designed with respect unto the first sort of Non-conformists as they are here distinguished I might here give over the pursuit of this Argument But because I seek after Truth and satisfaction alone in these things I shall a little farther consider what is offered by this Reverend Author unto the same purpose with what we have passed through So therefore he proceeds pag. 26. to pag. 27. If that of which we read the clearest Instances in Scripture must be the standard of all future Ages much more might be said for limiting Churches to private Families then to particular Congregations For do we not read of the Church that
was in the House of Priscilla and Aquila at Rome of the Church that was of the House of Nymphas at Colosse and in the House of Philemon at Laodicea Why then should not Churches be reduced to particular Families when by that meanes they may fully enjoy the Liberty of their Consciences and avoid the Scandal of breaking the Laws But if notwithstanding such plain Examples Men will extend Churches to Congregations of many Families why may not others extend Churches to those Societies which consist of many Congregations I Answer 1 Possibly a Church may be in a Family or consist only of the Persons that belong to a Family But a Family as a Family neither is nor can be a Church For as such it is constituted by Natural and Civil Relations But a Church hath its Form and Being from the Voluntary Spiritual consent of those whereof it consists unto Church Order They gave saith the Apostle their own selves to the Lord and unto us by the Will of God 2 Cor. 8. 5. Neither is there any mention at all in the Scripture of the constitution of Churches in private Families so as that they should be limited thereunto 2 What is spoken of the Church in the House of Aquila Nymphas and Philemon doth not at all prove that there was a particular Church in each of their houses consisting only of their own Families as such but only that there was a Church which usually assembled in their respective houses Wherefore 3 Here is no such Example given of Churches in private Families in the whole Scripture as should restrain the extent of Churches from Congregations of many Families And the enquiry hereon that if men will extend Churches to Congregations of many Families why may not others extend Churches unto those Societies which consist of many Congregations hath not any force in it For they who extended Churches unto Congregations of many Families were the Apostles themselves acting in the Name and Authority of Jesus Christ. It cannot be proved that ever they Stated Erected or Planted any one Church but it was composed of Persons out of many Families nor that ever they confined a Church unto a Family or taught that Families though all of them Believers and baptized were Churches on the account of their being Families So others may extend Churches unto those Societies which consist of many congregations yet not so as that those who cannot comply or joyn with them should thereon be esteemed Schismaticks seeing such Societies were not appointed by Christ and his Apostles If such Societies be so constituted as that there is but a probable Plea that they are ordained by Christ there may be danger in a dissent from them meerly on this account that they consist of many congregations but this is not our case as hath been before declared The Remainder of this Section consists in an account of the Practice of the Churches in some things in following Ages This though of Importance in itself and deserving a full enquiry into yet belongeth not unto our present case and will it may be in due time be more fully spoken unto Those supposed of the first way and judgment who grant a separation from the established form of the Church of England are dismissed with one charge more on and Plea against their Practice not without a mixture of some severity in expression pag. 30. But suppose the first Churches were barely congregational by reason of the small number of Believers at that time yet what Obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant Stateâ— Which is pressed with sundry considerations in the two following Pages But we say 1 That the first Churches were not congregational by reason of the small number of Believers but because the Lord Christ had limited and determined that such a state of his Churches should be under the New Testament as best suited unto all the ends of their Institution 2 That which is called the infant state of Churches was in truth their sole perfect estate what they grew up unto afterwards most of them we know well enough For leaving as it is called their infant state by degrees they brought forth at last the Man of Sin 3 No Obligation lies upon us from hence to disturb the Peace of any Church nor do we do so let what will be pretended to the contrary If any such Disturbance do ensue upon the Differences that are between them and us as far as I know the blame will be found lying upon them who not being satisfied that they may leave the first state of the Churches under a Pretence of its Infancy and bring them into a greater Perfection then was given them by Christ and his Disciples but compel others also to foregoe their Primitive Constitution and comply with them in their Alteration thereof The Remainder of the Discourse of this Section so farre as I can understand proceeds on this Principle that the sole Reason and cause of our Non-conformity is this Perswasion of the Divine Institution of particular Churches But all men know that this is otherwise This of all things is least pleaded and commonly in the last place and but by some among the causes and Reasons of our withholding Communion so farre as we do so from the Church of England as unto the way and manner wherein it is required of us Those Reasons have been pleaded already and may yet be so farther in due time For the Rest of the Discourse we do not we cannot believe that the due and peaceable Observation of the Institutions of Christ doth of it self give any Disturbance unto any Churches or Persons whatever Nor that a peaceable endeavour to practise our selves according unto those Institutions without imposing that Practice on them can be justly blameable We do not we cannot believe that our Refusal of a total Compliance with a Rule for Order Discipline Worship and Ceremonies in the Church not given by Christ and his Apostles but requiring of us sundry things either in themselves or as required of us directly contrary unto or inconsistent with the Rules and Directions given us by them unto those ends as in our Judgment and Light of our Consciences is done in and by this Rule is either Schism or blameable Separation We do judge our selves obliged to preserve Peace and Unity among Christians by all the means that Christ hath appointed for that End by the exercise of all Grace the performance of all Duties the observation of all Rules and Directions given us for that end but we do not we cannot believe that to neglect the means of our own Edisication appointed unto us by Christ himself to cast away the Liberty wherewith he hath made us free and to destroy our own Souls for ever by acting against his Authority in his Word and our own Consciences guided thereby in a total complying with the Rule proposed unto us is a way or
pleaded on the one side or the other and so it shall be here dismissed The especial charge here managed against the Non-conformists is that they allow that to live a state of Separation from such Churches as many at least of ours are is a Sin yet that themselves so do which is manifest in their Practice But it may be said 1 That this Concession respects only Parochial Churches and that some of them only But the conformity in general required of us respects the Constitution Government Discipline Worship and Communion of the National Church and Diocesan Churches therein 2 Persons who thus express themselves are to be allowed the Interpretation of their own Minds Words and Expressions For if they do judge that such things do belong unto a state of Separation from any Churches as namely a causeless Renouncing of all Communion with them a condemnation of them as no Church and on that ground setting up Churches against them which they know themselves not to be guilty of they may both honestly and wisely deny themselves to be in a state of Separation nor will their present Practice prove them so to be And on the other hand those who do acknowledge a Separation as unto distinct local presential communion with the Church of England yet do all of them deny those things which in the Judgment of those now intended are necessary to constitute a state of Separation But on this Account I cannot see the least contradiction between the Principles and Practice of these Brethren nor wherein they are blame-worthy in their Concession unless it be in too much earnestness to keep up all possible communion with the Church of England forgive them that wrong Yet I say not this as though these who are here supposed to own a state of Separation were not as Zealous also for Communion in Faith Love and Doctrine of Truth with the body of Protestants in this Nation as they are 3 That which animates this part of the Discourse and which is the Edge of this Charge is that the Ministers do conceal from the People what their Judgment is about the Lawfulness of Communion with the Church of England How this can be known to be so I cannot understand For that it is their Judgment that they may do so is proved only so far as I know from what they have Written and Published in Print unto that purpose And certainly what men so publish of their own accord they can have no design to conceal from any especially not from them who usually attend on their Ministry who are most likely to read their Books with Diligence But this hath been spoken unto before In these things we seek for no shelter nor countenance from what is pleaded by any concerning the obliging Power of an erronious Conscience which the Reverend Author insists on pag. 42 43 44. For we acknowledge no Rule of Conscience in these things which concern Churches their State Power Order and Worship but Divine Revelation only that is the Scripture the written Word of God and sure enough we are that we are not deceived in the choice of our Rule so as that we desire no greater Assurance in any concerns of Religion And by the Scripture as our Rule we understand both the express words of it and whatever may by just and lawful consequence be educed from them This Rule we attend unto and enquire into the Mind of God in it with all the Diligence we are able and in the use of all the means that are usually and truly pleaded as necessary unto the Attainment of a right understanding thereof And if any one can inform us of any thing required of us thereby which yet we have not received we shall with all readiness comply therewithal We have no prejudices no outward Temptations that should biass our Minds and Inclinations unto those Principles and Practices on them which we judge our selves guided and directed unto by this Rule but all such considerations as might be taken from the most moderate desires even of Food and Raiment do lye against us We are hereon fully satisfied that we have attained that knowledge in the Mind of God about these things as will preserve us from Evil or Sin against him from being Hurtful or Useless unto the rest of Mankind if we submit unto the Light and conduct of it Wherefore we seek no relief in we plead no excuse from the Obligation of an Erroneous Conscience but do abide by it that our Consciences are rightly informed in these things and then it is confessed on all hands what is their Power and what their force to oblige us with respect unto all humane commands I know not of any farther concern that the Non-conformists have in the Discourse of this Reverend Author unless it be in the considerations which he proposeth unto them and the Advice which he gives them in the close of it I shall only say concerning the one and the other that having weighed them impartially unto the best of my Understanding I find not any thing in them that should make it the Duty of any man to invent and constitute such a Rule of Church Communion as that which is proposed unto the Non-conformists for their absolute compliance withal nor any thing that should move the Non-conformists unto such compliance against the Light of their Consciences and understanding in the mind of Christ which alone are the things in debate between us But if the Design of the Author in the proposal of these considerations and the particulars of his Advice be that we should take heed to our selves that during these differences among us we give no offence unto others so far as it is possible nor entertain severe Thoughts in our selves of them from whom we differ we shall be glad that both he and we should be found in the due Observance of such Advice One head of his Advice I confess might be if I am not mistaken more acceptable with some of the Non-conformists if it had not come in the close of such a Discourse as this is And it is that they should not be always complaining of their hardships and Persecution pag. 54. For they say after so many of them have died in common Gaols so many have endured long Imprisonments not a few being at this day in the same Durance so many driven from their habitations into a wandring condition to preserve for a while the Liberty of their Persons so many have been reduced unto Want and Penury by the taking away of their Goods and from some the very Instruments of their Livelyhood after the Prosecutions which have been against them in all Courts of Justice in this Nation on Informations Endictments and Suits to the great charge of all of them who are so Persecuted and ruine of some after so many Ministers and their Families have been brought into the utmost outward streights which Nature can subsist under after all their perpetual Fears and