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
much concern'd My Words are Vindic. p. 41. Though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church of Carthage that the whole Community of the Members of that Church did meet together to determine of things that were of their common Interest according unto what was judged to be their Right and Liberty in those dayes I thought no man who is so Conversant in the Writings of Cyprian as our Author apparently is could have denied the Truth hereof nor do I say it is so done by him onely he takes occasion from hence to discourse at large concerning the state of the Church at Carthage in those dayes in Opposition to Mr. Cotton who affirms that there was found in that Church the express and lively lineaments of the very body of Congregational Discipline Herein I am not concern'd who do grant that at that time there were many Alterations introduced into the Order and Rule of the Church but that the People did meet together unto the Determination of things of their common Interest such as were the choice of their Officers and the readmission of them into the Fellowship of the Church who had fallen through infirmity in time of Persecution or publick offences and divisions is so evident in the Writings of Cyprian wherein he ascribes unto them the right of choosing Worthy and of rejecting Unworthy Officers and tells them that in such Cases he will do nothing without their consent that it cannot be gain-said But hereon he asketh where I had any Reason to appeal to St. Cyprian for the Democratical Government of the Church which indeed I did not do nor any thing which look'd like unto it And he addes that they have this Advantage from the appeal that we do not suppose any Deviation then from the Primitive Institution whereas my words are Positive that before that time there were many Alterations introduced into the Rule and Order of the Church such things will partiallity in a Cause and aiming at Success in Disputation produce M. Cotton affirms that the lineaments of the Congregational Discipline are found in that Church that there is therein a just Representation of an Episcopal Church that is I presume Diocesan because that alone is unto his purpose It is not lawful to make any Church after the time of the Apostles the Rule of all Church State and Order nor yet to be absolutely determined in these things by the Authority of any man not divinely inspired And yet I cannot but wish that all the three parties dissenting about Church Order Rule and Worship would attempt an agreement between themselves upon the Representation made of the state of the Church of Carthage in the dayes of Cyprian which all of them lay some claim unto although it will be an Abridgement of some of their pretensions It might bring them all nearer together and it may be all of them in some things nearer to the Truth for it is Certain 1. That the Church of Carthage was at that time a particular Church There was no more Church but one in that City Many occasional Meetings and Assemblies in several places for Divine Exercises and Worship there were But stated Churches with Officers of their own Members peculiarly belonging unto them Discipline among them such as our Reverend Author doth afterwards affirme and describe our Parochial Churches to be there were none nor is it pretended that there were 2. That in this one Church there were Many Presbyters or Elders who ruled the whole Body or Community of it by common Advice and Counsel whether they were all of them such as laboured in the Word and Doctrine with the Administration of the Sacraments or attended unto Rule only it doth not appear But that they were many and such as did not stand in any peculiar Relation unto any part of the people but concur'd in common to promote the Edification of the whole Body as Occasion and Opportunity did require is evident in the account given of them by Cyprian himself 3. That among those Elders in that one Church there was one peculiarly called the Bishop who did constantly preside amongst them in all Church affairs and without whom ordinarily nothing was done as neither did he any thing without the advice of the Elders and consent of the People How far this may be allowed for Orders sake is worth consideration of Divine institution it is not But where there are many Elders who have equal interest in and right unto the rule of the whole Church and the Administration of all Ordinances it is necessary unto Order that one do preside in their meetings and consultations whom custom gave some preheminence unto 4. That the people were ruled by their own consent and that in things of greatest importance as the choice of their Officers the casting out and the receiving in of lapsed members had their suffrage in the determination of them 5. That there was no Imposition of Liturgies or Ceremonies or any humane invention in the Worship of God on the Church or any members of it the Scripture being the sole acknowledged Rule in Discipline and Worship This was the state and order of the Church of Carthage in those days and although there were some alterations in it from the first divine Institution of Churches yet I heartily wish that there were no more difference amongst us then what would remain upon a supposition of this state For what remains of the Opposition made unto what I had asserted concerning Congregational or particular Churches I may referre the Doctor and the Reader unto what hath been farther pleaded concerning them in the preceding discourse nor am I satisfied that he hath given any sufficient answer unto what was before alledged in the vindication but hath passed by what was most pregnant with Evidence unto the Truth and by a mistake of my mind or Words diverts very much from the state of the Question which is no other but what I laid down before yet I will consider what is material in the whole of his Discourse on this subject SECT 5. p. 234 He says I affirm that as to the matter of fact concerning the Institution of Congregational Churches it seems evidently exemplyfied in the Scripture for which I referre the Reader unto what is now again declared in the confirmation of it And he adds The matter of Fact is that when Churches grew too big for one single Congregation in a City then a new Congregational Church was set up under new Officer with a separate power of Government that is in that City But this is not at all the matter of Fact I do not say that there were originally more particular Churches then one in one City I do grant in the words next quoted by him that there is not express mention made that any such Church did divide it self into more Congregations with new Officers But this
all true Evangelical Love Faith and Worship were lost Yea this kinde of Communion and Conjunction added unto an implicite dependance on the Authority of the Church was substituted in their room and multitudes were contented with them as those which did bestead them in their neglect of all other Graces and their exercise And I wish it were not so among others who suppose they have all the Love that is required of them if they are freed from such scandalous variances with their Neighbours as should make them unfit for the Communion 4. If this be the only means of Love how do men maintain it towards any not of their own Parish seeing they never meet with them at the Sacrament of the Lord's Supper And if they can live in love with those of other Parishes why can they not do so with those who having the same Faith and Sacraments with them do meet apart for the exercise of Divine Worship in such Congregations as we have described Wherefore 5. The Variance that is pretended to be caused by the setting up of these particular Congregations is a part of that variance which Christ came to send into the world Matth. 10.34 35 36. Think not that I am come to send Peace on Earth I came not to send Peace but a Sword For I am come to set a man at variance against his Father and the Daughter against her Mother and the Daughter-in-law against her Mother-in-Law And a mans Foes shall be they of his own Houshold He was the Prince of Peace he came to make peace between God and men between men themselves Jews and Gentiles he taught nothing enjoyned nothing that in its own nature should have the least inconsistency with Peace or give countenance unto variance But he declares what would ensue and fall out through the sin the darkness unbelief and enmity unto the Truth that would continue on some under the Preaching of the Gospel whilst others of their nearest Relations should embrace the Truth and profession of it What occasion for this variance is taken from the gathering of these Congregations which the way itself doth neither cause nor give the least countenance unto we are not accountable for Whereas therefore there is with those among whom these variances and loss of Love thereby are pretended one Lord one Faith one Baptism one Hope of their Calling the same Truth of the Gospel Preached the same Sacraments administred and whereas both the Principles of the way and the persons of those who assemble in distinct Corporations for the Celebration of Divine Worship do lead unto Love and the practice of it in all its known Duties all the evils that ensue on this way must be charged on the Enmity Hatred Pride and Secular Interest of men which it is not in our power to cure 2. Another end of the Institution of this state is that the Church might be The Ground and Pillar of Truth 1 Tim. 3.15 that is that it might be the principal outward means to support preserve publish declare and propagate the Doctrine or Truth of the Gospel especially that concerning the Person and Offices of Christ which the Apostle subjoyns unto this Assertion in the next words That Church state which doth not answer this End is not of Divine Institution But this the Ministry of these Churches is eminently suited unto There are three things required in this Duty or required unto this end that the Church be the Ground and a Pillar of Truth 1. That it preserve the Truth in itself and in the Profession of all its Members against all Seducers false Teachers and Errours This the Apostle gives in special charge unto the Elders of the Church of Ephesus adding the Reasons of it Act. 20.28 29 30 31. This is in an especial manner committed unto the Officers of the Church 1 Tim. 5.20 2 Tim. 1.13 14. This the Ministry of these Churches is meet and suited unto The continual Inspection which they may and ought to have into all the Members of the Church added unto that circumspection about and trial of the Doctrines Preached by themselves in the whole Body of the Church fits them for this work This is the Fundamental means on the matter the only outward means that the Lord Christ hath appointed for the preservation of the Truth of the Gospel in this world whereby the Church is the Ground and Pillar of Truth How this can be done where Churches are of that Make and Constitution that the Officers of them can have no immediate Inspection into or cognizance of either the Knowledge Opinions and Practices of the Members of their Church nor the Body of the Church know on any evident ground what it is that their principal Officer believes and teaches I know not By this means was the Truth preserved in the Churches of the two first Centuries wherein they had no Officers but what were placed in particular Churches so as that no considerable Errour made any entrance among them 2. That each Church take care that the same Truth be preserved entire as unto the profession of it in all other Churches Their Communion among themselves whereof afterwards is built upon their common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Profession of the same Faith This therefore it is their Duty and was always their practice to look after that it was preserved entire For a change in the Faith of any of them they knew would be the dissolution of their Communion Wherefore when any thing of that nature fell out as it did in the Church of Antioch upon the Preaching of the necessity of Circumcision and keeping of the Law whereby the Souls of many of the Disciples were subverted the Church at Hierusalem on the notice and knowledge of it helped them with their Advice and Counsel And Eusebius tells us that upon the first promulgation of the Heresies and Phrensies of Montanus the Faithful or Churches in Asia met frequently in sundry places to examine his Pretences and condemn his Errours whereby the Churches in Phrygia were preserved Hist. Eccl. lib. 5. cap. 14. So the same was done afterwards in the case of Samosatenus at Antioch whereby that Church was delivered from the infection of his pernicious Heresy lib. 7. cap. 26 28 29. And this care is still incumbent on every particular Church if it would approve itself to be the Ground and Pillar of Truth And in like manner Epiphanius giving an account of the Original of the Heresie of Noetus a Patropassian affiâ—ms that the Holy Presbyters of the Church called him and enquired of his Opinion several times whereon being convicted before the Presbytery of enormous Errours he was cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he began to disperse his Errours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Haeres cont Noet Haer. 38. Sec. 57. Hence it was that the Doctrine of the Church as unto the substance of it was preserved entire during the two first Centuries and somewhat after
of that Nation and by living within such Parochial Precincts as the Law of the Land hath Arbitrarily established are Members of this or that particular Congregation At least they are accounted so far to belong unto these Churches as to render them liable unto all outward punishments that shall be thought meet to be inflicted on them who comply not with them So far as these perswasions and actings according unto them do prevail so far are they destructive of the principal foundation of the external being and order of the Church But that mens joyning themselves in or unto any Church Society is or ought to be a voluntary act or an act of free choice in mere obedience unto the Authority and commands of Christ is so sacred a truth so evident in the Scripture so necessary from its subject matter so testifyed unto by the practice of all the first Churches as that it despiseth all opposition And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of or belonging unto this or that Church as unto total Communion who desire or chuse no such thing unto this acknowledged principle 5. There is a double joyning unto the Church 1. That which is as unto total Communion in all the duties and priviledges of the Church which is that whereof we treat 2. An adherence unto the Church as unto the means of Instruction and Edification to be attained thereby So persons may adhere unto any Church who yet are not meet or free on some present consideration to confederate with it as unto total Communion see Act. 5.13 14. And of this sort in a peculiar manner are the Baptized Children of the Members of the Church For although they are not capable of performing Church-Duties or enjoying Churchâ—priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary consent thereunto and choice thereof yet are they in a peculiar manner under the care and inspection of the Church so far as the outward administration of the Covenant in all the means of it is committed thereunto and their duty it is according to their capacity to attend unto the Ministry of that Church whereunto they do belong 6. The Proposition respects a visible professing Church And I intend such a Church in general as avoweth Authority from Christ 1. For the Ministerial Preaching of the Word 2. Administration of the Sacraments 3. For the Exercise of Evangelical Discipline and 4. To give a publick testimony against the Devil and the world not contradicting their profession with any corrupt Principles or Practices inconsistent with it What is required in particular that any of them may be meet to be joyned unto such a Church we shall afterwards enquire 7. It is generally said that out of the Church there is no Salvation and the truth hereof is testified unto in the Scriptures Act. 2.47 1 Pet. 3.20 21. Matth. 16.18 Ephes. 5.26 27. Joh. 10.16 8 This is true both positively and negatively of the Catholick Church Invisible of the Elect All that are of it shall be saved and none shall be saved but those that belong unto it Ephes. 5.25 26 27. Of the Catholick visible professing Church negatively that no Adult person can be saved that doth not belong unto this Church Rom. 10.10 9. This Position of Truth is abused by Interest and Pride an enclosure of it being made by them who of all Christians in the world can lay the least and weakest claim unto it namely the Church of Rome For they are so far from being that Catholick Church out of which there is no Salvation and wherein none can perish like the Ark of Noah that it requires the highest charity to reckon them unto that visible professing Church whereof the greatest part may perish and do so undoubtedly 10. Our enquiry is what truth there is in this Assertion with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline whereof we treat And I say 1. No Church of what denomination soever can lay a claim unto this Priviledge as belonging unto itself alone This was the antient Donatism They confined Salvation unto the Churches of their Way alone And after many false charges of it on others it begins really to be renewed in our days For some dispute that Salvation is confined unto that Church alone wherein there is a Succession of Diocesan Bishops which is the height of Donatism The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men by the measures of some differences among Christians about Churches their State and Order are absurd foolish and impious and for the most part used by them who sufficiently proclaim that they know neither what it is to be saved nor do use any diligence about the necessary means of it Salvation depends absolutely on no particular Church-state in the world he knows not the Gospel who can really think it doth Persons of Believers are not for the Church but the Church is for them if the Ministry of Angels be for them who are Heirs of Salvation much more is the Ministry of the Church so If a man be an Adulterer an Idolater a Rayler a hater scoffer of Godliness if he choose to live in any known sin without Repentance or in the neglect of any known duty if he be ignorant and prophane in a word if he be not born again from above be he of what Church he will and whatsoever place he possess therein he cannot be saved And on the other side if a man believe in Christ Jesus that is know him in his Person Offices Doctrine and Grace trust unto him for all the ends of the wisdom and love of God towards Mankind in him if he endeavour to yield sincere and universal obedience unto all his commands and to be conformed unto him in all things following his example having for these ends received of his Spirit though all the Churches in the world should reject him yet he shall undoubtedly be saved If any shall hence infer that then it is all one of what Church any one is I answer 1. That although the being of this or that or any particular Church in the world will not secure the Salvation of any men yet the adherence unto some Churches or such as are so called in their constitution and worship may prejudice yea ruine the Salvation of any that shall so do 2. The choice of what Church we will joyn unto belongs unto the choice and use of the means for our Edification And he that makes no Conscience hereof but merely with respect unto the event of being saved at last will probably come short thereof 2. On this Supposition that there be no insuperable difficulties lying in the way of the discharge of this duty as that a person be cast by the providence of God into such a place or season as
Ceremonies without the enlivening form of these Spiritual Gifts I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church Wherefore a Communication of Spiritual Gifts peculiarly enabling men unto the Work of the Ministry antecedent unto their solemn Separation unto the Office in some Good Measure is absolutely necessary unto the due continuance of the Office and its Work See Ephes. 4.7 11 12 13 14 15. To suppose that the Lord Christ doth call and appoint men unto a certain Office and Work in his Church secluding all others from any Interest in the one or other and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office and Work is to ascribe that unto him which is every way unbecoming his Wisdom and Grace with his Love unto the Church But when men look on all Church Order as a lifeless Machine to be acted moved and disposed by External Rules Laws Canons and Orders without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it the true Disciples of Christ will receive no advantage thereby 3. It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it that they give themselves unto the Word and Prayer that they labour continually in the Word and Doctrine and all those other Duties which in the Scripture are prescribed unto them and this not only as unto the Matter of them but as unto the Manner of their performance with Zeal Love Compassion and Diligence Where there is a great Defect in any of these things on what Pretence soever it be Where Men esteem themselves exempted from this Work or not obliged unto it when they suppose that they may discharge their Office at a cheaper rate and with less trouble as unto their present Interest by such wayes as I shall not here express No Man is no Man can be obliged to confine his Church Communion unto such a Ministry 4. It is required that they be Examples unto the Flock in the Expression of the Nature and Power of the Doctrine which they Preach in their Conversation especially in Zeal Humility Self-denial and readiness for the Cross. Where these things are not there is such a defect in the Fundamentals of Church Practise as unto the Ministry of it that no man who takes care of his own Edification can joyn himself unto a Church labouring under it For Ministers and Churches are nothing but instituted means of the Conversion of Sinners and the Edification of Believers And when any of them through their own default cease so to be there is no Obligation unto any man to joyn or continue in their Communion nor do they contract any Guilt in a peaceable departure from them but discharge their Duty That this be done peaceably without strife or contention without judging of others as unto their Interest in Christ and Eternal Salvation the Law of Moral Obedience doth require That it be done with Love and Compassion and Prayer towards and for them who are Left is the peculiar Direction of that Moral Duty by the Gospel Such a Practise at present would fall under severe Charges and Accusations as also brutish Penalties in some places But when all Church Craft shall be defeated and the uses that are made of its imaginary Authority be discarded there will be little occasion of this Practise and none at all of Offence Again There are Things Fundamental unto Church Practise and Order in the Church itself which where they are neglected no Man ought of choice to joyn himself unto that Church seeing he cannot do it without the Prejudice of his Edification the furtherance whereof he ought to design in that Duty And these are 1. That the Discipline of Christ be duely exercised in it according unto his Mind and by the Rules of his Prescription There never was any Sect Order or Society of Men in the World designed for the Preservation and Promotion of Vertue and things Praise-Worthy but they had Rules of Discipline proper unto the Ends of their Design to be observed in and by all that belong unto them Where the Erection of such Societies is continued in the World as it is much in the Papacy both their Constitution and their Conversation depend on the especial Rules of Discipline which they have framed unto themselves And this is done by them in great Variety for being ignorant of the Discipline of the Gospel and so esteeming it insufficient unto their Design they have made no end of coyning Rules unto themselves To suppose that our Lord Jesus Christ who in this Church state according unto his infinite Wisdom hath erected the most perfect Society for the most perfect Ends of Religion of Obedience towards God of Love and Usefulness among our selves hath not appointed a Discipline and given Rules concerning its Administration for the Preservation of that Society and the attaining of those Ends is highly injurious unto his Honour and Glory Where therefore there is a Church or any Society that pretends so to be wherein there is an utter Neglect of this Discipline of Christ or the Establishment of another not administred by the Laws and Rules that he hath prescribed no Disciple of Christ can be obliged to joyn unto or to continue in the total sole Communion of such a Church And whereas there are two Parts of this Discipline of Christ That which is Private among the Members of the Church for the Exercise and Preservation of Love and that which is Publick in and by the Authority of the Rulers of the Church for the Preservation of Purity and Order a neglect in either of them doth much impeach the Fundamental Constitution of a Church as unto its Practise 2. There are sundry other things which belong unto this Discipline in General which are of great consideration in the Discharge of the Duty we enquire into Among them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flegitiously wicked be not admitted into the Society of the Church or a participation of its Priviledges 3. That Holiness Love and Usefulness be openly avowed as the Design and Interest of the Church But they are all so comprized in the General Head of Discipline as that I shall not in particular insist upon them From what hath been thus declared it will appear on the other hand what Church it is that a Discipline of Christ who takes due care of his own Edification and Salvation ought in Duty to joyn himself unto in compleat Communion To Answer this Enquiry is the End of all those Discourses and Controversies which have been about the Notes of the true Church I shall briefly determine concerning it according to the Principles before Evinced 1. It must be such a Church as wherein all the Fundamental Truths of the
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
impartial Consideration he chargeth on us with great Solemnity as we Love our own Souls Now although that passage in that great and Holy Person be not new unto me having not only read it many a time in his book but frequently met with it urged by Papists against all Protestants Yet upon the Drs. intimation I have given it again the Consideration required The Words as they Lye in the Author are to this purpose We shall also judge them who make Schismes being vain qui sunt immanes or inanes not having the Love of God rather considering their own Profit than the Vnity of the Church who for small or any causes rend and divide the Glorious body of Christ and as much as in them lyes destroy it speaking Peace but designing War straining at a Gnat and swallowing a Camel For there can be no rebuke of things by them to equal the mischief of Schisme Lib. 4. cap. 62. I know not why he should give us such a severe Charge for the impartial Consideration of these words that as we love our souls we should impartially and without prejudice consider them We hope that out of Love to the Truth the Glory of Christ and Care of our own Souls we do so Consider and have long since so considered whatever belongs unto the Cause wherein we ingaged and the Oppositions that are made unto it Nor will we be offended with any that shall yet Call on us to persist and proceed in the same way But why such a Charge should be laid on us with respect unto these words of Irenaeus I know not For although we greatly value the Words and Judgment of that Holy Person that great Defender of the Mystery and Truth of the Gospel and of the Liberty of the Churches from unwarrantable impositions yet it is the Word of Christ and his Apostles alone whereby we must be regulated and determined in these things if we Love our own souls Besides What are we Concern'd in them is every Separation from a Church a Schisme Our Author shews the contrary immediately Is refraining Communion in a Church state not of Divine Institution and in things not prescribed by the Lord Christ in the Worship of God holding Communion in Faith and Love with all the true Churches of Christ in the World a damnable Schisme or any Schisme at all hath the Reverend Author in his whole Book once attempted to prove it to be so though this be the whole of the matter in difference between us is our Forbearance of Communion in Parochial Assemblies upon the Reasons before pleaded especially that of humane impositions of the same Nature with the Schisme from the whole Catholick Church without pretence of any such Impositions Doth he judge us to be such as have no Love unto God such as prefer our own profit before the Unity of the Church I heartily wish and pray that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise Poverty Distress Ruine to our Families Dangers Imprisonments Revilings with Contemptuous reproaches Comprize the profit we have made unto our selves Is our refraining Communion in some outward Order Modes and Rites of Mens institution our want of conscientious submission unto the Courts of Chancellours Commissaries Officials c. a rending and destroying of the glorious Body of Christ is it Cemented United and Compacted or fitly framed together by these things They formerly pretended to be his Coat and must they now be esteemed to be his glorious Body when they no way belong unto the one or the other Is the Application of these things unto us an effect of that Love Charity and Forbearance which are the only preventive means of Schisme and whereof if men are void it is all one upon the matter whether they are Schismaticks or no for they will be so when it is for their Advantage Wherefore we are not concerned in these things Let whosoever will declare and vehemently assert us to be guilty of Schisme which they cannot prove we can cheerfully subscribe unto these Words of Irenaeus It may not be impertinent on this occasion to desire of some others that as they Love their own Souls and have compassion for the Souls of other men they would seriously consider what state and Condition things are come unto in the Church of England how much Ignorance Profaneness Sensuality do spread themselves over the Nation what Neglect of the most important Duties of the Gospel Yea what scoffing at the power of Religion doth abound amongst us What an utter decay and loss there is of all the primitive Discipline of the Church what Multitudes are in the way of Eternal Ruin for want of due Instruction and Example from them who should lead them How great a necessity there is of an universal Reformation and how securely Negligent of it all sorts of Persons are What have been the pernicious Effects of imposing things unnecessary and unscriptural on the Consciences and Practises of men in the Worship of God whereby the Church hath been deprived of the labour of so many faithful Ministers who might have at least assisted in preventing that Decay of Religion which every day encreaseth among us How easie a thing it were for them to restore Evangelical Peace and Vnity amongst all Protestants without the loss of their Ministry without the diminution of their Dignity without deprivation of any part of their Revenues without the Neglect of any Duty without doing any thing against their light and Consciences with respect unto any Divine Obligation and thereon set themselves seriously to endeavour the Remedy of these and other Evils of the like nature under a sense of that great Account which they must shortly give before the Judgement seat of Jesus Christ. He proceeds to Consider the Cases wherein the Scripture allows of Separation which he affirms to be three The First is in Case of Idolatrous Worship This none can Question they do not see from whom yet we all separate as from Idolaters The second is in Case of false Dostrine being imposed instead of true which he confirms with sundry Instances But there is a little Difficulty in this Case for 1. It is uncertain when a Doctrine may be said to be imposed Is it when it is taught and preach'd by the Guides and Governours of the Church or any of them without controul if so then is such preaching a sufficient cause of Separation and will justifie them who do at present separate from any Church whose Ministers preach false Doctrine How false Doctrine can be otherwise imposed I know not unless it be by exacting an express Confession of it as Truth 2. What false Doctrine it is which is of this Importance as to justifie Separation is not easily determinable 3. If the Guides and Governours of the Church do teach this false Doctrine who shall judge of it and determine it so to be and that ultimately so as
from the beginning However this is no part of our present contest namely whether some while after the days of the Apostles in Churches that were greatly encreased and many Elders in them there was not one chosen as at Alexandria by those Elders themselves to preside among them who in a peculiar manner was called a Bishop But if I mistake not that alone which would advantage his cause is to prove that there were in one City or any where else many not occasional Assemblies of Christians or Church Members but many stated fixed Churches with Officers of their own peculiarly related unto them entrusted with Church Power and Priviledges at least as much as he afterwards pleads to be in our Parochial Churches all under the Government of one single Bishop making up a new Church state beyond that of particular Congregations by their Relation unto him as their common Pastor This I take it is that which should have been prov'd All the difficulty wherewith our assertion is accompanyed ariseth from the multiplication of Believers and the encrease of Churches in the Apostles time or presently after For this seems to be so great as that those in one City could not continue in one Church notwithstanding the advantages of occasional Assemblies The Church of Jerusalem had 5000 in it at the same time the word grew and prevailed at Ephesus and other places whereto I shall briefly answer as hastning unto a close of this unpleasing labour I say therefore 1. Whatever difficulty may seem to be in this matter yet in point of Fact so it was there was no Church before the end of the second Century of any other species nature or kind but a particular Congregational Church only as hath been proved before let any one instance be produced of a Church of one denomination National Provincial or Diocesan or of any other kind then that which is Congregational and I will give over this contest But when a matter of Fact is certain it is too late to enquire how it might be And on this occasion I shall add that if in that space of time namely before the end of the second Century any proof or undoubted Testimony can be produced of the Imposition of the necessary use of Liturgies or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England it will go a great way in the determination of the whole Controversie between us 2. The admirable prevalency of the Gospel in those days consisted principally in its spreading it self all the World over and planting seminaries for farther conversions in all Nations It did indeed prevail more in some Cities and Towns then in others in some places many were converted in others the tender of it was utterly rejected how be it it prevailed not unto the gathering of such great numbers into any Church solely as might destroy or be inconsistent with its Congregational Institution For not all not it may be half not sometimes a third Part of them who made some Profession of the Truth and attended unto the Preaching of the Word and many of whom underwent Martyrdom were admitted as compleat Members of the Church unto all the parts of its Communion Hence there were many who upon a general account were esteemed Christians and that justly where the Churches were but small 3. It doth not appear that in the next Age after the Apostles the Churches were any where so increased in number as to bear the least Proportion with the Inhaâ—itants of the Cities and Towns wherein they were The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia as they called him when he was carried unto the Stake But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus as manifest the Church there to have been a very small number in Comparison of the multitude of the other Inhabitants so as that it was scarcely known who or what they were Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons unto the Churches of Asia and Phrygia concerning the Persecutions that befell them as they declare themselves to have been particular Churches onely so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were who could scarce discover them by the most diligent search Euseb. lib. 5. cap 1. 4. As for the Church of Hierusalem in particular notwithstanding the great number of its original Converts who probably were many of them strangers occasionally present at the Feast of Pentecost and there instructed in the knowledge of the Truth that they might in the several Countries whither they immediately returned be instruments of the propagation of the Gospel it is Certain that many years after it consisted of no greater Multitude then could come together in one place to the Mannagement of Church Affairs Acts 15.20 21. Nor is it likely that Pella an obscure place whose name probably had never been known but on this occasion was like to receive any great Multitudes nor doth Epiphanius say as our Authour pretends that they spread themselves from thence to Coelosyria and Decapolis and Basanitis For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella Only he says that from thence the Sect of the Nazarenes took its original which spread it self afterwards in Coelosyria Decapolis and Basanitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dwelled all at Pella Sect. 7. p. 239. He quotes another saying of mine namely that I cannot discern the least necessity of any positive Rule or Direction in this Matter seeing the Nature of the thing and the duty of Man doth indispensibly require it And hereon he Attempts to make advantage in opposition unto another saying as he supposeth of mine Namely that the Institution of Churches and the Rules for their disposal and Government throughout the World are the same stated and unalterable from whence he makes many inferences to countenance him in his Charge of Schisme But why should we contend fruitlesly about these things had he been pleased to read a little farther on the same page he would have seen that I affirm the Institution itself to be a plain Command which considering the Nature of the duties required of men in Church Relation is sufficient to oblige them thereunto without any new Revelation unto that purpose which renders all his Queries Exceptions and Inferences of no use For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable but our actual gathering into particular Churches for which I say the necessity of Duty is our Warrant and the
are made Members of this Church by an Act of Parliament for their Naturalization and no otherwise 3. That we separate from this Church in things wherein we are obliged by the Authority of Christ to hold communion with it which neither is nor will ever be proved nor is it endeavoured so to be by any Instances in this Treatise 4. That to with-hold Communion from Parochial Assemblies in the Worship of God as unto things confessedly not of Divine Institution is Schisme that kind of Schisme which is condemned by the Antient Writers of the Church Upon these and the like suppositions it is no uneasie thing to make vehement Declamations against us and severe Reflections on us all is Schisme and Schismaticks and all of the same kind with what was written against by Cyprian and Austin and others a great many But the true state of the Controversie between him and us is this and no other namely Whether a Dissent in and Forbearance from the Communion of Churches in their state and kind not of Divine Institution or so far as they are not of Divine Institution and from Things in other Churches that have no such Divine Institution nor any Scriptural Authority to oblige us unto their Observance be to be esteemed Schisme in them who maintain and professedly avow Communion in Faith and Love with all the true Churches of Christ in the World This is the whole of what we are concerned in which where it is spoken unto it shall be considered But because there were in the Primitive Churches certain Persons who on Arbitrary Principles of their own consisting for the most part in gross and palpable Errors which they would have imposed on all others did separate from the Catholick Church that is all other Christians in the World and all the Churches of Christ condemning them as no Churches allowing not the Administration of Sacraments unto them nor Salvation unto their Members whom the Antient Church condemned with great severity and that justly as guilty of Schisme their Judgment their Words and Expressions are applyed unto us who are no way concerned in what they speak of or unto We are not therefore in the least terrified with what is alledged out of the Antients about Schisme no more then he is when the same Instances the same Authorities the same Quotations are made use of by the Papists against the Church of England as they are continually For as was said we know that we are no way concerned in them And suppose that all that the Dr. alledgeth against us be true and that we are in the wrong in all that is Charged on us yet I dare refer it to the Dr. himself to determine whether it be of the same nature with what was Charged on them who made Schismes in the Church of old I suppose I guess well enough what he will say to secure his Charge and it shall be considered where it is spoken But as was said the great and only Design of the Author of this Book is to prove all Non-conformists to be Schismaticks or guilty of the Sin of Schisme How he hath succeeded in this Attempt shall be afterwards considered And something I have spoken in the ensuing Discourse concerning the Nature of Schisme which will manifest how little we are concerned in this Charge But yet it may not be amiss in this place to mind both him and others of some of those Principles whereon we ground our Justification in this Matter that it may be known what they must further overthrow and what they must establish who shall persist in the Mannagement of this Charge that is indeed through want of Love in a design to heighten and perpetuate our Divisions And The first of these Principles is That there is a Rule prescribed by our Lord Jesus Christ unto all Churches and Believers in a due Attendance whereunto all the Vnity and Peace which he requireth amongst his Disciples do consist We acknowledge this to be our Fundamental Principle Nor can the Rhetorick or Arguments of any man affect our Consciences with a sense of the Guilt of Schism until one of these things be proved namely Either First That the Lord Christ hath given no such Rule as in the Observance whereof Peace and Unity may be preserved in his Church Or Secondly That we refuse a compliance with that Rule in some one Instance or other of what therein he hath himself appointed Unless one or the other be proved and that strictly and directly not pretended so to be by perpetual Diversions from the things in Question no vehement Assertions of any of us to be Schismaticks nor Aggravations of the Guilt of Schisme will signifie any thing in this Cause But that our Principle herein is according unto Truth we are fully perswaded There is a Rule of Christs giving which whosoever walk according unto Peace shall be on them and Mercy as on the whole Israel of God Gal. 6.16 And we desire no more no more is needful unto the Peace and Unity of the Church And this Rule whatever it be is of his giving and Appointment No Rule of Mens Invention or Imposition can by its Observance secure us of an Interest in that Peace and Mercy which is peculiar unto the Israel of God God forbid we should entertain any such Imagination We know well enough men may be through Conformists to such Rules unto whom as unto their present state and condition neither Peace nor Mercy do belong For there is no Peace to the Wicked He who hath directed and commanded the end of Church Unity and Peace hath also appointed the Meanes and Measures of them Nothing is more disagreeable unto Nothing more inconsistent with the Wisdom Care and Love of Christ unto his Church than an Imagination that whereas he strictly enjoynes Peace and Unity in his Church he hath not himself appointed the Rules Bounds and Measures of them but left it unto the Will and Discretion of Men. As if his Command unto his Disciples had been Keep Peace and Vnity in the Church by doing and observing whatever some men under a Pretence of being the Guides of the Church shall make necessary unto that End Whereas it is plainly otherwise namely that we should so keep the Peace and Unity of the Church by doing and observing all whatever that he commands us And besides we strictly require that some one Instance be given us of a Defect in the Rule given by Christ himself which must be supplyed by humane Additions to render it compleat for the End of Church Peace and Unity In vain have we desired in vain may we for ever expect any Instance of that kind This Principle we shall not be easily dispossessed of And whilst we are under the Protection of it we have a safe Retreat and shelter from the most vehement Accusations of Schisme for a Non-compliance with a Rule none of his different from his and in some things contrary unto his for the
least that any other Person had undertaken or would undertake the Consideration of the Drs. Sermon I thought that My endeavour for the removal of the Obstacle cast in the way unto a sincere Coalition in the Vnity of Faith among all sorts of Protestants might not be unacceptable Neither did I see any other way whereby this might be done but only by a Vindication of the Dissenters from the Guilt of that state which if it be truly charged on them must render our Divisions irreconcileable And continuing still of the same Mind I have once more renewed the same Defensative with no other Design but to maintain hopes that Peace and Love may yet be preserved among us during the continuation of these Differences And whereas it is a work of Almighty Power to reduce Christian Religion unto its first Purity and Simplicity which will not be effected but by various providential Dispensations in the World and renewed Effusions of the Holy Spirit from above which are to be waited for and seeing that all endeavours for National Reformation are attended with insuperable Difficulties few Churches being either able or willing to extricate themselves from the Dust of Traditions and Time with the Rust of Secular Interests I would hope that they shall not be always the Object of publick Severities who keeping the Vnity of the Spirit in the Bond of Truth and Peace with all sincere Disciples of Christ every where do design nothing but a Reformation of themselves and their ways by an universal compliance with the Will and Word of Christ alone whom God hath commanded them in all things to hear and obey The Reduction I say of the Profession of Christianity in general unto its Primitive Purity Simplicity Separation from the World and all Implication with Secular Interests so as that it should comprize nothing but the Guidance of the Souls of Men in the Life of God towards the Enjoyment of him is a Work more to be prayed for to come in its proper season then to be expected in this Age. Nor do any yet appear fitted in the least Measure for the undertaking or attempting such a Work any farther then by their own Personal Profession and Example And whilst things continue amongst Protestant Churches in the State wherein they are under the Influence of divided secular Interests and advantagious Mixtures with them with the Reliques of the Old General Apostasie by differences in points of Doctrine in Rules of Discipline in Orders of Divine Worship it is in vain to look for any Union or Communion among them in a compliance with any certain Rule of Vniformity either in the Profession of Faith or in the Practice of Worship and Discipline Nor would such an Agreement among them could it be attained be of any great Advantage unto the important ends of Religion unless a Revival of the Power of it in the Soules of Men do accompany it In the mean time the Glory of our Christian Profession in Righteousness Holiness and a visible Dedication of its Professors unto God is much lost in the World innumerable Souls perishing through the want of effectual means for their Conversion and Edification To attempt publick National Reformation whilst things Ecclesiastick and Civil are so involved as they are the one being riveted into the legal constitution of the other is neither the Duty nor Work of Private men Nor will as I suppose Wise Men be over forward in attempting any such thing unless they had better Evidence of means to make it effectual then any that do as yet appear For the Religion of a Nation in every form will answer the Ministry of it What is the present Duty in this State of things of those private Christians or Ministers who cannot satisfie their Consciences as unto their Duty towards God without endeavouring a Conformity unto the Will of Christ in the Observance of all his Institutions and Commands confining all their Concerns in Religion unto things Spiritual and Heavenly is the Enquiry before us CHAP. I. Of the Original of Churches WHEN any thing which is pleaded to belong unto Religion or the Worship of God is proposed unto us Our first Consideration of it ought to be in that Enquiry which our Lord Jesus Christ made of the Pharisees concerning the Baptism of John Whence is it from Heaven or of Men He distributes all things which come under that Plea or Pretence into two heads as unto their Original and Efficient cause namely Heaven and Men. And these are not only different and distinct but so contradictory one unto another that as unto any thing wherein Religion or the Worship of God is concerned they cannot concur as partial causes of the same effect What is of Men is not from Heaven and what is from Heaven is not of Men. And hence is his determination concerning both sorts of these things Every plant which my Heavenly Father hath not planted shall be rooted up Mat. 15.13 Designing therefore to treat of Churches their Original Nature Vse and End my first Enquiry must be whether they are from Heaven or of Men that is whether they are of a Divine Original having a Divine Institution or whether they are an Ordinance or Creation of Men For their Pedigree must be derived from one of these singly they never concurred in the Constitution of any part of Divine Worship or any thing that belongs thereunto This would seem a case and enquiry of an exceeding easie determination For the Scripture every where makes mention of the Church or Churches as the Ordinances and Institutions of God But such things have falln out in the World in latter Ages as may make men justly question whether we understand the mind of God aright or no in what is spoken of them At least if they should allow that the Churches so mentioned in the Scripture were of Divine Appointment yet it might be highly questionable whether those which have since been in the World be not a meer product of the invention and power of men 1. For many Ages such things alone were proposed unto the world and imposed on it for the only Church as were from Hell rather than from Heaven at least from Men and those none of the best For all men in these Western parts of the world were obliged to believe and profess on the penalties of Eternal and Temporal Destruction that the Pope of Rome and those depending on him were the only Church in the World If this should be granted as it was almost universally in some Ages and in this is earnestly contended for there would be a thousand evidences to prove that the institution of Churches is not from Heaven but from Men. Whether the inventions of men in the mystery of iniquity be to be received again or no men of secular Wisdom and Interest may do well to consider but he must be blind and mad and accursed in his mind and understanding who can think of receiving it as from
believe that in this Context our Lord Jesus Christ designed to set up and erect an Earthly Domination in and over his Churches to be administred by the Rules of the Canon Law and the Rota at Rome They must be spiritually mad and ridiculous who can give the least entertainment unto such an Imagination Nor can the Discipline of any Diocesan Churches administred in and by Courts and Officers foreign to the Scripture both name and thing be brought within the view of this Rule nor can all the Art of the World make any application of it thereunto For what some plead concerning Magistrates or Arbitrators they are things which men would never betake themselves unto but only to evade the force of that Truth which they love not All this is fallen out by mens departing from the Simplicity of the Gospel and a contempt of that sense of the words of the Lord Jesus which is plain and obvious unto all who desire not only to hear his words but also to observe his Commands 3 dly Our third Argument is taken from the Nature of the Churches â—nstituted by the Apostles and their Order as it is expressed in the Scripture For they were all of them Congregational and of no other sort This the ensuing Considerations will make evident 1. There were many Churches planted by the Apostles in very small Provinces Not to insist on the Churches of Galatia Gal. 1.1 concerning which it is no where intimated that they had any one Head or Mother Church Metropolitical or Diocesan Nor of those of Macedonia distinct from that of Philippi whereof we have spoken before upon the first coming of Paul after his Conversion unto Jerusalem which was three years Gal. 1.18 in the Fourth year after the Ascension of Christ there were Churches planted in all Judea and Galilee and Samaria Act. 9.31 Neither of the two latter Provinces was equal unto one Ordinary Diocess Yet were there Churches in both of them and that in so short a time after the first Preaching of the Gospel as that it is impossible they should be conceived to be any other but single Congregations What is excepted or opposed hereunto by the Reverend Dr. St. shall be examined and disproved afterwards by itself that the Progress of our Discourse be not here interrupted 2. These Churches were such as that the Apostles appointed in them Ordinary Elders and Deacons that might administer all Ordinances unto the whole Church and take care of all the poor Act. 14.23 chap. 20.28 Now the Care Inspection and Labour of Ordinary Officers can extend itself no further than unto a particular Congregation No man can administer all Ordinances unto a Diocesan Church And this ordaining Elders in every Church is the same with ordaining them in every City Tit. 1.5 that is in every Town wherein there was a Number converted unto the Faith as is evident from Act. 14.23 And it was in Towns and Cities ordinarily that the Gospel was first preached and first received Such Believers being congregated and united in the Profession of the same Faith and subiection unto the Authority of Christ did constitute such a Church-State as it was the Will of Christ they should have Bishops or Elders and Deacons ordained amongst them and were therefore as unto their State such Churches as he owned 3. It is said of most of these Churches expresly that they respectively met together in one place or had their Assemblies of the whole Church for the discharge of the Duties required of them which is peculiar unto Congregational Churches only so did the Church at Jerusalem on all occasions Act. 15.12 22. ch â—1 22 see ch 5.11 ch 6.1 It is of no force which is objecteâ— from the Multitude of them that are said to believe and so consequently were of that Church so as that they could not assemble together For whereas the Scripture says expresly that the multitude of the Church did come together it is scarce fair for us to to say they were such a multitude as that they could not come together And it is evident that the great numbers of Believers that are said to be at Jerusalem were there only occasionally and were not fixed in that Church For many years after a small Village beyond Jordan could receive all that were so fixed in it The Church at Antioch gathered together in one Assembly Act. 14.27 to hear Paul and Silas This Church thus called together is called the Multitude chap. 15.30 that is the whole Brotherhood at least of that Church The whole Church of Corinth did assemble together in one place both for solemn Worship and the exercise of Discipline 1 Cor. 8.8 chap. 14.25 26. chap. 11.17 20. It is no way necessary to plead any thing in the illustration or for the Confirmation of these Testimonies They all of them speak positively in a matter of fact which will admit of no debate unless we will put in exceptions unto the Veracity of their Authors And they are of themselves sufficient to establish our Assertion For whatever may be the state of any Church as unto its Officers or Rule into what order soever it be disposed ordinarily or occasionally for its Edification so long as it is its Duty to assemble in and with all its Members in one place either for the exercise of its Power the Performance of its Duty or Enjoyments of its Priviledges it is a single Congregation and no more 4. The Duties prescribed unto all Church Members in the writings of the Apostles to be diligently attended unto by them are such as either in their Nature or the manner of their performance cannot be attended unto and duly accomplished but in a particular Congregation only This I shall immediately speak distinctly unto and therefore only mention it in this place These things being so plainly positively and frequently asserted in the Scripture it cannot be questionable unto any impartial-mind but that particular Churches or Congregations are of Divine Institution and consequently that unto them the whole Power and Priviledge of the Church doth belong for if they do not so whatever they are Churches they are not If therefore any other Church-State be Supposed we may well require that its Name Nature Use Power and Bounds be some or all of them declared in the Scripture Reasonings drawn from the Superiority of the Apostles above the Evangelists of Bishop above Presbyters or from Church Rule in the hands of the Officers of the Church only from the power of the Christian Magistrate in things Ecclesiastical from the Meetness of Union among all Churches are of no use in this case For they are all consistent with the Sole Institution of particular Congregations nor do in the least intimate that there is or needs to be any other Church State of Divine Appointment CHAP. V. The Sate of the First Churches after the Apostles to the end of the Second Century IN Confirmation of the foregoing Argument we urge the President and
their state as to make way for those greater alterations which not long after ensued For they were not introduced until through a defect in the multiplication of Churches in an equality of Power and Order which ought to have been done they were encreased into that multitude for number of Members and were so diffused as unto their habitations as made an appearance of a Necessity of another Constitution of Churches and anothâ—r kind of Rule than what was of original appointment Justin Martyr wrote his second Apology for the Christians unto the Roman Emperours about the year 150. It is marvellous to consider how ignorant not only the common sort of the Pagans but the Philosophers also and Governours of the Nations were of the nature of Christian Churches and of the worship celebrated in them But who are so blind as those who will not see Even unto this day not a few are willingly or rather wilfully ignorant of the nature of such Assemblies or what is performed in them as were among the Primitive Christians that they may be at liberty to speak all manner of evil of them falsely Hence were all the Reports and stories among the Heathen concerning what was done in the Christian Conventicles which they would have to be the most abominable villanies that were ever acted by Mankind Even thâ—se who made the most candid Enquiry into what they were and did attained unto very little knowledge or certainty concerning them and their Mysteries as is evident in the Epistles of Trajan and Pliny with the Rescript of Adrian unto Minucius Fundanus about them In this state of things this our great and learned Philâ—sopher who afterwards suffered Martyrdom about the year 160 undertook to give an account unto Antoninus Pius and Lucius who then ruled the Roman Empire of the Nature Order and Worship of the Christian Churches and that in such an excellent manner as that I know nothing material that can be added unto it were an account of the same thing to be given unto alike persons at this day We may touch a little upon some Heads of it 1. He declares the conversion of men unto the Faith as the foundation of all their Church-order and Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and do believe the things to be true which are taught and spoken by us and take upon themselves that they are able to live according to that Doctrine they are taught to seek of God by fasting and prayer the pardon of their fore-going sins and we also do joyn together with them in fasting and prayer for that end And heâ—ein 1. The only means of Conversion which he insists upon is the Preaching of the Word or Truth of the Gospel wherein they especially insisted on the Doctrine of the Person and Officeâ— of Christ as appears throughout his whole Apologie 2. This preaching of the Word or Declaration of the Truth of the Gospel unto the Conversion of the Hearers be doth not confine unto any especial sort of persons as â—e doth afterwards that Administration of the holy things in the Church but speaks of it in general as the work of all Christians that were able for it as doth the Apostle 1 Cor. 14.24 25. 3. Those who were converted did two things 1. They professed their Faith or Assent unto the Truth of the Dotcrine of the Gospel 2. They took it on themselves to live according to the Rule of it to do and observe the things commanded by Jesus Christ as he appointed they should Math. 28.18 19. 4. To lay a sure and comfortable foundation of their future profession they were taught to confess their former sins and by earnest prayer with fastings to seek of God the pardon and forgiveness of them And 5. Herein such was their love and zeal those who had been the means of their Conversion joyned with them for their comfort and edification It is well known how this whole process is lost and on what account it is discontinued But whether it be done so unto the Advantage of Christian Religion and the good of the Souls of Men is well worth a strict enquiry 2. In the next place he declares how those who were so converted were conducted unto Baptism and how they were initiated into the Mysteries of the Gospel thereby 3. When any was so Baptized they brought him unto the Church which he was to be joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him who is thus Baptiâ—ed who believeth and is received by consent among 〈◊〉 or to be of our number we bring him unto those called the Brethren when they are met or gathered together for joynt prayers and supplications for themselves and for him who is now illuminated and all others with intention of mind c. We have here another illustrious instance of the care and diligence of the Primitive Church about the enstating professed Believers in the Communion of the Church That hereon those who were to be admitted made their publick confession we shall afterwards declare And the Brethren here mentioned are the whole fraternity of the Church who were concerned in these things And Justin is not ashamed to declare by what name they called one another among themselves even to the Heathen though it be now a scorn and reproach among them that are called Christians 4. He proceeds to declare the nature of their Church-meetings or Assemblies with the Duties and Worship of them And he tells us first that they had frequent meetings among themselves they that have any wealth saith he do help the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are continually together that is in the lesser occasional Assemblies of the Brethren for so in the next place he adds immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday there is a meeting of all that dwell in the Towns and Fields or Villages about This was the State the Order the proceeding of the Church in the days of Justin whence it is undeniably evident that he knew no other Church-state or Order but that of a particular Congregation whose Members living in any Town or City or Fields adjacent did constantly all of them meet together in one place the first day of the week for the celebration of Divine Worship 5. In this Church he mentions only two sorts of Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents and Deacons Of the first sort in the Duty of one of their Assemblies â—e mentions but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President the Ruler the Bishop to whom belonged the Administration of all the holy Mysteries And that we may not think that he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto any Preheminence over other Ministers or Elders like a Diocesan Bishop he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that presided over the Brethren of that Church Now certainly that Church wherein one President Elder Presbyter or Bishop did administer the Holy Ordinances in one
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
this constant total Communion doth not only include a conscientious Observance of all things appointed to be done by the Rules or Canons in those Assemblies but a Renunciation also of all other ways and means of Edification by joint Communion as unlawful and Evil. And it will be hard to prove that on a Concession of the Lawfulness of Communion in some Acts of Divine Worship it Will be necessary for men to oblige themselves unto total constant Communion with a Renunciation and Condemnation of all other ways and means of joint Edification It may also be lawful to do a thing with some respects and Limitations at some times which it may not be lawful to do absolutely and alwayes It may be necessary from outward circumstances to do that Sometimes which is lawful in itself though not necessary from itself it can never be necessary to do that which is unlawful Of the first sort they esteem occasional Communion and the other of the latter Some time is spent in taking off an Exception unto this Inference from the Practise of our Saviour who had occasional Communion with the Jews in the Temple and Synagogues which he proves to have been constant and perpetual and not occasional only and that he prescribed the same Practise unto his Disciples But I think this labour might have been spared For there is nothing more clear and certain then that our Lord Jesus Christ did joyn with the Jews in the Observance of Gods Institutions among them on the one hand and on the other that he never joyned with them in the observance of their own Traditions and Pharasaical Impositions but warned all his Disciples to avoid them and refuse them whose Example we desire to follow for concerning all such Observances in the Church he pronounced that sentence Every plant that my Heavenly Father hath not planted shall be rooted up But the Doctor proceeds unto a second Argument pag. 163 to the same Purpose from as he calls it the particular force of that Text Phil. 3.16 As far as we have already attained let us walk by the same Rule mind the same things This is the Text which gave the first occasion unto this whole Dispute The Doctors Intention is so indefensible from this place that I thought however he might persist in the Defence of the Cause he had undertaken he would have forborn from seeking Comtenance unto it from these Words of the Apostle But it is fallen out otherwise and I am here in the first place called unto an Account for the Exceptions I put in unto his Application of these Words of the Apostle in my Vindication of the Non-conformists I will spare the Reader as much as is possible in the Repetition of things formerly spoken and the Transcription of his Words or my own without prejudice unto the Cause itself After a Reflection of some Obscurity and Intricacy on my Discourse he repeates my sense of the Words according unto his Apprehension under four Heads about which I shall not contend seeing whether he hath apprehended my Mind aright or no or expressed the whole of what I declared belongs not unto the Merit of the Cause in hand Nor indeed do I yet know directly what he judgeth this Text doth prove or what it is that he inferrs from it though I know well enough what it is designed to give countenance unto and what is the Application that is made of it And therefore he issues his whole Dispute about it in this Enquiry how far the Apostles Rule hath an influence on this case But whosoever shall come unto a sedate Consideration of this Text and Context without Prejudice without preconceived Opinions without Interest in Parties or Causes will judge it to be a Matter of Art to apply them unto the present Controversie as unto the Imposition of an Arbitrary Rule of walking in Churches on all that are presumed to belong unto them But to clear these things the Doctor proposeth three things to be debated 1. Whether the Apostle speaks of different Opinions or different Practices 2. Whether the Rule he gives be mutual Forbearance 3. How far the Apostle's Rule hath an influence into this case The two first of these belong not at all unto the present Argument and the last is but faintly proposed and pursued though it be the Foundation of his whole Fabrick The Reader if he will put himself to so much trouble as to compare my former Discourse with what is here offered in Answer or Opposition unto it he will easily see that nothing is pleaded that may abate the force of what was insisted on For indeed the Discourse on these things consists for the most part in Diversions from the Argument in hand whereby an Appearance is made of various Arguings and the Proof of sundry things which belong not unto the Case in hand Without any long Deductions artificial Insinuations or diverting Reasonings without wresting the Text or Context these things are plain and evident in them 1. A Supposition of Differences among Believers in and about Opinions and Practises relating unto Religion and the Worship of God So is at present between us and those of the Church of England by whom we are opposed 2. In this state whilst these Differences do continue there is one common Rule according unto which those who so dissent among themselves are to walk in the things wherein they are agreed Such is the Rule of Faith and Love which we all assent unto and are agreed in 3. This Rule cannot consist in a precise Determination of the things in Difference with an Authoritative Prescription of Vniformity in Opinions and Practise because it is directed unto upon a supposition of the continuation of those Differences between Believers 4. That during the continuation of these Differences or different Apprehensions and Practices whilst on all hands they use the means of coming unto the Knowledge of the Truth in all things that they should walk in Love mutually forbearing one another in those things wherein they differed Untill it be manifested that these things are not the Design of the Context and to contain the sense of the Words they are not only useless unto the Doctors Design but opposite unto it and destructive of it But nothing is here attempted unto that Purpose To draw any Argument from these Words applicable unto his Design it must be proved 1. That besides the Rule of Faith Love and Worship given by Divine Institution and Obligatory unto all the Disciples of Christ or all Churches in all times and Ages that the Apostles gave a Rule concerning outward Rites Ceremonies Modes of Worship Feasts and Fastings Ecclesiastical Government Liturgies and the like unto which all Believers ought to conform on the Penalty of being esteemed Schismaticks and dealt withal accordingly For this only is that wherein we are concerned 2. That because the Apostles made such a Rule which we know not what it is or what is become of it that
Gospel are believed owned and professed without Controversie and those not borne withal by whom they are denied or opposed Without this a Church is not the Ground and Pillar of Truth it doth not hold the Head it is not built on the Foundation of the Prophets and Apostles Neither is it sufficient that those things are generally professed or not denied A Church that is filled with wranglings and contions about fundamental or important Truths of the Gospel is not of choice to be joyned unto For these things subvert the Souls of Men and greatly impede their Edification And although both among distinct Churches and among the Members of the same Church mutual Forbearance be to be exercised with respect unto a variety in Apprehensions in some Doctrines of lesser Moment Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age of Novel Doctrines and Opinions with Differences Divisions and endless Disputes which have ensued thereon have rendered it very difficult to determine how to engage in compleat Communion with them For I do not judge that any Man is or can be obliged unto constant total Communion with any Church or to give up himself absolutely unto the conduct thereof wherein there are incurable dissensions about important Doctrines of the Gospel And if any Church shall publickly avow countenance or approve of Doctrines contrary unto those which were the Foundation of its first Communion the Members of it are at Liberty to refrain the Communion of it and to provide otherwise for their own Edification 2. It must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself is diligently observed without any Addition made thereunto In the Observance of this Worship as unto all external occasional Incidencies and Circumstances of the Acts wherein it doth consist it is left unto the Prudence of the Church itself according to the Light of Nature and general Rules of Scripture and it must be so unless we shall suppose that the Lord Jesus Christ by making men his Disciples doth unmake them from being rational Creatures or refuseth the Exercise of the rational Faculties of our Soules in his service But this is so remote from Truth that on the contrary he gives them an improvement for this very end that we may know how to deport our selves aright in the Observance of his Commands as unto the outward discharge of them in his Worship and the Circumstances of it And this he doth by that Gift of Spiritual Wisdom whereof we shall Treat afterwards But if Men if Churches will make Additions in or unto the Rites of Religious Worship unto what is appointed by Christ himself and require their Observance in their Communion on the force and efficacy of their being so by them appointed no Disciple of Christ is or can be obliged by vertue of any Divine Institution or Command to joyn in total absolute Communion with any such Church He may be induced on various considerations to judge that something of that Nature at some season may not be evil and sinful unto him which therefore he will bear with or comply withal Yet he is not he cannot be obliged by vertue of any Divine Rule or Command to joyn himself with or continue in the Communion of such a Church If any shall suppose that hereby too much liberty is granted unto Believers in the choice of their Communion and shall thereon make severe Declamations about the Inconveniences and Evils which will ensue I desire they would remember the Principle I proceed upon which is that Churches are not such sacred Machines as some suppose erected and acted for the outward Interest and Advantages of any sort of Men but only means of the Edification of Believers which they are bound to make use of in Obedience unto the Commands of Christ and no otherwise Whereas therefore the Disciples of Christ have not only a Divine Warranty justifying them in the doing of it but an express Command making it their indispensible Duty to joyn in the Celebration of all that Religious Worship which the Lord Christ the only Lawgiver of the Church and who was faithful both in and over the House of God as the Son hath Instituted and Commanded but have no such Warranty or Command for any thing else it is their Duty to stand fast in the Liberty wherewith Christ hath made them free And if by the same Breath in the same Rule Law or Canon they are commanded and obliged to observe in the Worship of God what the Lord Christ hath appointed and what he hath not appointed both on the same Grounds namely the Authority of the Church and on the same Penalties for their Omission no man can be divinely obliged to embrace the Communion of any Church on such Terms 3. It is required that the Ministry of a Church so to be joyned with is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto What these are hath been declared And because Edification which is the End of Church Communion doth so eminently depend on the Ministry of the Church there is not any thing which we ought to have a more diligent consideration of in the joyning of our selves unto any such Communion And where the Ministry of any Church be the Church of what sort or size it will is incurably Ignorant or Negligent or through a defect in Gifts Grace or conscientious attendance unto their Duty is insufficient unto the due Edification of the Souls of them that believe no man can account himself obliged unto the Communion of the Church but he that can be satisfied with a Shadow and the Names of things for the Substance and Reality of them If therefore it be granted as I think it is that Edification is the principal End of all Church Communion it is not intelligible how a man should be obliged unto that Communion and that alone wherein due Edification cannot be obtained Wherefore a Ministry enabled by Spiritual Gifts and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church or encrease of his Mystical Body is required in such a Church as a Believer may conscientiously joyn himself unto And where it is otherwise let Men cry out Schisme and Faction whilst they please Jesus Christ will acquit his Disciples in the Exercise of their Liberty and accept them in the Discharge of their Duty If it be said that if all men be thus allowed to judge of what is best for their own Edification and to act according unto the Judgement which they make they will be continually parting from one Church unto another until all things are filled with disturbance and Confusion I say 1. That the contrary Assertion namely that Men are not allowed to judge what is meet and best for their own Edification or not to act according to the Judgement