all true Evangelical Love Faith and Worship were lost Yea this kinde of Communion and Conjunction added unto an implicite dependance on the Authority of the Church was substituted in their room and multitudes were contented with them as those which did bestead them in their neglect of all other Graces and their exercise And I wish it were not so among others who suppose they have all the Love that is required of them if they are freed from such scandalous variances with their Neighbours as should make them unfit for the Communion 4. If this be the only means of Love how do men maintain it towards any not of their own Parish seeing they never meet with them at the Sacrament of the Lord's Supper And if they can live in love with those of other Parishes why can they not do so with those who having the same Faith and Sacraments with them do meet apart for the exercise of Divine Worship in such Congregations as we have described Wherefore 5. The Variance that is pretended to be caused by the setting up of these particular Congregations is a part of that variance which Christ came to send into the world Matth. 10.34 35 36. Think not that I am come to send Peace on Earth I came not to send Peace but a Sword For I am come to set a man at variance against his Father and the Daughter against her Mother and the Daughter-in-law against her Mother-in-Law And a mans Foes shall be they of his own Houshold He was the Prince of Peace he came to make peace between God and men between men themselves Jews and Gentiles he taught nothing enjoyned nothing that in its own nature should have the least inconsistency with Peace or give countenance unto variance But he declares what would ensue and fall out through the sin the darkness unbelief and enmity unto the Truth that would continue on some under the Preaching of the Gospel whilst others of their nearest Relations should embrace the Truth and profession of it What occasion for this variance is taken from the gathering of these Congregations which the way itself doth neither cause nor give the least countenance unto we are not accountable for Whereas therefore there is with those among whom these variances and loss of Love thereby are pretended one Lord one Faith one Baptism one Hope of their Calling the same Truth of the Gospel Preached the same Sacraments administred and whereas both the Principles of the way and the persons of those who assemble in distinct Corporations for the Celebration of Divine Worship do lead unto Love and the practice of it in all its known Duties all the evils that ensue on this way must be charged on the Enmity Hatred Pride and Secular Interest of men which it is not in our power to cure 2. Another end of the Institution of this state is that the Church might be The Ground and Pillar of Truth 1 Tim. 3.15 that is that it might be the principal outward means to support preserve publish declare and propagate the Doctrine or Truth of the Gospel especially that concerning the Person and Offices of Christ which the Apostle subjoyns unto this Assertion in the next words That Church state which doth not answer this End is not of Divine Institution But this the Ministry of these Churches is eminently suited unto There are three things required in this Duty or required unto this end that the Church be the Ground and a Pillar of Truth 1. That it preserve the Truth in itself and in the Profession of all its Members against all Seducers false Teachers and Errours This the Apostle gives in special charge unto the Elders of the Church of Ephesus adding the Reasons of it Act. 20.28 29 30 31. This is in an especial manner committed unto the Officers of the Church 1 Tim. 5.20 2 Tim. 1.13 14. This the Ministry of these Churches is meet and suited unto The continual Inspection which they may and ought to have into all the Members of the Church added unto that circumspection about and trial of the Doctrines Preached by themselves in the whole Body of the Church fits them for this work This is the Fundamental means on the matter the only outward means that the Lord Christ hath appointed for the preservation of the Truth of the Gospel in this world whereby the Church is the Ground and Pillar of Truth How this can be done where Churches are of that Make and Constitution that the Officers of them can have no immediate Inspection into or cognizance of either the Knowledge Opinions and Practices of the Members of their Church nor the Body of the Church know on any evident ground what it is that their principal Officer believes and teaches I know not By this means was the Truth preserved in the Churches of the two first Centuries wherein they had no Officers but what were placed in particular Churches so as that no considerable Errour made any entrance among them 2. That each Church take care that the same Truth be preserved entire as unto the profession of it in all other Churches Their Communion among themselves whereof afterwards is built upon their common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Profession of the same Faith This therefore it is their Duty and was always their practice to look after that it was preserved entire For a change in the Faith of any of them they knew would be the dissolution of their Communion Wherefore when any thing of that nature fell out as it did in the Church of Antioch upon the Preaching of the necessity of Circumcision and keeping of the Law whereby the Souls of many of the Disciples were subverted the Church at Hierusalem on the notice and knowledge of it helped them with their Advice and Counsel And Eusebius tells us that upon the first promulgation of the Heresies and Phrensies of Montanus the Faithful or Churches in Asia met frequently in sundry places to examine his Pretences and condemn his Errours whereby the Churches in Phrygia were preserved Hist. Eccl. lib. 5. cap. 14. So the same was done afterwards in the case of Samosatenus at Antioch whereby that Church was delivered from the infection of his pernicious Heresy lib. 7. cap. 26 28 29. And this care is still incumbent on every particular Church if it would approve itself to be the Ground and Pillar of Truth And in like manner Epiphanius giving an account of the Original of the Heresie of Noetus a Patropassian affiâ—ms that the Holy Presbyters of the Church called him and enquired of his Opinion several times whereon being convicted before the Presbytery of enormous Errours he was cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he began to disperse his Errours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius Haeres cont Noet Haer. 38. Sec. 57. Hence it was that the Doctrine of the Church as unto the substance of it was preserved entire during the two first Centuries and somewhat after
lies therein To assert this expresly would be to exalt him above Jesus Christ at least to give him power equal unto his though really unto the Institution of the Gospel Church state and the Communication of Graces Offices and Gifts to make it useful unto its end no less than all power in Heaven and Earth be required Some plead that there is no certain Form of Church-Government appointed in the Scripture that there was none ordained by Christ nor exemplifyed by the Apostles and therefore it is in the power of the Magistrate to appoint any such form thereof as is suited unto the publick Interest It would seem to follow more evidently that no Form at all should by any be appointed for what shall he do that cometh after the King what shall any one ordain in the Church which the Lord Christ thought not meet to ordain And this is the proper inference from this consideration Such a Church-Government as men imagine Christ hath not appointed therefore neither may men do so But suppose that the Lord Christ hath appointed a Church-state or that there should be Churches of his Disciples on the Earth let them therein but yeild Obedience unto all that he hath commanded and in their so doing make use of the light of nature and rules of common prudence so as to do it unto their own edification which to deny to be their duty is to destroy their nature as created of God trusting in all things unto the conduct of the promised Divine Assistance of the Holy Spirit if any instance can be given of what is wanting unto the compleat state and Rule of the Church we shall willingly allow that it be added by the Civil Magistrate or whosoever men can agree upon as was before declared If it be said there is yet something wanting to accommodate these Churches and their Rule unto the state of the Publick Interest and Political Government under which they are placed whereon they may be framed into Churches Diocesan and Metropolitical with such a Rule as they are capable of I say 1. That in their Original Constitution they are more accommodated unto the Interest of all righteous Secular Government than any Arbitrary moulding them unto a pretended meetness to comply therewithal can attain unto This we have proved before and shall farther enlarge upon it if it be required And we find it by experience that those Additions Changes and Alterations in the State Order and Rule of the Churches pretended for the end mentioned have proved the cause of endless Contentions which have no good aspect on the publick peace and will assuredly continue for ever so to be 2. It is granted that the Magistrate may dispose of many outward concerns of these Churches may impart of his favour to them or any of them as he sees cause may take care that nothing falls out among them that may occasion any publick disturbance in and by itself may prohibit the publick exercise of Worship Idolatrous or Superstitious may remove and take away all Instruments and Monuments of Idolatry may coerce restrain and punish as there is occasion persons who under pretence of Religion do advance Principles of Sedition or promote any Forreign Interest opposite and destructive to his Government the welfare of the Nation and the Truth of Religion with sundry things of the like nature And herein lies an ample field wherein the Magistrate may exercise his power and discharge his duty It cannot well be denyed but that the present pretences and pleas of some to reduce all things in the practice of Religion into the power and disposal of the Civil Magistrate are full of offence and scandal It seems to be only a design and contrivance to secure Mens secular Interests under every way of the profession of Christian Religion true or false which may have the advantage of the Magistrates Approbation By this device Conscience is set at liberty from concerning itself in an humble diligent enquiry into the mind of God as unto what is its duty in his Worship And when it is so with the Conscience of any it will not be much concerned in what it doth attend unto or observe What is in Divine things done or practised solely on the Authority of the Magistrate is immediately and directly Obedience unto him and not unto God Whatever therefore the Supreme Power in any place may do or will be pleased to do for the accommodation of the outward state of the Church and the exercise of its Rule unto the Political Government of a People or Nation yet these two things are certain 1. That he can form erect or institute no new Church-state which is not ordained and appointed by Christ and his Apostles by vertue of his Authority and what he doth of that nature appoint is called a Church only equivocally or by reason of some resemblance unto that which is properly so called 2. To dissent from what is so appointed by the Supreme Power in and about the State Form Rule and Worship of Churches whatever other evil it may be charged with or supposed liable unto can have nothing in it of that which the Scripture condemns under the name of Schism which hath respect only unto what is stated by Christ himself That which in this place we should next enquire into is what these particular Churches themselves may do by their own voluntary consent and act in a way of Association or otherwise for the accumulation and exercise of a power not formally inherent in them as particular Churches but I shall refer it unto the Head of the Communion of Churches which must be afterwards spoken unto CHAP. VIII The Duty of Believers to joyn themselves in Church-Order UNto some one or other of those particular Congregations which we have described continuing to be the ground and pillar of Truth it is the duty of every Believer of every Disciple of Christ to joyn himself for the due and orderly observation and performance of the commands of Christ unto the glory of God and their own edification Matth. 28.18 19 20. This in general is granted by all sorts and Parties of men the grant of it is the ground whereon they stand in the management of their mutual fewds in Religion pleading that men ought to be of or joyn themselves unto this or that Church still supposing that it is their Duty to be of one or another Yea it is granted also that Persons ought to chuse what Churches they will joyn themselves unto wherein they may have the best advantage unto their Edification and Salvation They are to chuse to joyn themselves unto that Church which is in all things most according to the mind of God This it is supposed is the Liberty and Duty of every Man for if it be not so it is the foolishest thing in the world for any to attempt to get others from one Church unto another which is almost the whole business of Religion that some think
as one of the first depraved Inclinations of Mind that wrought in Ecclesiastical Rulers and which in the fourth and fifth Centuries openly proclaimed itself unto the scandal of Christian Religion there was a greater disposition in them unto a Deviation from the Original Institution Rule and Order of the Church no way suited unto the satisfaction of that Ambition then unto a Defection from the Purity of Faith and Worship which yet also followed 2. As the Inclination of many lay towards such a Deviation so their Interests lead them unto it and their Temptations cast them upon it For to acknowledge the Truth unto our Author and Others the Rule and Conduct of the Church the Preservation of its Order and Discipline according unto its first Institution and the Directions given in the Scripture about it are according unto our Apprehension of these things a Matter so weighty in itself so dangerous as unto its Issue attended with so many Difficulties Trials and Temptations laid under such severe Interdictions of Lordly Power or seeking either of Wealth or Dignity that no wise men will ever undertake it but meerly out of a sense of a Call from Christ unto it and in compliance with that Duty which he owes unto him It is no pleasant thing unto Flesh and Blood to be ingaged in the conduct and oversight of Christs Volunteers to bear with their manners to exercise all Patience towards them in their Infirmities and Temptations to watch continually over their walkings and conversation and thereon personally to exhort and admonish them all to search diligently and scrupulously into the Rule of the Scripture for their Warranty in every Act of their Power and Duty under all their Weaknesses and Miscarriagâ—s continuing an high valuation of them as of the Flock of God which he hath purchased with his own Blood with sundry other things of the like kind all under an abiding sense of the near approach of that great Account which they must give of the whole Trust and Charge committed unto them before the Judgment seat of Christ for the most part peculiarly exposed unto all manner of Dangers Troubles and Persecutions without the least encouragement from Wealth Power or Honour It is no wonder therefore if many in the Primitive times were willing gradually to extricate themselves out of this uneasie condition and to embrace all occasions and opportunities of introducing insensibly another Rule and Order into the Churches that might tend more unto the Exaltation of their own Power Authority and Dignity and free them in some measure from the weight of that important charge and continual care with labour which a diligent and strict Adherence unto the first institution of Churches and Rules given for their Order and Government in the Scripture would have obliged them unto And this was done accordingly until in the fourth and fifth Centuries and so onward the Bishops under various Titles began by their Arbitrary Rules and Canons to dispose of the Flock of Christ to part and divide them among themselves without their own knowledge or consent as if they had conquered them by the sword This Bishop shall have such a share and number of them under his Power and that other so many so far shall the Jurisdiction of one extend and so far that of another was the subject of many of their Decrees and Laws for the Rule of the Church But yet neither did they long keep within those Bounds and Limits which their more modest Ambition had at first prescribed unto them but took occasion from these Beginnings to contend among themselves about Preheminence Dignity and Power in which contest the Bishop of Rome at length remained Master of the Field thereby obtaining a second Conquest of the World 3. That there was such a gradual Deviation from the Original Institution of Churches their Order and Rule is manifest in the Event For the change became at length as great as the distance is between the Gospel and the Rule of Christ over his Church on the one hand and the Canon Law with the Pope or Antichrist set over the Church on the other This change was not wrought at once not in one Age but by an insensible Progress even from the Days of the Apostles unto those dark and evil times wherein the Popes of Rome were exalted into an absolute Tyranny over all Churches unto the satiety of their Ambition For 4. This Mistery of Iniquity began to work in the days of the Apostles themselves in the suggestions of Satan and the Lusts of Men though in a manner latent and imperceptible unto the wisest and best of Men. For that this Mistery of the Iniquity consisted in the effectual Workings of the Pride Ambition and other Vices of the Minds of Men excited enticed and guided by the craft of Satan until it issued in the Idolatrous persecuting State of the Church of Rome wherein all Church Rule Order and Worship of Divine Institution was utterly destroyed or corrupted we shall believe until we see an Answer given unto the learned Writings of all sorts of Protestants whereby it hath been proved These things are sufficient to Vindicate the Truth of the Assertion which the Doctor opposeth and to free it from his Exceptions But because as was observed before the supposition hereof is the foundation of all our present contests about Church Order and Rule I shall yet proceed a little farther in the Declaration of the Way and Manner whereby the Apostacy asserted was begun and carried on And I shall not herein insist on particular Instances nor make a Transcription of Stories out of antient Writers giving Evidence unto the Truth because it hath been abundantly done by others especially those of Magdeburg in the sixth and seventh Chapters of their Centuries unto whose Observations many other Learned men have made considerable Additions but I shall only treat in general of the Causes Ways and Manner of the Beginning and Progress of the Apostacy or Declension of Churches from their first Institution which fell out in the successive Ages after the Apostles especially after the End of the second Century until when Divine Institutions as unto the substance of them were preserved entire Decays in any kind even in things Natural and Political are hardly discernable but in and by their effects When an Hectick Distemper befalls the Body of any man it is oftimes not to be discerned until it is impossible to be cured The Roman Historian gives this advice unto his Readers after he hath considered the ways and means whereby the Empire came to its Greatness labente deinde disciplina velut dissidentes primo mores sequatur animo deinde ut magis magisque lapsi sint tum ire caeperint praecipites donec ad haec tempora anibus nec vitia nostra nec remedia pati possumus periculuâ— est Liv. Praefat. His words do not give us a more graphical Description of the Rise and Decay as unto Vertue and Vice
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
Gospel are believed owned and professed without Controversie and those not borne withal by whom they are denied or opposed Without this a Church is not the Ground and Pillar of Truth it doth not hold the Head it is not built on the Foundation of the Prophets and Apostles Neither is it sufficient that those things are generally professed or not denied A Church that is filled with wranglings and contions about fundamental or important Truths of the Gospel is not of choice to be joyned unto For these things subvert the Souls of Men and greatly impede their Edification And although both among distinct Churches and among the Members of the same Church mutual Forbearance be to be exercised with respect unto a variety in Apprehensions in some Doctrines of lesser Moment Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age of Novel Doctrines and Opinions with Differences Divisions and endless Disputes which have ensued thereon have rendered it very difficult to determine how to engage in compleat Communion with them For I do not judge that any Man is or can be obliged unto constant total Communion with any Church or to give up himself absolutely unto the conduct thereof wherein there are incurable dissensions about important Doctrines of the Gospel And if any Church shall publickly avow countenance or approve of Doctrines contrary unto those which were the Foundation of its first Communion the Members of it are at Liberty to refrain the Communion of it and to provide otherwise for their own Edification 2. It must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself is diligently observed without any Addition made thereunto In the Observance of this Worship as unto all external occasional Incidencies and Circumstances of the Acts wherein it doth consist it is left unto the Prudence of the Church itself according to the Light of Nature and general Rules of Scripture and it must be so unless we shall suppose that the Lord Jesus Christ by making men his Disciples doth unmake them from being rational Creatures or refuseth the Exercise of the rational Faculties of our Soules in his service But this is so remote from Truth that on the contrary he gives them an improvement for this very end that we may know how to deport our selves aright in the Observance of his Commands as unto the outward discharge of them in his Worship and the Circumstances of it And this he doth by that Gift of Spiritual Wisdom whereof we shall Treat afterwards But if Men if Churches will make Additions in or unto the Rites of Religious Worship unto what is appointed by Christ himself and require their Observance in their Communion on the force and efficacy of their being so by them appointed no Disciple of Christ is or can be obliged by vertue of any Divine Institution or Command to joyn in total absolute Communion with any such Church He may be induced on various considerations to judge that something of that Nature at some season may not be evil and sinful unto him which therefore he will bear with or comply withal Yet he is not he cannot be obliged by vertue of any Divine Rule or Command to joyn himself with or continue in the Communion of such a Church If any shall suppose that hereby too much liberty is granted unto Believers in the choice of their Communion and shall thereon make severe Declamations about the Inconveniences and Evils which will ensue I desire they would remember the Principle I proceed upon which is that Churches are not such sacred Machines as some suppose erected and acted for the outward Interest and Advantages of any sort of Men but only means of the Edification of Believers which they are bound to make use of in Obedience unto the Commands of Christ and no otherwise Whereas therefore the Disciples of Christ have not only a Divine Warranty justifying them in the doing of it but an express Command making it their indispensible Duty to joyn in the Celebration of all that Religious Worship which the Lord Christ the only Lawgiver of the Church and who was faithful both in and over the House of God as the Son hath Instituted and Commanded but have no such Warranty or Command for any thing else it is their Duty to stand fast in the Liberty wherewith Christ hath made them free And if by the same Breath in the same Rule Law or Canon they are commanded and obliged to observe in the Worship of God what the Lord Christ hath appointed and what he hath not appointed both on the same Grounds namely the Authority of the Church and on the same Penalties for their Omission no man can be divinely obliged to embrace the Communion of any Church on such Terms 3. It is required that the Ministry of a Church so to be joyned with is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto What these are hath been declared And because Edification which is the End of Church Communion doth so eminently depend on the Ministry of the Church there is not any thing which we ought to have a more diligent consideration of in the joyning of our selves unto any such Communion And where the Ministry of any Church be the Church of what sort or size it will is incurably Ignorant or Negligent or through a defect in Gifts Grace or conscientious attendance unto their Duty is insufficient unto the due Edification of the Souls of them that believe no man can account himself obliged unto the Communion of the Church but he that can be satisfied with a Shadow and the Names of things for the Substance and Reality of them If therefore it be granted as I think it is that Edification is the principal End of all Church Communion it is not intelligible how a man should be obliged unto that Communion and that alone wherein due Edification cannot be obtained Wherefore a Ministry enabled by Spiritual Gifts and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church or encrease of his Mystical Body is required in such a Church as a Believer may conscientiously joyn himself unto And where it is otherwise let Men cry out Schisme and Faction whilst they please Jesus Christ will acquit his Disciples in the Exercise of their Liberty and accept them in the Discharge of their Duty If it be said that if all men be thus allowed to judge of what is best for their own Edification and to act according unto the Judgement which they make they will be continually parting from one Church unto another until all things are filled with disturbance and Confusion I say 1. That the contrary Assertion namely that Men are not allowed to judge what is meet and best for their own Edification or not to act according to the Judgement
Soveraignity over their Consciences was reserved by the Apostles unto the Authority of Christ alone and their Obedience was required by them only unto his commands This is that which I see some would be at To presume themselves to be the Church at least the only Rulers and Governours of it To assume to themselves alone the Judgement of what is Lawful and what is unlawful to be observed in the Worship of God To avow a Power to impose what they please on all Churches pretended to be under their Command so that they judge it lawful be it never so useless or trifling if it hath no other End but to be an Instance of their Authority and then assert that all Christian People must without further Examination submit quietly unto this state of things and comply with it unless they will be esteemed damned Schismaticks But it is too late to advance such Principles a second time He addes from my Paper or as my sense the Apostles gave Rules inconsistent with any determining Rule viz. of mutual Forbearance Rom. 14. But then saith he the meaning must be that whatever Differences happen among Christians there must be no Determination either way But this is direstly contrary to the Decree of the Apostles at Hierusalem upon the Difference that happened in the Christian Churches But they are not my Words which he reports I said not that the Apostles gave Rules inconsistent with any determining Rule but with such a Rule and the Imposition of the things contained in it on the Practise of men in things not determined that is whilst Differences about them do continue as he contends for And 1. Notwithstanding this Rule of Forbearance given by the Apostle expresly Rom. 14. Yet as unto the Right and Truth in the things wherein men are at difference every private Believer is to determine of them so far as he is able in his own Mind Every one is to be fully perswaded in his own Mind in such things so far as his own Practise is concerned 2. The Church wherein such Differences do fall out may doctrinally determine of the Truth in them as it is the Ground and Pillar of Truth supposing them to be of such weight as that the Edification of the Church is concerned in them For otherwise there is no need of any such Determination but every one may be left unto his own Liberty There are Differences at this day in the Church of England in Doctrine and Practice some of them in my Judgement of more importance then those between the same Church and us yet it doth not think it necessary to make any Determination of them no not Doctrinally 3. If the Church wherein such Differences fall out be not able in and of it self to make a Doctrinal Determination of such Differences they may and ought to crave the Counsel and Advice of other Churches with whom they walk in Communion in Faith and Love And so it was in the Case whereof an Account is given us Act. 15. The Determination or Decree there made concerning the necessary Observance of the Jewish Rites by the Gentiles converted unto the Faith by the Apostles Elders and Brethren under the guidance of the Holy Ghost as his Mind was revealed in the Scripture gives not the least Countenance unto the making and imposing such a Rule on all Churches and their Members as is contended for For 1. It was only a Doctrinal Determination without Imposition on the Practise of any 2. It was a Determination against Impositions directly And whereas it is said that it was a Determination contrary to the Judgment of the Imposers which shews that the Rule of Forbearance where Conscience is alledged both ways is no standing Rule I grant that it was contrary to the Judgment of the Imposers but imposed nothing on them nor was their Practice concerned in that erronious Judgement They were not required to do any thing contrary to their own Judgment and the not doing whereof did reflect on their own Consciences Wherefore the whole Rule given by the Apostle and the whole Determination made is that no Impositions be made on the Consciences or Practice of the Disciples of Christ in things relating to his Worship but what were necessary by vertue of Divine Institution They added hereunto that the Gentiles enjoying this Liberty ought to use it without offence and were at Liberty by vertue of it to forbear such things as wherein they had or thought they had a natural Liberty in case they gave Offence by the use of them And the Apostles who knew the state of things in the Minds of the Jews and all other Circumstances give an Instance in the things which at that season were to be so forborn And whereas this Determination was not absolute and obligatory on the whole Case unto all Churches namely whether the Mosaical Law were to be observed among Christians but some Churches were left unto their own Judgement and Practise who esteemed it to be still in force as the Churches of the Jews and others left unto their own Liberty and Practise also who judged it not to oblige them both sides or Parties being bound to continue Communion among them in Faith and Love there is herein a perpetual establishment of the Rule of mutual Forbearance in such Cases nothing being condemned but Impositions on one another nothing commended but an Abstinence from the use of Liberty in the case of Scandal or Offence I had therefore Reason to say that the false Apostles were the only Imposers that is of things not necessary by vertue of any divine Institution And if the Author insinuate that the true Apostles were such Imposers also because of the Determination they made of this Difference he will fail in his Proof of it It is true they imposed on or charged the Consciences of men with the observance of all the Institutions and Commands of Christ but of other things none at all The last things which he endeavours an Answer unto on this occasion lies in those words The Jewish Christians were left unto their own Liberty provided they did not impose on others and the Dissenters at this day desire no more then the Gentile Church did viz. not to be imposed on to observe those things which they are not satisfied it is the Mind of Christ should be imposed on them So is my sense in the places referred unto reported Nor shall I contend about it so as that the last Clause be change for my Words are not they are not satisfied it is the Mind of Christ that they should be imposed on them but they were not satisfied it is the Mind of Christ they should Observe This respects the things themselves the other only their Imposition And one Reason against the Imposition opposed is that the things themselves imposed are such as the Lord Christ would not have us observe because not appointed by himself But hereunto he answers two things 1. That it was agreed
much concern'd My Words are Vindic. p. 41. Though many Alterations were before that time introduced into the Order and Rule of the Churches yet it appears that when Cyprian was Bishop of the Church of Carthage that the whole Community of the Members of that Church did meet together to determine of things that were of their common Interest according unto what was judged to be their Right and Liberty in those dayes I thought no man who is so Conversant in the Writings of Cyprian as our Author apparently is could have denied the Truth hereof nor do I say it is so done by him onely he takes occasion from hence to discourse at large concerning the state of the Church at Carthage in those dayes in Opposition to Mr. Cotton who affirms that there was found in that Church the express and lively lineaments of the very body of Congregational Discipline Herein I am not concern'd who do grant that at that time there were many Alterations introduced into the Order and Rule of the Church but that the People did meet together unto the Determination of things of their common Interest such as were the choice of their Officers and the readmission of them into the Fellowship of the Church who had fallen through infirmity in time of Persecution or publick offences and divisions is so evident in the Writings of Cyprian wherein he ascribes unto them the right of choosing Worthy and of rejecting Unworthy Officers and tells them that in such Cases he will do nothing without their consent that it cannot be gain-said But hereon he asketh where I had any Reason to appeal to St. Cyprian for the Democratical Government of the Church which indeed I did not do nor any thing which look'd like unto it And he addes that they have this Advantage from the appeal that we do not suppose any Deviation then from the Primitive Institution whereas my words are Positive that before that time there were many Alterations introduced into the Rule and Order of the Church such things will partiallity in a Cause and aiming at Success in Disputation produce M. Cotton affirms that the lineaments of the Congregational Discipline are found in that Church that there is therein a just Representation of an Episcopal Church that is I presume Diocesan because that alone is unto his purpose It is not lawful to make any Church after the time of the Apostles the Rule of all Church State and Order nor yet to be absolutely determined in these things by the Authority of any man not divinely inspired And yet I cannot but wish that all the three parties dissenting about Church Order Rule and Worship would attempt an agreement between themselves upon the Representation made of the state of the Church of Carthage in the dayes of Cyprian which all of them lay some claim unto although it will be an Abridgement of some of their pretensions It might bring them all nearer together and it may be all of them in some things nearer to the Truth for it is Certain 1. That the Church of Carthage was at that time a particular Church There was no more Church but one in that City Many occasional Meetings and Assemblies in several places for Divine Exercises and Worship there were But stated Churches with Officers of their own Members peculiarly belonging unto them Discipline among them such as our Reverend Author doth afterwards affirme and describe our Parochial Churches to be there were none nor is it pretended that there were 2. That in this one Church there were Many Presbyters or Elders who ruled the whole Body or Community of it by common Advice and Counsel whether they were all of them such as laboured in the Word and Doctrine with the Administration of the Sacraments or attended unto Rule only it doth not appear But that they were many and such as did not stand in any peculiar Relation unto any part of the people but concur'd in common to promote the Edification of the whole Body as Occasion and Opportunity did require is evident in the account given of them by Cyprian himself 3. That among those Elders in that one Church there was one peculiarly called the Bishop who did constantly preside amongst them in all Church affairs and without whom ordinarily nothing was done as neither did he any thing without the advice of the Elders and consent of the People How far this may be allowed for Orders sake is worth consideration of Divine institution it is not But where there are many Elders who have equal interest in and right unto the rule of the whole Church and the Administration of all Ordinances it is necessary unto Order that one do preside in their meetings and consultations whom custom gave some preheminence unto 4. That the people were ruled by their own consent and that in things of greatest importance as the choice of their Officers the casting out and the receiving in of lapsed members had their suffrage in the determination of them 5. That there was no Imposition of Liturgies or Ceremonies or any humane invention in the Worship of God on the Church or any members of it the Scripture being the sole acknowledged Rule in Discipline and Worship This was the state and order of the Church of Carthage in those days and although there were some alterations in it from the first divine Institution of Churches yet I heartily wish that there were no more difference amongst us then what would remain upon a supposition of this state For what remains of the Opposition made unto what I had asserted concerning Congregational or particular Churches I may referre the Doctor and the Reader unto what hath been farther pleaded concerning them in the preceding discourse nor am I satisfied that he hath given any sufficient answer unto what was before alledged in the vindication but hath passed by what was most pregnant with Evidence unto the Truth and by a mistake of my mind or Words diverts very much from the state of the Question which is no other but what I laid down before yet I will consider what is material in the whole of his Discourse on this subject SECT 5. p. 234 He says I affirm that as to the matter of fact concerning the Institution of Congregational Churches it seems evidently exemplyfied in the Scripture for which I referre the Reader unto what is now again declared in the confirmation of it And he adds The matter of Fact is that when Churches grew too big for one single Congregation in a City then a new Congregational Church was set up under new Officer with a separate power of Government that is in that City But this is not at all the matter of Fact I do not say that there were originally more particular Churches then one in one City I do grant in the words next quoted by him that there is not express mention made that any such Church did divide it self into more Congregations with new Officers But this
from the beginning However this is no part of our present contest namely whether some while after the days of the Apostles in Churches that were greatly encreased and many Elders in them there was not one chosen as at Alexandria by those Elders themselves to preside among them who in a peculiar manner was called a Bishop But if I mistake not that alone which would advantage his cause is to prove that there were in one City or any where else many not occasional Assemblies of Christians or Church Members but many stated fixed Churches with Officers of their own peculiarly related unto them entrusted with Church Power and Priviledges at least as much as he afterwards pleads to be in our Parochial Churches all under the Government of one single Bishop making up a new Church state beyond that of particular Congregations by their Relation unto him as their common Pastor This I take it is that which should have been prov'd All the difficulty wherewith our assertion is accompanyed ariseth from the multiplication of Believers and the encrease of Churches in the Apostles time or presently after For this seems to be so great as that those in one City could not continue in one Church notwithstanding the advantages of occasional Assemblies The Church of Jerusalem had 5000 in it at the same time the word grew and prevailed at Ephesus and other places whereto I shall briefly answer as hastning unto a close of this unpleasing labour I say therefore 1. Whatever difficulty may seem to be in this matter yet in point of Fact so it was there was no Church before the end of the second Century of any other species nature or kind but a particular Congregational Church only as hath been proved before let any one instance be produced of a Church of one denomination National Provincial or Diocesan or of any other kind then that which is Congregational and I will give over this contest But when a matter of Fact is certain it is too late to enquire how it might be And on this occasion I shall add that if in that space of time namely before the end of the second Century any proof or undoubted Testimony can be produced of the Imposition of the necessary use of Liturgies or of stated Ceremonies of the practise of Church discipline consistent with that now in use in the Church of England it will go a great way in the determination of the whole Controversie between us 2. The admirable prevalency of the Gospel in those days consisted principally in its spreading it self all the World over and planting seminaries for farther conversions in all Nations It did indeed prevail more in some Cities and Towns then in others in some places many were converted in others the tender of it was utterly rejected how be it it prevailed not unto the gathering of such great numbers into any Church solely as might destroy or be inconsistent with its Congregational Institution For not all not it may be half not sometimes a third Part of them who made some Profession of the Truth and attended unto the Preaching of the Word and many of whom underwent Martyrdom were admitted as compleat Members of the Church unto all the parts of its Communion Hence there were many who upon a general account were esteemed Christians and that justly where the Churches were but small 3. It doth not appear that in the next Age after the Apostles the Churches were any where so increased in number as to bear the least Proportion with the Inhaâ—itants of the Cities and Towns wherein they were The Church of Smyrna in the dayes of Polyicarpus may justly be esteemed one of the greatest in those dayes both from the Eminency of the Place and Person who was justly accounted the great Instructer of all Asia as they called him when he was carried unto the Stake But this Church giveth such an Account of it self in its Epistle unto the Churches of Pontus about the Martyrdom of Polycarpus as manifest the Church there to have been a very small number in Comparison of the multitude of the other Inhabitants so as that it was scarcely known who or what they were Euseb. lib. 4. cap. 15. So in the Excellent Epistle of the Churches of Vienna and Lyons unto the Churches of Asia and Phrygia concerning the Persecutions that befell them as they declare themselves to have been particular Churches onely so they make it evident that they bore in number no proportion unto the Inhabitants of the places where they were who could scarce discover them by the most diligent search Euseb. lib. 5. cap 1. 4. As for the Church of Hierusalem in particular notwithstanding the great number of its original Converts who probably were many of them strangers occasionally present at the Feast of Pentecost and there instructed in the knowledge of the Truth that they might in the several Countries whither they immediately returned be instruments of the propagation of the Gospel it is Certain that many years after it consisted of no greater Multitude then could come together in one place to the Mannagement of Church Affairs Acts 15.20 21. Nor is it likely that Pella an obscure place whose name probably had never been known but on this occasion was like to receive any great Multitudes nor doth Epiphanius say as our Authour pretends that they spread themselves from thence to Coelosyria and Decapolis and Basanitis For he affirmes expresly that all the Disciples which went from Hierusalem dwelt at Pella Only he says that from thence the Sect of the Nazarenes took its original which spread it self afterwards in Coelosyria Decapolis and Basanitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that Sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They dwelled all at Pella Sect. 7. p. 239. He quotes another saying of mine namely that I cannot discern the least necessity of any positive Rule or Direction in this Matter seeing the Nature of the thing and the duty of Man doth indispensibly require it And hereon he Attempts to make advantage in opposition unto another saying as he supposeth of mine Namely that the Institution of Churches and the Rules for their disposal and Government throughout the World are the same stated and unalterable from whence he makes many inferences to countenance him in his Charge of Schisme But why should we contend fruitlesly about these things had he been pleased to read a little farther on the same page he would have seen that I affirm the Institution itself to be a plain Command which considering the Nature of the duties required of men in Church Relation is sufficient to oblige them thereunto without any new Revelation unto that purpose which renders all his Queries Exceptions and Inferences of no use For I do not speak in that place of the Original Institution of Churches whose Laws and Rules are Universal and Vnalterable but our actual gathering into particular Churches for which I say the necessity of Duty is our Warrant and the
3. This therefore is that which he opposeth namely that there was a Deviation in various degrees and falling of from the Original Institution Order and Rule of the Church until it issued in a fatal Apostasie This is that which on the present Occasion must be further spoken unto For if this be not true I confess there is an end of this contest and we must all acquiesce in the State Rule and Order that was in the Church of Rome before the Reformation But we may observe something yet farther in the Vindication and Confirmation of this Truth which I acknowledge to be the Foundation of all that we plead for in point of Church Reformation As 1. That the Reasons and Arguings of the Doctor in this Matter the Necessity of his Cause compelling him thereunto are the same with those of the Papists about the Apostacy of their Church in Faith Order and Worship wherewith they are charged namely when where how was this Alteration made who made opposition unto it and the like When these Enquiries are multiplyed by the Papists as unto the whole Causes between them and us he knows well enough how to give satisfactory Answers unto them and so might do in this particular unto himself also but I shall endeavour to ease him of that trouble at present Only I must say that it is fallen out somewhat unexpectedly that the Ruins of the principle Bulwark of the Papacy which hath been effectually demolished by the Writings of Protestants of all sorts should be endeavoured to be repaired by a Person justly made eminent by his Defence of the Protestant Religion against those of the Church of Rome 2. But it may be pleaded that although the Churches following the first Ages did insensibly degenerate from the Purity and simplicity of Gospel Faith and Worship yet they neither did nor could do so from an Adherence unto and abiding in their Original constitution or from the due Observation of Church Order Rule and Discipline least of all could this happen in the Case of Diocesan Episcopacy I Answer 1. That as unto the Original of any thing that looks like Diocesan Episcopacy or the Pastoral Relation of one Person of a distinct order from Presbiters unto many particular compleat Churches with Officers of their own with Power and Jurisdiction in them and over them unto the Abridgement of the exercise of that Right and Power unto their own Edification which every true Church is entrusted withal by Jesus Christ it is very uncertain and was introduced by insensible Degrees according unto the effectual working of the Mistery of Iniquity Some say that there were two distinct Orders namely those of Bishops and Presbyters instituted at first in all Churches planted by the Apostles But as the contrary may be evidently proved so a supposition of it would no way promote the cause of Diocesan Episcopacy until those who plead for it have demonstrated the State of the Churches wherein they were placed to be of the same nature with those now called Diocesan Wherefore this Hypothesis begins generally to be deserted as it seems to be by this Author Others suppose that immediately upon or at or after the Decease of the Apostles this new Order of Bishops was appointed to succeed the Apostles in the Government of the Churches that were then gathered or planted But how when or by whom by what Authority Apostolical and Divine or Ecclesiastical only and humane none can declare seeing there is not the least footstep of any such thing either in the Scripture or in the Records that remain of the primitive Churches Others think this new Order of Officers took its occasional Rise from the Practice of the Presbyters of the Church at Alexandria who chose out one among themselves constantly to preside in the Rule of the Church and in all matters of Order unto whom they ascribed some kind of Preheminence and Dignity peculiarly appropriating unto him the namâ— of Bishop And if this be true as unto matter of Fact I reckon it unto the Beginnings of those less harmful Deviations from their Original Constitution which I assigned unto Primitive Churches But many Additions must be made hereunto before it will help the Cause of Diocesan Episcopacy What other occasions hereof were given or taken what Advantages were made use of to promote this Alteration shall be touched upon afterwards 2. Why may not the Churches be supposed to have departed from their original Constitution Order and Rule as well as from their first Faith and Worship which they did gradually in many successive Ages until both were utterly corrupted The Causes Occasions and Temptations leading unto the former are to the full as pregnant as those leading unto the latter For 1. There was no vicious corrupt disposition of Mind that began more early to work in Church Officers nor did more grow and thrive in the Minds of many then Ambition with desire of Preheminence Dignity and Rule It is not to be supposed that Diotrephes was alone in his Desire of â—reheminence nor in the irregular actings of his unduly â—ssumed Authority However we have one signal Instance in him of the Deviation that was in the Church with him from the Rule of its Original Constitution For he prevailed so far therein as by his own single Episcopal Power to reject the Authority of the Apostles and to cast them out of the Church who complyed not with his humour How effectually the same Ambition wrought afterwards in many others possessing the same Place in their Churches with Diotrephes is sufficiently evident in all Ecclesiastical Histories It is far from being the only Instance of the Corruption of Church Order and Rule by the Influence of this Ambition yet it is one that is pregnant which is given us by Amâ—rose for saith he Ecclesia ut Synagoga Seniores habuâ—â— quorum sine consilio nihil agebatur in Ecclesia quod qua neglâ—gentia obsoleverit nescio nisi forte doctorum desidia aut magis superbia dum soli volunt aliquid videri In 1. ad Timoth. cap. 5. It seems there was some alteration in Church Rule and Order in his Time whose Beginning and Progress he could not well discover and trace but knew well enough that so it was then come to pass And if he who lived so near the Times wherein such Alterations were made could not yet discover their first Insinuation nor their subtle Progress it is unreasonable to exact a strict account of us in things of the same nature who live so many Ages after their first Introduction But this he judgeth that it was the Pride or Ambition of the Doctors of the Church which introduced that Alteration in its Order Whereas therefore we see in the Event that all Deviations from the Original Constitution of Churches all Alterations in their Rule and Order did issue in a compliance with the Ambition of Church Rulers as it did in the Papal Church and this Ambition was signally noted
the Church since the days of the Apostles first Reformers or those that followed them to judge that they were not infallible that their work was not absolutely perfect like the work of God whereunto nothing can be added nor ought taken away Wherefore 3. We are not obliged to make what they did and what they attained unto and what they judged meet as unto the Government and Worship of the Church to be our absolute Rule from which it should be our Sin to dissent or depart They never desired nor designed that it should be so for to do so would have been to have cast out one Papacy and to have brought in another And the Arguments of the Papists for their absolute Adherence unto the Men of their Veneration those who have been formerly of great Reputation in their Church for Learning Holiness and Devotion are as forcible unto them as any can be unto us for an Adherence unto the first Reformers in all things but yet are they not excused in their Errors thereby Had we received a Command from Heaven to hear them in all things it had altered the case but this we have received only with respect unto Jesus Christ and shall therefore in these things ultimately attend only unto what he speaks And we have sundry considerations which confirm us in the use and exercise of that Liberty wherewith Christ hath made us free to enquire our selves into our Duty in these things and to regulate our Duty in them by his Word notwithstanding what was done by our first Reformers For 1. They did not think themselves obliged they did not think meet to abide within the bounds and limits of that Reformation of the Church which had been attempted before them by Men Wise Learned and Holy even in this Nation Such was that which was endeavoured by Wickliffe and his Followers in giving Testimony whereunto many suffered Martyrdom and prepared the way unto those that were to come after They approved of what was then done or attempted to be done for the Substance of it yet esteemed themselves at Liberty to make a further Progress in the same Work which they did accordingly Surely such Persons never designed their own Judgment and Practice to give Boundaries unto all Reformation for Evermore or pretended that they had made so perfect a Discovery of the Mind of Christ in all things belonging unto the Rule and Worship of the Church as that it should not only be vain but sinful to make any farther Enquiries about it Some thought they were come unto the utmost limits of Navigation and discovery of the Parts of the World before the West-Indies were found out And some men when in any kind they know as much as they can are apt to think there is no more to be known It was not so with our Reformers 2. They did not at once make what they had done themselves to be a fixed Rule in these things For themselves made many Alterations in the Service Book which they first composed And if they judged not their first Endeavour to be satisfactory to themselves they had no Reason to expect their second should be a standing Rule unto all future Ages Nor did they so but frequently acknowledged the Imperfection of what they had done 3. The first Reformers both Bishops and others both those who underwent Martyrdom at home and those who lived in Exile abroad differed among themselves in their Judgments and Apprehensions about those things which are now under concest Whereas they perfectly agreed in all Doctrines of Faith and Gospel Obedience The Publick Records of these Differences do so remain as that they cannot modestly be denied nor handsomly covered And this must needs weaken the Influence of their Authority in the Settlement of the Church which was an Act only of the prevalent Party among them 4. They differed in these things from all other Reformed Churches with whom they did absolutely agree in Doctrine and had the strictest Communion in Faith and Love For it is known that their Doctrine which they owned and established was the same with that of the Churches abroad called particularly Reformed in distinction from the Lutherans But as unto the State Rule and Order of the Church they differed from them all I press not this consideration unto the disadvantage of what they attained unto and established in the way of Reformation or in a way of preferring other Churches above them but only to Evidence that we have reason enough not to esteem our selves absolutely obliged unto what they did and determined as unto all Endeavours after any farther Reformation 5. In their Reformation they avowedly proposed a Rule and Measure unto themselves which was both uncertain and in many things apparently various from the original Rule of these things given by Christ and his Apostles with the Practice of the first Churches And this was the state and Example of the Church under the first Christian Emperours as our Author confesseth This Rule is uncertain For no man living is able to give a just and full account of what was the State and Rule of all the Churches in the World in the Reign of any one Emperour much less during the Succession of many of them continual Alterations in the State or Order of the Church following one upon another And that in those days there was a prevalent Deviation from the Original Rule of Church Order hath been before declared We dare not therefore make them and what they did to be our Rule absolutely who missed it so much in the choice of their own 6. We may add hereunto the Consideration of the horrid Darkness which they newly were delivered from the close Adherence of some Traditional Prejudices unto the best of Men in such a Condition the Difficulties and Oppositions they met withal as unto their whole Work their Prudence as they judged it in an endeavour to accommodate all things unto the Inclinations and desires of the Body of the People extreamly immersed in their Old Traditions which might not be destructive unto their Salvation in Heresie or Idolatry all which could not but leave some Marks of Imperfection on their whole Work of Reformation Upon these and the like Considerations it is that we are enforced to assert the use of our own Liberty Light and Understanding in the Enquiring after and Compliance with the true Original State and Order of Evangelical Churches with our Duty in reference thereunto and not to be absolutely confined unto what was judged meet and practised in these things by the first Reformers And the Truth is if present Interest and Advantage did not prevail with men to fix the bounds of all Church Reformation in what was by them attained and established they would think it themselves a Papal Bondage to be bound up absolutely unto their Apprehensions from a confinement whereunto in sundry other things they declare themselves to be at an absolute Liberty Wherefore neither we nor our Cause
to give place unto severe Thoughts of the Church of England and its Communion and withdrawing themselves into forreign Parts openly avowed a Separation from it And if the extremities which many had been put unto for their meer Dissent and Nonconformity unto the Established Rule which with a good Conscience they could not comply with were represented it might if not excuse yet alleviate the Evil of that Severity in Separation which they fell into 6. But hereon a double Inconvenience yea Evil did ensue whence all the Advantages made use of in this Story to load the present Cause of the Nonconformists did arise For 1. Many of those who refused to conform unto the Church in all its Constitutions yet thought it their Duty to wait quietly for a National Reformation thinking no other possible began to oppose and write against them who utterly Separated from the Church condemning its Assemblies as Unlawful And herein as the manner of men is on such Occasions they fell into sharp Invectives against them with severe Censures and Sentences concerning them and their Practice And 2. Those who did so separate being not agreed among themselves as unto all Principles of Church-Order nor as unto the Measures of their Separation from the Church of England there fell out differences and disorders among them accompanied with personal Imprudencies and Miscarriages in not a few Neither was it ever scarcely otherwise among them who first attempted any Reformation unless like the Apostles they were infallibly guided These mutual Contests which they had among themselves and with the Nonconformists who abode in their private Stations in England with their Miscarriages also were published unto the World in their own Writings and those of their Enemies Hinc omnis pendet Lucilius These were the things that gave advantage unto and are the Substance of the History of our Author concerning Separation wherein all I can find unto our present Instruction is that Iliacos intra muros peccatur extra There are and ever were Sins Faults Follies and Miscarriages among all sorts of Men which might be farther evidenced by recounting on the other hand what were the Ways Acts and Deeds at the same time of those by whom the others were cast out and rejected And whereas it was the Design of the Reverend Author to load the Cause and Persons of the present Nonconformists with Prejudice and contempt it is well fallen out in the Merciful disposal of things towards and amongst us by the Providence and Grace of God that he is forced to derive the principal Matter of his Charge from what was done by a few private Persons three or fourscore years agoe and more in whose Principles and Practises we are not concerned And as for the Difference that fell out more lately among the Divines in the Assembly at Westminster about the Ways Means and Measures of Reformation and mutual Forbearance which he gives us a large account of in a long Transcription out of their Writings I must have more Health and Strength and Leisure than now I have which I look not for in this World before I esteem my self concerned to ingage in that contest or to Apologize for the one side or other The things in Agitation between them had no Relation unto or present Dissent from the Church of England being here insisted on meerly to fill up the story with Reference unto the General End designed Neither to my Knowledge did I ever read a Book wherein there was a greater Appearance of Diligence in the Collection of Things Words Sayings Expressions Discourses unto other Ends which might only cast Odium on the Cause opposed or give advantage for Arguings unto a seeming Success very little or no way at all belonging unto the Cause in hand than there is in this of our Reverend Author though much in the same way and kind hath been before attempted But Separation it is and Schisme which we are all charged withal and the Evil thereof is aggravated in the Words of the Author himself and in large Transcriptions out of the Writings of others Schisme indeed we acknowledge to be an Evil a great Evil but are sorry that with some a pretended unproved Schisme is become almost all that is Evil in the Churches or their Members so that let men be what they will drenched yea overwhelmed in Ignorance Vice and Sin so they do not separate which to be sure in that state they will not do for why should he who hath Plague Sores upon him depart from the Society of them that are infected they seem to be esteemed as unto all the concerns of the Church very unblameable The Truth is considering the present State and Condition of the Inhabitants of this Nation who are generally Members of the Church of England how the Land is filled with sin against the Holy One of Israel God giving us every day renewed Tokens and Indications of his Displeasure no compliance with his Calls no publick Reformation being yet attempted it seems a more necessary Duty and of more importance unto them upon whom the care of such things is incumbent to endeavour in themselves and to ingage a Faithful Ministry throughout the Nation both to give a due Example in their Conversations and to Preach the Word with all diligence for the turning of the People from the Evil of their ways then to spend their time and strength in the Mannagment of such Charges against those who would willingly comply with them as unto all the great Ends of Religion amongst men But this must be farther spoken unto I say therefore 1. In General that whereas the whole Design of this Book is to charge all sorts of Nonconformists with Schisme and to denounce them Schismaticks yet the Author of it doth not once endeavour to state the true notion and nature of Schisme wherein the Consciences of Men may be concerned He satisfies himself in the Invectives of some of the Antients against Schisme applicable unto those which were in their days wherein we are not concerned Only he seems to proceed on the general Notion of it that it is a Causeless Separation from a true Church which departs from that of the Romanists who will allow no Separation from the Church but what is Causeless To make Application hereof unto us it is supposed 1. That the Church of England is a true Church in its National Constitution and so are all the Parochial Churches in it which can be no way justified but by a large extensive Interpretation of the Word True For there is but one sort of Churches instituted by Christ and his Apostles but National and Parochial Churches differ in their whole kind and therefore cannot both of them be of a Divine Original 2. That we are Members of this Church by our own Consent How we should come to be so otherways I know not If we are so by being born and baptized in England then those who are born beyond Sea and baptized there
of the first Institution and Liberty of the Churches of Christ. For although the Fact of Victor was condemned by many yet the Principle he proceeded on was afterwards espoused and put in Practice Our Reverend Author will hardly find an Instance before this of Schisme among any Churches that retained the Substance of the Doctrine of Faith unless it be in those Divisions which fell out in some particular Churches among the Members of them And this we affirm to be in general the Case of the Non-conformists at this day For admitting such Variations as Time and other Circumstances must necessarily infer and they are rejected from Communion on the same grounds that Victor proceeded on in the Excommunication of the Churches of Asia Neither will there be any End of Differences whilst the same Principle is retained Before this Schisme was only esteemed a defect in Love and breach of the Rule of Christs Appointment for the Communion and walking together of Believers in the same Church But this Notion of Schism is in the Judgment of Dr. Still Pref. p. 46. so mean so jejune so narrow a Notion of it that I cannot saith he but wonder that men of Vnderstanding should be satisfied with it But in my Judgement the Author of it was a Man of Good Vnderstanding indeed I have heard him spoken of as one of abstruse Speculations that did not advantage Christian Religion And one hath published in Print that he is one of the Obscurest Writers that ever he read but never heard him before charged with mean and jejune Notions Now this was St Paul who expresly chargeth Schisme on the Church of Corinth because of the Divisions that were among them namely the Members of the same particular Church so as they could not come together in one place in a due manner Nor in all his Writings doth he any where give us any other Notion of Schisme But saith he this is short of that care of the Churches Peace which Christ hath made so great a Duty of his followers But if thâ—re be no other Rule no other Duty for the Preservation of the Churches Peace but only that no separation be made from it which is called Schisme we might have been all quiet in the Church of Rome Let no Man think to perswade us but that for the Preservation of the Churches Peace it is required of us that we do and observe all things that Christ requireth of us and that we enjoyn not the Observation of what he hath not Commanded on Victors Penalty of being excluded from Communion that Faith and Love and Holiness be Kept and promoted in the Church by all the ways of his Appointment And when these things are attended unto St. Paul's mean and jejune Notion of Schisme will be of good use also Nor was there the least Appearance of any other kind of Schisme among the Churches of Christ until that which was occasioned by Victor of which we have spoken The Schismes that followed afterwards were six to one from the Contentions of Bishops or those who had an Ambition so to be which the Apostle foresaw as Clemens witnesseth and made provision against it but that no banks are strong enough to confine the overflowing Ambition of some sort of Persons But saith the Dr. Pref. p. 47. The Obligation to preserve the Peace of the Church extends to all lawful constitutions in order â—o it Therefore to break the Peace of the Church we live in for the sake of any Lawful Orders and Constitutions made to preserve it is directly the sin of Schisme Now Schisme he tells us is as great and dangerous a sin as Murder p. 45. and we know that no Murderer hath eternal Life abiding in him 1 Joh. 3 1â— So that all men here seem to be adjudged unto Hell who comply not with who submit not unto our Ecclesiastical Conâ—titutions or Canons God forbid that ever such Doctrine should be looked on as to have the least affinity unto the Gospel or such Censures to have any savour of the Spirit of Christ in them The Lord Jesus Christ hath not cast the Eternal Condition of those whom he purchased with his own most precious blood into the Arbitrary disposal of any that shall take upon them to make Ecclesiastical Constitutions and Orders for Conformity in Rites and Ceremonies c. Shall we think that he who upon the best use of Means for his Instruction which he is capable of with fervent Prayers to God for Light and Direction cannot comply with and submit unto some Ecclesiastical Constitutions and Orders however pretended to be made foâ— the preservation of Peace and Vnity of the Church on this Ground principally because they are not of the Appointment nor have the Approbation of Jesus Christ though he should mistake herein and miss of his Duty is guilty of no less sin than that of Murder suppose of Cain in Killing his Brother For all Murder is from Hatred and Malice This is that which enflames the Differences amongst us For it is a Scandal of the highest nature when men do see that Persons who in any thing dissent from our Ecclesiastical Constitutions though otherwise sober honest pious and peaceable are looked on as bad if not worse than Theives and Murderers and are dealt withal accordingly Nor can any thing be more effectual to harden others in their Immoralities than to find themselves approved by the Guides of the Church in comparison with such Dissenters But 2. Who is it that shall make these Orders and Constitutions that must be observed for the Preservation of the Unity and Peace of the Church It can be none but those who have power so to do by being uppermost in any Place or Time Who shall judge them to be Lawful no doubt they that make them And what shall these Constitutions be about what shall they extend unto any thing in the World so there be no mention of it in the Scripture one way or other What if any one should now dissent from these Constitutions and not submit unto them why then he is guilty of Schisme as great and dangerous a sin as that of Murder But when all is done what if these Constitutions and Orders should be no ways needful or useful unto the Preservation of the Peace of the Church What if a supposition that they are so reflects dishonour on the Wisdom and Love of Christ What if they are unlawful and unwarrantable the Lord Christ not having given Power and Authority unto any sort of men to make any such Constitutions What if they are the great ways and means of breaking the Vnity and Peace of the Church These and other Enquiries of the like nature must be clearly resolved not by the Dictates of mens own Minds and Spirits but from the Word of Truth before this Intimation can be complied withal But that which is fallen out most beyond Expectation in this whole Discourse is that the Reverend Author seeking by all
least that any other Person had undertaken or would undertake the Consideration of the Drs. Sermon I thought that My endeavour for the removal of the Obstacle cast in the way unto a sincere Coalition in the Vnity of Faith among all sorts of Protestants might not be unacceptable Neither did I see any other way whereby this might be done but only by a Vindication of the Dissenters from the Guilt of that state which if it be truly charged on them must render our Divisions irreconcileable And continuing still of the same Mind I have once more renewed the same Defensative with no other Design but to maintain hopes that Peace and Love may yet be preserved among us during the continuation of these Differences And whereas it is a work of Almighty Power to reduce Christian Religion unto its first Purity and Simplicity which will not be effected but by various providential Dispensations in the World and renewed Effusions of the Holy Spirit from above which are to be waited for and seeing that all endeavours for National Reformation are attended with insuperable Difficulties few Churches being either able or willing to extricate themselves from the Dust of Traditions and Time with the Rust of Secular Interests I would hope that they shall not be always the Object of publick Severities who keeping the Vnity of the Spirit in the Bond of Truth and Peace with all sincere Disciples of Christ every where do design nothing but a Reformation of themselves and their ways by an universal compliance with the Will and Word of Christ alone whom God hath commanded them in all things to hear and obey The Reduction I say of the Profession of Christianity in general unto its Primitive Purity Simplicity Separation from the World and all Implication with Secular Interests so as that it should comprize nothing but the Guidance of the Souls of Men in the Life of God towards the Enjoyment of him is a Work more to be prayed for to come in its proper season then to be expected in this Age. Nor do any yet appear fitted in the least Measure for the undertaking or attempting such a Work any farther then by their own Personal Profession and Example And whilst things continue amongst Protestant Churches in the State wherein they are under the Influence of divided secular Interests and advantagious Mixtures with them with the Reliques of the Old General Apostasie by differences in points of Doctrine in Rules of Discipline in Orders of Divine Worship it is in vain to look for any Union or Communion among them in a compliance with any certain Rule of Vniformity either in the Profession of Faith or in the Practice of Worship and Discipline Nor would such an Agreement among them could it be attained be of any great Advantage unto the important ends of Religion unless a Revival of the Power of it in the Soules of Men do accompany it In the mean time the Glory of our Christian Profession in Righteousness Holiness and a visible Dedication of its Professors unto God is much lost in the World innumerable Souls perishing through the want of effectual means for their Conversion and Edification To attempt publick National Reformation whilst things Ecclesiastick and Civil are so involved as they are the one being riveted into the legal constitution of the other is neither the Duty nor Work of Private men Nor will as I suppose Wise Men be over forward in attempting any such thing unless they had better Evidence of means to make it effectual then any that do as yet appear For the Religion of a Nation in every form will answer the Ministry of it What is the present Duty in this State of things of those private Christians or Ministers who cannot satisfie their Consciences as unto their Duty towards God without endeavouring a Conformity unto the Will of Christ in the Observance of all his Institutions and Commands confining all their Concerns in Religion unto things Spiritual and Heavenly is the Enquiry before us CHAP. I. Of the Original of Churches WHEN any thing which is pleaded to belong unto Religion or the Worship of God is proposed unto us Our first Consideration of it ought to be in that Enquiry which our Lord Jesus Christ made of the Pharisees concerning the Baptism of John Whence is it from Heaven or of Men He distributes all things which come under that Plea or Pretence into two heads as unto their Original and Efficient cause namely Heaven and Men. And these are not only different and distinct but so contradictory one unto another that as unto any thing wherein Religion or the Worship of God is concerned they cannot concur as partial causes of the same effect What is of Men is not from Heaven and what is from Heaven is not of Men. And hence is his determination concerning both sorts of these things Every plant which my Heavenly Father hath not planted shall be rooted up Mat. 15.13 Designing therefore to treat of Churches their Original Nature Vse and End my first Enquiry must be whether they are from Heaven or of Men that is whether they are of a Divine Original having a Divine Institution or whether they are an Ordinance or Creation of Men For their Pedigree must be derived from one of these singly they never concurred in the Constitution of any part of Divine Worship or any thing that belongs thereunto This would seem a case and enquiry of an exceeding easie determination For the Scripture every where makes mention of the Church or Churches as the Ordinances and Institutions of God But such things have falln out in the World in latter Ages as may make men justly question whether we understand the mind of God aright or no in what is spoken of them At least if they should allow that the Churches so mentioned in the Scripture were of Divine Appointment yet it might be highly questionable whether those which have since been in the World be not a meer product of the invention and power of men 1. For many Ages such things alone were proposed unto the world and imposed on it for the only Church as were from Hell rather than from Heaven at least from Men and those none of the best For all men in these Western parts of the world were obliged to believe and profess on the penalties of Eternal and Temporal Destruction that the Pope of Rome and those depending on him were the only Church in the World If this should be granted as it was almost universally in some Ages and in this is earnestly contended for there would be a thousand evidences to prove that the institution of Churches is not from Heaven but from Men. Whether the inventions of men in the mystery of iniquity be to be received again or no men of secular Wisdom and Interest may do well to consider but he must be blind and mad and accursed in his mind and understanding who can think of receiving it as from
the outward Calamities that befel the Nation nor the sins of the generality of the People could destroy this Church-State but it continued its Right and exercise unto the Time of Reformation And if it be not so if there be not Causes and Means of the infallible continuance of the Gospel Church-State unto the Consummation of all things the time expresly allotted unto their continuance then was the work of Moses more honourable more powerful and effectual in the Constitution of the Church-State under the Old Testament than that of Christ in the Constitution of the New For that Work and those Institutions which had an efficacy in them for their own infallible continuation and of the Church thereby throughout all Generations must be more Noble and Honourable than those which cannot secure their own continuance nor the Being and State of the Church thereon depending Nothing can be more derogatory unto the Glory of the Wisdom and Power of Christ nor of his Truth and Faithfulness than such an Imagination We shall therefore enquire into the Causes and Means of the continuation of this Church-State and therein shew the certainty of it as also disprove that which by some is pretended as the onely means thereof when indeed it is the principal Argument against their perpetual continuation that can be made use of 1. The Essence and Nature of the Church instituted by the Authority of Jesus Christ was always the same from the Beginning that it continues still to be But as unto its outward Form and Order it had a double State and it was necessary that so it should have from the Nature of the thing it self For 1 The Church may be considered in its Relation unto those extraordinary Officers or Rulers whose Office and Power was antecedent unto the Church as that by vertue whereof it was to be called and erected 2 With respect unto ordinary Officers unto whose Office and Power the Church essentially considered was antecedent for their whole Work and Duty as such is conversant about the Church and the Object is antecedent unto all Acts about it The first State is ceased nor can it be continued For these Officers were constituted 1 By an immediate call from Christ as was Paul Gal. 1.1 2. which none now are nor have been since the decease of them who were so called at first 2 By extraordinary Gifts and Power which Christ doth not continue to communicate 3 By Divine Inspiration and infallible Guidance both in preaching the Word and appointing things necessary in the Churches which none now pretend unto 4 By Extensive Commission giving them Power towards all the World for their Conversion and over all Churches for their Edification Of these Officers in their distinction into Apostles and Evangelists with their Call Gifts Power and Work I have treated at large in my Discourse of Spiritual Gifts The State and Condition of the Church with respect unto them is utterly ceased and nothing can be more vain than to pretend any Succession unto them in the whole or any part of their Office unless men can justify their claim unto it by any or all of these things which concurred unto it in the Apostles which they cannot do But it doth not hence follow that the Church State instituted by Christ did fail thereon or doth now so fail because it is impossible that these Apostles should have any Successors in their Office or the Discharge of it For by the Authority of the Lord Christ the Church was to be continued under Oâ—dinary Officers without the Call Gifts or Power of the others that were to cease Under these the Church State was no less Divine than under the former For there were two things in it 1 That the Offices themselves were of the Appointment of Christ And if they were not so we confess the Divine Right of the Church-State would have ceased The Office of the Apostles and Evangelists was to cease as hath been declared and it did cease actually in that Christ after them did call no more unto that Office nor provided any Way or Means whereby any one should be made Partaker of it And for any to pretend a Succession in Office or any part of their Office without any of those things which did constitute it is extream Presumption It is therefore granted that if there were not other Offices appointed by the Authority of Christ it had not been in the Power of man to make or appoint any unto that Purpose and the Church-State itself must have ceased But this he hath done Eph. 4.11 12. 1 Cor. 12.28 2 That Persons were to be interested in these Offices according unto the Way and Means by him prescribed which were not such as depended on his own immediate extraordinary actings as it was with the former sort but such as consisted in the Churches acting according to his Law and in Obedience unto his commands This Church-State was appointed by the Authority of Christ. The Direction which he gave in his own Person for Addresses unto the Church in case of Scandal which is an obliging Institution for all Ages Mat. 18.17 18 19 20. proves that he had appointed a Church-State that should abide through them all And when there was a Church planted at Jerusalem there were not only Apostles in it according to its first State but Elders also which respected its second State that was approaching Act. 15.23 The Apostles being in Office before that Church State the Elders ordained in it So chap. 11.30 And the Apostles ordained Elders in every Church Act. 14.23 Tit. 1.5 1 Tim. 5.17 whom they affirmed to be made so by the Holy Ghost Act. 20.28 The Churches to whom the Apostle Paul wrote his Epistles were such all of them under the Rule of ordinary Officers Phil 1.1 Rules and Laws are given for their Ordination in all Ages Tit. 1. 1 Tim. 3. And the Lord Christ treateth from Heaven with his Churches in this State and Order Rev. 1st 2d 3d. He hath promised his presence with them unto the Consummation of all things Mat. 28.20 chap. 18.20 and assigned them their Duty until his Second Coming 1 Cor. 11.26 with other Evidences of the same Truth innumerable Our Enquiry therefore is Whereon the Continuation of this Church-State unto the end of the World doth depend what are the Causes What are the Means of it whence it becomes infallible and necessary I must only premise that our present Consideration is not so much de facto as unto what hath fallen out in the World unto our Knowledge and Observation but de jure or of a Right unto this Continuation And this is such as makes it not only lawful for such a Church-State to be but requires also from all the Disciples of Christ in a way of Duty that it be always in actual Existence Hereby there is a warrant given unto all believers at all times to gather themselves into such a Church-State and a Duty imposed on them so
Church for their Work was to call gather and erect it out of the World But no ordinary Officers can be or ever were ordained but to a Church in Being Some say they are ordained unto the universal visible Church of Professors some unto the particular Church wherein their Work doth lye but all grant that the Church-State whereunto they are ordained is antecedent unto their Ordination The Lord Christ could and did ordain Apostles and Evangelists when there was yet no Gospel Church for they were to be the Instruments of its Calling and Erection But the Apostles neither did nor could ordain any ordinary Officers until there was a Church or Churches with respect whereunto they should be ordained It is therefore highly absurd to ascribe the continuation of the Church unto the successive Ordination of Officers if any such thing there were seeing this successive Ordination of Officers depends solely on the continuation of the Church If that were not secured on other Foundations this successive Ordination would quickly tumble into dust Yea this successive Ordination were there any such thing appointed must be an Act of the Church it self and so cannot be the means of communicating Church Power unto others A successive Ordination in some sense may be granted namely that when those who were ordained Officers in any Church do dye that others be ordained in their steads but this is by an Act of Power in the Church it self as we shall manifest afterwards 2. Not to treat of Papal succession the limiting of this successive Ordination as the only way and means of Communicating Church Power and so of the Preservation of the Church-State unto Diocesan Prelates or Bishops is built on so many inevident Presumptions and false Principles as will leave it altogether uncertain whether there be any Church-State in the World or no. As 1 That such Bishops were ordained by the Apostles which can never be proved 2 That they received Power from the Apostles to ordain others and Communicate their whole Power unto them by an Authority inherent in themselves alone yet still reserving their whole Power unto themselves also giving all and retaining all at the same time which hath no more of Truth than the former and may be easily disproved 3 That they never did nor could any of them forfeit this Power by any crime or error so as to render their Ordination invalid and interrupt the succession pretended 4 That they all ordained others in such manner and way as to render their Ordination valid whereas multitudes were never agreed what is required thereunto 5 That whatever Heresy Idolatry Flagitiousness of life Persecution of the true Churches of Christ these Prelatical Ordainers might fall into by whatever Arts Simoniacal Practices or false Pretences unto what was not they came themselves into their Offices yet nothing could deprive them of their Right of Communicating all Church Power unto others by Ordination 6 That Persons so ordained whether they have any call from the Church or no whether they have any of the Qualifications required by the Law of Christ in the Scripture to make them capable of any Office in the Church or have received any Spiritual Gifts from Christ for the Exercise of their Office and Discharge of their Duty whether they have any Design or no to persue the ends of that Office which they take upon them yet all is one being any way Prelatically ordained Bishops they may ordain other and so the successive Ordination is preserved And what is this but to take the Rule of the Church out of the hand of Christ to give Law unto him to follow with his Approbation the actings of men besides and contrary to his Law and Institution and to make Application of his Promises unto the vilest of men whether he will or no. 7 That it is not lawful for Believers or the Disciples of Christ to yield Obedience unto his Commands without this Episcopal Ordination which many Churches cannot have and more will not as judging it against the Mind and Will of Christ. 8 That one Worldly Ignorant Proud sensual Beast such as some of the Heads of this successive Ordination as the Popes of Rome have been should have more Power and Authority from Christ to preserve and continue a Church-State by Ordination than any the most holy Church in the World that is or can be gathered according to his mind with other unwarrantable Presumptions innumerable 3. The pernicious consequences that may ensue on this Principle do manifest its Inconsistency with what our Lord Jesus Christ hath ordained unto this end of the continuation of his Church I need not reckon them upon the surest Probabilities There is no room left for fears of what may follow hereon by what hath already done so If we consider whither this successive Ordination hath already led a great part of the Church we may easily judge what it is meet for It hath I say led men for Instance in the Church of Rome into a Presumption of a good Church-State in the loss of Holiness and Truth in the Practice of false Worship and Idolatry in the Persecution and Slaughter of the faithful Servants of Christ unto a State plainly Antichristian To think there should be a Flux and Communication of Heavenly and Spiritual Power from Jesus Christ and his Apostles in and by the hands and Actings of Persons ignorant Simoniacal Adulterous Incestuous Proud Ambitious Sensual presiding in a Church-State never appointed by him immersed in false and Idolatrous Worship persecuting the true Church of Christ wherein was the true succession of Apostolical Doctrine and Holiness is an Imagination for men who embrace the shadows and appearances of things never once seriously thinking of the true nature of them In brief it is in vain to derive a Succession whereon the Being of the Church should depend through the presence of Christ with the Bishops of Rome who for an 100 years together from the year 900 to a 1000 were Monsters for Ignorance Lust Pride and Luxury as Baronius acknowledgeth A. D. 912.5.8 Or by the Church of Antioch by Samosatenus Eudoxius Gnapheus Severus and the like Hereticks Or in Constantinople by Macedonius Eusebius Demophilus Anthorinus and their Companions Or at Alexandria by Lucius Dioscurus Aelurus Sergius and the rest of the same sort 4. The principal Argument whereby this conceit is fully discarded must be spoken unto afterwards And this is the due consideration of the proper subject of all Church-Power unto whom it is originally formally and radically given and granted by Jesus Christ. For none can communicate this Power unto others but those who have received it themselves from Christ by vertue of his Law and Institution Now this is the whole Church and not any Person in it or Prelate over it Look whatever constitutes it a Church that gives it all the Power and Priviledge of a Church for a Church is nothing but a Society of professed Believers enjoying all Church Power
their state as to make way for those greater alterations which not long after ensued For they were not introduced until through a defect in the multiplication of Churches in an equality of Power and Order which ought to have been done they were encreased into that multitude for number of Members and were so diffused as unto their habitations as made an appearance of a Necessity of another Constitution of Churches and anothâ—r kind of Rule than what was of original appointment Justin Martyr wrote his second Apology for the Christians unto the Roman Emperours about the year 150. It is marvellous to consider how ignorant not only the common sort of the Pagans but the Philosophers also and Governours of the Nations were of the nature of Christian Churches and of the worship celebrated in them But who are so blind as those who will not see Even unto this day not a few are willingly or rather wilfully ignorant of the nature of such Assemblies or what is performed in them as were among the Primitive Christians that they may be at liberty to speak all manner of evil of them falsely Hence were all the Reports and stories among the Heathen concerning what was done in the Christian Conventicles which they would have to be the most abominable villanies that were ever acted by Mankind Even thâ—se who made the most candid Enquiry into what they were and did attained unto very little knowledge or certainty concerning them and their Mysteries as is evident in the Epistles of Trajan and Pliny with the Rescript of Adrian unto Minucius Fundanus about them In this state of things this our great and learned Philâ—sopher who afterwards suffered Martyrdom about the year 160 undertook to give an account unto Antoninus Pius and Lucius who then ruled the Roman Empire of the Nature Order and Worship of the Christian Churches and that in such an excellent manner as that I know nothing material that can be added unto it were an account of the same thing to be given unto alike persons at this day We may touch a little upon some Heads of it 1. He declares the conversion of men unto the Faith as the foundation of all their Church-order and Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and do believe the things to be true which are taught and spoken by us and take upon themselves that they are able to live according to that Doctrine they are taught to seek of God by fasting and prayer the pardon of their fore-going sins and we also do joyn together with them in fasting and prayer for that end And heâ—ein 1. The only means of Conversion which he insists upon is the Preaching of the Word or Truth of the Gospel wherein they especially insisted on the Doctrine of the Person and Officeâ— of Christ as appears throughout his whole Apologie 2. This preaching of the Word or Declaration of the Truth of the Gospel unto the Conversion of the Hearers be doth not confine unto any especial sort of persons as â—e doth afterwards that Administration of the holy things in the Church but speaks of it in general as the work of all Christians that were able for it as doth the Apostle 1 Cor. 14.24 25. 3. Those who were converted did two things 1. They professed their Faith or Assent unto the Truth of the Dotcrine of the Gospel 2. They took it on themselves to live according to the Rule of it to do and observe the things commanded by Jesus Christ as he appointed they should Math. 28.18 19. 4. To lay a sure and comfortable foundation of their future profession they were taught to confess their former sins and by earnest prayer with fastings to seek of God the pardon and forgiveness of them And 5. Herein such was their love and zeal those who had been the means of their Conversion joyned with them for their comfort and edification It is well known how this whole process is lost and on what account it is discontinued But whether it be done so unto the Advantage of Christian Religion and the good of the Souls of Men is well worth a strict enquiry 2. In the next place he declares how those who were so converted were conducted unto Baptism and how they were initiated into the Mysteries of the Gospel thereby 3. When any was so Baptized they brought him unto the Church which he was to be joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him who is thus Baptiâ—ed who believeth and is received by consent among 〈◊〉 or to be of our number we bring him unto those called the Brethren when they are met or gathered together for joynt prayers and supplications for themselves and for him who is now illuminated and all others with intention of mind c. We have here another illustrious instance of the care and diligence of the Primitive Church about the enstating professed Believers in the Communion of the Church That hereon those who were to be admitted made their publick confession we shall afterwards declare And the Brethren here mentioned are the whole fraternity of the Church who were concerned in these things And Justin is not ashamed to declare by what name they called one another among themselves even to the Heathen though it be now a scorn and reproach among them that are called Christians 4. He proceeds to declare the nature of their Church-meetings or Assemblies with the Duties and Worship of them And he tells us first that they had frequent meetings among themselves they that have any wealth saith he do help the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are continually together that is in the lesser occasional Assemblies of the Brethren for so in the next place he adds immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday there is a meeting of all that dwell in the Towns and Fields or Villages about This was the State the Order the proceeding of the Church in the days of Justin whence it is undeniably evident that he knew no other Church-state or Order but that of a particular Congregation whose Members living in any Town or City or Fields adjacent did constantly all of them meet together in one place the first day of the week for the celebration of Divine Worship 5. In this Church he mentions only two sorts of Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents and Deacons Of the first sort in the Duty of one of their Assemblies â—e mentions but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President the Ruler the Bishop to whom belonged the Administration of all the holy Mysteries And that we may not think that he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto any Preheminence over other Ministers or Elders like a Diocesan Bishop he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that presided over the Brethren of that Church Now certainly that Church wherein one President Elder Presbyter or Bishop did administer the Holy Ordinances in one
Indeed as when the Israelites came out of Egypt there came along with them a mixed multitude of other People Exod. 12.38 which fell to lusting for Meat when they came into the Wilderness Numb 11.4 to the danger of the whole Congregation So when Christianity was first Preached and received in the world besides those who embraced it sincerely and were added unto the Church there was a great mixture of stubborn Jews as the Ebionites of Philosophical Greeks as the Valentinians and the Marcionites of plain Impostors such as Simon Magus and Menander who all of them pretended to be Christians but they fell a lusting and exceedingly troubled and perplexed the Churches with an endeavour to seduâ—e them unto their Imaginations Yet none of their Abominations could force an entrance into the Churches themselves which by the means insisted on were preserved But when this Church-state and Order was changed and another gradually introduced in the room of it Errours and Heresies got new advantages and entered into the Churches themselves which before did only assault and perplex them For 1. When Prerogative and Preheminence of any single Person in the Church began to be in esteem not a few who failed in their attempts of attaining it to revenge themselves on the Church made it their business to invent and propagate pernicious Heresies So did Thebulis at Hierusalem Euseb. lib. 4. cap. 22. and Valentinus Tertul. ad Valentin cap. 4. and Marcion at Rome Epiphan Haeres 42. Montanus fell into his dotage on the same account so did Novitianus at Rome Euseb. lib. 7. cap. 43. and Arius at Alexandria Hence is that censure of them by Lactantius lib. 4. cap. 30. Ii quorum fides fuit lubrica cùm Deum nosse se colere simularent augendis opibus honori studentes affectabant Maximum Sacerdotium à potioribus victi secedere cum suffragatoribus maluerunt quà m eos ferre praepositos quibus concupierant ipsâ— ante praeponi 2. When any of their Bishops of the new Constitution whether Patriarchal or Diocesan fell into Heresies which they did frequently and that numbers of them they had so many advantages to diffuse their poyson into the whole Body of their Churches and such Political Interests for their Promotion as that the Churches themselves were throughly infected with them It is true the Body of the People in many places did oppose them withdraw and separate from them but it cannot be denied but that this was the first way and means whereby the Churches ceased to be the Ground and Pillar of Truth many destructive Errours being received into them which did only outwardly assault them whilst they abode in their first Institution And had not the Churches in process of time utterly lost their Primitive State and Order by coalescing into one Papal pretended Vniversal Church the Faith itself could never have been so utterly corrupted depraved and lost among them as in the issue it was 3. To propagate the Gospel is in like manner required hereunto This I acknowledge doth more immediately concern the Duty of Persons in any Church-Order than the Order itself For it must be the work of some particular persons dedicating themselves unto their Ministry as it was in the first Churches 3 Joh. 5 6 7 8. The like may be said of any other publick acknowledged end of the Institution of Churches If the Way pleaded for be not consistent with them all and the proper means of attaining them if it be not suited unto their accomplishment let it be discarded I shall insist on one more only 3. Our Lord Jesus Christ hath given that state unto his Churches hath instated them in that Order as that his Interest Kingdome and Religion might be carried on in the world without prejudice or disadvantage unto any of the lawful Interests of men especially without any opposition unto or enterfering with the Civil Authority or Magistracy which is the Ordinance of God and no Church-way that doth so is of his Institution Wherefore I shall briefly declare what are the Principles of those of this Way in these things which are the Principles of the Way itself which they do profess 1. Our first general Assertion unto this purpose is this The Lord Jesus Christ taught no Doctrine appointed no Order in his Church gave it no Power that is opposite unto or inconsistent with any righteous Government in this world of what sort soever it be of those whereunto Government is distributed in Reason and Practice His Doctrine indeed is opposed unto all Unrighteousness in and of all men Magistrates and others but not to the legal Rule of Magistrates that are unrighteous men And this Opposition is Doctrinal only confirmed with Promises and Threatnings of eternal things refusing and despising all outward aids of force and restraint This Rule we allow for the trial of all Churches and their state whether they be according unto the minde of Christ. But whereas the Lord Jesus Christ hath taught commanded appointed nothing that is contrary unto or inconsistent with righteous Governments of any sort if Rulers or Magistrates shall forbid the observance of what he hath commanded appointed and ordered and then charge it on him or his Way that his Disciples cannot dare not will not comply with that Prohibition and accuse them thereon of Sedition and Opposition unto Government they deal injuriously with him whereof they must give an account For whereas all Power is given unto him in Heaven and Earth all Nations are his Inheritance all People in his absolute Disposal and it is his pleasure to set up his Kingdom in the Earth without which the Earth itself would not be continued He could not deal more gently with the righteous Rulers of this world and he did it because righteous Rule is the Ordinance of God than to order all things so that whether they receive his Law and Doctrine or no nothing should be done in opposition unto them or their Rule And if any of them are not contented with this measure but will forbid the observance of what he commands wherein he alone is concerned and not they this is left to be determined between him and them In the mean time when Rulers are not able to fancy much less give a real instance of any one Principle Doctrine or Practice in any of the Churches of Christ or any belonging unto them that is contrary unto or inconsistent with the Rights or exercise of their Rule and Government and yet shall not only prohibit the doing of those things which he hath commanded merely with respect unto the Spiritual and Eternal ends of his Kingdom but shall also punish and destroy those who will not disown his Authority and comply with their Prohibition it doth scarce answer their Interest and Prudence For to what purpose is it for any to provoke him who is mightier than they when they have no appearance of necessity for their so doing nor advantage thereby 2. In particular
the Lord Christ hath ordained no Power nor Order in his Church no Office or Duty that should stand in need of the Civil Authority Sanction or force to preserve it or make it effectual unto its proper ends It is sufficient to discharge any thing of a pretence to be an appointment of Christ in his Church if it be not sufficient unto its own proper End without the help of the Civil Magistrate That Church-state which is either constituted by humane Authority or cannot consist without it is not from him That Ordinance which is in its own Nature divine or is pretended so to be so far as it is not effectual unto its end without the aid of Humane Authority is not of him he needs it not he will not borrow the assistance of Civil Authority to rule in and over the Consciences of men with respect unto their living to God and coming unto the enjoyment of himself The way of requiring the Sanction of Civil Authority unto Ecclesiastical Orders and Determinations began with the use of General Councils in the days of Constantine And when once it was engaged in and approved so far as that what was determined in the Synods either as to Doctrine or as unto the Rule of the Church should be confirmed by the Imperial Authority with penalties on all that should gainsay such Determinations It is deplorable to consider what mutual havock was made among Christians upon the various Sentiments of Synods and Emperours Yet this way pleased the Rulers of the Church so well and as they thought eased them of so much trouble that it was so far improved amongst them that at last they left no Power in or about Religion or Religious Persons unto the Civil Magistrate but what was to be exercised in the execution of the Decrees and Determinations of the Church It is necessary from this Institution of particular Churches that they have their Subsistence Continuation Order and the efficacy of all that they act and do as Churches from Christ himself For whereas all that they are and do is Heavenly Spiritual and not of this world that it reacheth nothing of all those things which are under the Power of the Magistrate that is the Lives and Bodies of Men and all Civil Interests appertaining to them and affect nothing but what no Power of all the Magistrates under Heaven can reach unto that is the Souls and Consciences of men no trouble can hence arise unto any Rulers of the world no Contests about what they ought and what they ought not to confirm which have caused great Disorders among many 3. In particular also There neither is nor can be in this Church-state the least pretence of Power or Authority to be acted towards or over the Persons of Kings or Rulers which should either impeach their Right or impede the exercise of their just Authority For as Christ hath granted no such Power unto the Church so it is impossible that any pretence of it should be seated in a particular Congregation especially being gathered on this Principle that there is no Church Power properly so called but what is so seated and that no Concurrence Agreement or Association of many Churches can adde a new greater or other Power or Authority unto them than what they had singly before And what Power can such Churches act towards Kings Potentates or Rulers of Nations Have they not the highest Security that it is uttterly impossible that ever their Authority or their persons in the exercise of it should be impeached hindered or receive any detriment from any thing that belongs to this Church-state These Principles I say are sufficient to secure Christian Religion and the State Order and Power of Churches instituted therein from all reflections of Inconsistency with Civil Government or of influencing men into Attempts of its Change or Ruine The summe is Let the outward frame and order of righteous Government be of what sort it will nothing inconsistent with it nothing entrenching on it nothing making opposition unto it is appointed by Jesus Christ or doth belong unto that Church-state which he hath ordained and established Two things only must be added unto these Principles that we may not seem so to distinguish the Civil State and the Church as to make them unconcerned in each other For 1. It is the unquestionable Duty of the Rulers and Governours of the World upon the Preaching of the Gospel to receive its Truth and so yield Obedience unto its Commands And whereas all Power and Offices are to be discharged for God whose Ministers all Rulers be they are bound in the discharge of their Office to countenance supply and protect the Profession and Professours of the Truth that is the Church according unto the degrees and measures which they shall judge necessary 2. It is the Duty of the Church materially considered that is of all those who are Members of it in any Kingdom or Commonwealth to be usefully subservient even as Christians unto that Rule which is over them as Men in all those ways and by all those means which the Laws Usages and Customs of the Countries whereof they are do direct and prescribe But these things are frequently spoken unto There are sundry other Considerations whereby it may be evinced not only that this Order and State of Gospel-Churches is not only consistent with every righteous Government in the world I mean that is so in its Constitution though as all other Forms it be capable of Male-Administration but the most useful and subservient unto its righteous Administrations being utterly uncapable of immixing itself as such in any of those occasions of the world or State-Affairs as may create the least difficulty or trouble unto Rulers With others it is not so It is known that the very Constitution of the Papal Church as it is stated in the Canons of it is inconsistent with the just Rights of Kings and Rulers and oft-times in the exercise of its Power destructive unto their Persons and Dominions And herein concurred the Prelatical Church-state of England whilst it continued in their Communion and held its dependance on the Roman Church For although they had all their Power originally from the Kings of this Realm as the Records and Laws of it do expressly affirm That the Church of England was founded in Episcopacy by the King and his Nobles yet they claimed such an addition of Power and Authority by vertue of their Office from the Papal Omnipotency as that they were Ringleaders in perplexing the Government of this Nation under the pretence of maintaining of what they called the Rights of the Church And hereunto they were inabled by the very Constitution of their Church-Order which gave them that Power Grandeur with Political Interest that were needful to effectuate their Designe And since they have been taken off from this foundation of contesting Kings and Princes on their own Ecclesiastical Authority and deprived of their dependance on the Power
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
at present will not be said concerning the New Covenant whereunto all Ordinances of Divine Worship are inseparably annexed Men might at a cheaper rate as unto the eternal interest of their own Souls provide another Covering for their sloth negligence unbelief and indulgence unto proud foolish imaginations whereby they render the Churches and Ordinances of the Gospel useless and ineffectual unto themselves thereby charging them with a decay and uselesness and so reflecting on the honour and faithfulness of Christ himself 2. They do not cease because there is at present or at least there is shortly to be expected such an effusion of the gifts and graces of the Spirit as to render all these external institutions needless and consequently useless This also is falsely pretended For 1. The greatest and most plentiful effusion of the Holy Spirit in his Gifts and Graces was in the days of the Apostles and of the first Churches planted by them nor is any thing beyond it or indeed equal unto it any more to be expected in this world But yet then was the Gospel Church-state erected and the use of all its Ordinances of Worship enjoyned 2. The Ministry of the Gospel which comprizeth all the Ordinances of Church-worship as its object and end is the Ministration of the Spirit and therefore no supplies or communication of him can render it useless 3. One of the principal ends for which the communication of the Spirit is promised unto the Church is to make and render all the Institutions of Christ effectual unto its edification 4. 1 Joh. 2.20 27. is usually pleaded as giving countenance unto this fond pretence But 1. The Vnction mentioned by the Apostle was then upon all Believers Yet 2. It is known that then they all walked in Church-Order and the sacred observation of all the Institutions of Christ. 3. If it takes away any thing it is the Preaching of the Word or all manner of Teaching and Instruction which is to overthrow the whole Scripture and to reduce Religion into Barbarism 4. Nothing is intended in these words but the different way of Teaching and degrees of Success between that under the Law and that now established in the Gospel by the plentiful effusion of the Spirit as hath been evidenced at large elsewhere Nor 3. Do they cease in their Administration for want either of Authority or Ability to dispense them which is pleaded unto the same end But neither is this pretence of any force it only begs the thing in Question The Authority of Office for the Administration of all other Ordinances is an Institution And to say that all Institutions cease because none have Authority to administer them is to say they must all cease because they are ceased 2. The Office of the Ministry for the continuation of the Church-state and Administration of all Ordinances of Worship unto the end of the world is sufficiently secured 1 By the Law constitution and appointment of our Lord Jesus Christ erecting that Office and giving warranty for its continuance to the consummation of all things Matth. 28.20 Ephes. 4.13 2. By his continuance according unto his promise to communicate Spiritual gifts unto men for the Ministerial Edification of the Church That this he doth so continue to do that it is the principal external Evidence of his abiding in the discharge of his Mediatory Office and of what nature these gifts are I have declared at large in a peculiar Discourse on that subject 3. On the duty of Believers or of the Church which is to choose call and solemnly set apart unto the Office of the Ministry such as the Lord Christ by his Spirit hath made meet for it according unto the rule of his Word If all these or any of them do fail I acknowledge that all Ministerial Authority and Ability for the dispensation of Gospel-Ordinances must fail also and consequently the state of the Church And those who plead for the continuation of a successive Ministry without respect unto these things without resolving both the Authority and Office of it unto them do but erect a dead Image or embrace a dead carcase instead of the living and life-giving Institutions of Christ. They take away the living Creature and set up a skin stuffed with straw But if these things do unalterably continue if the Law of Christ can neither be changed abrogated or disannulled if his dispensation of Spiritual gifts according unto his promise cannot be impeded if Believers through his grace will continue in obedience unto his commands it is not possible there should be an utter failure in this Office and Office-Power of this Ministry It may fail in this or that place in this or that Church when the Lord Christ will remove his Candlestick But it hath a living root whence it will spring again in other places and Churches whilst this world doth endure Neither 4. Do they cease because they have been all of them corrupted abused and defiled in the Apostacy which fell out among all the Churches in the latter Ages as it was fully foretold in the Scripture For 1. This supposition would make the whole Kingdom of Christ in the world to depend on the corrupt Lusts and wills of men which have got by any means the outward possession of the Administration of his Laws and Ordinances This is all one as if we should say that if a pack of wicked Judges should for a season pervert Justice Righteousness and Judgment that the being of the Kingdom is so overthrown thereby as that it can never be restored 2. It would make all the duties and all the priviledges of all true Believers to depend on the wills of wicked Apostates For if they may not make use of what they have abused they can never yield Obedience to the commands of Christ nor enjoy the priviledges which he hath annexed unto his Church and Worship 3. On this supposition all Reformation of an Apostatized Church is utterly impossible But it is our duty to heal even Babylon itself 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 ourselves 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 itself Matth. 16.18 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 Prayses the exercise of Discipline with what belongs
thereunto they have their foundation in the Law and Light of Nature being only directed 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 that is unto its Consummation in the most compleat Perfection that God hath designed unto it on this side Glory Heb. 7.11 19. For Christ in all his Offices is the immediate Head of it Its Constitution and the Revelation of the ways of its Worship are an effect of his Wisdome 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 Kingdome 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 ourselves what Notions some men have about the exercise of this Kingdom in the world with respect unto the outward affairs and concerns of it But 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 always hath 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 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. X. 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 Fellowship and Communion of some particular Church or Congregation Our present Enquiry hereon is that whereas there is a great Diversity among professing Societies in the World concerning each whereof it is said Lo here is Christ and loe 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 some things must be premised unto the right
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
Ceremonies without the enlivening form of these Spiritual Gifts I have proved sufficiently in my Discourse of Spiritual Gifts and their continuance in the Church Wherefore a Communication of Spiritual Gifts peculiarly enabling men unto the Work of the Ministry antecedent unto their solemn Separation unto the Office in some Good Measure is absolutely necessary unto the due continuance of the Office and its Work See Ephes. 4.7 11 12 13 14 15. To suppose that the Lord Christ doth call and appoint men unto a certain Office and Work in his Church secluding all others from any Interest in the one or other and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office and Work is to ascribe that unto him which is every way unbecoming his Wisdom and Grace with his Love unto the Church But when men look on all Church Order as a lifeless Machine to be acted moved and disposed by External Rules Laws Canons and Orders without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it the true Disciples of Christ will receive no advantage thereby 3. It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it that they give themselves unto the Word and Prayer that they labour continually in the Word and Doctrine and all those other Duties which in the Scripture are prescribed unto them and this not only as unto the Matter of them but as unto the Manner of their performance with Zeal Love Compassion and Diligence Where there is a great Defect in any of these things on what Pretence soever it be Where Men esteem themselves exempted from this Work or not obliged unto it when they suppose that they may discharge their Office at a cheaper rate and with less trouble as unto their present Interest by such wayes as I shall not here express No Man is no Man can be obliged to confine his Church Communion unto such a Ministry 4. It is required that they be Examples unto the Flock in the Expression of the Nature and Power of the Doctrine which they Preach in their Conversation especially in Zeal Humility Self-denial and readiness for the Cross. Where these things are not there is such a defect in the Fundamentals of Church Practise as unto the Ministry of it that no man who takes care of his own Edification can joyn himself unto a Church labouring under it For Ministers and Churches are nothing but instituted means of the Conversion of Sinners and the Edification of Believers And when any of them through their own default cease so to be there is no Obligation unto any man to joyn or continue in their Communion nor do they contract any Guilt in a peaceable departure from them but discharge their Duty That this be done peaceably without strife or contention without judging of others as unto their Interest in Christ and Eternal Salvation the Law of Moral Obedience doth require That it be done with Love and Compassion and Prayer towards and for them who are Left is the peculiar Direction of that Moral Duty by the Gospel Such a Practise at present would fall under severe Charges and Accusations as also brutish Penalties in some places But when all Church Craft shall be defeated and the uses that are made of its imaginary Authority be discarded there will be little occasion of this Practise and none at all of Offence Again There are Things Fundamental unto Church Practise and Order in the Church itself which where they are neglected no Man ought of choice to joyn himself unto that Church seeing he cannot do it without the Prejudice of his Edification the furtherance whereof he ought to design in that Duty And these are 1. That the Discipline of Christ be duely exercised in it according unto his Mind and by the Rules of his Prescription There never was any Sect Order or Society of Men in the World designed for the Preservation and Promotion of Vertue and things Praise-Worthy but they had Rules of Discipline proper unto the Ends of their Design to be observed in and by all that belong unto them Where the Erection of such Societies is continued in the World as it is much in the Papacy both their Constitution and their Conversation depend on the especial Rules of Discipline which they have framed unto themselves And this is done by them in great Variety for being ignorant of the Discipline of the Gospel and so esteeming it insufficient unto their Design they have made no end of coyning Rules unto themselves To suppose that our Lord Jesus Christ who in this Church state according unto his infinite Wisdom hath erected the most perfect Society for the most perfect Ends of Religion of Obedience towards God of Love and Usefulness among our selves hath not appointed a Discipline and given Rules concerning its Administration for the Preservation of that Society and the attaining of those Ends is highly injurious unto his Honour and Glory Where therefore there is a Church or any Society that pretends so to be wherein there is an utter Neglect of this Discipline of Christ or the Establishment of another not administred by the Laws and Rules that he hath prescribed no Disciple of Christ can be obliged to joyn unto or to continue in the total sole Communion of such a Church And whereas there are two Parts of this Discipline of Christ That which is Private among the Members of the Church for the Exercise and Preservation of Love and that which is Publick in and by the Authority of the Rulers of the Church for the Preservation of Purity and Order a neglect in either of them doth much impeach the Fundamental Constitution of a Church as unto its Practise 2. There are sundry other things which belong unto this Discipline in General which are of great consideration in the Discharge of the Duty we enquire into Among them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flegitiously wicked be not admitted into the Society of the Church or a participation of its Priviledges 3. That Holiness Love and Usefulness be openly avowed as the Design and Interest of the Church But they are all so comprized in the General Head of Discipline as that I shall not in particular insist upon them From what hath been thus declared it will appear on the other hand what Church it is that a Discipline of Christ who takes due care of his own Edification and Salvation ought in Duty to joyn himself unto in compleat Communion To Answer this Enquiry is the End of all those Discourses and Controversies which have been about the Notes of the true Church I shall briefly determine concerning it according to the Principles before Evinced 1. It must be such a Church as wherein all the Fundamental Truths of the
Renunciation whereof was required of them who were admitted unto Baptisme when they were adult See Clem. Pedag. lib. 3. cap. 12. If the Reader would have an account of the Lives and Manners of the first Churches in their Members he may find it in Clem. Epist. ad Cor. pag. 2 3 4. Justin Mart. Apol. 2. Tertullian in his Apol. and lib. 2. Ad Vxor de cultu faeminarum Cyprian Epist. 2. 12. Euseb. Hist. lib. 9. cap. 8. Athanas Epist. ad Solit. Epiphan lib. 3. T. 2 Sect. 24. and the multiplyed complaints of Chrysostome concerning the beginning of Degeneracy in this Matter with others If the Example of the Primitive Churches had been esteemed of any value or Authority in these things much of our present Differences had been prevented 2dly The Constitution of these Parochial Assemblies is not from Heaven but of Men. There is almost nothing which is required unto the Constitution of Evangelical Churches found in them Nor are they looked on by any as compleat Churches but only as conveniencies for the Observance of some Parts of the Worship of God What some have in their Wisdom found out for conveniency others are ingaged unto a compliance therewithal by necessity For being born within the Precincts of the Parish makes them to belong unto the Assemblies of it whether they will or no. To refrain from the Communion of such Churches whose bond of Relation consists only in Cohabitation within the Precincts of a political Constitution is a new kind of Schisme which may be cured by a removal out of those Precincts If it be said that these Parochial Assemblies have their Foundation in the Light of Nature and are directed unto in the Institution of particular Churches in the Scripture that they are not Mens Inventions for convenience but have somewhat Divine in them I say let them be left unto the Warranty which they have from these Causes and Principles let nothing be mixed in their Constitution which is contrary unto them nor let them be abridged of what they direct unto and there will be no more contending about them as unto their Constitution For instance whatever there is of Warranty in the Light of Nature or direction in Evangelical Institutions for such Assemblies they absolutely suppose these three things 1. That a Conjunction in them is a Voluntary Act of free choice in them that so joyn together in them Other kind of Assemblies for the Worship of God neither the one nor the other do give the least countenance unto 2. That they have in themselves sufficient Right Power and Authority unto the attaining all the Ends of such Assemblies in Holy Worship and Rule Other kind of Churches they know nothing of 3. That they are enabled to preserve their own Purity and continue their own Being But all these things are denied unto our Parochial Assemblies by Law and therefore they can claim no Warranty from either of those Principles Wherefore there can be no Obligation upon any Believer to joyn themselves with such Churches in constant Communion as are judged none by them that appoint them or partially and improperly only so or are of such a Constitution as hath in its essentially constituent Parts no Warranty either from the Light of Nature or Scripture direction so as that his dissent from them should be esteemed Schisme How far Communion with them for some Duties of Worship which is indeed all that they can pretend unto may be admitted we do not now enquire 3. There is not in them and therefore not in the Church of England as unto its present Profession a fixed Standard of Truth or Rule of Faith to be professed which every Believer may own and have his Part or Interest therein This I grant is not from the Original Constitution of the Church nor from what is established by any Law therein but from Persons who at present have the Declaration of its Profession committed unto them But from what cause soever it be it is sufficient to warrant any Man who takes care of his own Edification and Salvation to use his own liberty in the choice of the most effectual Means unto those Ends. Wherefore some things may be added in the farther Explanation of this Consideration As 1. It is the Duty of every Church to be the Ground and Pillar of Truth to hold fast the form of wholesome Words or to keep the Truth pure and uncorrupted from all mixture of false Doctrines Errors Heresies or the speaking of perverse things in it unto the hurt of the Disciples of Christ. 1 Tim. 3.15 2 Tim. 2.3 Acts 20.28 29 30. c. When any Church ceaseth so to be the Obligation unto Communion with it is dissolved 2. This is the principal End of the Ministry of the Church in particular Ephes. 4.11 13 1 Tim. 6.20 And where those who possess and Exercise it do eminently fail herein it is the Duty of others to withdraw from them For 3. Every private mans Confession is included in the publick Profession of the Church or Assembly whereunto he belongs And 4 Oneness or Agreement in the Truth whereby we come to have one Lord one Faith one Baptisme is the Foundation of all Church Communion which if it be taken away the whole Fabrick of it falls to the Ground If the Trumpet in any Church as unto these things gives an uncertain sound no man knows how to prepare himself for the Battle or to fight the good fight of Faith It will be said that this cannot be justly charged on the Church of England yea not without open Wrong and Injustice For she hath a fixed invariable Standard of Truth in the 39 Articles which contain its publick Profession of Faith and the Rule of its Communion Wherefore I say that it is not the primitive Constitution of the Church nor its legal Establishment that are reflected on but only the present practise of so many as makes it necessary for men to take the Care of their own Edification on themselves But here also some things are to be observed 1. These Articles at present are exceeding defective in their being a fixed Standard of the Profession of Truth with respect unto those Errors and Heresies which have invaded and pestered the Churches since their framing and establishment We know it was the constant invariable Custom of the Primitive Churches upon the Emergency of any new Errors or Heresies to add unto the Rule and Symbol of their Confession a Testimony against them so to preserve themselves from all Communion in them or participation of them And an usage it was both necessary and laudable as countenanced by Scripture Example however afterwards it was abused For no Writing such as all Church Confessions are can obviate unforeseen Heresies or Errors not broached at the time of its Writing but only that which is of Divine Institution wherein infinite Wisdom hath stored up Provision of Truth for the Destruction of all Errors that the Subtilty
or Folly of men can invent When these Articles of the Church of England were composed neither Socinianisme nor Arminianisme which have now made such an inroad on some Protestant Churches were in the World either Name or Things Wherefore in their Confession no Testimony could be expresly given against them though I acknowledge it is evident from what is contained in the Articles of it and the approved Exposition they received for a long time in the Writings of the most eminent Persons of the Church that there is a virtual Condemnation of all those Errors included therein But in that state whereunto things are come amongst us some more express Testimony against them is necessary to render any Church the Ground and Pillar of Truth 2. Besides a distinction is found out and passeth currant among us that the Articles of this Confession are not Articles of Faith but of outward Agreement for Peace's sake among our selves which is an Invention to help on the ruin of Religion For Articles of Peace in Religion concerning Matters of Faith which he that subscribes doth it not because they are true or Articles of Faith are an Engine to accommodate Hypocrisie and nothing else But according unto this Supposition they are used at mens pleasure and turned which way they have a Mind to Wherefore 3. Notwithstanding this Standard of Truth Differences in important Doctrines wherein the Edification of the Souls of Men are highly concerned do abound among them who mannage the publick Profession of the Church I shall not urge this any farther by Instances in general it cannot modestly be denied Neither is this spoken to abridge Ministers of Churches of their due Liberty in their Mannagement of the Truths of the Gospel For such a Liberty is to be granted as 1. Ariseth from the distinct Gifts that men have received For unto every one is Grace given according to the Measure of the Gift of Christ Ephes. 4.7 As every Man hath received the Gift so minister the same one to another as Good stewards of the manifold Grace of Gad 1 Pet. 4.10 2. As followeth on that Spiritual Wisdom which Ministers receive in great variety for the Application of the Truths of the Gospel unto the Souls and Consciences of Men. Hereon great variety in publick Church-Administrations will ensue but all unto Edification 3. Such as consists in a different Exposition of particular places of Scripture whilst the Analogy of Faith is kept and preserved Rom. 12.6 4. Such as admits of different stated Apprehensions in and about such Doctrines as wherein the practise and comfort of Christians are not immediately nor greatly concerned Such a Liberty I say as the Dispensation of Spiritual Gifts and the different manner of their exercise as the unsearchable depths that are in the Scripture not to be fathomed at once by any Church or any sort of Persons whatever and our knowing the best of us but in part with the difference of mens Capacities and Understandings in and about things not absolutely necessary unto Edification must be allowed in Churches and their Ministry But I speak of that Variety of Doctrines which is of greater importance Such it is as will set men at liberty to make their own Choice in the use of means for their Edification And if such Novel Opinions about the Person Grace Satisfaction and Righteousness of Christ about the Work of the Holy Spirit of God in Regeneration or the Renovation of our Nature into the Image of God as abound in some Churches should at any time by the suffrage of the Major Part of them who by Law are entrusted with its conduct be declared as the sense of the Church it is and would be sufficient to absolve any man from an Obligation unto its Communion by vertue of its first Institution and Establishment 5. Evangelical Discipline is neither observed nor attainable in these Parochial Assemblies nor is there any Releif provided by any other means for that Defect This hath in general been spoken unto before but because it belongs in an especial manner unto the Argument now in hand I shall yet farther speak unto it For to declare my Mind freely I do not judge that any man can incur the Guilt of Schisme who refraines from the Communion of the Church wherein the Discipline of the Gospel is either wholly wanting or is perverted into Rule and Domination which hath no countenance given unto it in the Word of Truth And we may Observe 1. The Discipline of the Church is that alone for which any Rule or Authority is given unto it or exercised in it Authority is given unto the Ministers of the Church to dispense the Word and administer the Sacraments which I know not why some call the Key of Order But the only End why the Lord Christ hath given Authority or Rule or Power for it unto the Church or any in it it is for the Exercise of Discipline and no other Whatever Power Rule Dignity or Preheminence is assumed in the Churches not meerly for this End is Usurpation and Tyranny 2. The outward means appointed by Jesus Christ for the Preservation of his Churches in Order Peace and Purity consists in this Discipline He doth by his Word give Directions and Commands for this end and it is by Discipline alone that they are executed Wherefore without it the Church cannot live in its Health Purity and Vigor the Word and Sacraments are its Spiritual Food whereon its Life doth depend But without that Exercise and Medicinal Applications unto its Distempers which are made by Discipline it cannot live an healthy vigorous fruitful Life in the things of God 3. This Discipline is either private or publick 1. That which is private consists in the mutual watch that all the Members of the Church have over one another with Admonitions Exhortations and Reproofes as their Edification doth require The loss of this Part of the Discipline of Christ in most Churches hath lost us much of the Glory of Christian Profession 2. That which is publick in the Rulers of the Church with and by its own consent The Nature and Acts of it will be afterwards considered 4 There are three things considerable in this Discipline 1. The Power and Authority whereby it is exercised 2. The Manner of its Administration 3. The especial Object of it both as it is Susceptive of Members and Corrective Whereunto we may add its general End 1. The Authority of it is only a Power and Liberty to act and ministerially exercise the Authority of Christ himself As unto those by whom it is exercised it is in them an Act of Obedience unto the Command of Christ but with respect unto its Object the Authority of Christ is exerted in it That which is exercised on any other Warranty or Authority as none can exert the Authority of Christ but by vertue of his own Institutions whose Acts are not Acts of Obedience unto Christ whatever else it be it belongs not unto
the Discipline of Evangelical Churches 2. As unto the Manner of its Administration as it is that which the Lord Christ hath appointed to express his Love Care and Tenderness towards the Church Hence the Acts of it which are corrective are called lamenting or bewailing of them towards whom they are exercised 2 Cor. 12.20 Whatever therefore is done in it that is not expressive of the Love Care Patitience and Holiness of Christ is dishonourable unto him 3. The Object of it as it is Susceptive of Members is professed Believers and as it is corrective it is those who stubbornly deviate from the Rule of Christ or live in disobedience to his Commands Wherefore the general End of its Institution is to be a Representation of the Authority Wisdom Love Care and Patience of Christ towards his Church with a Testimony unto the certainty Truth and Holiness of his future Judgment The especial nature of it shall be afterwards considered Unto this Discipline either as unto its Right or Exercise there is no Pretence in Parochial Assemblies yea it is expresly forbidden unto them Whereas therefore it is a Matter of so great importance in itself so subservient unto the Glory of Christ so useful and necessary unto the Edification of his Disciples so weighty a Part of our Professed Subjection unto him without which no Church can be continued in Gospel Purity Order and Peace the total want or neglect of it is a sufficient cause for any man who takes care of his own Salvation or is concerned in the Glory and Honour of Christ to refrain the Communion of those Churches wherein it is so wanting or neglected or at least not to confine himself thereunto It will be said that this defect is supplyed in that the Administration of Church Discipline is committed unto others namely the Bishops and their Officers that are more meet and able for it than the Ministers and People of Parochial Assemblies What therefore is wanting in them is supplied fully another way so that no Pretence can be taken from hence for refraining Communion in them But it will be said 1. That this Discipline is not to be placed where and in what hands men please but to be left where Christ hath disposed it 2. That one Reason of the unmeetness of Parochial Churches for the Exercise of this Discipline is because they have been unjustly deprived of it for so many Ages 3. It is to be enquired whether the pretended Discipline doth in any thing answer that which Christ hath plainly and expresly ordained For it a Discipline should be erected whose Right of Exercise is derived from secular Power whose Administration is committed unto Persons who pretend not in the least unto any Office of Divine Institution as Chancellours Commissaries Officials c. every way unknown unto Antiquity forraign unto the Churches over which they Rule exercising their pretended Power of Discipline in a way of Civil Jurisdiction without the least regard unto the Rules or Ends of Evangelical Discipline mannaging its Administration in brawlings contentions revilings Fees pecuniary Mulcts c. in open defiance of the Spirit Example Rule and Commands of our Lord Jesus Christ it would be so far from supplying this Defect that it would exceedingly aggravate the Evil of it God forbid that any Christian should look on such a Power of Discipline and such an Administration of it to be that which is appointed by Jesus Christ or any way participant of the Nature of it Of what Expediency it may be unto other ends I know not but unto Ecclesiastical Discipline it hath no Alliance and therefore in its Exercise so far as it is Corrective it is usually applyed unto the best and most sober Christians Wherefore to deal plainly in this case Whereas there is neither the Power nor Exercise of Discipline in Parochial Assemblies or their Ministry not so much by their own Neglect as because their Right thereunto is denyed and its exercise wholly forbidden by them in whose Power they are and whereas in the supply that is made of this defect a secular Power is erected coercive by pecuniary and corporal Penalties administred by Persons no way relating unto the Churches over which they exercise this Power by Rules of Humane Laws and Constitutions in litigious and oppressive Courts in the room of that Institution of Christ whose Power and exercise is Spiritual by spiritual Means according to the Scripture Rules It is lawful for any man who takes care of his own Salvation and of the means of it to withdraw from the Communion of such Churches so far as it hinders or forbids him the use of the means appointed by Christ for his Edification Men may talk what they please of Schime but he that forsakes the conduct of his own Soul in things of so plain an Evidence must answer for it at his own Peril 4. This Defect in Parochial Churches that they are intrusted by Law with no Part of the Rule of themselves but are wholly governed and disposed of by others at their Pleasure in the ways before mentioned which shakes their very Being as Churches though there be in them Assemblies for Divine Worship founded in Common Right and the Light of Nature wherein Men may be accepted with God is accompanied with such other wants and defects also as will weaken any Obligation unto compleat and constant Communion with them I shall give one only Instance hereof The Peoples free choice of all their Officers Bishops Elders Pastors c. is in our Judgement of Divine Institution by vertue of Apostolical Example and Directions It is also so suitable unto the Light of Nature namely that in a Society absolutely founded in the voluntary consent of them who enter into it and doth actually exist thereby without any Necessity imposed on them from Prescription former Usage or the state of being born in and under such Rules and Laws as it is with men in their Political Societies the People should have the Election of them who are to Rule among them and over them there being no Provision of a Right unto a successive Imposition of any such Rulers on them without their own consent that nothing can rationally be pleaded against it And therefore whereas in all ordinarily settled Governments in the World setting aside the confusion of their Originals by War and Conquests the Succession of Rulers is either by natural Generation the Rule being confined unto such a Line or by a Popular Election or by a Temperature of both there hath been a new way invented for the Communication of Power and Rule in Churches never exemplified in any Political Society namely that it shall neither be Successive as it was under the Old Testament nor Elective nor by any Temperature of these two ways in one but by a strange kind of flux of it through the hands of men who pretend to have so received it themselves from others But whether hereon the People of the Church
which having as they thought unduely enough failed in one or two Instances it became the Destruction of a Church state not only in the Churches where such Mistakes had happened as they surmized but unto all the Churches in the World that would hold Communion with them But in these things we have no concernment Other Notions of Schisme besides those insisted on we acknowledge not nor is any other advanced with the least Probality of Truth Nor are we to be moved with outcries about Schisme wherein without regard to Truth or Charity men contend for their own Interest Of those Notions of it which have been received by men sober and learned we decline a trial by none that only excepted that the Refusal of Obedience unto the Pope and Church of Rome is all that is Schisme in the World which indeed is none at all That which is now so fiercely pleaded by some concerning different Observations of external Modes Rites Customes some more or none at all to make men Schismaticks is at once to judge all the Primitive Churches to be Schismatical Their Differences Varieties and Diversities among them about these things cannot be enumerated and so without any disadvantage unto the Faith or breach of Love they continued to be untill all Church Order and Power was swallowed up in the Papal Tyranny ten thousand times more pernicious then ten thousand such Disputes For a Close unto this whole Discourse concerning the original nature and state of Gospel Churches I shall use that Liberty which Love of the Truth puts into my Possession Churches mentioned in the Scripture ordained and appointed by the Authority of Jesus Christ were nothing but a certain number of Men and Women Converted to God by the preaching of the Gospel with their baptized seed associating themselves in Obedience unto Christs Commands and by the Direction of his Apostles for the common Profession of the same Faith the Observance and Performance of all Divine Institutions of Religious Worship unto the Glory of God their own Edification and the Conversion of others These Believers thus associated in Societies knowing the Command and Appointment of Jesus Christ by his Apostles for that End did choose from among themselves such as were to be their Rulers in the Name and Authority of Christ according to the Law and Order of his institutions who in the Scripture are called on various Considerations Elders Bishops Pastors and the like names of Dignity Authority and Office who were to administer all the solemn Ordinances of the Church among them Unto this Office they were solemnly appointed ordained or set apart by the Apostles themselves with fasting Prayer and imposition of hands or by other ordinary Officers after their decease This was the way and method of the Call and setting apart of all Ordinary Officers in the Church both under the Old Testament and in the New It is founded in the Light of Nature In the first Institution of ordinary Church Rulers under the Law the People looked out and chose fit Persons whom Moses set apart to the Office Deut. 1.13 14 15. And in the Call of Deacons Acts 6. The Apostle uses the same Words or words of the same importance unto the Church as Moses did to the People Acts 6.31 asserting the Continuation of the same way and order in their Call And whereas he who was first to be called to Office under the New Testament after the Ascension of Christ fell under a double Consideration namely of an Officer in general and of an Apostle which office was extraordinary there was a threefold Act in his Call the People chose two one of which was to be an Officer Acts 1.23 Gods immediate Determination of one as he was to be an Apostle ver 24. and the obedient Consent of the People in compliance with that Determination ver 26. The Foundation of these Churches was generally in a small number of Believers But their Church state was not compleat until they were supplyed with all ordinary Officers as Bishops and Deacons The former were of of several sorts as shall be proved hereafter And of them there were many in every Church whose number was encreased as the Members of the Church were multiplied So God appointed in the Church of the Jews that every ten Families should have a peculiar Ruler of their own Choice Deut. 1.13 14 15 For there is no mention in the New Testament of any one single Bishop or Elder in any Church of any sort whatever either Absolutely or by way of Preheminence But as the Elders of each Church were many at least more thenone so there was a parity among them and an Equality in Order Power and Rule Nor can any Instance be given unto the Contrary Of these Churches one onely was originally planted in one City Town or Village This way was taken from Conveniency for Edification and not from any positive Institution and it may be otherwise where Conveniency and Opportunity do require it The Number in these Churches Multiplying dayly there was a necessity of the Multiplication of Bishops or Elders among them Hereon the Advantage of some one Person in Priority of Conversion or of Ordination in Age Gifts and Graces especially in Ability for Preaching the Gospel and administring the Holy Ordinances of the Church with the Necessity of preserving Order in the Society of the Elders themselves gave him peculiar Dignity Preheminence and Title He was soon after the Bishop without any disadvantage to the Church For in those Churches in some of them at least Evangelists continued for a long Season who had the Administration of Church Affairs in their hands And some there were who were of Note among the Apostles and eminently esteemed by them who had eminent yea Apostolical Gifts as to Preaching of the Word and Prayer which was the peculiar work of the Apostle These were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Clemens Of the many other Elders who were associated in the Rule of the Church it may be not many had Gifts for the constant Preaching of the Word nor were called thereunto Hence Justin Martyr seemes to assign the constant publick Administration of Sacred Ordinances unto one President And this also promoted the constant presidency of one in whom the Apostolical Aid by Evangelists might be supplyed These Churches thus fixed and settled in one place each of them City Town or Village were each of them intrusted with all the Power and Priviledges which the Lord Christ hath granted unto or endued his Church withal This Power is called the power of the Keys or of binding and loosing which hath respect only unto the Consciences of Men as unto things Spiritual and Eternal being meerly Ministerial Every one of these Churches were bound by the Command of Christ to live in Peace and Vnity through the Exercise of Peculiar sincere and fervent Love among all their Members as also to walk in Peace and useful Communion with all othâ—â— Churches in the
by all the Governours of the Christian Church that the Jewish Christians should be left unto their own Liberty out of respect unto the Law of Moses and out of regard unto the Peace of the Christian Church which otherwise might have been extremely hazarded But 1. The Governours of the Christian Church which made the Determination insisted on were the Apostles themselves 2. There was no such Determination made that the Jews should be left unto their own Liberty in this Matter but there was only a Connivance at their Inclination to bear their old Yoke for a Season The Determination was onely on the other hand that no Imposition of it should be made on the Gentiles 3. The Determination it self was no Act of Church Government or Power but a doctrinal Declaration of the Mind of the Holy Ghost 4. It is well that Church Governours once judged that Impositions in things not necessary were to be forborn for the sake of the Peace of the Church Others I hope may in due time be of the same Mind 2. He says The false Apostles imposing on the Gentile Christians had two circumstances in it which extreamly alter their Case from that of our Dissenters For 1. They were none of their lawful Governours but went about as seducers drawing away the Disciples of the Apostles from them It seems then 1. That those who are lawful Governours or pretend themselves so to be may impose what they please without Controul as they did in the Papacy and the Councils of it But 2. Their Imposition was meerly doctrinal wherein there was no Pretence of any Act of Government or governing Power which made it less grievous then that which the Dissenters have suffered under Were things no otherwise imposed on us we should bear them more easily 2. Saith he They imposed the Jewish Rites as necessary to Salvation and not meerly as indifferent things And the Truth is so long as they judged them so to be they are more to be excused in their doctrinal Impositions of them then others are who by an Act of Government fortified with I know not how many Penalties do impose things which themselves esteem indifferent and those on whom they are imposed do judge to be unlawful Whereas he addes that he hath considered all things that are Material in Discourse which seem to take off the force of the Argument drawn from this Text I am not of his Mind nor I believe will any indifferent Person be so who shall compare what I wrote therein with his exceptions against it though I acknowledge it is no easie thing to discover wherein the force of the pretended Argument doth lye That we must walk according unto the same Rule in what we have attained that wherein we differ we must wait on God for Teaching and Instruction that the Apostles Elders and Brethren at Hierusalem determined from the Scriptures or the Mind of the Holy Ghost therein that the Jewish Ceremonies should not be imposed on the Gentile Churches and Beleivers and that thereon those Churches continued in Communion with each other who did and did not observe those Ceremonies are the only Principles which in Truth the Doctor hath to proceed upon To infer from these Principles and Propositions that there is a National Church of Divine Institution for what is not so hath no Church Power properly so called the nature of its Power being determined by the Authority of its Institution or Erection That this Church hath Power in its Governours and Rulers to invent new Orders Ceremonies and Rites of Worship new Canons for the Observation of sundry things in the Rule of the Church and Worship of God which have no Spring nor Cause but their own Invention and Prescription and is authorized to impose the Observation of them on all particular Churches and Believers who never gave their consent unto their Invention or Prescription and hereon to declare them all to be wicked Schismaticks who yield not full Obedience unto them in these things it requires a great deal of Art and Skil in the Mannagers of the Argument SECT II. PArt 2. Sect. 21. pag. 176. Our Author proceeds to renew his Charge of Schisme or sinful Separation against those who though they agree with us saith he in the substantials of Religion yet deny any Communion with our Church to be lawful But apprehending that the state of the Question here insinuated will not be admitted and that it would be difficult to find them out who deny any Communion with the Church of England to be lawful he addes that he doth not speak of any improper Acts of Communion which Dr. O. calls Communion in Faith and Love which they allow to the Church of England But why the Acts hereof are called improper Acts of Communion I know not Add unto Faith and Love the Administration of the same Sacraments with Common Advice in things of Common concernment and it is all the Communion that the true Churches of Christ have among themselves in the whole World Yea this Church Communion is such as that 1. Where it is not there is no Evangelical Communion at all whatever Acts of Worship or Church Order men may agree in the Practise of if the Foundation of that Agreement be not laid in a joint Communion in Faith and Love they are neither accepted with God nor profitable unto the Souls of men For 2. These are the things namely Faith and Love which enliven all joint Duties of Church Order and Worship are the Life and Soul of it and how they should be only improperly that which they alone make other things to be properly I cannot understand 3. Where there is no defect in these things namely in Faith and Love the Charge of Schisme on dissenting in things of lesser Moment is altogether unreasonable It is to be desired that an overweening of our Differences make us not overlook the things wherein we are agreed This is one of the greatest Evils that attend this Controversie Men are forced by their Interest to lay more weight on a few outward Rites and Ceremonies which the World and the Church might well have spared had they not come into the Minds of some Men none know how than upon the most important Graces and Duties of the Gospel Hence Communion in Faith and Love is scarce esteemed worth taking up in the streets in comparison of Vniformity in Rites and Ceremonies Let Men be as void of and remote from true Gospel Faith and Love as is imaginable yet if they comply quietly with and have a little Zeal for those outward things they are to be approved of as very orderly Members of the Church And whatever Evidences on the other hand any can or do give of their Communion in Faith and Love with all that are of that Communion yet if they cannot in Conscience comply in the Observance of those outward things mentioned they are to be judged Schismaticks and Breakers of the Churches Unity whereas no
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
Orthodox themselves but only as they were carried on unto a total Renunciation of all Communion whatever but only that which was enclosed unto their own Party 2. To Evidence that we give the least countenance unto the antient Schismes or do contract the Guilt with the Authors of them the thing aimed at there are three things incumbent on him to prove 1. That our Parochial Churches from whom we do refrain actual presential Communion in all Ordinances where it is required by Law which cannot be many and but one at one time do succeed into the room of that Church in a Separation from which those Schismes did consist For we pass no Judgement on any other Church but what concerns our selves as unto present Duty though that in a Nation may be extended unto many or all of the same sort But these Schismes consisted in a professed Separation from the whole Catholick Church that is all Christians in the World who joyned not with them in their Opinions and Practises and from the whole Church state then passant and allowed But our Author knows full well that there are others who long before our Parochial Churches do lay claim unto the absolute enclosure of this Church state unto themselves and thereon condemn both him and us and all the Protestants in the World of the same Schisme that those of old were guilty of especially they make a continual Clamour about the Novatians and Donatists I know that he is able to dispossess the Church of Rome from that Usurpation of the State and Rights of the antient Catholick Church from whence those Separations were made and it hath been sufficiently done by others But so soon as we have cast that out of Possession to bring in our Parochial Assemblies into the room of it and to press the Guilt of Separation from them with the same Reasons and Arguments as we were all of us but newly pressed withal by the Romanists namely that hereby we give countenance unto them yea do the same things with them who made Schismes in Separating from the Catholick Church of old is somewhat severe and unequal Wherefore unless the Church from which they separated which was the whole Catholick Church in the World not agreeing and acting with them and those Parochial Assemblies from whose Communion we refrain are the same and of the same consideration nothing can be argued from those ancient Schismes against us nor is any countenance given by us unto them For if it be asked of us whether it be free or lawful for Believers to joyn in Society and full Communion with other Churches besides those that are of our way and especial Communion we freely answer that we no way doubt of it nor do judge them for their so doing 2. It must be proved unto the End proposed that the Occasions and Reasons of their Separation of old were the same or of the same nature only with those which we plead for our refraining Communion from Parochial Assemblies Now though the Dr. here makes a flourish with some Expressions about Zeal Discipline Purity of the Church Edification which he will not find in any of their Pretences yet in truth there is not one thing alledged wherein there is a Coincidence between the Occasions and Reasons pleaded by them and ours It is known that the principal thing in general which we insist upon is the unwarrantable Imposition of unscriptural Termes and Conditions of Communion upon us was there any such thing pleaded by them that made the Schismes of Old indeed they were all of them imposers and separated from the Church because they would not submit unto their Impositions Some Bishops or some that would have been Bishops but could not entertaining some new Conceit of their own which they would have imposed on all others being not submitted unto therein were the Causes of all those Schismes which were justly esteemed Criminal So was it with the Novatians and Donatists in an especial manner Even the great Tertullian though no Bishop left the Communion of the Church on this Ground For because they would not admit of the strict Observance of some Austere Severities in Fasting Abstinence from sundry Meates and Watching with the like which he esteemed necessary though no way warranted by Scripture Rule or Example he utterly renounced their Communion and countenanced himself by adhering unto the Dotages of Montanus It is true some of them contended for a Severity of Discipline in the Church but they did it not upon any pretence of the Neglect of it in them unto whom the Administration of it was committed but for the want of establishing a false Principle Rule or Erronious Doctrine which they advanced namely that the most sincere penitents were never more to be admitted into Ecclesiastical Communion whereby they did not establish but overthrow one of the Principal ends of Church Discipline They did not therefore press for the Power or the Vse of the Keys as is pretended but advanced a false Doctrine in prejudice both unto the Power and Use of them They pretended indeed unto the Purity of the Church not that there were none impure wicked and hypocritical among them but that none might be admitted who had once fallen though really made pure by sincere Repentance This was their Zeal for Purity If a Man were overtaken if they could catch him in such a fault as by the Rules of the passaint Discipline he was to be cast out of the Church there they had him safe for ever No Evidence of the most sincere Repentance could prevail for a Readmission into the Church And because other Churches would admit them they renounced all Communion with them as no Churches of Christ. Are these our Principles are these our Practices do we give any countenance unto them by any thing we say or do I somewhat wonder that the Dr. from some general Expressions and casting their Pretences under new Appearances should seem to think that there is the least Coincidence between what they insisted on and what we plead in our own Defence He may see now more fully what are the Reasons of our Practise and I hope thereon will be of another Mind not as unto our Cause in general which I am far enough from the expectation of but as unto this invidious Charge of giving Countenance unto the Schismes condemned of old in the Church And we shall see immediately what were the Occasions of those Schismes which we are as remote from giving countenance unto as unto the Principles and Reasons which they pleaded in their own Justification 3. It ought also to be proved that the Separation which is charged on us is of the same nature with that charged on them of old for otherwise we cannot be said to give any Countenance unto what they did For it is known they so separated from all other Churches in the World as to confine the Church of Christ unto their own Party to condemn all others and to
impartial Consideration he chargeth on us with great Solemnity as we Love our own Souls Now although that passage in that great and Holy Person be not new unto me having not only read it many a time in his book but frequently met with it urged by Papists against all Protestants Yet upon the Drs. intimation I have given it again the Consideration required The Words as they Lye in the Author are to this purpose We shall also judge them who make Schismes being vain qui sunt immanes or inanes not having the Love of God rather considering their own Profit than the Vnity of the Church who for small or any causes rend and divide the Glorious body of Christ and as much as in them lyes destroy it speaking Peace but designing War straining at a Gnat and swallowing a Camel For there can be no rebuke of things by them to equal the mischief of Schisme Lib. 4. cap. 62. I know not why he should give us such a severe Charge for the impartial Consideration of these words that as we love our souls we should impartially and without prejudice consider them We hope that out of Love to the Truth the Glory of Christ and Care of our own Souls we do so Consider and have long since so considered whatever belongs unto the Cause wherein we ingaged and the Oppositions that are made unto it Nor will we be offended with any that shall yet Call on us to persist and proceed in the same way But why such a Charge should be laid on us with respect unto these words of Irenaeus I know not For although we greatly value the Words and Judgment of that Holy Person that great Defender of the Mystery and Truth of the Gospel and of the Liberty of the Churches from unwarrantable impositions yet it is the Word of Christ and his Apostles alone whereby we must be regulated and determined in these things if we Love our own souls Besides What are we Concern'd in them is every Separation from a Church a Schisme Our Author shews the contrary immediately Is refraining Communion in a Church state not of Divine Institution and in things not prescribed by the Lord Christ in the Worship of God holding Communion in Faith and Love with all the true Churches of Christ in the World a damnable Schisme or any Schisme at all hath the Reverend Author in his whole Book once attempted to prove it to be so though this be the whole of the matter in difference between us is our Forbearance of Communion in Parochial Assemblies upon the Reasons before pleaded especially that of humane impositions of the same Nature with the Schisme from the whole Catholick Church without pretence of any such Impositions Doth he judge us to be such as have no Love unto God such as prefer our own profit before the Unity of the Church I heartily wish and pray that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise Poverty Distress Ruine to our Families Dangers Imprisonments Revilings with Contemptuous reproaches Comprize the profit we have made unto our selves Is our refraining Communion in some outward Order Modes and Rites of Mens institution our want of conscientious submission unto the Courts of Chancellours Commissaries Officials c. a rending and destroying of the glorious Body of Christ is it Cemented United and Compacted or fitly framed together by these things They formerly pretended to be his Coat and must they now be esteemed to be his glorious Body when they no way belong unto the one or the other Is the Application of these things unto us an effect of that Love Charity and Forbearance which are the only preventive means of Schisme and whereof if men are void it is all one upon the matter whether they are Schismaticks or no for they will be so when it is for their Advantage Wherefore we are not concerned in these things Let whosoever will declare and vehemently assert us to be guilty of Schisme which they cannot prove we can cheerfully subscribe unto these Words of Irenaeus It may not be impertinent on this occasion to desire of some others that as they Love their own Souls and have compassion for the Souls of other men they would seriously consider what state and Condition things are come unto in the Church of England how much Ignorance Profaneness Sensuality do spread themselves over the Nation what Neglect of the most important Duties of the Gospel Yea what scoffing at the power of Religion doth abound amongst us What an utter decay and loss there is of all the primitive Discipline of the Church what Multitudes are in the way of Eternal Ruin for want of due Instruction and Example from them who should lead them How great a necessity there is of an universal Reformation and how securely Negligent of it all sorts of Persons are What have been the pernicious Effects of imposing things unnecessary and unscriptural on the Consciences and Practises of men in the Worship of God whereby the Church hath been deprived of the labour of so many faithful Ministers who might have at least assisted in preventing that Decay of Religion which every day encreaseth among us How easie a thing it were for them to restore Evangelical Peace and Vnity amongst all Protestants without the loss of their Ministry without the diminution of their Dignity without deprivation of any part of their Revenues without the Neglect of any Duty without doing any thing against their light and Consciences with respect unto any Divine Obligation and thereon set themselves seriously to endeavour the Remedy of these and other Evils of the like nature under a sense of that great Account which they must shortly give before the Judgement seat of Jesus Christ. He proceeds to Consider the Cases wherein the Scripture allows of Separation which he affirms to be three The First is in Case of Idolatrous Worship This none can Question they do not see from whom yet we all separate as from Idolaters The second is in Case of false Dostrine being imposed instead of true which he confirms with sundry Instances But there is a little Difficulty in this Case for 1. It is uncertain when a Doctrine may be said to be imposed Is it when it is taught and preach'd by the Guides and Governours of the Church or any of them without controul if so then is such preaching a sufficient cause of Separation and will justifie them who do at present separate from any Church whose Ministers preach false Doctrine How false Doctrine can be otherwise imposed I know not unless it be by exacting an express Confession of it as Truth 2. What false Doctrine it is which is of this Importance as to justifie Separation is not easily determinable 3. If the Guides and Governours of the Church do teach this false Doctrine who shall judge of it and determine it so to be and that ultimately so as