render them visible which it becomes their indispensible Duty to do when outward Impediments are not absolutely insuperable But of these things thus far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. IV. What sort of Churches the Disciples of Christ may and ought to joyn themselves unto as unto Entire Communion WE have proved before that it is the Duty of all individual Christians to give themselves up unto the Conduct Fellowstip and Communion of some particular Church or Congregation Our present Enquiry heâ—eon is that whereas there is a great Diversity among professing Societies in the World concerning each whereof it is said Lâ— here is Christ and Lo there is Christ what Church of what Constitution and Order any one that takes care of his own Edification and Salvation ought to joyn himself unto This I shall speak unto first in General and then in the Examination of one particular Case or Instance wherein many at this day are concerned And â—ome things must be premised unto the right stating of the Subject of our Enquiry 1. The Diversities anâ— 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 â—ccasiâ—ned by the remaining Weaknesses Infirmities and Ignorance of the best of Men whereby they know but in parâ— 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 Joynt-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 Aâ—ostasie 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. Sâ—tan having possessed himself of the Advantage of these Divisions whereâ—f he was the Author he makâ—s use of them to act his Malice and Râ—ge in stirring up and iâ—stigating one Party to Persecute Oppress and Devour anothâ—r until the Life Power and Glory of Christian Religion is almost lost in the World It requireâ— therefore great Wisdom to depart our selves aright among these Divisions so as to conâ—ribute nothing unto the Ends of Malice designed by Satan iâ— them 4. In this staâ—e of things until it may be cured which it â—ill never be by any of the ways 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 bounâ— 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 althâ—ugh the Soâ—iâ—iâ—â—s 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 commendible 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 Satiâ—faction are destructive of the Foundation of the Prophets and Apostles and Idolotry in the Divine Worship of a meer Creature is introduced by them 2. Where there is any Church taught or allowed a Mixture of Doctrines or Opinions that are prejuâ—icial unto Gospel Holiness or Obedience no man that takes due care of his Salvation can joyn himself unto iâ— 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 sâ—me Doctrine in all substantial Truths of the Gospel but an uncertain sâ—uâ—d is given some sâ—ying one thing some anothâ—r or that Opposition is made unto any Truths of the Importance before mentioned 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 ways 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 change by any Additions unto it or Substractions from it For whereas one principal end of all â—hurches is the joynt celebration of Divine VVorship 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 Fundamâ—ntals 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 duly 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
them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flâ—gitiously 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 Disciple of Christ who takes due care of his own Edification and Salvation ought in duty to joyn himself unto in compleat Communion To ansâ—er 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 Evincâ—d 1. IT must be such a Church as wherein all the Fundamental Truths of the Gospel are believed owned and professed without Controversie and those not born 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 contentions 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 Observation 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 it self 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 Creaâ—ures or refuseth the Exercise of the rational Faculties of our Souls 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 wheâ—eof 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 Celebâ—ation of all that Religious Worship which the Lord Christ the only Law giver of the Church and who was faithful both in and over the House of God as the Son â—ath 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 â—reath 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 sâ—â—e Penalties of 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 thro' 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
observation of all the commands of Christ. But it is such whom we intend who constantly fix their minds on the enjoyment of God as their chiefest good and utmost end who thereon duely consider the means of attaining it and apply themselves thereunto And it is to be feared that the number of such persons will not be found to be very great in the world which is sufficient to take off the reproach from some particular Congregations of the smalness of their number Such they ever were and such is it foretold that they should be Number was never yet esteemed a note of the true Church by any but those whose worldly interest it is that it should so be yet at present absolutely in these Natiâ—ns the number of such persons is not small 3. Of these persons it is said that it is their duty so to dispose of themselves It is not that which they may do as a convenience or an advantage not that which others may do for them but which they must do for themselves in a way of duty It is an Obediential Act unto the commands of Christ whereunto is required subjection of Conscience unto his Authority Faith in his promises as also a respect unto an appearaâ—ce before his Judgment-Throne at the last day The way of the Church of Rome to compel men into their Communion and keep them in it by fire and fagot or any other means of external force derives more from the Alcoran than the Gospel Neither doth ir answer the mind of Christ in the Institution End and Order of Church-Societies that men should become Members of them partly by that which is no way in their own power and partly by what their wills are regulated in by the Laws of men For it is as was said commonly esteemed that men being born and baptized in such a Nation are tâ—ereby made members of the Church 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 joâ—ning 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 Church-priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary corsent 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 Minâ—sterial 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 denâ—mination soever can lay a claim unto this Priviledge as belonging unto it self alone This waâ— the antient Donatism They confined Salvation unto the Churcâ—es of their way alone And after many false charges of it on others it begins really to be renewed in our dâ—ys 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 preclaim 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
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 hâ—mage 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. II. The Subject Matter of the Church THE Church may be considered eithâ—r as unto his Essence Constitution and Being or as unto its Power and Order when it is Organized As unto its Essence and Being its constituent parts are its Matter and Form These we must enquire into By the Matter of the Church we understand the persons whereof the Church doth consist with their Qualifications And by its Form the reason cause and way of that kind of Relation among them which gives them the Being of a Church and theâ—ewithal an Interest in all that belongs unto a Church either privilege or powâ—r as such Our first Enquiry being concerning what sort of Persons our Lord Jesus Christ requireth and admitteth to be the visible Subjects of his Kingdom we are to be regulated in our Determination by respect unto his Honour Glory and the Holiness of his Rule To reckon such persons to be Subjectâ— of Christ Members of his Body such as he requires and owns for others are not so who would not be tolerated at least not approved in a well governed Kingdom or Commonwealth of the World is highly dishonourable unto him But it is so come to pass that let Men be never so notoriously and flâ—gitiously wicked until they become pâ—sts of the earth yet are they esteemed to belong to the Church of Christ. And not only so but it is thought little less than Schism to forbid them the Communion of the Church in all its sacred Privileges Howbeit the Scripture doth in general represent the Kingdom or Church of Christ to consist of persons called Saints separated from the World with manâ— other things of alike nature as we shall see immediately And if the Honour of Christ were of such weight with us as it ought to be if we understood aright the nature and eâ—ds of his Kingdom and that the peculiar Glory of it above all the Kingdoms in the World consists in the Holiness of its Subjectâ— such an Holiness as the world in its wisdom knoweth not we would duly consider whom we avow to belong thereunto Those who know ought of these things will not profess that persons openly prophane vicious sensual wicked and ignorant are approved and owned of Christ as the Subjects of his Kingdom or that it is his will that we should receive them into the Communion of the Church But an old opinion of the unlawfulness of separation from a Church on the account of the mixture of wicked men in it is made a scare-crow to frighten men from attempting the Reformation of the greatest Evils and a covert for the composing Churches of such members only Some things therefore are to be premised unto what shall be offered unto the right stating of this Enquiry As 1. THAT if there be no more required of any as unto Personal Qualifications in a visible uncontroulable profession to constitute them Subjects of Christs Kingdom and Members of his Church but what is required by the most righteous and severe Laws of men to constitute a good Subject or Citizen the distinction between his visible Kingdom and the Kingdoms of the World as unto the principal causes of it is utterly lost Noâ— all negative Qualifications as that Men are not Oppressors Drunkards Revilers Swearers Adulterers c. are required hereunto But yet it is so fallen out that generally more is required to constitute such a Citizen as shall represent the righteous Laws he liveth under than to constitute a Member of the Church of Christ. 2. THAT whereas Regeneration is expresly required in the Gospel to give a Right and Privilege unto an entrance into the Church or Kingdom of Christ whereby that Kingdom of his is distinguished from all other Kingdoms in and of the World unto an Inteâ—est wherein never any such thing was required it must of necessity be something better more excellent and sublime than any thing the Laws and Polities of men pretend unto or prescribe Wherefore it cannot consist in any outward Rites easie to be observed by the worst and vilest of men besides the Scripture gives us a description of it in opposition unto its consisting in any such Rite 1 Pet. 3.21 And many things required unto good Citizens are far better than the meer observation of such a Rite Of this Regeneration baptism is the Symbol the Sign Expression and Representation Wherefore unto those who are in a due manner partakers of it it giveth all the external Rights and Privileges which belong unto them that are Regenerate until they come unto such Seasons wherein the personal performance of those Duties whereon the continuation of the estate of visible Regeneration doth depend is required of them Herein if they fail they lose all privilege and benefit by their Baptism So speaks the Apostle in the case of Circumcision under the Law Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision It is so in the case of baptism Verily it profiteth if a man stand unto the Terms of the Covenant which is tendered therein between God and his Soul for it will give him Right unto all the outward Privileges of a Regenerate State but if he do not as in the sight of God his baptism is no baptism as unto the real Communication of Grace and acceptance with him so in the sight of the Church it is no baptism as unto a participation of the external Rights and Privileges of a Regenerate state 4. GOD alone is judge concerning this Regeneration as unto its internal real principle and state in the Souls of men whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend The Church is
judge of its evidences and fruits in their external Demonstration as unto a participation of the outward Privileges of a Regenerate state and no farther And we shall hereon briefly declare what belongs unto the forming of a right judgment herein and who are to be esteemed fit Members of any Gospel Church State or have a right so to be 1. SUCH as from whom we are obliged to with-draw or with-hold Communion can be no part of the matter constituent of a Church or are not meer Members for the first constitution of it But such are all Habitual Sinners those who having prevalent habits and Inclinations unto Sins of any kind unmortified do walk according unto them Such are prophane Swearers Drunkards Fornicators Covetous Oppressors and the like who shall not inherit the Kingdom of God 1 Cor. 6.9 10.11 Phil. 3.18 19. 2 Thess. 3.6 2 Tim. 3.5 as a man living and dying in any known Sin that is habitually without Repentance cannot be saved so a man known to live in Sin cannot regularly be received into any Church To compose Churches of Habitual Sinners and that either as unto Sins of Commission or Sins of Omission is not to erect Temples to Christ but Chapels unto the Devil 2. SUCH as being in the fellowship of the Church are to be admonished of any scandalous Sin which if they repent not of they are to be cast out of the Church are not meer Members for the Original Constitution of a Church This is the state of them who abide Obstinate in any known Sin whereby they have given Offence unto others without a professed Repentance thereof although they have not lived in it habitually 3. THEY are to be such as visibly answer the Description given of Gospel Churches in the Scripture so as the Titles assigned therein unto the Members of such Churches may on good grounds be appropriated unto them To compâ—â—â— Churches of such Persons as do not visibly answer the character given of what they were of old and what they were always to be by virtue of the Law of Christ oâ— Gospel-contitution is not Church Edification but Destruction And those who look on the things spoken of all Church Members of old as that they were Saints by calling lively stones in the house of God justified and sanctified separate from the World c. as those which were in them and did indeed belong unto them but even deride the necessity of the same things in present Church Members or the Application of them unto those who are so are themselves no small part of that woful Degeneracy which Christian Religion is fallen under Let it then be considered what is spoken of the Church of the Jews in their Dedication unto God as unto their Typical Hâ—linesâ— with the Application of it unto Christian Churches in real Holiness 1 Pet. 2.5.9 with the Description given of them constantly in the Scripture as Faithful Holy Believing as the House of God as his Temple wherein he dwells by his Spirit as the Body of Christ united and compâ—cted by the communication of the Spirit unto them as also what is said concerning their ways walkings and duties and it will be uncontrolably evident of what sort our Church Members ought to be nor are those of any other sort able to discharge the Duties which are incumbent on all Church-members nor to use the Privileges they are intrusted withal Wherefore I say â—o suppose Churches regularly to consist of such persons for the greater part of them as no way answer the Description given of Church-members in their Original Institution nor capâ—ble to discharge the Duties prescribed unto them but giving evidence of Habits and Actions inconsistent therewithal is not only to disturb all Church Order but utterly to overthrow the Ends and Being of Churches Nor is there any thing â—ore scandalous unto Christian Religioâ— than what Bellarmine affirms to be the judgment of the Papists in opposition unto all others namely that no internal Vertue or Grace is required unto the Constitution of a Church in its Members Lib. 3. dâ— Eccles. cap 2. 4. THEY must be such as do make an open profession of the subjection of their Souls and Consciences unto the Authority of Christ in the Gospel and their readiness to yield Obedience unto all his Commands This I suppose will not be denied for not only doth the Scripture make this Profession necessary unto the participation of any benefit or privilege of the Gospel but the nature of the things themselves requires indispensably that so it should be For nothing can be more unreasonable than that men should be taken into the privileges attending Obedience unto the Laws and Commands of Christ without avowing or professing that Obedience Wherefore our Enquiry is only what is required unto such a Profession as may render men meet to be Members of a Church and give them a Right thereunto For to suppose such a confession of Christian Religion to be compliant with the Gospel which is made by many who openly live in Sin being disobedient and unto every good work reprobate is to renounce the Gospel it self Christ is not the High Priest of such a Profession I shall therefore declare briefly what is necessary unto this Profession that all may know what it is which is required unto the entrance of any into our Churches wherein our Practice hath been sufficiently traduced 1. THERE is required unto it a competent knowledge of Doctrines and Mystery of the Gospel especially concerning the Person and Offices of Christ. The Confession hereof was the ground whereon he granted the Keys of the Kingdom of Heaven or all Church Power unto Believers Matth 16.17 18 19. The first Instruction which he gave unto his Apostles was That they should teach men by the preaching of the Gospel in the knowledge of the Truth revealed by him The knowledge required in the Members of the Judaical Church that they might be translated into the Christian was principally if not solely that of his Person and the acknowledgment of him to be the true Messiah the Son of God For as on their unbelief thereof their Eternal ruine did depend as he told them if you believe not that I am he you shall die in your sins so the confession of him was sufficient on their part unto their Admission into the Gospel Church State And the Reasons of it are apparent With others an Instruction in all the Mysteries of Religion especially in those that are fundamental is necessary unto the Profession we enquire after So Justin Martyr tells us what pains they took in those Primitive Times to instruct those in the Mysteries of Religion who upon a general Conviction of its Truth were willing to adhere unto the Profession of it And what was their Judgment herein is sufficiently known from the keeping a multitude in the state of Catecumens before they would admit them into the Fellowship of the Church They are not therefore
heal even Babylon it self by a reduction of all things unto their first Institution if it would be healed Jerem. 51.9 and if not we are to forsake her and reform our selves Rev. 18.4 There is nothing therefore in all these pretences that should in the least impeach the infallible continuation of the Evangelical Churches and Worship as to their right unto the end of the world And the Heads of those Arguments whereby the Truth is invincibly confirmed may be briefly touched on 1. There are express Testimonies of the Will of Christ and his promise for its accomplishment that the Church and all its Ordinances of Worship should be continued always unto the end of the world So as to the Church it self Matth. 16.13 Rev. 21.3 The Ministry Matth. 28.20 Ephes. 4.13 Baptism Matth. 28.18 19 20. The Lords Supper 1 Cor. 11.26 As for other Institutions Publick Prayer Preaching the word the Lords day singing of Gods Praises the exercise of Discipline with what belongs thereunto they have their foundation in the Law and Light of Nature being only directâ—d and applied unto the Gospel-Church-state and worship by Rules of especial Institution and they can no more cease than the original Obligation of that Law can so do If it be said that notwithstanding what may be thus pleaded yet de facto the true state of Gospel-Churches and their whole worship as unto its Original Institution did fail under the Papal Apostacy and therefore may do so again I Answer 1. We do not plead that this state of things must be always visible and conspicuous wherein all Protestant Writers do agree It is acknowledged that as unto publick view Observation and Notoriety all these things were lost under the Papacy and may be so again under a renewed Apostacy 2. I do not plead it to be necessary de facto that there should be really at all times a true visible Church as the seat of all Ordinances and Administrations in the world but all such Churches may fail not only as unto Visibility but as unto their Existence But this supposition of a failure of all instituted Churches and Worship I grant only with these Limitations 1. That it is of Necessity from innumerable Divine Promises and the nature of Christ's Kingly office that there be always in the world a number greater or lesser of sincere Believers that openly profess subjection and obedience unto him 2. That in these Persons there resides an indefeazable Right always to gather themselves into a Church state and to administer all Gospel ordinances which all the world cannot deprive them of which is the whole of what I now plead for And let it be observed that all the ensuing Arguments depend on this Right and not on any Matter of Fact 3. I do not know how far God may accept of Churches in a very corrupt state and of worship much depraved until they have new means for their Reformation Nor will I make any judgment of Persons as unto their eternal Condition who walk in Churches so corrupted and in the performance of worship so depraved But as unto them who know them to be so corrupted and depraved it is a damnable sin to joyn with them or not to separate from them Revel 18.4 2. The Nature and Use of the Gospel Church-state require and prove the uninterrupted continuance of the Right of its Existence and the observance of all Ordinances of Divine Worship therein with a Power in them in whom that Right doth indefeazably reside that is all true Believers to bring it forth into exercise and practice notwithstanding the external Impediments which in some places at some times may interrupt its exercise In the observation of Christ's Institutions and Celebration of the ordinances of Divine Worship doth the Church-state of the Gospel as professing consist It doth so in opposition 1. Unto the World and the Kingdom of Satan For hereby do men call Jesus Lord as 1 Cor. 12.3 and avow their subjection unto his Kingly Power 2. Unto the Church-state of the Old Testament as the Apostle disputes at large in his Epistle unto the Hebrews And this state of the professing Church in this World is unalterable because it is the best state that the Believing Church is capable of For so the Apostle plainly proves that hereby the believing Church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it was not under the Law â—hat is unto its Consummation in the most compleat Perfection that God hath designed unto it on this side Glory Heb. 7. â—1 19. For Christ in all his Offices is the immediate Head of it Its Constâ—â—uâ—ion and the Revelation of the ways of its Wâ—rship are an effect of his Wisdâ—m and from thence is it eminently suited unto all the ends of the Covenant both on the part of God and man and is therefore liable to no Intercision or Alteration 3. The visible Administration of the Kingdom of Christ in this World consists in this Church-state with the Administration of his Institutions and Laws therein A Kingdom the Lord Jesus Christ hath in this World and though it be not of the World yet in the World it must be until the World shall be no more The Truth of all God's Promises in the Scripture depends on this one Assertion We need not here concern our selves what Notions some men have about the exercise of this Kingdom in the world with respect unto the outward affairs and concerns of it Rut this is certain that this Kingdom of Christ in the world so far as it is external and visible consists in the Laws he hath given the Institutions he hath appointed the Rule or Politie he hath prescribed with the due observance of them Now all these things do make constitute and are the Church-state and Worship enquired after Wherefore as Christ alway hâ—â—h and ever will have an Invisible Kingdom in this world in the Souls of Elect Believers led guided ruled by his Spirit so he will have a visible Kingdom also consisting in a professed avowed Subjection unto the Laws of his word Rom. 10.10 And although this Kingdom or his Kingdom in this sence may as unto the essence of it be preserved in the external Profession of individual persons and it may be so exist in the world for a season yet the honour of it and its compleat establishment consists in the visible profession of Churches which he will therefore maintain unto the end But by Visible in this Discourse I understand not that which is conspicuous and eminent unto all though the Church hath been so and shall yet be so again nor yet that which is actually seen or known by others but only that which may be so or is capable of being so known Nor do I assert a Necessity hereof as unto a constant preservation of Purity and Regularity in Order and Ordinances according to the Original Institution of them in any place but only of an unalterable Right and Power in Believers to