stating of the Subject of our Enquiry 1. The Diversities and Divisions among Churches which respect is to be had unto in the choice of any which we will or ought to joyn unto are of two sorts 1. Such as are occasioned by the remaining Weaknesses Infirmities and Ignorance of the best of Men whereby they know but in part and prophesie only in part wherein our Edification is concerned but our Salvation not endangered 2. Such as are in and about things Fundamental in Faith Worship and Obedience We shall speak to both of them 2. All Christians were Originally of one Mind in all things needful unto Joint-Communion so as that there might be among them all Love without Dissimulation Howbeit there was great variety not only in the Measure of their apprehensions of the Doctrines of Truth but in some Doctrines themselves as about the continuance of the Observations of the Law or at least of some of them as also Oppositions from without unto the Truth by Hereticks and Apostates neither of which hindred the Church Communion of true Believers But the Diversity Difference and Divisions that are now among Churches in the World is the effect of the great Apostasie which befel them all in the latter Ages as unto the Spirit Rule and Practice of those which were planted by the Apostles and will not be healed until that Apostasie be Abolished 3. Satan having possessed himself of the Advantage of these Divisions whereof he was the Author he makes use of them to act his Malice and Rage in stirring up and instigating one Party to Persecute Oppress and Devour another until the Life Power and Glory of Christian Religion is almost lost in the World It requires therefore great Wisdom to deport our selves aright among these Divisions so as to contribute nothing unto the Ends of Malice designed by Satan in them 4. In this state of things until it may be cured which it will never be by any of the wayes yet proposed and insisted on the Enquiry is concerning the Duty of any one who takes care of his own Soul as unto a Conjunction with some Church or other And on the Negative Part I say 1. Such an one is bound not to joyn with any Church or Society where any fundamental Article of Faith is rejected or corrupted There may be a fundamental Error in a true Church for a season when the Church erreth not Fundamentally 1 Cor. 15. 2 Tim. 2.18 But I suppose the Error in or against the Foundation is part of the Profession of the Church or Society to be joyned unto For thereby the Nature of the Church is destroyed it doth not hold the Head nor abide on the Foundation nor is the Ground and Pillar of Truth Wherefore although the Socinians under a Pretence of Love Forbearance and Mutual Toleration do offer us the Communion of their Churches wherein there is somewhat of Order and Discipline commendable yet it is unlawful to joyn in Church Fellowship or Communion with them For their Errors about the Trinity the Incarnation of Christ and his Satisfaction are destructive of the Foundation of the Prophets and Apostles and Idolatry in the divine Worship of a meer Creature is introduced by them 2. Where there 〈…〉 any Church taught or allowed a Mixture of Doctrines or Opinions that are prejudicial unto Gospel Holiness or Obedience no man that takes due care of his Salvation can joyn himself unto it For the Original Rule and Measure of all Church Communion is agreement in the Doctrine of Truth Where therefore there is either not a stable Profession of the same Doctrine in all substantial Truths of the Gospel but an uncertain sound is given some saying one thing some another or that Opposition is made unto any Truths of the importance before menâ—â—oned None can be bound or obliged to hold Communion with it nor can incur any blame by refraining from it For it is the Duty of a Christian in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to joyn with such a Church would 1. Stain their Profession 2. Hinder their Edification 3. Establish a new Rule of Communion unknown to the Scriptures namely besides Truth as might easily be manifested 3. Where the Fundamentals of Religious Worship are corrupted or overthrown it is absolutely unlawful to joyn unto or abide in any Church So is it with the Church of Rome The various wayes whereby the Foundations of Divine Religious Worship are overthrown in that Church by Superstition and Idolatry have been sufficiently declared These render the Communion of that Church pernitious 4. Nor can any man be obliged to joyn himself with any Church nor can it be his Duty so to do where the Eternally fixed Rule and Measure of Religious Worship namely that it be of Divine Institution is varied or changed by any Additions unto it or Substractions from it For whereas one principal end of all Churches is the joint celebration of Divine Worship if there be not a certain stable Rule thereof in any Church of Divine Prescription no Man can be obliged unto Communion therewith 5. Where the Fundamentals of Church Order Practice and Discipline are destroyed it is not Lawful for any man to joyn in Church Communion These Fundamentals are of two sorts 1. Such as concern the Ministry of the Church 2. Such as concern the Church it self There are four things that are necessary Fundamentals unto the Order of the Church on the Part of the Ministry 1. That all the Ministers or Officers of it be duely chosen by the Church it self and solemnly set apart in the Church unto their Office according unto the Rule and Law of Christ. This is Fundamental unto Church Order the Root of it from whence all other Parts of it do Spring And it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expresly provided for in the Scripture as we shall see If there be a Neglect herein and no other Relation required between Ministers Elders Rulers Bishops and the Church but what is raised and created by Wayes and Rules of mens appointment or if there be a Temporary disposal of Persons into a discharge of that Office without a solemn Call Choice Ordination and Separation unto the Office itself and its work the Law of Christ is violated and the Order of the Church disturbed in its Foundation 2. That those who are called unto the Office of the Ministry be duely qualified by their Endowment with Spiritual Gifts for the Discharge of their Duty is fundamental unto the Ministry That the Lord Jesus Christ doth still continue his Dispensation of Spiritual Gifts unto men to fit and enable them unto the Office and Work of the Ministry that if he doth not do so or should at any time cease so to do the whole Office of the Ministry must cease and the Being of the Church with it that it is altogether useless for any Churches or Persons to erect an Image of the Gospel Ministry by outward Rites and
not or is neglected It is therefore fond to suppose that our Saviour should prescribe this Rule for that season wherein there was no need of it and not for those times wherein the Church could not subsist in order without it 3ly The Church here directed unto is a Christian Church For 1. whereas it hath been proved it concerned the times to come afterwards there was in those times nothing that could pretend unto the name of the Church but a Christian Church only The Jewish Synagogues had an utter end put unto them so as that an Address unto any of them in this case was not only useless but unlawful And as unto Magistrates or Arbitrators to have them called the Church and that in such a sense as that after the Interposition of their Authority or Advice a man should be freed from the discharge of all Christian Duties such as are mutually required among the Disciples of Christ towards his Brother is a fond Imagination For 2 It is such a Church as can exercise Authority in the Name of Christ over his Disciples and such as in Conscience they should be bound to submit themselves unto For the Reason given of the Contempt of the Voice Judgment and Sentence of the Church in case of offence is their Power of spiritual binding and looâ—ing which is comitted by Christ thereunto and so he adds immediatley ver 18. Whatever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose in heaven shall be loosed on earth is the Priviledge of a Christian Church only 4thly It is a visible particular Congregation alone that is intended For 1. As unto the Church in other acceptations of that name either for the Catholicâ— invisible Church or for the whole Body of professed Believers thoroughout the world it is utterly impossible that this Dâ—ty should be observed towards it as is manifest unto all 2. We have proved that the first and most proper signification of the word is of a single congregation assembling together for its Duties and Enjoyments Where ever therefore the Church in general is mentioned without the Addition of any thing or circumstance that may lead unto another signification it must be interpreted of such a Particular Church or Congregation 3. The Persons intended offending and offended must belong unto the same society unto whom the Address is to be made or else the one party may justly decline the Judicatory applyed unto and so frustrate the Process And it must be such a Church as unto whom they are known in their Circumstances without which it is impossible that a right judgment in sundry cases can be made in point of Offence 4 It is a Church of an easie Address Go tell the Church which supposeth that free and immediate aâ—cess which all the Members of a Church have unto that whole Church whereof they are members Wherefore 5 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church not a Church but the Church namely whereunto thou and thy Brother do belong 6 One end of this Direction is that the offending and the offended parties may continue together in the Communion of the same Church in Love without Dissimulation which thing belongs unto a particular Congregation 7 The meaning is not tell the Diocesan Bishop for whatever Church he may have under his Rule yet is not he himself a Church Nor is it 8 the Chancellours Court that our Saviour intended Be it what it will it is a disparagement unto all Churches to have that name applied thereunto Nor Lastly Is it a Presbytery or Association of the Elders of many particular Congregations that is intended For the Power claimed in such associated Presbyteries is with respect unto what is already in or before particular Congregations which they have not either Wisdom or Authority as is supposed finally to order and determine But this supposeth that the Address in the first place be made unto a particular Congregation which therefore is firstly and properly here intended All things are plain familiar and exposed to the common Understandings of all Believers whose minds are any way exercised about these things as indeed are all things that belong unto the Discipline of Christ. Arguments pretendedly deep and learned really obscure and perplexed with logical Notions and distinctions applied unto things thus plain and evident in themselves do serve only to involve and darken the Truth It is plain in the place 1 That there was a Church-State for Christians then designed by Christ which afterwards he would institute and settle 2 That all true Disciples were to join and unite themselves in some such Church as might be helpful unto their Love Order Peace and Edification 3 That among the members of these Churches Offences would or might arise which in themselves tend unto pernicious Events 4 That if these Offences could not be cured and taken away so as that Love without Dissimulation might be continued among all the Members of the Churches an Account of them at last was to be given unto that Church or Society whereunto the Parties concerned do belong as Members of it 5 That this Church should hear determine and give Judgment with advice in the cases so brought unto it for the taking away and removal of all Offences 6 That this Determination of the Church is to be rested in on the Penalty of a Deprivation of all the Priviledges of the Church 7 That these things are the Institution and Appointment of Christ himself whose Authority in them all is to be submitted unto and which alone can cast one that is a Professed Christian into the condition of an Heathen or a Publican These things in the Notion and Practice of them are plain easy and exposed to the Understanding of the meanest of the Disciples of Christ as it is meet that all things should be wherein their daily Practice is concerned But it is not easily to be expressed into what horrible Perplexities and Confusions they have been wrested in the Church of Rome nor how those who depart from the plain obvious sense of the words and love not the Practice they direct unto do lead themselves and others into ways and paths that have neither use nor end From the corrupt abuse of the holy Institution of our Lord Jesus Christ here intended so many Powers Faculties Courts Jurisdictions legal Processes with Litigious Vexatious oppressive Courses of Actions and Trials whose very names are uncouth horrid foreign unto Religion and unintelligible without Cunning in an artâ—ficial barbarous Science of the Canon Law have proceeded as are enough to fill a sober rational man with astonishment how it could ever enter into the minds of men to suppose that they can possibly have any Relation unto this Divine Institution Those who are not utterly blinded with Interest and Prejudice wholly ignorant of the Gospel and the mind of Christ therein as also Strangers from the Practice of the Duties which it requires will hardly
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
the Indulgence granted by his Majesty by a publâ—que Declaration some years ago whereby it should seem the Papists thought to make some advantage though they were deceiv'd in their Expectation I must needs say that whatever be the true Case in reference thereto in point of Law that in my Judgment it scarcely answereth that Loyalty and regard unto his Majesties honour which some men Profess when all his Actions are suited to their Interests to continue such outcries about that which was his own sole Act by the advice of his Counsel We did indeed Thankfully accept and make use of this Royal Favour and after that for so many years we had been exposed to all manner of sufferings and Penalties whereby multitudes were ruined in their Estates and some lost their Lives and that without hopes of any Remission of severity from the Parliament that then sate by their mistake of the true Interest of the Kingdom wherein alone they did not miss it we were glad to take a little breathing space from our troubles under his Majesties Royal Protection design'd onely as an Expedient as was usual in former times for the Peace and Prosperity of the Kingdome until the whole matter might be settled in Parliament And if this were a crime habetis confitentem reum as to my part But because I know my self herein peculiarly reflected on I do avow that never any one Person in Authority Dignity or Power in the Nation nor any one that had any Relation unto publick Affairs nor any from them Papist or Protestant did once speak one word to me or advise with me about any Indulgence or Toleration to be granted unto Papists I Challenge all the World who are otherwise Minded to intermit their service for a season unto the great false Accuser and prove the Contrary if they can The Persons are sufficiently known of whom they may make their Enquiry But I can cast this also into the same heap or bundle of other false Surmizes and Reports concerning me almost without number which it would be a wonder that some men should pretend to believe and divulge as they have done if we were bound to judge that their Charity and Prudence were proportionable unto their Dignities and Promotions These things must be whilst Interest with Hopes and Fears vain Love and Hatred thence arising do steer the Minds of Men. But what if we have not design'd the prevalence or Introduction of Popery yet being a company of silly Fellows we have suffered our selves to be wheadled by the Jesuites to be active for the cutting of our own throats for we are full well satisfied that we should be the very first who should drink of the Cup of their fury could they ruine the Protestant Interest in England And into such an unhappy posture of Affairs are we fallen that whereas it is Evident we do nothing for the promotion of Popery but only pray against it preach against it write against it instruct the people in principles of Truth whereon to avoid it and Cordially joyn with all true Protestants in the opposition of it wherein we are charged with an excess that is like to spoil all yet these Crafty Blades know how to turn it all unto their advantage As it should seem therefore there remaines nothing for Non-conformists to do in this matter but to bind themselves hand and foot and give themselves up unto the power of the Papists for all they do against them doth but promote their Interest But this I am perswaded they will be greatly unwilling unto unless they are well assured that their Episcopal Friends will be more ready to expose themselves to hazard for their preservation and deliverance then yet they have reason to expect that they will But for my part I was a long time since taught an Expedient by an eminent personage for the freeing my self from any inclination to a Compliance with Popery and that in the Instance of himself For being in Ireland when there was in former dayes a great noise about Reconciliation a Person of his own Order and Degree in the Court of England wrote unto him to inform him of a Report that he was enclin'd to a Reconciliation with Popery or a Compliance on Good Terms with the Church of Rome and withal desired him that if it were so he would Communicate unto him the Reason of his Judgment But that great and wise Personage understanding full well whereunto these things tended returned no answer but this onely That he knew no reason for any such Report For he was sure that he believed the Pope to be Antichrist which put an absolute Period unto the Entercourse And I can insist on the same defensative against forty such Arguments as are used to prove us compliant with the Papal Interest and so I believe can all the Non-conformists And if this be not enough I can for my part subscribe unto the Conclusion which that most eminent Champion of the Ptotestant Religion in England namely Whitaker gives unto his learned Disputation about Antichrist Igitur saith he sequamur praeeuntem Spiritum Sanctum libere dicamus defendamus clamemus per eum qui vivit in aeternum juremus pontificem Romanum esse Antichristum If this will not suffice we know better how to spend our remaining houres of Life and Peace then in Contending about impertinent stories and surmizes exhal'd by Wit and Invention out of the bogge of secular Interest And shall therefore only assure those by whom we are Charged in the Pulpit or Coffee-houses or from the Press to Countenance the promotion of the Papal Interest in the Nation that as they deal unjustly with us herein and weaken the Protestant Interest what lies in them so let them and others do and say what they please nothing shall ever shake us in our Resolution by the help of God to abide in a firm Conjunction with all sincere Protestants for the preservation of our Religion and in opposition to the Papists yea that we would do so with our lives at the Stake if there were none left to abide in the same Testimony but our selves But if they think that there is no way for us to be serviceable against Popery but by debauching our Consciences with that Conformity which they prescribe unto us we beg their pardon we are 〈…〉 Mind The Preface An Examination of the General Principles of Dr. Stillingfleet's Book of the Unreasonableness of SEPARATION THE Differences and Contests among professed Christians about the Nature Power Order Rule and Residence of the Gospel Church State with the Interest of each Dissenting Party therein have not only been great and of long continuance but have also so despised all ways and means of allaying or abatement that they seem to be more and more enflamed every day and to threaten more pernicious consequents then any they have already produced which yet have been of the worst of Evils that the World for some Ages hath groaned
bounds of Churches in all ages which it is in vain for any man to endeavour an alteration of as we shall see afterwards 2 That all things be done decently and in order in and by these Societies This is a prime dictate of the Law of Nature arising from the knowledge of God and our selves which hath been wrested into I know not what Religious Ceremonies of mens invention 3 That they be ready to receive all Divine Revelations with Faith and Obedience which shall either appoint the ways of God's Worship and prescribe the Duties of it or guide and direct them in its performance and to regulate their Obedience therein This also is a clear unquestionable dictate of the Light and Law of Nature nor can be denied but on the principles of downright Atheism Further we need not seek for the Divine Original of Churches or Societies of men fearing God for the discharge of his publick Worship unto his Glory and their own eternal Benefit according unto the Light and Knowledge of his Mind and Will which he is pleased to communicate unto them What concerns the framing and fashioning of Churches by Arbitrary and Artificial Combinations in Provinces Nations and the like we shall afterwards enquire into This is the assured foundation and general warranty of particular Societies and Churches whilst men are continued on the earth the especial regulation of them by Divine Revelation will in the next place be considered And he who is not united with others in some such Society lives in open contradiction unto the Law of Nature and its Light in the principal instances of it 1. Whereas the directions given by the light of Nature in and unto things concerning the outward worship of God are general only so as that by them alone it would be very difficult to erect a Church-State in good and holy Order God did always from the beginning by especial Revelations and Institution ordain such things as might perfect the Conduct of that Light unto such a compleat Order as was accepted with himself So 1 He appointed a Church-State for man in Innocency and compleated its Order by the Sacramental Addition of the two Trees the one of Life the other of the Knowledge of Good and Evil. 2. That before the coming of Christ who was to perfect and compleat all Divine Revelations and state all things belonging unto the House and Worship of God so as never to admit of the least change or alteration This Church-State as unto outward Order Rites of Worship ways and manner of the Administration of things sacred with its bounds and limits was changeable and variously changed The most eminent Change it received was in the giving of the Law which fixed its State unalterably unto the Coming of Christ. Mal. 4.4 5 6. 3. That it was God himself alone who made all these Alterations and Changes nor would he nor did he ever allow that the Wills Wisdom or Authority of men should prescribe Rules or Measures unto his Worship in any thing Heb. 3.1 2 3 4 5 6. 4. That the Foundation of every Church-State that is accepted with God is in an express Covenant with him that they receive and enter into who are to be admitted into that State A Church not founded in a Covenant with God is not from Heaven but of Men. Hereof we shall treat more at large as I suppose afterwards See it exemplified Exod. 24. 5. There is no Good in there is no Benefit to be obtained by any Church-State whatever unless we enter into it and observe it by an Act of Obedience with immediate respect unto the Authority of Christ by whom it is appointed and the observation of it prescribed unto us Mat. 28.18 19 20. Hence 6. Unless men by their voluntary choice and consent out of a sense of their Duty unto the Authority of Christ in his Institutions do enter into a Church-State they cannot by any other ways or means be so framed into it as to find acceptance with God therein 2. Cor. 8.5 And the Interpositions that are made by Custom Tradition the Institutions and Ordinances of men between the Consciences of them who belong or would belong unto such a State and the immediate Authority of God is highly obstructive of this Divine Order and all the Benefits of it For hence it is come to pass that most men know neither how nor whereby they come to be members of this or that Church but only on this Ground that they were born where it did prevail and was accepted CHAP. II. The Especial Original of the Evangelical Church-State OUR principal Concernment at present is in the Evangelical Church-State or the State of Churches under the New Testament For this is that about which there are many great and fierce Contests amongst Christians and those attended with pernicious Consequents and Effects What is the Original what is the Nature what is the Use and Power what is the End of the Churches or any Church what is the Duty of men in it and towards it is the subject of various contests and the principal occasion of all the Distractions that are at this day in the Christian World For the greatest part of those who judge themselves obliged to take Care and Order about these things having enterwoven their own secular Interests and Advantages into such a Church-State as is meet and suited to preserve and promote them supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Religion may be made a Trade for outward Advantage they do openly seek the Destruction of all those who will not comply with that Church Form and Order that they have framed unto themselves Moreover from mens various conceptions and sutable practices about this Church-State is Advantage and Occasion taken to charge each other with Schism and all sorts of Evils which are supposed to ensue thereon Wherefore although I design all possible brevity and only to declare those Principles of Truth wherein we may safely repose our Faith and practice avoiding as much as much as possibly I can and the subject will allow the handling of those things in a way of Controversy with others yet somewhat more than ordinary diligence is required unto the true stating of this important Concernment of our Religion And that which we shall first enquire into is the Special Original and Authoritative Constitution of this Church-State Wherefore 1. The Church-State of the New Testament doth not less relate unto and receive force from the Light or Law of Nature then any other State of the Church whatever Herein as unto its general Nature its foundation is laid What that directs unto may receive new Enforcements by Revelation but changed or altered or abolished it cannot be Wherefore there is no need of any new express Institution of what is required by that Light and Law in all Churches and Societies for the Worship of God but only an Application of it unto present Occasions and the present State of the Church
entertained pleasing Dreams of Thrones Preheminencies Chief Sees secular Grandeur and Power nor framed so many Laws and Canons about these things turning the whole Rule of the Church into a Worldly Empire For such it was that as of all the Popes which ever dwelt at Rome there was never any pretended or acted a greater Zeal for the Rule and Government of the Church by the Laws and Canons that it had made for that End than Gregory the 7 th so if ever there were any Anti-Christ in the World as there are many Anti-Christs he was one His Luciferian Pride his Trampling on all Christian Kings and Potentates his horrible Tyranny over the Consciences of all Christians his abominable Dictates asserting of his own God-like Soveraignty his Requiring all men on the pain of Damnation to be sinful Subjects to God and Peter that is himself which his own Acts and Epistles are filled withal do manifest both who and what he was Unto that Issue did this Power of Law or Canon making for the Honour and Dignity of Church Rulers at length arrive 3. Let the Constitution of the Church by Jesus Christ abide and remain let the Laws for its Rule Government and Worship which he hath recorded in the Scripture be diligenty observed by them whose Duty it is to take Care about them both to observe them themselves and to teach others so to do and we know full well there will be no occasion given or left unto the least Confusion or Disorder in the Church But if men will be froward and because they may not make Laws themselves or keep the Statutes made by others will neglect the due Observation and Execution of what Christ hath ordained or will deny that we may and ought in and for the due Observation of his Laws to make use of the inbred Light of Nature and Rules of common Prudence the Use and Exercise of both which are included and enjoyned in the Commands of Christ in that he requires a Compliance with them in the way of Obedience which we cannot perform without them I know of no Relief against the Perpetuity of our Differences about these things But after so much Scorn and Contempt hath been cast upon that Principle that it is not lawful to observe any thing in the Rule of the Church or Divine Worship in a constant Way by vertue of any humane Canons or Laws that is not prescribed in the Scripture if we could prevail with men to give us one single Instance which they would abide by wherein the Rules and Institutions of Christ are so defective as that without their Canonical Additions Order cannot be observed in the Church nor the Worship of God be duly performed and it shall be diligently attended unto Allow the General Rules given us in the Scripture for Church-Order and Worship to be applied unto all proper Occasions and Circumstances with Particular Positive Divine Precepts Allow also that the Apostles in what they did and acted in the Constitution and Ordering of the Churches and their Worship did and acted it in the Name and by the Authority of Christ as also that there needs no other means of affecting and obliging our Consciences in these things but only that the Mind and Will of Christ be intimated and made known unto us though not in the form of a Law given and promulgated which I suppose no men of sober Minds or Principles can disallow and then give an Instance of such a Deficiency as that mentioned in the Institutions of Christ and the whole Difference in this matter will be rightly stated and not else But to return from this Digression 2dly The Scripture doth not only ascribe this Authority unto Christ alone but it giveth Instances of his Vse and Exercise thereof which comprize all that is necessary unto the Constitution and Ordering of his Churches and the Worship of them 1 He buildeth his own House Heb. 3.3 2 He appointeth Offices for Rule in his Churches and Officers 1 Cor. 12 5. Rom 12.6 7 8. 3 He gives Gifts for the Administrations of the Church Ephes. 4.11 12 13. 1 Cor. 11 12. 4 He gives Power and Authority unto them that are to Minister and Rule in the Church c. which things must be afterwards spoken unto 3dly As unto this Constitution of the Gospel-Church-State the Scripture assigneth in an especial manner Faithfulness unto the Lord Christ Heb. 3.3 4 5. This Power is originally in God himself It belongs unto him alone as the great Soveraign of all his Creatures Unto Christ as Mediator it was given by the Father and the whole of it intrusted with him Hence it follows that in the Execution of it he hath respect unto the Mind and Will of God as unto what he would have done and ordered with respect whereunto this Power was committed unto him And here his Faithfulness takes place exerted in the Revelation of the whole Mind of God in this matter instituting appointing and commanding all that God would have so ordained and nothing else And what can any man do that cometh after the King Hereunto there is added on the same Account the Consideration of his Wisdom his Love and Care for the good of his Church which in him were ineffable and inimitable By all these things was he fitted for his Office and the work that was reserved for him so as that he might in all things have the Preheminency And this was to make the last and only full perfect compleat Revelation of the Mind and Will of God as unto the State Order Faith Obedience and Worship of the Church There was no Perfection in any of these things until he took this work in hand Wherefore it may justly be supposed that he hath so perfectly stated and established all things concerning his Churches and Worship therein being the last Divine Hand that was to be put to this Work and this his Hand Heb. 1.2 3. that whatever is capable of a Law or a Constitution for the use of the Church at all times or is needful for his Disciples to observe is revealed declared and established by him And in this Persuasion I shall abide until I see better Fruits and Effects of the Interposition of the Wisdom and Authority of men unto the same Ends which he designed than as yet I have been able in any Age to observe The substance of the things pleaded may for the greater Evidence of their Truth be reduced unto the ensuing Heads or Propositions 1. Every Church-State that hath an especial Institution of its own giving its especial kind supposeth and hath respect unto the Law and Light of Nature requiring and directing in general those things which belong unto the Being Order and Preservation of such Societies as that is That there ought to be Societies wherein men voluntarily joyn together for the solemn Performance of Divine Worship and joynt walking in obedience before God that these Societies ought to use such means for their own
wherein there is no Church that he can possibly joyn himself unto or that he be unjustly refused Communion by unwarrantable conditions of it as it was with many during the prevalency of the Papacy in all the Western Empire it is the indispensible duty of every Disciple of Christ in order unto his edification and Salvation voluntarily and of his own choice to joyn himself in and unto some particular Congregation for the Celebration of Divine Worship and the due observation of all the Institutions and commands of Christ which we shall now farther confirm 1. The foundation of this duty as was before declared doth lye in the law and light of Nature Man cannot exercise the principal Powers and Faculties of his Soul with which he was created and whereby he is enabled to glorifie God which is the end of him and them without a consent and conjunction in the Worship of God in Communion and Society as hath been proved before 2. The way whereby this is to be done God hath declared and revealed from the beginning by the Constitution of a Church-state through the addition of Arbitrary Institutions of Worship unto what was required by the Law of Nature For this gives the true state and is the formal reason of a Church namely a Divine Addition of Arbitrary Institutions of Worship unto the necessary Dictates of the Law of Nature unto that end And the especial nature of any Church-state doth depend on the especial nature of those Institutions which is constitutive of the difference between the Church-state of the Old Testament and that of the new 3. Such a Church-state was constituted and appointed under the Old Testament founded in and on an especial Covenant between God and the People Exod. 24. Unto this Church every one that would please God and walk before him was bound to joyn himself by the ways and means that he had appointed for that end namely by Circumcision and their laying hold on the Covenant of God Exod. 12.48 Isa. 56.4 And this joyning unto the Church is called joyning unto the Lord Isa. 56.6 Jerem. 50.5 as being the means thereof without which it could not be done Herein was the Tabernacle of God with men and he dwelt among them 4. As a new Church-state is Prophesyed of under the New Testament Ezek. 34.25 26 27. Isa. 66.18 19 20 21 22. and other places innumerable so it was actually erected by Jesus Christ as we have declared And whereas it is introduced and established in the place and room of the Church-state under the Old Testament which was to be removed at the time of Reformation as the Apostle demonstrates at large in his Epistle to the Hebrews all the commands promises and thâ—eatnings given or annexed unto that Church-state concerning the conjunction of men unto it and walking in it are transferred unto this of the new erection of Christ. Wherefore although the State of the Church itself be reduced from that which was Nationally Congregational unto that which is simply and absolutely so and all Ordinances of its instituted Worship are changed with new rules for the observation of what we are directed unto by the light of Nature yet the commands promises and threatnings made and given unto it as a Church are all in full force with respect unto this new Church-state and we need no new commands to render it our duty to joyn in Evangelical Churches for the ends of a Church in general 5. The Lord Christ hath disposed all the ways and means of edification unto these Churches so that ordinarily and under an expectation of his presence in them and concurrence unto their efficacy they are not otherwise to be enjoyed Such are the ordinary dispensation of the Word and Administration of the Sacraments For any Disciple of Christ to live in a neglect of these things and the enjoyment of them according to his mind is to despise his care and wisdom in providing for his eternal welfare 6. He hath prescribed sundry duties unto us both as necessary and as evidences of our being his Disciples such as cannot be orderly performed but as we are Members of some particular Congregation this also hath been before declared 7. The Institution of these Churches is the way which Christ hath ordained to render his Kingdom visible or conspicuous in distinction from and opposition unto the Kingdom of Satan and the world And he doth not in a due manner declare himself a subject in or unto the Kingdom of Christ who doth not solemnly ingage in this way It is not enough to constitute a legal Subject of the Kingdom of England that he is born in the Nation and lives in some outward observance of the Laws of it if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end Nor will it constitute a regular subject of the Kingdom of Christ that he is born in a place where the Gospel is professed and so professeth a general complyance therewith if he refuse to testifie his subjection by the way that Christ hath appointed for that end It is true the whole Nation in their civil relation and subordination according to Law is the Kingdom of England But the representation of the Kingly power and rule in it is in the Courts of all sorts wherein the Kingly power is acted openly and visibly And he that lives in the Nation yet denies his homage unto these Courts is not to be esteemed a Subject So doth the whole visible professing Church in one or more Nations or lesser precincts of people and places constitute the visible Kingdom of Christ yet is no particular person to be esteemed a legal true Subject of Christ that doth not appear in these his Courts with a Solemn expression of his Homage unto him 8. The whole Administration of the Rule and Discipline appointed by Christ is confined unto these Churches nor can they be approved by whom that rule is despised I shall not argue farther in a case whose truth is of so uncontroulable evidence In all the writings of the New Testament recording things after the Ascension of Christ there is no mention of any of his Disciples with approbation unless they were extraordinary Officers but such as were entire Members of these Assemblies CHAP. IX The Continuation of a Church-state and of the Administration of Evangelical Ordinances of Worship briefly vindicated THe Controversie about the Continuation of a Church-state and the Administration of Gospel-Ordinances of Worship is not new in this Age though some pride themselves as though the Invention of the Errour whereby they are denied were their own In former Ages both in the Papacy and among some of them that forsook it there were divers who on a pretence of a peculiar Spirituality and imaginary Attainments in Religion wherein these things are unnecessary rejected their Observation I suppose it necessary briefly to confirm the Truth and vindicate it from this exception because though it be
whose writings are stuffed with that Charge and miserable Attempts to make it Good There were also other Differences among them with respect unto Church Order Rites Ceremonies and Modes of Worship The Church of England as unto the Government of the Church and sundry other things took a way by it self which at present we do not consider 3. Considering the Agreement in all fundamental Articles of Faith between these Churches thus at Difference and of what great use their Union might be unto the Protestant Religion both as unto its Spiritual and Political Interest in this World the effecting of such an Union among them hath been attempted by many Private Persons Princes Colloquies or Synods of some of the Parties at variance have sedulously ingaged herein I wish they had never missed it in stating the nature of that Vnion which in this case is alone desireable and alone attainable Nor in the Causes of that disadvantagious Difference that was between them For hence it is come to pass that although some Verbal Compositions have sometimes by some been consented unto yet all things continue practically amongst them as they were from the Beginning And there are yet Persons who are mannaging Proposals for such an Union with great Projection in point of Method for the compassing of it and stating of the Principles of Agreement some whereof I have by me But the present state of things in Europe with the Minds of Potentates not concerned in these things leave little encouragement for any such Attempt or expectation of any Success 4. After the trial and experience of an hundred and fifty years it is altogether in vain to be expected that any farther Reconciliation or Union should be effected between these Protestant Churches by either Parties Relinquishment of the Doctrines they have so long taught professed and contended for or of their Practise in Divine Worship which they have so long been accustomed unto We may as well expect that a River should run backwards as expect any such things In this state of things I say the Principles we proceed upon are the most useful unto the procuring of Peace and Union among these Churches in the state wherein they are and without which it will never be effected I shall therefore give an Account of those of them which are of this Nature and Tendency 1. And the first is the absolute necessity of a general Reformation in Life and Manners of all sorts of Persons belonging unto these Churches It is sufficiently known what a woful Condition the Profession even of the Protestant Religion is fallen into How little evidence is there left of the Power of Evangelical Grace working in the Hearts of Men what little diligence in the Duties of Holiness and Righteousness What a Deluge of all sorts of Vices hath overwhelmed the Nations and what indications there are of the Displeasure of God against us on the account of these things Who doth not almost tremble at them Calvin unto whom I was newly sent by our Reverend Author in Answer to them who pleaded for a Separation from a true Church because of the Wickedness of many of its Members or any of them addes unto it It is a most just Offence and unto which there is too much occasion given in this Miserable Age. Nor is it lawful to excuse our cursed sloth which the Lord will not let go unpunished as he begins already to chastise us with grievous stripes Wo therefore unto us who by our dissolute licentiousness in flagitious sins do cause that the weak Consciences of men should be wounded for us And if it were so then the matter is not much mended in the Age wherein we live The Truth is Sin and Impiety are come to that height and impudence Sensuality and Oppression are so diffused among all sorts of Persons Conformity unto the fashion of the World become so universal and the Evidences of Gods Displeasure with the Beginnings and Entrances of his Judgements are so displayed as that if the Reformation pleaded for be not speedily endeavoured and vigorously pursued it will be too late to talk of Differences and Union Destruction will swallow up all Until this be agreed on until it be attempted and effected in some good Measure all endeavours for farther Union whatever there appearing success should be as probably it will be very small will be of no use unto the honour of Religion the Glory of Christ nor Good of the Souls of men In the mean time Individual Persons will do well to take care of themselves 2. That all these differing Churches and whilst these Differences do continue be taught to prefer their general Interest in opposition unto the Kingdom of Satan and Antichrist in the World before the lesser things wherein they differ and those occasional Animosities that will ensue upon them It hath been observed in many places that the nearer some Men or Churches come together in their Profession the more distant they are in their Affections as the Lutherans in many places do more hate the Calvinists then the Papists I hope it is not so among us This makes it evident that the Want of necessary Peace and Vnion among Churches doth not proceed from the things themselves wherein they differ but from the corrupt Lusts and Interests of the Persons that differ This Evil can no otherwise be cured but by such a Reformation as shall in some measure reduce Primitive Simplicity Integrity and Love such as were among the Churches of the Converted Jews and Gentiles when they walked according unto the same Rule in what they had attained forbearing one another in Love as unto the things wherein they differed Until this also be effected all endeavours for farther Union whilst these Differences continue as they are like to do unless the whole frame of things in Europe should be changed by some great Revolution will be fruitless and Useless Were this conscientiously insisted on out of a pure Love unto Jesus Christ with Zeal for his Glory it would not only be of more use then innumerable wrangling Disputes about the points in Difference but more then the exactest Methods in contriving Formularies of Consent or Colloquies or Synodical Conferences of the Parties at variance with all their Solemnities Orders Limitations Precautions Concessions and Orations Let men say what they will it must be the Revival Flourishing and Exercise of Evangelical Light Faith and Love that shall heal the Differences and breaches that are among the Churches of Christ nor shall any thing else be honoured with any great influence into that work 3. That all Communion of Churches as such consists in the Communion of Faith and Love in the Administration of the same Sacraments and common Advice in things of common concerment All these may be observed when for sundry Reasons the Members of them cannot have local presential Communion in some Ordinances with each Church distinctly If this Truth were well established and consented unto men might be
duely discharged the Office of Episcopacy Other distinction and difference of ordinary Officers besides that of Bishops or Elders and Deacons the Church at Rome in those days knew not Such ought to be in every particular Church Of any one single person to preside over many Churches which is necessary unto the Constitution of a Church-state distinct from that which is Congregational Clemens knew nothing in his days but gives us such a description of the Church and its order as is inconsistent with such a pretence 6. I shall add no more from this excellent Epistle but only the account given in it of the first constitution of Officers in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Apostles therefore knowing by our Lord Jesus Christ that there would contention arise about the name of Episcopacy that is Episcopacy itself For this cause being indued with a perfect foresight of things they appointed those fore-mentioned their first Converts unto the Office of the Ministry for the future describing or giving order about the course of the Ministry that other approved men might succeed them in their Ministry These Elders therefore who were so appointed by them and afterwards by other famous men with the consent of the whole Church c. Sundry things we may observe in this Discourse 1. The Apostles foresaw there would be strife and contention about the name of Episcopacy that is the Office itself and those who should possess it This Episcopacy was that Office which the deposed Elders had well discharged in the Church of Corinth This they might foresee from the nature of the thing itself the inclination of men unto preheminence and the instance they had seen in their own days in such as Diotrephes with the former Divisions that had been in this very Church about their Teachers 1 Cor. 1.12 But moreover they were instructed in the knowledge of it by our Lord Jesus Christ through his Divine Spirit abiding with them and teaching them all things This therefore they sought by all means to prevent and that two ways 1. In that for the first time themselves appointed approved persons unto the Office of the Ministry not that they did it of themselves without the consent and choice of the Church whereunto any of them were appointed for this was directly contrary unto their practice Act. 1.15 22 23 26. Chap. 6.3 Chap. 14.23 But that the peace and edification of the Churches might be provided for they themselves spiritually tryed and approved of fit persons so to lead the Church in their choice Wherefore that which is added afterwards of the consent of the whole Church is to be referred unto those who were ordained by the Apostles themselves 2. They gave Rules and Orders namely in their Writings concerning the Offices and Officers that were to be in the Church with the way whereby they should be substituted into the place and room of them that were deceased as we know they have done in their Writings 3. After this was done by the Apostles other excellent persons as the Evangelists did the same These assisted the Churches in the Ordination and Choice of their Officers according unto the Rules prescribed by the Apostles And I know not but that the eminent Pastors of other Churches who usually gave their assistance in the setting apart and Ordination of others unto the Ministry be intended I have insisted long on this Testimony being led on by the Excellency of the writing itself Nothing remains written so near the times of the Apostles nor doth any that is extant which was written afterwards give such an Evidence of Apostolical Wisdom Gravity and Humility Neither is there in all Antiquitie after the writings of the Apostles such a Representation of the State Order and Rule of first Evangelical Churches And it is no small prejudice unto the pretensions of future Ages that this Apostolical person handling a most weighty Ecclesiastical cause makes not the least mention of such Offices Power and Proceedings as wherein some would have all Church-rule and order to consist The Epistle of Polycarpus and the Elders of the Church at Smyrna with him unto the Church of the Philippians is the next on Roll of Antiquity Nothing appears in the whole to intimate any other Church-state or Order than that described by Clemens The Epistle is directed unto the whole Church at Philippi not unto any particular Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the usual style of those days so was it used as we have seen by Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it was used presently after the death of Polycarpus by the Church at Smyrna in the account they gave unto other Churches of his death and Martyrdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same was the Inscription of the Epistle of the Churches at Vienna and Lyons in France unto the Churches in Asia and Phrygia as we shall see immediately And these are plain Testimonies of that Communion among the Churches in those days which was held in and by the Body of each Church or the Community of the Brotherhood which is a clear demonstration of their State and Order And those whom the Apostle writing to the Philippians calls their Bishops and Deacons Polycarpus calls their Presbyters and Deacons It behoves you saith he unto the Church there to abstain from these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject unto the Elders and Deacons Nor doth he mention any other Bishop among the Philippians And it may be observed that in all these Primitive Writings there is still a distinction made after the Example of the Scripture between the Church and the Guides Rulers Bishops or Elders of it And the name of the Church is constantly assigned unto the Body of the People as distinct from the Elders nowhere to the Bishops or Elders as distinct from the people though the Church in its compleat state comprehendeth both sorts Unto this time that is about the year 107 or 108 do belong the Epistles ascribed unto Ignatius if so be they were written by him For Polycarpus wrote his Epistle unto the Philippians after Ignatius was carried to Rome having wrote his Epistle before in Asia Many are the Contests of Learned Men about those Epistles which remain whether they are genuine or the same that were written by him for that he did write Epistles unto sundry Churches is acknowledged by all And whereas there have in this Age been two Copies found and published of these Epistles wherein very many things that were obnoxious unto just exception in those before published do not at all appear yet men are not agreed which of them ought to be preferred and many yet deny that any of them were those written by Ignatius I shall not interpose in this contest only I must say that if any of his genuine Writings do yet remain yet the Corruption and Interpolation of them for many Ages must needs much impair the Authority of what is represented in them as his nor am
I delivered from these thoughts by the late either more sound or more maimed Editions of them And the truth is the corruption and fiction of Epistolical Writings in the first Ages was so intolerable as that very little in that kind is preserved sincere and unquestionable Hence Dionysius the Bishop of Corinth complained that in his own time his own Epistles were so corrupted by additions and detractions so as that it seems he would have them no more esteemed as his Euseb. Ecclesiast Hist. lib. 4. cap. 22. But yet because these Epistles are so earnestly contended for by many Learned men as the genuine Writings of Ignatius I shall not pass by the consideration of them as unto the Argument in hand I do therefore affirm that in these Epistles in any Edition of them there is no mention made or Descâ—iption given of any Church or Churches state but only of that which is Congregational that is such a Church as all the Members whereof did meet and were obliged to meet for Divine Worship and Discipline in the same place What was the Distinction they observed among their Officers of what fort they were and what number belongs not unto our present enquiry our concernment is only this that they did preside in the same particular Church and were none of them Bishops of more Churches than one or of any Church that should consist of a Collection or Association of such particular Churches as had no Bishops properly so called of their own All these Epistle that is the seven most esteemed were written as that of Clemens unto the Bodies or whole fraternity of the Churches unto whom they are directed in distinction from their Bishops Elders and Deacons excepting only that unto Polycarpus which is unto a single person Under that consideration namely of the entire fraternity in distinction from their Officers doth he address unto them and therein doth he ascribe and assign such Duties unto them as could not be attended unto nor performed but in the Assembly of them all Such is the direction he gives unto the Church of the Philadelphians how and in what manner they should receive penitents returning unto the Church that they might be encouraged into that Duty by their Benignity and Patience And many things of the like nature doth he deal with them about And this Assembling together in the same place namely of the whole Church he doth frequenâ—ly intimate and express Some instances hereof we may repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meet all of you together in the same place let there be one Prayer in common of all Epist. ad Magnes This direction can be given unto no other but a particular Church And again to the Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where your Pastor is there follow you as sheep And how they may do so is declared immediately afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write with confidence unto your Godly Love and perswade you to use one Faith or the confession of it one Preaching of the Word and one Eucharist or Administration of the holy Sacrament For the flesh of Christ is one and the Blood of Christ that was shed for us in one one Bread is broken to all and one Cup distributed among all there is one Altar to the whole Church and one Bishop with the Presbytery and the Deacons my fellow servants Nothing can be more evident than that it is a particular Church in its Order and Assembly for Worship in one place that he describes nor can these things be accommodated unto a Church of any other form And towards the end of the Epistle treating about the Churches sending their Bishops or others on their occasions he tells them in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becometh you as a Church of God to choose or appoint a Bishop who may perform the Embassy of God that it may be granted unto them to glorifie the name of God being gathered together in one place It is somewhat difficult how the Church of Philadelphia should choose or ordain a Bishop at this time For they had one of their own whom Ignatius greatly extols in the beginning of the Epistle Nor was it in their power or duty to choose or ordâ—in a Bishop for the Church of Antioch which was their own right and duty alone nor had the Church of Antioch any the least dependance on that at Philadelphia It may be he intends only their Assistance therein as immediately before he ascribes the peace and tranquillity of the Antiochians unto the Prayers of the Philadelphians For my part I judge he intends not the proper Bishop of either place but some Elder which they were to choose as a Messenger to send to Antioch to assist them in their present condition For in those days there were persons chosen by the Churches to be sent abroad to assist other Churches on the like occasions These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.23 the especial Apostles of the Churches as vers 19. it is said of Luke that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and appointed by the Churches for the service there mentioned Such was this Bishop who was sent on Gods Errand to assist the Church by his Advice and Counsel as unto the continuance of their Assemblies unto the glory of God though at present their Bishop was taken from them In that Epistle unto the Ephesians he lets them know that he rejoyced at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their numerous Multitude whom he perswades and urgeth unto a common concurrence in Prayer with their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the Prayers of one or two be so effectual that they bring Christ among them how much more will the consenting Prayer of the Bishop and the whole Church together So he again explains his mind towards the end of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do your diligence to meet together frequently for when you frequently meet together in the same place the powers of Sathan are destroyed And many other expressions of the like nature occur in those Epistles We are no way at present concerned in the controversie about that distinction of Bishops and Presbyters which the Writer of those Epistles doth assert this only I say that he doth in none of them take the least notice or give the least intimation of any Church-state but such alone wherein the Members of the whole Church did constantly meet together in the same place for the worship of God and Communion among themselves And not only so but he every where in all his Epistles to them ascribes such Duties and Rights unto the Churches as cannot be observed and preserved but in particular Churches only Nor doth he leave any room for any other Church-state whatever Although therefore there might have been and probably there was some Alterations in the Order of the Churches from what was of Primitive Institution yet was there as yet no such change in