to make use of their Assemblies in all Acts of Religion unto our Edification as occasion shall require But where the Authority of Christ in the things of sacred worship doth intervene all other considerations must be discarded and a compliance therewith will secure us from all irregular Events It must be acknowledged that many of these Churches have wofully degenerated and that any of them may so do both from their Primitive Institution and also the sole Rule of their worship And this they may do and have done in such various Degrees and ways as necessarily requires a great variety in our Judgments concerning them and our Communion with them The whole Christian world gives us Instances hereof at this Day yea we have it confirmed unto us in what is recorded concerning sundry Churches mentioned in the Scripture its self They were newly planted by the Apostles themselves and had Rules given by them to attend unto for their Direction And besides they were obliged in all Emergencies to enquire after and receive those Command and Directions which they were inabled infallibly to give unto them And yet notwithstanding these great Advantages we fâ—nd that sundry of them were suddenly fallen into siâ—ful neglects disorders and miscarriages both in Doctrine Discipline and worship Some of these were reproved and reformed by the Great Apostle in his Epistles written unto them for that End And some of them were rebuked and threatned by the Lord Christ himself immediately from Heaven That in process of Time they have increased in their Degeneracy waxing worse and worse their present state and Condition in the world or the Remembrance of them which are now not at all with the severe dealings of God with them in his Holy wise Providence do sufficiently manifest Yea some of them though yet continuing under other Forms and shapes have by their Superstition false worship and Express Idolatry joyned with wickedness of Life and Persecution of the true worshipers of Christ as also by casting themselves into a new worldly Constitution utterly forreign unto what is appointed in the Gospel abandoned their Interest in the State and Rights of Churches of Christ. So are sundry faithful Citties become Harlots and where Righteousness inhabited there dwells Persâ—câ—ting Murderers Such Churches were planted of Christ wholly noble vines but are degenerated into those that are bitter and wild Whatever our Judgment may be concerning the Personal condition of the Members of such apostatized Churches or of any of them all Communion with them as they would be esteemed the Seat of Gospel Ordinances and in their pretended Administrations of them is unlawful for us and it is our indispensible Duty to separate from them For whatever Indifferency many may be growing into in matter of outward worship which ariseth from ignorance of the Respect that is between the Grace and Institutions of Christ as that from an Apprehension that all internal Religion consists in Moral Honesty only yet we know not any other way whereby we may approve our selves faithful in our Profession but in the Observance of all whatever Christ hath commanded and to abstain from what he condemns For both our Faith and Love whatever we pretend will be found vain if we endeavour not to keep his Commandments Such was the state of things in the Church of Israel of old after the Defection uâ—der Jeroboam It was no more a true Church nor any Church at all by vertue of positive Institution For they had neither Priests nor Sacrifices nor any Ordinances of Publiâ—k worship that God approved of Hence it was the Duty of all that feared God in the Ten Tribes not to joyn with the Leaders and Body of the People in their worship as also to observe those Sacred Institutions of the Law which were forbidden by them in the Order that they should not go up to Jerusalem but attend unto all their Sacred Solemnities in the Places where the Calves were set up Accordingly many of the most Zealous Professors among them with the Priests and Levites and with a great Multitude of the People openly seperated from the Rest and joyned themselves unto Judah in the worship of God continued therein Others amongst them secretly in the worst of times preserved themselves from the Abominations of the whole People In like manner under the new Testament when some have deserved the Title of Babylon because of their Idolatry false worship and Persecution we are commanded to come out from among them in an open visible professed Seperation that we be not Partakers of their Sins and Plagues But this Judgment we are not to make nor do make concerning any but such as among whom Idolatry spreads its self over the Face of all their Solemn Assemblies and who joyn thereunto the Persecution of them who desire to worship God in Spirit and in Truth The Constitution of such Churches as to their being acceptable Assemblies of worshipers before God is lost and dissolved Neither is it Lawful for any Disciple of Christ to partake with them in their Sacred Administrations For so to do is plainly to disowne the Authority of Christ or to set up that of wicked and Corrupt men above it Yet all this hinders not but that there may in such Apostatical Churches remain a profession of the fundamental Truths of the Gospel And by vertue hereof as they maintain the interest of Christ's visible Kingdome in the world so we no way doubt but that there may be many amongst them who by a saving faith in the Truths they do profess do really belong to the Mistical Church of Christ. An instituted Church therefore may by the Crimes and wickedness of its Rulers and the generality of its Members and their Idolatrous Administrations in holy things utterly destroy their Instituted Estate and yet not presently all of them cease to belong unto the Kingdome of Christ. For we cannot say that those things which will certainly annul Church Administrations and render them abominable will absolutely destroy the salvation of all individual persons who partake in them and many may secretly preserve themselves from being defiled with such abominations So in the height of the Degeneracy and Apostacy of the Israelitish Church there were seven thousand who kept themselves pure from Baalish Idolatry of whom none were known to Elijah And therefore did God still continue a respect unto them as his people because of those secret ones and because the Token of his Covenant was yet in their flesh affording unto them an extraordinary Ministry by his Prophets when the ordinary by Priests and Levites was utterly ceased This we are to hope concerning every place where there is any Profession made of the Name of Christ seeing it was the Passion of Elijah which caused him to oversee so great a Remnant as God had left unto himself in the Kingdome of Israel And from his example we may learn that good men may somtimes be more
will that answer our Duty or give us peace in our latter End Shall we profess the perswasions of our minds in these things and indeavour by all Lawful means to accomplish what we desire shall we then escape the severest censures as of Persons inclined to Schisms and Divisions Yea many great and wise Men of the Church of England doe look on this as the most pernicious Principle and Practice that any can betake themselves unto And in reporting the Memorials of former times some of them have charged all the calamities and Miseries that have befallen their Church to have proceeded from Men of this Principle endeavouring Reformation according unto Models of their own without Seperation And could we conscientiously betake our selves to the pursuit of the same Design we should not especially under present jealousies and exasperations escape the same condemnation that others before us have undergone And so it is fallen out with some which might teach them that their measures are not authentick and they might learn Moderation towards them who cannot come up unto them by the security they meet withall from those that do out go them Shall we therefore which alone seems to remain proceed yet farther and making a Renunciation of all those Principles concerning the Constitution Rule and Discipline of the Church with the ways and manner of the Worship of God to be observed in the Assemblies of it come over unto a full Conformity unto the present Constitutions of the Church of England and all the proceedings of its Rulers thereon Yea this is that say some which is required of you and that which would put an End unto all our Differences and Divisions We know indeed that an Agreement in any thing or way right or wrong true or false will promise so to do and appear so to do for a season But it is Truth alone that will make such Agreements durable or useful And we are not ingaged in an inquiry meerly after Peace but after Peace with Truth Yea to lay aside the Consideration of Truth in a disquisition after Peace and Agreement in and about spiritual things is to exclude a regard unto God and his Authority and to provide only for our selves And what it is which at present lays a Prohibition on our Consciences against the compliance proposed shall be afterwards declared neither will we here insist upon the discouragements that are given us from the present state of the Church it self which yet are not a few Only we must say that there doth not appear unto us in many that steadiness in the profession of the Truth owned amongst us upon and since the Reformation nor that consent upon the Grounds and Reasons of the Government and Discipline in it that we are required to submit unto which were necessary to invite any dissentors to a through Conformity unto it That there are daily inrodes made upon the ancient Doctrine of this Church and that without the least controle from them who pretend to be the sole Conservators of it untill if not the whole yet the principal parts of it are laid waste is sufficiently evident and may be easily proved And we fear not to own that we cannot conform to Armianism Socinianism on the one hand or Popery on the other with what new or specious pretences soever they may be blended And for the Ecclesiastical Government as in the hands of meer ecclesiastical Persons when it is agreed among themselves whether it be from Heaven or of Men we shall know the better how to judge of it But suppose we should wave all such considerations and come up to a full Conformity unto all that is or shall or may be required of us will this give us an universally pleadable acquitment from the charges of the Guilt of want of Love Schism and Divisions We should indeed possibly be delivered from the noyse and clamour of a few crying out Sectaries Phanaticks Schismaticks Church-Dividers but withal should continue under the censures of the great and at present thriving Church of Rome for the same supposed Crimes And sure enough we are that a compliance with them who have been the real causes and occasions of all the Schisms and Divisions that are amoâ—gst Christians almost in the whole world would yield us no solid relief in the change of our condition Yet without this no Men can free themselves from the loudest outcries against them on the account of Schism And this sufficiently manifests how little indeed they are to be valued seeing for the most part they are nothing but the steam of Interest and Party It is therefore apparent that the Accommodations of our Judgments and Practices to the measures of other men will afford us no real advantage as to the imputations we suffer under nor will give satisfaction unto all Professors of Christianity that we pursue Love and Peace in a due manner For what one sort requireth of us anonother will instantly disallow and condemn And it is well if the Judgment of the Major Part of all sorts be not influenced by Custome prejudices and secular Advantages We have therefore no way left but that which indeed ought to be the only way of Christians in these things namely to seek in sincerity the satisfaction of our own Consciences and the approving of our hearts unto the search of them in a dilligent attendance unto our own especial Duty according to that Rule which will neither deceive us nor fail us And an Account of what we do herein we shall now render unto them that follow Truth with Peace CHAP. II. Commendations of Love and Vnity Their proper objects with their geniral Rules and measures Of Love toward all mankind in geneâ—al Allows not salvation unto any without faith in Christ Jesus Of the differences in Religion as to outward Worship THe Foundation of our discourse might be laid in the commendation of Christian Love and Unity and thereon we might easily enlarge as also abound in a collection of Testimonies confirming our Assertions But the old reply in such a Case by whom ever were they discommended evidenceth a labour therein to be needless and superfluous We shall therefore only say that they are greatly mistaken who from the Condition whereunto at present we are driven and necessitated do suppose that we value not these things at as high a Rate as themselves or any other Professors of Christian Religion in the world A greater noyse about them may be made possibly by such as have accommodated their name and notion to their own Interâ—sts and who point their Pleas about them and their pretences of them to their own secular Advantage But as for a real valuation of the things themselves as they are required of us and prescribed unto us in the Gospel we shall not willingly be found to come behind any that own the name of Christ in the world We know that God hath stiled himself the God of Love Peace and Order in the
Empire under himself by their common consent In the mean time by the Original Divisions of the Empire and the Revolutions that happened afterwards amongst the Nations of the World the greatest number of Christians were wholly inconcerned in this new Church Soveraignty which was erected in the Western Provinces of that Empire So was the Mystery of Iniquity consummated for whereas the Pope to secure his new Acquisitions endeavoured to empale the Title and Priviledges of the Catholick Church unto those Christians which professed Obedience unto himself unto an exclusion of a greater number there ensued such a confusion of the Catholick and a particular Church as that both of them were almost utterly lost Concerning these several sorts of conceited particular Churches it is evident that some of them as to their nature and kind have no Institution in nor warrant from the Scripture but were Prudential Contrivances of the men of the Dayes wherein they were first formed which they effected by various degrees under the conduct of an Apprehension that they tended unto the increase of Concord and Order among Christians Whether really and effectually they have attained that end the event hath long since manifested And it will be one day acknowledged that no Religious Vnion or Order among Christians will be lasting and of spiritual use or advantage unto them but what is appointed and designed for them by Jesus Christ. The truth is the mutual intestine Differences and Contests among them who first possessed the Rule of such Churches about their Dignities Pre-eminences Priviledges and Jurisdictions which first apparently let in Pride Ambition Revenge and Hatred into the Minds and Lives of Church-Guides lost in the peace of Christendome and the degeneracy of theâ—r Successors more and more into a secular Interest and worldly frame of Spirit is one great means of continuing us at a loss for its retrival How far any man may be obliged in Conscience unto communion with these Churches in those things wherein they are such and as such behave themselves in all their Rule and Administrations may be enquired into by them who are concerned What respect we have unto them or what Duty we may owe them as they may in any place be established by the Civil Laws of the Supream Magistrate is not of our present consideration But whereas in their Original and Rise they have no other warrant but the Prudential contrivance of some men who unquestionably might be variously influenced by corrupt Preâ—udâ—ces and Affections in the finding out and mannagement of their Inventions what ground there is for holding a Religious communion with them and wherein such communion may consist is not easie to be declared For the notion that the Church-communion of the generality of Christians and Ministers consists only in a quiet subjection unto them who by any means may pretend to be set over them and claim a right to rule them is fond and impious In the mean time we wholly deny that the Mistakes or Disorders of Christians in complying with or joyning themselves unto such Churches as have no warrantable institution ought to be any cause of the diminishing of our Love towards them or of withdrawing it from them For notwithstanding their Errors and Wanderings from the Paths of Truth in this Matter they do or may continue interested in all that Love which is due from us unto the Church of Christ upon the double account before insisted on For they may be yet persons born of God united unto Christ made partakers of his Spirit and so belong to the Church Catholick Mystical which is the first principal Object of all Christian Love and Charity The Errors wherewith they are supposed to be overtaken may befal any persons under those Qualifications the admittance of them though culpable being not inconsistent with a state of Grace and acceptation with God And they may also by a due profession of the fundamental Truths of the Gospel evince themselves to be professed Subjects of the visible Kingdom of Christ in the world and so belong to the Church Catholick vâ—sibly professing under which notion the Disciples of Christ are in the next place commended unto our Love And it is the fondest imagination in the world that we must of necessity want Love towards all those with whom we cannot join in all acts of Religious Worship or that there need be any Schisme between them and us on the sole account thereof taking Schisme in the common received notion of it If we bear unkindness towards them in our minds and hearts if we desire or seek their hurt if we persecute them or put them to trouble in the world for their Profession if we pray not for them if we pity them not in all their Temptations Errors or Sufferings if we say unto any of them when naked be thou cloathed and when hungry be thou fed but relieve them not according unto our abilities and opportunities if we have an aversation to their Persons or judge them any otherwise than as they cast themselves openly and visibly under the sentence of Natural Reason or Scripture-Rule we may be justly thought to fail in our Love towards them But if our Hearts condemn us not in these things it is not the difference that is or may be between them and us about Church-Constitutions or Order that ought be a cause or can be an evidence of any want of Love on our parts There will indeed be a distinct and separate practice in the things wherein the difference lies which in it self and without other avoidable evils need not on either side to be Schismatical If by censures or any kind of power such Churches or Persons would force us to submit unto or comply with such things or ways in Religious Worship as are contrary unto our Light and which they have no Authority from the Lord Christ to impose upon us the whole state of the Case is changed as we shall see afterwards As for those Particular Churches which in any part of the world consist of Persons assembling together for the worship of God in Christ under the Guidance of their own Lawful Pastors and Teachers we have only to say that we are full well assured that where-ever two or three are gathered together in the name of Christ there he is present with them and farther than this there are very few concerning whom we are called to pass any other Censure or Judgment So we hope it is with them and so we pray that it may be And therefore we esteem it our Duty to hold that Communion with all these Assemblies when called thereunto which is required of any Christians in the like cases and Circumstances Unless we are convinced that with respect unto such or such Instances it is the Mind of Christ that neither among our selves nor in Conjunction with others nor for the sake of present Communion with them we should observe them in his worship we judge our selves under an Obligation
such Churches should long continue in peace nor is that peace wherein they continue much to be valued An Agreement in such wayes and practises is rather to be esteemed a Conspiracy against Christ and Holiness than Church Order or Concord And when men once find themselves hated and it may be Persecuted for no other cause as they believe but because they labour in their Lives and Professions to express the power of that Truth wherein they have been instructed they can hardly avoyd the entertainment of severe thoughts concerning them from whom they had just reason to expect other usage as also to provide for their own more peaceable encouragement and edification Fourthly Hereunto also belongeth the due exercise of Gospel Discipline according to the mind of Christ. It is indeed by some called into question whether there be any Rule or Discipline appointed by Christ to be exercised in his Churches But this doubt must respect such outward forms and modes of the Administration of these things which are supposed but not proved necessary For whether the Lord Christ hath appointed some to Rule and some to be ruled whether he hath prescribed Lawes or Rules whereby the One should govern and the other obey whether he hath determined the Matter Manner and End of this Rule and Government cannot well be called into Controversie by such as profess to believe the Gospel Of what nature or kind these Governours or Rulers are to be what is their Office how they are to be invested therewith and by what Authority how they are to behave themselves in the Administration of the Laws of the Church are things determined by him in the Word And for the Matters about which they are to be conversant it is evidently declared of what nature they are how they are to be mannaged and to what end The Qualifications and Duties of those who are to be admitted into the Church their deportment in it their removal from it are all expressed in the Lawes and Directions given unto the same end In particular it is ordained That those who are unruly or disorderly who walk contrary unto the Rules and wayes of holiness prescribed unto the Church shall be rebuked admonished instructed and if after all means used for their amendment they abide in impenitency that they be ejected out of Communion For the Church as visible is a Society gathered and erected to express and declare the Holiness of Christ and the power of his Grace in his Person and Doctrine And where this is not done no Church is of any advantage unto the interests of his Glory in this World The Preservation therefore of Holiness in them whereof the Discipline mentioned is an effectual means is as necessary and of the same importance with the preservation of their Being The Lord Christ hath also expressly ordained That in case Offences should arise in and among his Churches that in and by them they should be composed according to the Rules of the Word and his own Lawes and in particular that in sinful miscarriages causing offence or scandal there be a regular proceeding according unto an especial Law and Constitution of his for the removal of the offence and recovery of the offendor as also that those who in other cases have fallen by the power of temptation should be restored by a spirit of meekness and not to instance in more Particulars that the whole Flock be continually watched over exhorted warned instructed comforted as the necessities or occasions of the whole or the several Members of it do require Now supposing these and the like Laws Rules and Directions to be given and enjoyned by the Authority of Christ which gives Warranty for their Execution unto men prudent for the ordering of affairs according to their necessary circumstances and Believers of the Gospel doing all things in obedience unto him we judg that a compleat Rule or Government is erected thereby in the Church However we know that the exercise of Discipline in every Church so far as the Laws and Rules of it are expressed in the Scripture and the Ends of it directed unto is as necessary as any Duty enjoyned unto us in the whole course of our Gospel Obedience And where this is neglected it is in vain for any Churches to expect Peace and Vnity in their Communion seeing it self neglecteth the principal means of them It is pleaded that the mixture of those that are wicked and ungodly in the sacred Administrations of the Church doth neither defile the Administrations themselves nor render them unuseful unto those who are rightly interested in them and duly prepared for the participation of them Hence that no Church ought to be forsaken nor its Communion withdrawn from meerly on that account many of old and of late have pleaded Nor do we say that this solely of its self is sufficient to justifie a separation from any Church But when a Church shall tolerate in its Communion not only evil men but their evils and absolutely refuse to use the Discipline of Christ for the Reformation of the One and the taking away of the other there is great danger least the whole Lump be leavened and the edification of particular persons be obstructed beyond what the Lord Christ requires of them to submit unto and to acquiesce in Neither will things have any better success where the Discipline degenerates into an outward forcible Jurisdiction and Power The things of Christ are to be administred with the Spirit of Christ. Such a frame of heart and mind as was in him is required of all that act under him and in his Name Wherefore Charity Pity Compassion Condescention Meekness and Forbearance with those other Graces which were so glorious and conspicuous in him and in all that he did are to bear sway in the minds of them who exercise this Care and Duty for him in the Church To set up such a Form of the Administration of Discipline or to commit the exercise of it unto such persons as whereby or by whom the Lord Christ in his Rule of the Church would be represented as furious captious proud covetous oppressive is not the way to honour him in the world nor to preserve the peace of the Churches And indeed some while they boast of the Imitation of Christ and his Example in opposition to his Grace do in their Lives and Practises make unco the world a Representation of the Devil But an account of this Degeneracy is given so distinctly by Peitro Suave the Author of the History of the Council of Trent lib. 4 ad Ann. 1551. that we think it not unmeet to express it in his own words He saith therefore that Christ having commanded his Apostles to preach the Gospel and administer the Sacraments he left also unto them in the person of all the faithful this principal precept to love one another charging them to make peace between those that dissented and for the last Remedy giving the care thereof to the
make his choice of the Measure he will comply withal at least if he will make the choice of his habitation subservient unto his Edification Hereby the Peace and Duty both of Churches and private Persons are secured And this Rule of Church Admission and Communion furnished Christians with Peace Love and Unity for many Ages setting aside the Ruffle given them in the rashness of Victor before mentioned It was also rendred practicable and easie by vertue of their Communion as Churches among themselves For from thence Commendatory Letters supplyed the Room of actual Profession in thâ—m who having been admitted into one Church did desire the same Priviledge in any other And on this Rule were Persons to be received though weak in the Faith thought it may be in some things otherwise minded than the generality of the Church though babes and unskilful as to degrees in the word of Truth But this Rule was alwayes attended with a Proviso that men did not contradict or destroy their own Profession by an unholy Conversation For such Persons never were nor ever are to be admitted unto the especial Ordinances of the Church and a neglect of due Attendance hereunto is that which principally hath cast us into all our Confusions and rendred the Institutions of Christ ineffectual And if this warranty which the Lord Christ hath given unto his Disciples of claiming a Participation in all the Priviledges of his Churches and an Admission unto a joynt-performance of all the Duties required in them may upon the supposition of a Power left to impose other Conditions of Communion on them be rejected and rendred useless all Church Communion is absolutely resolved into the variable wills of Men. The Church no doubt may judge and determine upon the Laws of Christ and their due Application unto particular Occasions as whether such Persons may according to them be admitted into their Fellowship To deprive Churches of this Litberty is to take away their Principal Use and service But to make Laws of their own the subject matter whereof shall be things not commanded by Christ to make them the Rule of admitting professed Christians unto their Communion is an Assumption that cannot be justified And it is certain that the assuming of an Authority by some Churches for such like Impositions is that which hath principally occasioned many to deny them so to be so at once to overthrow the foundation of all that Authority which in so many Instances they find to be abused And although the Church of Rome may prevail on weak and credulous Persons by proposing unto them an absolute Acquiescency in their Dictates and Determinations as the best readiest and most facile means of satisfaction yet there is nothing that doth more alienate wise and conscientious persons from them than doth that unreasonable Proposal Moreover it is highly probable that endless Disputes will arise on this supposition about what is meet and convenient and what not to be added unto the Scripture-Rules of Communion They have done so in the Ages past and continue yet so to do Nor can any man on this Principle know or probably conjecture when he hath a firm station in the Church or an indefensable interest in the Priviledges thereof For supposing that he hath concocted the Impositions of one Church on the first removal of his habitation he may have new conditions of communion prescribed unto him And from this perplexity nothing can relieve him but a resolution to do in every place whereunto he may come according to the manner of the place beit good or bad right or wrong But neither hath the Lord Christ left his Disciples at this Vncertainty which the Case supposeth nor will accept of that Indifferency which is in the Remedy suggested They therefore who regulate their Communion with any Churches by the firm stated Law of their Right and Priviledge if they are not received thereon do not by their abstinence from it contract the Guilt of Schisme or any blameable Division Moreover upon a supposition of such a Liberty and Power to prescribe and impose unwritten conditions of Church-communion on Christians who or what Law doth or shall prescribe bounds unto men that they do not proceed in their Prescriptions beyond what is useful unto edification or unto what will be really burdensome and intolerable unto Churches To say that those who claim this Power may be securely trusted with it for they will be sure not to fall into any such Excesses will scarcely give satisfaction For besides that such a kind of Power is exceedingly apt to swell and extend it self unmeasurably the common Experience of Christendom lies against this Suggestion Was not an Excess of this kind complained of by Austin of old when yet the observation of Ecclesiastical Customes was much more voluntary than in after Ages neither were they made absolutely conditions of communion unless among a very few Do not all Protestants grant and plead that the Papal Church hath exceeded all bounds of moderation and Sobriety herein so that from thence they take the principal warranty of their secession from it Do not other Churches mutually charge one another on the same account Hath not a charge of this Exâ—â—ss been the Ball of Contention in this Nation ever since the Reformation If then there be such a Power in any either the exercise of it is confined unto certain Instances by some power superior unto them or it is left absolutely as unto all Particulars whereunto it may be extended unto their own Prudence and Discretion The first will not be asserted nor can be so unless the Instances intended can be recounted and the confirming power be declared If the latter be affirmed then let them run into what Excesses they please unless they judge themselves that so they do which is morally impossible that they should none ought ever to complain of what they do For there is no failure in them who attend unto their Rule which in this case is supposed to be mens own Prudence and Discretion And this was directly the state of things in the Church of Rome whence they thought it alwayes exceedingly unequal that any of their Ecclesiastical Laws should be called in question since they made them according to their own Judgment the sole Rule of exercising their Authority in such things Where is the certainty and stability of this Rule Is it probable that the communion and peace of all Churches and all Christians are left to be regulated by it And who will give assurance that no one Condition directly unlawful in it self shall be prescribed and imposed by persons enjoying this pretended power Or who can undertake that the number of such Conditions as may be countenanced by a Plea of being things in their own nature indifferent shall not be increased until they come to be such a burden and yoke as are too heavy for the Disciples of Christ to bear and unlawful for them to submit themselves
unto the Enjoyment of Himself For that is the Rule of his sending and continuing of it whereon he enjoyned the Apostle Paul to stay in such places where he had much People whom he would have to be converted He would not continue from Generation to Generation to scatter his Pearls where there were none but rending Swine nor send Fishers unto waters wherein he knew there were nothing but Serpents and Vipers It is true the Gospel as preached unto many is only a Testimony against them leaving them without excuse and proves unto them a Savour of Death unto Death But the first direct and principal Design of the Dispensation of it being the Conversion of Souls and their eternal salvation it will not probably be continued in any Place nor is so where this Design is not pursued nor accomplished towards any Neither will God make use of it any where meerly for the Aggravation of Mens Sins and Condemnation nor would his so doing consist with the Honour of the Gospel its self or the Glory of that Love and Grace which it professeth to declare Where it is indeed openly rejected there that shall be the Condemnation of Men but where it finds any admittance there is hath somewhat of its genuine and proper work to effect And the Gospel is esteemed to be in all Places dispensed and admitted where the Scripture being received as the word of God Men are from the Light Truth and Doctrine contained therein by any means so far instructed as to take upon them the profession of subjecting their Souls to Jesus Christ and of observing the Religious Duties by him prescribed in opposition to all false Religions in the World Amongst all these the Foundations of saving Faith are at this day preserved For they universally receive the whole Canonical Scripture and acknowledge it to be the word of God on such motives as prevail with them to do so sincerely Herein they give a tacit consent unto the whole Truth contained in it for they receive it as from God without exception or limitation And this they cannot do without a General Renunciation of all the falsities and Evils that it doth condemn Where these things concur men will not believe nor practise any thing in Religion but what they think God requires of them and will accept from them And we find it also in the Event that all the Persons spoken of where-ever they are do universally profess that they believe in the God and Father of our Lord Jesus Christ and in his only and Eternal Son They all look also for Salvation by him and profess obedience unto him believing that God raised him from the Dead They believe in like manner that the Holy Spirit is the Spirit of the Father and the Son with many other sacred Truths of the same importance as also that without Holiness no Man shall see God However therefore they are differenced and divided among themselves however they are mutually esteemed Hereticks and Schismaticks however through the Subtlety of Satan they are excited and provoked to Curse and Persecute one another with wonderful Folly and by an open contradiction unto other Principles which they profess yet are they all Subjects of the Visible Kingdom of Christ and belong all of them to the Catholik Church making profession of the name of Christ in the World in which there is Salvation to be obtained and out of which there is none We take not any consideration at present of that absurd foolish and uncharitable Error which would confine the Catholick Church of Christ unto a particular Church of one single Denomination or indeed rather unto a combination of some Persons in an outward mode of Religious Rule and Worship where of the Scripture is as silent as of things that never were nor ever shall be Yea we look upon it as intollerable Presumption and the utmost height of Vncharitableness for any to judge that the constant Profession of the name of Christ made by Multitudes of Christians with the lasting miseries and frequent Martyrdomes which for his sake they undergo should turn unto no advantage either of the Glory of God or their own Eternal Blessedness because in some things they differ from them Yet such is the Judgment of those of the Church of Rome and so are they bound to judge by the fundamental Princiciples and Laws of their Church Communion But men ought to fear least they should meet with Judgment without Mercy who have shewed no Mercy Had we ever entertained a thought uncharitable to such a Prodigie of insolence had we ever excluded any sort of Christians absolutely from an interest in the Love of God or Grace of Jesus Christ or hopes of Salvation because they do not or will not comply with those ways and terms of outward Church Communion which we approve of we should judg our selves as highly criminal in want of Christian Love as any can desire to have us esteemed so to be It is then the universal Collective Body of them that profess the Gospel throughout the world which we own as the Catholick Church of Christ. How far the Errors in Judgment or miscarriages in sacred worship which any of them have superadded unto the Foundations of Truth which they do profess may be of so pernicious a nature as to hinder them from an Interest in the Covenant of God and so prejudice their Eternal Salvation God only knows But those Notices which we have concerning the Nature and will of God in the Scripture as also of the Love Care and Compassion of Jesus Christ with the Ends of his Mediation do perswade us to believe that where Men in sincerity do improve the Abilities and Means of the Knowledg of Divine Truth where with they are intrusted endeavouring withall to answer their Light and Convictions with a suitable Obedience there are but few Errors of the Mind of so malignant a nature as absolutely to exclude such Persons from an Interest in Eternal Mercy And we doubt not but that men out of a Zeal to the Glory of God real or pretended have imprisoned banished killed burned others for such Errors as it hath been the Glory of God to pardon in them and which he hath done accordingly But this we must grant and do that those whose Lives and Conversations are no way influenced by the Power of the Gospel so as to be brought to some Conformity thereunto or who under the Covert of a Christian Profession do give themselves up unto Idolatry and Persecution of the true Worshipers of God are no otherwise to be esteemed but as Enemies to the Cross of Christ. For as without Holiness no Man shall see God so no Idolater or Murderer hath eternal Life abiding in him With respect unto these things we look upon the Church of England or the Generality of the Nation professing Christian Religion measuring them by the Doctrine that hath been preached unto them and received by them
the Church in neither of the former notions is capable of such administrations Some therefore rested in particular Assemblies or such Societies who did or might meet together under the guidance and inspection of their own Elders Overseers Guides or Bishops And hereunto they added the occasional meetings of those Elders and others to advise and determine in common about the especial necessities of any particular Church or the general concernments of more of them as the matter might require These in name and some kind of resemblance are continued throughout the World in Parochial Assemblies Others suppose a particular Church to be such a one as is now called Diocesan though that name in its first use and application to Church Affairs was of a larger extent than what it is now applyed unto for it was of old the name of a Patriarchal Church And herein the sole Rule Guidance and Authoritative inspection of many perhaps a multitude of particular Churches assembling for sacred Worship and the Administration of Gospel Ordinances distinctly is committed unto one man whom in contradistinction from others they call the Bishop For the joyning of others with him or their subordination unto him in the exercise of Jurisdiction hinders not but that the sole Ecclesiastical Power of the Diocess may be thought to reside in him alone For those others do either act in his name or by power derived from him or have no pretence unto any Authority meerly Ecclesiastical however in common use what they exercised may be so termed But the nature of such Churches with the Rule and Discipline exercised in them and over them is too well known to be here insisted on Some rest not here but unto these Diocesan adde Metropolitical Churches which also are esteemed particular Churches though it be uncertain by what warrant or on what grounds In these one person hath in some kind of Resemblance a respect unto and over the Diocesan Bishops like that which they have over the Ministers of Particular Assemblies But these things being animated and regulated by certain Arbitrary Rules and Canons or Civil Laws of the Nations the due bounds and extent of their power cannot be taken from any Nature or Constitution peculiar unto them And therefore are there where-ever they are admitted various Degrees in their Elevation But how much or little the Gospel is concerned in these things is easie for any one to judge Neither is it by wise men pretended to be so any further than that as they suppose it hath left such things to be ordered by humane wisdome for an expediency unto some certain ends One or more of these Metropolitical Churches have been required in latter Ages to constitute a Church National Though the truth is that Apellation had originally another occasion whereunto the invention of these Metropolitical Churches was accommodated For it arose not from any respect unto Ecclesiastical Order or Rule but unto the supream Political Power whereunto the Inhabitants of such a Nation as gives Denomination to the Church are Civilly subject Hence that which was Provincial at the first Erection of this Fabrick which was in the Romish Empire whilst the whole was under the power of one Monarch became National when the several Provinces were turned into Kingdomes with absolute Soveraign power among themselves wholly independent of any other And he who in his own Person and Authority would erect an Ecclesiastical Image of that demolished Empire will allow of such Provincial Churches as have a dependance upon himself but cares not to hear of such National Churches as in their first notion include a Soveraign Power unto all intents and purposes within themselves So the Church of England became National in the dayes of King Henry the Eighth which before was but Provincial Moreover the consent of many had prevailed that there should be Patriarchal Churches comprehending under their Inspection and Jurisdiction many of these Metropolitical and Provincial Churches And these also were looked on as Particular for from their first invention there having been four or five of them no one of them could be imagined to comprize the Catholick Church although those who presided in them according to the pride and vanity of the declining Ages of the Church stiled themselves Oecumenical and Catholick Things being carried thus far about the Fifth and Sixth Century of years after Christ One owned as Principal or chief of this latter sort set up for a Church denominated Papal from a Title he had appropriated unto himself For by Artifices innumerable he ceased not from endeavouring to subject all those other Churches and their Rulers unto himself And by the advantage of his Pre-eminence over the other Patriarks as theirs over Metropolitans and so downwards whereby all Christians were imagined to be comprized within the Precincts of some of them he fell into a claim of a Soveraignty over the whole Body of Christianity and every particular member thereunto belonging This he could have had no pretence for but that he thought them cast into such an Order as that he might possess them on the same grounds on which that Order it self was framed For had not Diocesan Metropolitical and Patriarchal Churches made way for it the thought of a Church Papal comprehensive of all believers had never befallen the minds of mind For it is known that the prodigious Empire which the Pope claimed and had obtained over Christianity was an emergency of the contests that fell out among the Leaders of the greater sorts of Churches about the Rights Titles and Pre-eminences among themselves with some other occasional and intestine Distempers Only he had one singular advantage for the promotion of his Pretense and desire For whereas this whole contiguation of Churchts into all these Storyes in the top whereof he emerged and lifted up himself was nothing but an accommodation of the Church and its Affairs unto the Government of the Roman Empire or the setting up of an Ecclesiastical Image and Representation of its Secular Power and Rule the centring therein of all subordinate Powers and Orders in one Monarch inclined the minds of men to comply with his Design as very reasonable Hence the principal Plea for that Power over the whole Church which at present he claims lyes in this that the Government of it ought to be Monarchial And therein consists a chief part of the mystery of this whole work that whereas this Fabrick of Church Rule was erected in imitation of and complyance with the Roman Empire that he could never effect his Soveraignty whilst that Empire stood in its strength and union under the command of one or more Emperours by consent yet when that Empire was destroyed and the Provinces thereof became parcelled out unto several Nations who erected absolute independent Soveraignties among themselves he was able by the Reputation he had before obtained so to improve all emergencies and advantages as to gather all these new Kingdomes into one Religious
severe in their censures for God than he will be for himself Moreover such as were baptized in those Churches were not baptized into them as particular Churches nor initiated into them thereby But the Relation which ensued unto them thereon was unto the Catholick Church visible together with a seperation from the Infidel world lying wholly in darkness and evil by a dedication unto the Name of Christ. Upon a personal avowment of that Faith whereinto they were baptized they became compleat Members of that Church Whatever state they are hereby admitted into whatever benefit or priviledge they are personally interested in they lose them not by the miscarriage of that particular Church whereunto they do relate Yea losing the whole advantage of an Instituted Church-state they may still retain whatever belongs unto their Faith and Profession Were Baptisme only an Initiation into a Particular Church upon the failure of that Church Baptism as to all its benefits and Priviledges must cease also We do therefore own that amongst those whose Assemblies are rejected by Christ because of their false worship and wickedness there may be persons truly belonging to the Mystical Church of God and that also by their Profession are a portion of his Visible Kingdome in the World How far they do consent unto the Abominations of the Churches whereunto they do belong how far they have Light against them how far they do bewaile them how far they repent of them what God will bear withall in them we know not nor are called to judge Our Love is to be towards them as persons relating unto Jesus Christ in the capacity mentioned but all Communion with them in the Acts of false Worship is forbidden unto us By vertue also of that Relation which they still continue unto Christ and his Church as believers they have Power and are warranted as it is their Duty to reform themselves and to joyn together anew in Church Order for the due celebration of Gospel Ordinances unto the Glory of Christ and their own edification For it is fond to imagine that by the sins of others any Disciples of Christ in any place of the world should be deprived of a Right to perform their Duty towards him when it is discovered unto them And these are our thoughts concerning such Churches as are openly and visibly Apostatical Again There are Corruptions that may befall or enter into Churches that are not of so heinous a nature as those before insisted on Especially if as it often falls out the whole Lump be not leavened if the whole Body be not infected but only some Part or Parts of it which others more sound do resist and give their Testimony against And these may have none of the pernicious consequences before mentioned Thus many Errours in Doctrines Disorders and Miscarriages in sacred Administrations irregular walking in conversation with neglect or abuse of Discipline in Rulers may fall out in some Churches which yet may be so far from evacuating their Church state as that they give no sufficient Warrant unto any person immediately to leave their Communion or to seperate from them The Instances that may be given of the failings of some of the Primitive Churches in all these things with the consideration of the Apostolical Directions given unto them on such Occasions render this Assertion evident and incontroulable Nor do we in the least approve of their practise if any such there be that are considerable who upon every failing in these things in any Church think themselves sufficiently warranted immediately of their own minds to depart from its Communion Much more do we condemn them who suffer themselves in these things to be guided by their own surmises and misapprehensions For such there may be as make their own hasty conceptions to be the Rule of all Church Administrations and Communion who unless they are in all things pleased can be quiet no where Wherefore when any Church whereof a man is by his own consent antecedently a Member doth fall in part or in whole from any of those Truths which it hath professed or when it is overtaken with a neglect of Discipline or irregularities in its administration such a one is to consider that he is placed in his present state by divine Providence that he may orderly therein endeavour to put a stop unto such Defections and to exercise his charity Love and Forbearance towards the persons of them whose Miscarriages at present he cannot Remedy In such cases there is a large and spacious Field for Wisdom Patience Love and prudent Zeal to exercise themselves And it is a most perverse Imagination that Separation is the only cure for Church-disorders All the Gifts and Graces of the Spirit bestowed on Church-Members to be exercised in their several stations at such a season all Instructions given for their due improvement unto the good of the whole the Nature Rules and Laws of all Societies declare that all other Remedies possible and lawful are to be attempted before a Church be finally deserted But these Rules are to be observed provided alwayes that it be judged unlawful for any Persons either for the sake of Peace or Order or Concord or on any other consideration to join actually in any thing that is sinful or to profess any Opinion which is contrary to Sound Doctrine or the form of wholesome words which we are bound to hold fast on all Emergencies And farther if we may suppose as sure enough we may that such a Church so corrupted shall obstinately persist in its Errors Miscarriages Neglects and Mal-administrations that it shall refuse to be warned or admonished or being so by any means shall wilfully reject and despise all Intruction that it will not bear with them that are yet sound in it whether Elders or Members in peaceable Endeavors to reduce it unto the order of the Gospel but shall rather hurt persecute and seek their trouble for so doing whereby their Edification comes continually to be obstructed and their Souls to be hazarded through the loss of Truth and Peace we no way doubt but that it is lawful for such persons to withdraw themselves from the Communion of such Churches and that without any apprehension that they have absolutely lost their Church-state or are totally rejected by Jesus Christ. For the means appointed unto any end are to be measured and regulated according unto their usefulness unto that end Aud let mens present Apprehensions be what they will it will one day appear that the end of all Church-Order Rule Communion and Administrations is not the Grandeur or secular Advantages of some few not outward Peace and Quietness unto whose preservation the Civil Power is ordained but the Edification of the Souls of men in Faith Love and Gospel-Obedience Where therefore these things are so disposed of and mannaged as that they do not regularly further and promote that End but rather obstruct it if they will not be reduced unto their due Order and Tendency
when upon lesser Differences men judge Churches to be no true Churches and their Ministers to be no true Ministers and consequently all their Administrations to be invalid So do some judge of Churches because they have 〈◊〉 Bishops and so do more of others because they have none But the Validity or Invalidity of the Ordinances of Christ which are the Means of Union and Communion with him unto all his Disciples depend not on the determination of things highly disputable in their Notion and not inconsistent with true Gospel-Obedience in their Practice And we are unduly charged with other Apprehensions God forbid that any such thought should ever enter into our heorts as though the Churches constituted in all things according unto our Light and the Rules we apprehend appointed in the Scripture for that purpose should be the only true Churches in the world They do but out of design endeavour to expose us to popular envy and hatred who invent and publish such things concerning us or any of us But whatever be the Judgment of others concerning us we intend not to take from thence any such provocation as might corrupt our Judgments concerning them nor to relieve our selves by returning the like censures unto them as we receive from them Scripture Rule and Duty must in these matters regulate our thoughts on all occasions And whilst we judge others to be true Churches we shall not be much moved with their judgment that we are none because we differ from them We stand to the judgment of Christ and his Word We cannot but judge indeed that many Churches have missed and do miss in some things the precise Rules of their due constitution and walking that many of them have added useless superfluous Rites to the Worship of God among them that there is in many of them a sinful neglect of Evangelical Discipline or a carnal Rule erected in the stead of it that Errors in Doctrines of importance and danger are prevalent in sundry of them that their Rulers are much influenced by a spirit of bitterness and envy against such as plead for Reformation beyond their measure or interest yet that hereupon they should all or any of them immediately forfeit their Church-State so as to have no lawful Ministers nor acceptable sacred Administrations is in it self a false Imagination and such as was never by us entertained In particular as to those Churches in Europe which are commonly called Reformed we have the same thoughts of them the same Love towards them the same readiness for communion with them as we would desire any Disciples of Christ in the world to have bear or exercise towards our selves If we are found negligent in any Office of Love towards them or any of their Members in compassion help or assistance or such supplies in outward or inward things as we have opportunity or ability for we are willing to bear the guilt of it as our Sin and the reproach of it as our shame And herein we desire to fulfil the Royal Law according to the Scripture thou shalt love thy Neighbour as thy self The same we say concerning all the Churches in England of the same mould and constitution with them especially if it be true which some say that Parochial Churches are under a force and power whereby they are enjoyned the practice of sundry things and forbidden the performance of others wherein the compliance of some is not over-voluntary nor pleasing to themselves Neither is there a Nullity or Invalidity in the Ordinances administred in them any otherwise than as some render them ineffectual unto themselves by their unbelief And this is the Paganizing of England which some of us are traduced for We believe that among the visible professors in this Nation there is as great a number of sincere Believers as in any Nation under Heaven so that in it are treasured up a considerable portion of the invisible Mystical Church of Christ. We believe that the Generality of the Inhabitants of this Nation are by their Profession constituted an eminent part of the Kingdome of Christ in this world And we judge not we condemn not those who walking according to their Light and Understanding in Particularities do practise such things in the Worship of God as we cannot comply withal For we do not think that the things wherein they fail wherein they miss or out go the Rule are in their own nature absolutely destructive of their particular Church-state And what more can reasonably be required of us or expected from us in this matter we know not The causes of the Distance that doth remain between us them shall be afterwards enquired into For our Duty in particular presential communion at the celebration of the same individual Ordinances with such Churches as are remote from us in Asia or Africa we shall we hope be directed to determine aright concerning it when we are called thereunto In the mean time what are our Thoughts concerning them hath been before declared To love them as Subjects of the Kingdom of Jesus Christ in the world to pray for them that they may have all needful supplies of Grace and the Holy Spirit from above that God would send out his Light and Truth to guide them in their Worship and Obedience and to help them in things spiritual and temporal as we have opportunity is the Sum of the Duty which is required in us towards them Those we are more concerned in who are within the Lines of our ordinary Communication among whom we walk and converse in the world Unto any of these it is in the Liberty and power of every Believer to join himself by his own consent And no more is required hereunto in the present constitution of Churches among our selves but that a man remove his habitation to comply with his own desires herein And this choice is to be regulated by a judgment how a man may best improve and promote his own Edification We see not therefore how any man with the least pretence of Sobriety or Modesty can charge us with the want of an esteem and valuation of Evangelical Vnity For we embrace it on all the Grounds that it is in the Gospel recommended unto us And we do know within what narrow bounds the Charity and Vnity of some are confined who yet advantage themselves by a noise of their pretence But that we do not in the least disturb break or dissent from the Catholick Church either as it is invisible in its internal form by Faith and the Renovation of the Holy Ghost or as visibly professing necessary Fundamental Truths of the Gospel we have sufficiently evinced And the Principles laid down concerning particular Churches Congregations Assemblies or Parishes have not as yet been detected by any to spring from want of Love or to be obstructive of the exercise of it Having therefore thus briefly given some account of what we conceive to be our duty in relation unto the whole Church of
God we can with confidence and much assurance of mind own as dear a valuation of Love Unity and Peaceableness in the Profession of the Gospel as any sort of Professors whatever And we are perswaded that our Principles do as much tend and and conduce unto the improvement of them as any that are or can be proposed unto that end For we either do or are in a readiness to embrace every thing or way that the Lord Christ hath appointed or doth bless thereunto We doubt not as hath been before acknowledged but that there have been many failings and sinful miscarriages among all sorts of Professors who separate or are rather driven from the present Publick worship There is no question but that in them all there are some remainders of the bitter Root of corrupt affections which under the various temptations and provocations they have been exposed unto hath brought forth fruit of an unpleasant relish It is no new thing that irregular prejudices should be found acting themselves in Professors of the Gospel It hath been so among them from the Beginning And we hope that where there is or hath been any guilt of this nature that the Reproofs which have been publickly given unto it with what Spirit or Intention soever mannaged may be useful to the amendment of them who have offended But for our own Parts we must bear this Testimony unto our sincerity that we not only condemn but abhor all evil surmises among Professors all rash and uncharitable censures all causless aversations of Mind and Affections all strife wrath anger and debate upon the account of different apprehensions and practises in and about the concerns of Religious worship Much more do we cast out all thoughts of judging mens eternal state and condition with respect unto such differences nor do we nor dare we give countenance unto any thing that is in the least really opposite to love Peace Unity or Concord amongst the Disciples of Christ. And as we shall not excuse any of those Extravagancies and intemperate Heats in words or otherwise which some it may be have been guilty of who until their Repentance must bear their own Judgment so we will not make a recharge on others who differ in Perswasion from us of the same or the like crimes nor indeed need we so to do their Principles and Practises contrary unto all Christian Love and Charity being written as with the beams of the Sun And we do not complain of our Lot in the world that the appearance of such things iu any of us would be esteemed a scandalous crime which others that condemn them in us indulg in themselves without the least check or controul The Law of this condition is put upon us by the Profession which we do avow Only we are not willing that any should make advantage against us by their Pleas for Love Unity and Concord as if indeed they were for Peace but that we make our selves ready for warr Could they convince us that we come behind them in the valuation and secking after these things by all ways and means blessed by Christ to that purpose we should judge our selves with a severity at least commensurate to the utmost they are able to exercise against us whilst free from malice and evil designs Only we must adde that there is no true measure of Love to be taken by the Accessions that men can make towards them who depart from Truth If it were so those must be judged to abound most with it who can most comply with the practises of the Church of Rome But we are perswaded that such Discourses with the application of them unto those who differ from their Authors do proceed from sincerity in them only as we fear somwhat leavened with an apprehension that their Judgments and Practices being according unto truth ought to be the Standard and Measure of other mens perhaps no less sincere and confident of the Truth than themselves though differing from them And hence it is unhappily fallen out that in the Reproofs which some do mannage on the foundations mentioned and in the way of their mannagement many do suppose that there is as great an appearance if not evidence of evil surmises ungrounded temerarious censures of self-conceit and elation of mind of hard thoughts of undue charges on and the contempt of others and in all of a want of real love condescention and compassion as in any things that are true and to be really found among Professors blamed by them For these things both as charged and recharged have a double appearance Those from whom they proceed look on them in the light of that sincerity and integrity which they are conscious of to themselves wherein they seem amiable useful and free from all offence whereas others that are concerned viewing of them in the disordered Reflections of their opposition unto them and the disadvantage which they undergo by them do apprehend them quite of another nature And it is a matter of trouble unto us to find that when some are severely handled for those Principles and ways wherein they can and do commend their Consciences unto God and thereby apprehending that their Intentions Purposes Principles and Affections are injuriously traduced and perverted they fall with an equal severity on them by whom they are reproved though their Reproofs proceed from an equal Sincerity unto what themselves profess and expect to be believed in Especially are such mutual Reflections grievous and irksome unto Men when they apprehend that in them or by them Professed Friends do industriously expose them to the contempt and wrath of Professed Adversaries CHAP. IV. Want of Love and Vnity among Christians justly complained of Causes of Divisions and Schisms 1. Misapprehensions of Evangelical Vnity Wherein it doth truly consist The ways and means whereby it may be obtained and preserved Mistakes about both 2. Neglect in Churches to attend unto known Gospel-Duty Of preaching unto Conversion and Edification Care of those that are really Godly Of Discipline How neglected how corrupted Principles seducing Churches and their Rulers into miscarriages 1. Confidence of their place 2. Contempt of the people 3. Trust unto worldly Grandeur Other causes of Divisions Remainders of corruption from the General Apostacy Weakness and Ignorance Of Readiness to take offences Remedies hereof Pride False Teachers UPon the whole matter it is generally acknowledged that there is a great Decay of Love a great want of Peace and Unity among Professors of the Gospel in the world And it is no less evident nor less acknowledged that these things are frequently commanded and enjoyned unto them in the Scripture Might they be obtained it would greatly further the Ends of the Gospel and answer the mind of Christ And their Loss is obstructive unto the one and no less dishonourable unto that Profession which is made of the Name of the other For the Divisions of Christians occasioned chiefly by false notions of Unity and undue means
Schismatick a Divider of the Churches Vnity and an enemy unto the Peace and Order of it Howbeit of Conformity unto such Institutions and Orders of men of Vniformity in the observation of such external Rites in the worship of the Church there is not one word spoken nor any thing of that nature intimated in all the Commands for Vnity which are given unto us nor in the Directions that are sanctified unto the due preservation of it Yet such an Vniformity being set up in the room of Evangelical Unity and Order Means suited unto the preservation of it but really destructive of that whose name it beareth and whose Place it possesseth have not been wanting And it is not unworthy consideration how men endeavour to deceive others and are deceived themselves by manifold Equivocations in their arguings about this Matter For first they lay down the necessity of Vnity among Christians with the evil that is in Breaches Divisions and Schismes which they prove from the Commands of the one and the Reproofs of the other that abound in the Scripture Then with an easie deduction they prove that it is a Duty incumbent on all Christians in their several Capacities to observe keep further and promote this Vnity and to prevent oppose resist and avoid all Divisions that are contrary thereunto If so the Magistrate must do the same in his place and capacity Now seeing it is his Office and unto him of God it is committed to exercise his power in Laws and Penalties for the promoting of what is good and the punishing of what is contrary thereunto it is his Duty to coerce restrain and punish all those who oppose despise or any way break or disturb the Unity of the Church And this Ratiocination would seem reasonable were it not doubly defective For first the Vnity intended in the first Proposition whose necessity is confirmed by Scripture-Testimonies is utterly lost before we come to the Conclusion and the outward Vniformity mentioned is substituted in the room thereof And hereby in the second place are they deceived to believe that external force and penalties are a means to be used by any for the attaining or preserving of Gospel-Vnity It is not improbable indeed but that it may be suited to give countenance unto that external Vniformity which is intended but that it should be so unto the promotion of Gospel-Vnion among Believers is a weak imagination Let such persons keep themselves and their Argument unto that Vnion which the Scripture commends amongst the Disciples of Christ and his Churches with the means fitted and appointed unto the preservation of it and they shall have our compliance with any Conclusion that will thence ensue Herein therefore lies the Fundamental Cause of our Divisions which will not be healed until it be removed and taken out of the way Leave Believers or Professors of the Gospel unto their Duty in seeking after Evangelical Vnity in the use of other Means instituted and blessed unto that End impose nothing on their Consciences or Practice under that Name which indeed belongs not thereunto and although upon the Reasons and Causes afterwards to be mentioned there may for a season remain some Divisions among them yet there will be a way of healing continually ready for them and agreed upon by them as such Where indeed men propose unto themselves different Ends though under the same Name the use of the same Means for the compassing of them will but encrease their variance As where some aim at Evangelical Vnion and others at an External Vniformity both under the name of Vnity and Peace in the use of the same Means for these Ends they will be more divided among themselves But where the same End is aimed at even the debate of the Means for the attaining of it will insensibly bring the Parties at difference into a Coalition and work out in the issue a compleat Reconciliation In the mean time were Christians duly instructed how many lesser Differences in Mind Judgment and Practice are really consistent with the Nature Ends and genuine Fruit of the Vnity that Christ requires among them it would undoubtedly prevail with them so to mannage themselves in their Differences by mutual forbearance and condescention in Love as not to contract the guilt of being Disturbers or Breakers of it For suppose the Minds of any of them to be invincibly prepossessed with the Principles wherein they differ from others yet all who are sincere in their Profession cannot but rejoyce to be directed unto such a Mannagery of them as to be preserved from the guilt of dissolving the Unity appointed by Christ to be observed And to speak plainly among all the Churches in the world which are free from Idolatry and Persecution it is not different Opinions or a difference in Judgment about revealed Truths nor a different practice in sacred Administrations but Pride Self-interest Love of Honour Reputation and Dominion with the influence of Civil or Political Intrigues and Considerations that are the true cause of that defect of Evangelical Vnity that is at this day amongst them For set them aside and the real differences which would remain may be so mannaged in Love Gentleness and Meekness as not to interfere with that Vnity which Christ requireth them to preserve Nothing will from thence follow which shall impeach their common Interest in one Lord one Faith one Love one Spirit and the Administration of the same Ordinances according to their Light and Ability But if we shall cast away this Evangelical Vnion among the Disciples and Churches of Christ if we shall break up the Bounds and Limits fixed unto it and set up in its place a compliance with or an agreement in the Commands and Appointments of men making their Observations the Rule and measure of our Ecclesiastical Concord it cannot be but that innumerable and endless Divisions will ensue thereon If we will not be contented with the Union that Christ hath appointed it is certain we shall have none in this world For concerning that which is of mens finding out there have been and will be Contentions and Divisions whilst there are any on the one side who will endeavour its imposition and on the other who desire to preserve their Consciences entire unto the Authority of Christ in his Laws and Appointments There is none who can be such a Stranger in our Israel as not to know that these things have been the great Occasion and Cause of of the Divisions and Contentions that have been among us near an hundred years and which at this day make our Breaches wide like the Sea that they cannot be healed Let therefore those who have Power and Ability be instrumental to restore to the minds of men the true Notion and Knowledge of the Unity which the Lord Christ requireth among his Churches and Disciples and let them be left unto that Liberty which he hath purchased for them in the pursuit of that Vnity which he hath prescribed
unto them and let us all labour to stir up those Gracious Principles of Love and Peace which ought to guide us in the use of our Liberty and will enable us to preserve Gospel-Unity and there will be a greater Progress made towards Peace Reconciliation and Concord amongst all sorts of Christians than the spoiling of the Goods or imprisoning of the Persons of Dissenters will ever effect But it may be such things are required here unto as the world is yet scarce able to comply withal For whilst men do hardly believe that there is an efficacy and power accompanying the Institutions of Christ for the compassing of that whole end which he aimeth at and intendeth whilst they are unwilling to be brought unto the constant exercise of that spiritual Diligence Patience Meekness Condescention Self-Denial Renunciation of the world and Conformity thereunto which are indispensibly necessary in Church-Guides and Church-Members according to their measure unto the attaining and preservation of Gopel-Unity but do satisfie themselves in the disposal of an Ecclesiastical Vnion into a subordination unto their own secular Interests by external force and power we have very small expectation of success in the way proposed In the mean time we are herewith satisfied Take the Churches of Christ in the world that are not infected with Idolatry or Persecution and restore their Vnity unto the Terms and Conditions left unto them by Christ and his Apostles and if in any thing we are found uncompliant therewithal we shall without repining bear the reproach of it and hasten an amendment Another Cause of the evil Effects and Consequents mentioned is the great neglect that hath been in Churches and Church-Rulers in the pursuance of the open direct Ends of the Gospel both as to the Doctrine and Discipline of it This hath been such and so evident in the world that it is altogether in vain for any to deny it or to attempt an Excuse of it And men have no reason to flatter themselves that whilst they live in an open neglect of their own Duty others will always according to their wills or Desires attend with diligence unto what they prescribe unto them If Churches or their Rulers would excuse or justifie their Members in all the evils that may befal them through their Miscarriages and Mal-administrations it might justly be expected that they should go along with them under their conduct whither-ever they should lead them But if it can never be obliterated out of the Minds and Consciences of men that they must every one live by his own Faith and every one give an account of himself unto God and that every one notwithstanding the interposition of the help of Churches and their Rulers is obliged immediately in his own person to take care of his whole Duty towards God it cannot be but that in such cases they will judge for themselves and what is meet for them to do In case therefore that they find the Churches whereunto they do relate under the guilt of the neglect mentioned it is probable that they will provide for themselves and their own safety In this state of things it is morally impossible but that Differences and Divisions will fall out which might all of them have been prevented had there been a due attendance unto the Work Doctrine Order and Discipline of the Gospel in the Churches that were in possession of the Care and Administration of them For it is hard for men to believe that by the Will and Command of Christ they are inevitably shut up under spiritual disadvantages seeing it is certain that he hath ordered all things in the Church for their Edification But the consideration of some particular Instances will render this Cause of our Divisions more evident and manifest The first End of Preaching the Gospel is the Conversion of the Souls of men unto God Acts 26. 17 18. This we suppose will not be questioned nor denied That the work hereof in all Churches ought to be attended and pursued with Zeal Diligence Labour and Care all accompanied with constant and fervent Prayers for success in and by the Ministers and Rulers of them 1 Tim. 5. 17. 2 Tim. 4. 1 2. is a Truth also that will not admit of any Controversie among them that believe the Gospel Herein principally do men in Office in the Church exercise and manifest their Zeal for the Glory of God their compassion towards the Souls of men and acquit themselves faithfully in the Trust committed unto them by the great Shepherd of the Sheep Christ Jesus If now in any Assembly or other Societies professing themselves to be Churches of Christ and claiming the Right and Power of Churches towards all persons living within the bounds or limits which they have prescribed unto themselves this work be either totally neglected or carelesly perfunctorily attended unto if those on whom it is immediately incumbent do either suppose themselves free from any Obligation thereunto upon the pretence of other Engagements or do so dispose of themselves in their relation unto many Charges or Employments as that it is impossible they should duly attend unto it or are unable and insufficient for it so that indeed there is not in such Churches a due representation of the Love Care and Kindness of the Lord Jesus Christ towards the Souls of men which he hath ordained the Administrations of his Gospel to testifie it cannot be but that great thoughts of heart and no small disorder of mind will be occasioned in them who understand aright how much the principal end of constituting Churches in this world is neglected among them And although it is their duty for a season patiently to bear with and quietly seek the Reformation of this Evil in the Churches whereunto they do belong yet when they find themselves excluded it may be by the very Constitution of the Church its self it may be by the iniquity of them that prevail therein from the performance of any thing that tends thereunto it will increase their disquietment And whereas men do not joyn themselves nor are by any other ways joyned unto Churches for any Civil or Secular Ends or Purposes but meerly for the promotion of Gods Glory and the Edification of their own Souls in Faith and Gospel-Obedience it is altogether vain for any to endeavour a satisfaction of their Consciences that it is sin to withdraw from such Churches wherein these ends are not pursued nor attainable And yet a confidence hereof is that which hath countenanced sundry Church-Guides into that neglect of Duty which many complain of and groan under at this day The second end of the Dispensation of the Gospel in the Assemblies of the Churches of Christ by the Ministers of them is the Edification of them that are converted unto God and do believe Herein consists that feeding of his Sheep and Lambs that the Lord Christ hath committed unto them And it is mentioned as the principal end for which the Ministry
of their several Countries whereby their Civil Liberties and Advantages were confirmed unto them And if at any time it take place or prevail amongst Persons of more Light and Knowledge who are able to compare it or the practice of it with the Iâ—stitutions of Christ in the Gospel and the manner of the Admistration therein also directed it greatly alienates the minds of men from the Communion of such Churches Especially it doth so if set up unto an exclusion of that benigne kind spiritual and every way useful Discipline that Christ hath appointed to be exercised in his Church When Corruptions and Abuses were come to the height in the Papacy in this matter we know what ensued thereon Divines indeed and sundry other Persons Learned and Godly did principally insist on the Errors and Heresies which prevailed in the Church of Rome with the Defilements and Abominations of their Worship But that which alienated the minds of Princes Magistrates and whole Nations from them was the Ecclesiastical Domination which they had craftily erectsd and cunningly mannaged unto the ends of their own Ambition Power and Avarice under the name of Church-Rule and Discipline And where-ever any thing of the same kind is continued that a Rule under the same Pretence is erected and exercised in any Church after the nature of Secular Courts by force and power put forth in Legal Citations Penalties Pecuniary Mulcts without an open evidence of mens being acted in what they do herein by Love Charity Compassion towards the Souls of men Zeel for the Glory of God and Honour of Christ with a Design for the Purity Holiness and Reformation of the Members of it that Church may not expect Unity and Peace any longer than the terrour of its Proceedings doth over-ballance other Thoughts and Desires proceeding from a sense of Duty in all that belong unto it Yea whatever is or is to be the manner of the Administration of Discipline in the Church about which there may be doubtful Disputations which men of an ordinary capacity may not be able clearly to determine yet if the avowed end of it be not the Purity and Holiness of the Church and if the Effects of it in a tendency unto that End be not manifest it is hard to find out whence our Obligation to a compliance with it should arise And where an outward Conformity unto some Church-Order is aimed at alone in the room of all other things it will quickly prove it self to be nothing or of no value in the sight of Christ. And these things do alienate the minds of many from an acquiescencie in their Stations or Relations to such Churches For the principal Enforcements of mens Obedience and Reverence unto the Rulers of the Church is because they watch diligently for the good of their Souls as those that must give an Account And if they see such set over them as give no evidence of any such watchful Care acting its self according to those Scripture-Directions which are continually read unto them but rather rule them with force and rigour seeking theirs not them they grow weary of the Yoke and sometimes regularly sometimes irregularly contrive their own Freedom and Deliverance It may not here be amiss to enquire into the Reasons and Occasions that have seduced Churches and their Rulers into the Miscarriages insisted on Now these are chiefly some Principles with their Application that they have trusted unto but which indeed have really deceived them and will yet continue so to do And the first of these is that whereas they are true Churches and thereon intrusted with all Church-Power and Priviledges they need not further concern themselves to seek for Grounds or Warranty to keep up all their Members unto their Communion For be they otherwise what they will so long as they are True Churches it is their duty to abide in their Peace and Order If any call their Church-state into question they take no consideration of them but how they may be punished it may be destroyed as perverse Schismaticks And they are ready to suppose that upon an acknowledgment that they are True Churches every dissent from them in any thing must needs be criminal As if it were all one to be a True Church and to be in the Truth and Right in all things a supposition whereof includes a Nullity in the state of those Churches which in the least differ from them than which there is no more uncharitable nor Schismatical Principle in the world But in the common Definition of Schism that it is a causeless Separation from a true Church that term of causless is very little considered or weighed by them whose Interest it is to lay the Charge of it on others And hence it is come to pass that where-ever there have been complaints of Faults Miscarriages Errors Defections of Churches in late Ages their Counsels have only been how to destroy the Complainers not in the least how they should reform themselves as though in Church-Affairs Truth Right and Equity were entailed on Power and Possession How the Complaints concerning the Church of Rome quickned by the Outcries of so many Provinces of Europe and Evidence in matter of Fact were eluded and frustrated in the Councel of Trent leaving all tfiings to be tried out by Interest and force is full well known For they know that no Reformation can be attempted and accomplished but it will be a business of great Labour Care and Trouble things not delightful unto the minds of men at ease Besides as it may possibly ruffle or discompose some of the Chiefs in their present ways or enjoyments so it will as they fear tend to their Disreputation as though they had formerly been out of the way or neglective of their Duty And this as they suppose would draw after it another Inconvenience by reflecting on them and their Practices as the Occasions of former Disorders and Divisions They chuse therefore generally to flatter themselves under the Name and Authority of the Church and lay up their Defence and Security against an humble painful Reformation in a Plea that they need it not So was it with the Church of Laodicea of old who in the height of her decaying condition flattered her self That she was rich and encreased in Goods and had need of nothing and knew not or would not acknowledge that she was wretched and miserable and poor and blind and naked Now it cannot but seem exceeding strange unto men who wisely consider these things that whereas the Churches which were planted and watered by the Apostles themselves and enjoyed for some good season the presence and advantage of their infallible Guidance to preserve them in their original purity and order did within a few years many of them so degenerate and stand in need of Reformation that our Lord Jesus Christ threatned from Heaven to cast them off and destroy them unless they did speedily reform themselves according to his mind that those now
in the world ordered at first by persons fallible and who in many things were actually deceived should so continue in their purity and holiness from Age to Age as to stand in need of no Reformation or Amendment Well will it be if it prove so at the great Day of Visitation In the mean time it becomes the Guides of all the Churches in the world to take care that there do not such Decays of Truth Holiness and Purity in Worship fall out under their hand in the Churches wherein they preside as that for them they should be rejected by our Lord Jesus Christ as he threatens to deal with those who are guilty of such defections For the state of the Generality of Churches is such at this day in the world as he who thinks them not to stand in need of any Reformation may justly be looked on as a part of their sinful Degeneracy We are not ignorant what is usually pleaded in Barr unto all endeavours after Church-Reformation For they say if upon the Clamours of a few humorous discontented Persons whom nothing will please and who perhaps are not agreed among themselves a Reformation must instantly be made or attempted there will be nothing stable firm or sacred left in the Church Things once well established are not to be called into question upon every ones Exceptions And these things are vehemently pleaded and urged to the exclusion of all thoughts of changing any thing though evidently for the better But long continued complaints and Petitions of Multitudes whose Sincerity hath received as great an attestation as Humane Nature or Christian Religion can give it may be deserve not to be so despised However the Jealousie which Churches and their Rulers ought to have over themselves their state and condition and the presence of the Glory of Christ amongst them or its departure from them especially considering the fearful example of the Defection and Apostacy of many Churches which is continually before their Eyes seems to require a readiness in them on every Intimation or Remembrance to search into their state and condition and to redress what they find amiss For suppose they should be in the Right and blameless as to those Orders and Constitutions wherein others dissent from them yet there may be such Defects and Declensions in Doctrine Holiness and the Fruits of them in the world as the most strict observation of outward Order will neither countenance nor compensate For to think to preserve a Church by Outward Order when its internal Principles of Faith and Holiness are decayed is but to do like him who endeavouring to set a Dead Body upright but failing in his Attempt concluded that there was somewhat wanting within Another Principle of the same importance and applied unto the same purpose is that the people are neither able nor fit to judge for themselves but ought in all things to give themselves up unto the conduct of their Guides and to rest satisfied in what they purpose and prescribe unto them The imbibing of this Apprehension which is exceedingly well suited to be made a Covering to the Pride and Ignorance of those unto whose Interests it is accommodated makes them impatient of hearing any thing concerning the Liberty of Christians in common to judge of what is their Duty what they are to do and what they are not to do in things Sacred and Religious Only it is acknowledged there is so much Ingenuity in the management of this Principle and its Application that it is seldom extended by any beyond their own Concernments For whereas the Church of Rome hath no way to maintain its self in its Doctrine and Essential Parts of its Constitution but by an implicit Faith and Obedience in its Subâ—ects seeing the animating Principles of its Profession will endure no kind of impartial Test or Trial they extend it unto all things as well in Matters of Faith as of Worship and Discipline But those who are secure that the Faith which they profess will endure an examination by the Scripture as being founded therein and thence educed they will allow unto the people at least a Judgment of discerning Truth from Falshood to be exercised about the Doctrines which they teach But as for the things which concern the Worship of God and Rule of the Church wherein they have an especial Interest and Concern there they betake themselves for relief unto this Principle Now as there is more Honesty and Safety in this latter way than in the former so it cannot be denied but that there is less of ingenuity and self-consistency For if you will allow the people to make a judgment in and about any thing that is Sacred or Religious you will never know how to hit a Joint aright to make a separation among such things so as to say with any pretence of Reason about these things they may judge for themselves but not about those And it is a little too open to say that they may exercise a Judgment about what God hath appointed but none about what we appoint our selves But without offence be it spoken this Apprehension in its whole Latitude and under its restrictions is so weak and ridiculous that it must be thought to proceed from an excess of prejudice if any man of Learning should undertake to patronize it Those who speak in these things out of Custom and Interest without a due examination of the Grounds and Reasons of what they affirm or deny as many do are of no consideration And it is not amiss for them to keep their distance and stand upon their Guard lest many of those whom they exclude from judging for themselves should be found more compeâ—ent Judges in those Matters than themselves And let Churches and Church-Rulers do what they please every man at last will be determined in what is meet for him to do by his own Reason and Judgment Churches may inform the minds of men they cannot enforce them And if those that adhere unto any Church do not do so because they judge that it is their duty and best for them so to do they therein differ not much from an Herd of Creatures that are called by another name And yet a secret Apprehension in some that the Disposal of the Concernments of the Worship of God is so left and confined unto themselves as that nothing is left unto the people but the Glory of Obedience without any sedulous enquiry after what is their own duty with respect unto that account which every one must give of himself unto God doth greatly influence them into the neglects insisted on And when any of the people come to know their own Liberty and Duty in these things as they cannot but know it if at all they apply their minds unto the consideration of them they are ready to be alienated from those who will neither permit them to judge for themselves nor are able to answer for them if they should be misled For if the
blind lead the blind as well he that is led as he that leads will into the Ditch Add hereunto the thoughts of some that Secular Grandeur and outward Pomp with a Distance and Reservedness from the Conversation of ordinary men are necessary in Ecclesiasticks to raise and preserve that popular veneration which they suppose to be their due Without this it is thought Government will not be carried on nor the minds of men awed unto Obedience Certain it is that this was not the Judgment of the Apostles of old nor of the Bishops or Pastors of the Primitive Churches It is certain also that no Direction is given for it in any of the Sacred or ancient Ecclesiastical Writings And yet they all of them abound with Instructions how the Guides of the Church should preserve that respect which is their due The sum of what they teach us to this purpose is Readiness to take up the Cross in Labours Kindness Compassion and Zeal in the exercise of all the Gifts and Graces of the Holy Spirit they should excel and go before the Flock as their Example This way of procuring veneration unto Church Guides by worldly State Greatness seeming Domination or Power was as far as we can find an utter stranger unto the primitive times Yea not only so but it seems to be expressly prohibited in that Direction of our Saviour unto them for avoiding Conformity in these things unto the Rulers of the world But those times they say are past and gone There remains not that piety and Devotion in Christians as to reverence their Pastors for their Humility Graces Labours and Gifts The good things of this world are now given them to be used and it is but a Popular Levelling Spirit that envies the Dignities and Exaltation of the Clergy Be it so therefore that in any place they are justly and usefully at least as unto themselves possessed of Dignities and Revenues and far be it from us or any of us to envy them their Enjoyments or to endeavour their deprivation of them But we must crave leave to say that the use of them to the End mentioned is vain and wholly frustrate And if it be so indeed that Christians or professors of the Gospel will not pay the Respect and Duty which they owe unto their Pastors and Guides upon the account of their Office with their work and labour therein it is an open evidence how great a necessity there is for all men to endeavour the reduction of primitive Light Truth Holiness and Obedience into Churches For this is that which hath endangered their Ruine and will effect it if continued namely an Accommodation of Church-Order and Discipline with the State and Deportment of Rulers unto the Decayes and Irreligion of the people which should have been corrected and removed by their Reformation But we hope better things of many Christians whose Faith and Obedience are rather to be imitated than the corrupt Degeneracy of others to be complied with or provided for However it is evident that this corrupt perswasion hath in most Ages since the days of Paulus Samosatenus let out and given countenance unto the Pride Covetousness Ambition and Vain-glory of several Ecclesiasticks For how can it be otherwise with them who being possessed of the Secular Advantages which some Churches have obtained in the world are otherwise utterly destitute of those Qualifications which tue Names of the places they possess do require And yet all this while it will be impossible to give one single Instance where that Respect and Estimation which the Scripture tequires in the people towards their Spiritual Guides were ever ingenerated or improved by that worldly Grandeur Pomp and Domination which some pretend to be so useful unto that end and purpose For that Awe which is put thereby on the Spirits of the common fort of men that Terror which these things strike into the minds of any who may be obnoxious unto Trouble and Disadvantage from them that outward Observance which is by some done unto persons vested with them with the Admission which they have thereby into an equality of Society with great men in the world are things quite of another Nature And those who satisfie and please themselves herewith instead of that Regard which is due unto the Officers or Guides of the Churches of Christ from the people that belong unto them do but help on their Defection from their Duty incumbent on them Neither were it difficult to manifest what innumerable scandalous offences proceeding from the Pride and Elation of Mind that is found among many who being perhaps Young and Ignorant it may be corrupt in their Conversations having nothing to bear up themselves withal but an Interest in Dignities and worldly Riches have been occasioned by this corrupt Perswasion And it is not hard to judge how much is lost hereby from the true Glory and Beauty of the Church The people are quietly suffered to decay in that Love and Respect towards their Pastors which is their Grace and Duty whilst they will pay that outward Veneration which worldly Grandeur doth acquire and Pastors satisfying themselves therewith grow neglective of that exemplary Humility and Holiness of that Laborious Diligence in the dispensation of the Word and care for the Soules of the Flock which should procure them that Holy Respect which is due unto their Office by the Appointment of Jesus Christ. But these things are here mention'd only on the occasion of what was before discoursed of Another great Occasion of Schismes and Divisions among Christians ariseth from the Remainders of that Confusion which was brought upon the Churches of Europe by that general Apostacy from gospel-Gospel-Truth Purity and Order whereiu they were for sundry Ages involved Few Churches in the world have yet totally freed themselves from being influenced by the Relicks of its Disorders That such an Apostacy did befall these Churches we shall not need to prove A supposition of it is the foundation of the present Church-state of England That things should so fall out among them was of old foretold by the Holy Ghost That many Churches have received a signal Deliverance from the principal Evils of that Apostasie in the Reformation we all acknowledge For therein by several ways and in several degrees of success a return unto their pristine Faith and Order was sincerely endeavoured And so far was there a Blessing accompanying of their endeavours as that they were all of them delivered from things in themselves pernitious and destructive to the Souls of men Nevertheless it cannot be denied but that there do yet continue among them sundry Remainders of those Disorders which under their fatal Declension they were cast into Nor doth there need any further proof hereof than the incurable Differences and Divisions that are found among them For had they all attained their primitive condition such Divisions with all their Causes had been prevented And the Papists upbraiding Protestants with their
unto the owning and observance of them And whereas this Liberty was given them by Jesus Christ in the Gospel they were resolved to make use of it and not to comply with the other sort who pressed Conformity upon them in their Ceremonies and Modes of Divine worship So it may fall out in other Instances Some may be perswaded that such or such things may be Lawful for them to observe in the worship of God they may be so unto them and as is supposed in their own Nature On the Consideration of some Circumstances they may judg that it is convenient or expedient to attend unto their Observance Lastly all Coincidencies weighed that it is necessary that so they should do and that others also that walk with them in the Profession of the Gospel should conform themselves unto their Order and Practice On the other hand some there are who because the things of the joynt-practice required are not appointed by Jesus Christ nor doth it appear unto them that he hath given Power unto any others to appoint them do not judg it expedient nor yet all Circumstances considered Lawful to observe them Now whereas this Case answers unto that before proposed the Determination thereof given by the Apostle may safely be applyed unto this also What Rule therefore doth he give therein which he would have attended unto as the means for the Preservation of Love Peace and Unity among them Is it that the former sort of Persons provided they be the most or have the most Power ought to impose the Practice of those things which they esteem Lawful and Convenient on those who judg them not so when it is out of Question that they are not appointed by Christ only it is pretended that they are not forbidden by him Where indeed the Question was about the Institutions of Christ he binds up the Churches precisely unto what he had received from him But in cases of this nature wherein a direct command of Christ cannot be pleaded nor is pretended he absolutely rejects and condemns all thoughts of such a procedure But supposing that Differences in Judgment and Practice were and would be among Christians the Sum of his Advice is that all Offences and Scandals ought to be diligently avoided that censuring judging and despisings on the account of such Differences be cast out that tenderness be used towards them that are weak and nothing severely prest on them that Doubt and for their different Apprehensions and Ways they should all walk in Peace condescending unto and bearing with one another Nothing can more evidently determine the unlawfulness of imposing on Christians unscriptural Conditions of Communion than do the Discourses of that Great Apostle to this Purpose Yea better it is and more agreeable unto the mind of Christ that Persons and particular Churches should be left unto different Observations in sundry things relating unto Sacred worship wherein they cannot joyn with each other nor communicate together endeavouring in the mean time to keep the Vnity of the spirit in the bond of Peace than that they should be inforced unto an Vniformity in the Practice of things that have not the immediate Authority of Christ enstamped on them Accordingly it so fell out among them unto whom the Apostle gave these Directions and that suitably unto his Intention in them For the Dissenting Parties agreeing in the common Faith and Profession of the Gospel did yet constantly meet in distinct Assemblies or Churches for the Celebration of Holy worship because of the different Rites wherein they did not agree And in this Posture were Peace and Love continued among them untill in process of Time their Differences through mutual forbearance being extinguished they Coalesced into one Church state and Order And the former Peace which they had in their Distances was deemed sufficient whilst things were not measured nor regulated by secular Interest or Advantages But it is a part of our present unhappiness that such a Peace among Christians and particular Churches is mistaken to have an ill Aspect upon the concerns of some belonging unto the Church in Power Honour and Revenue But as we apprehend there is as things are now stated among us a plain mistake in this surmize so if the Glory of God and the Honour of the Gospel were chief in our Consultations about Church Affairs it would be with us of no such consideration as to hinder us from committing quietly the success and events of duty unto the Providence of God Fourthly There was also a signal Vindication of the Truth pleaded for in an Instance of Fact among the Primitive Churches There was an opinion which prevailed very early among them about the necessary observation of Easter in the room of the Jewish Passeover for the solemn commemoration of the Death and Resurrection of our Saviour And it was taken for granted by most of them that the observance hereof was countenanced if not rendred necessary unto them by the example of the Apostles For they generally believed that by them it was observed and that it was their Duty to accommodate themselves unto their practise only there was a difference about the precise Time or Day which they were to solemnize as the Head and Rule of their Festival as every undue presumption hath one Lameness or other accompanying it It is Truth alone which is square and steady Some therefore pleaded the example of John the Apostle and Evangelist who as it was strongly asserted and testified by multitudes kept his Easter at such a time and by such a Rule whom they thought meet to follow and imitate Others not inferiour unto them in number or Authority opposed unto their Time the example of Peter whom they affirmed on what grounds and Reasons they know best for they are now lost to have observed his Easter at another Time and according unto a different Rule And it is scarcely imaginable how the Contests hereabouts troubled the Churches both of Europe and Asia who certainly had things more material to have exercised themselves about The Church of Rome embraced that Opinion which at length prevailed over the other and obtained a kind of Catholicisme against that which was countenanced only by the Authority of St. John as that Church was alwayes wondrous happy in reducing other Churches unto an acquiescency in its sentiments as seldom wanting desire or skill dexterously to improve its manifold advantages Now this was that Easter to be celebrated on the Lords Day only and not by the Rule of the Jewish Passover on the 14 day of the first month what day of the week soever it fell out upon Hereon Victor the Bishop of that Church being confident that the Truth was on his side namely that Easter was to be observed on the Lords Day resolved to make it a Condition of Communion unto all the Churches for otherwise he saw not how there could be either Union Peace or Uniformity among them He did not question but that he
had a good Foundation to build upon For that Easter was to be observed byvertue of Apostolical Tradition was generally granted by all And he took it as unquestionable upon a current and prevalent Rumor that the observation of it was confined to the Lords day by the example of St. Peter Hereupon he refused the Communion of all that would not conform unto his resolution for the observation of Easter on the Lords day and cast out of Communion all those Persons and Churches who would observe any other day which proved to be the condition of the principal Churches of Asia amongst whom the Apostle John did longest conâ—erse Here was our present case directly exemplified or represented so long before hand the Success onely of this fact of his remaineth to be enquired into Now it is known unto all what entertainment this his new Rule of Communion found among the Churches of Christ. The Reproof of his Precipitancy and irregular fixing new bounds unto Church Communion was famous in those days Especially the Râ—buke given unto him and his practise by one of the most Holy and Learned Persons then living is eminently celebrated as consonant to Truth and Peace by those who have transmitted unto us the Reports of those Times He who himself first condemned others rashly was for his so doing generally condemned by all Suppose now that any Persons living at Rome and there called into Communion with the Church should have had the condition thereof proposed unto them namely that they should assent and declare that the observation of Easter by Apostolical Tradition was to be on the Lords day only and upon their refusal so to do should be excluded from Communion or on their own accords should refrain from it where should the Guilt of this Disorder and Schism be charged And thus it fell out not only with those who came out of Asia to Rome who were not received by that Diotrephes but also with sundry in that Church its self as Blastus and others as what great Divisions were occasioned hereby between the Saxons and Brittains hath been by many declared But in the Judgment of the primitive Churches the Guilt of these Schisms was to be charged on them that coyned and imposed these new Rules and Conditions of Communion And had they not been judged by any the pernicious consequences of this temerarious Attempt are sufficient to reflect no inconsiderable Guilt upon it Neither could the whole Observance its self from first to last ever compensate that loss of Love and Peace among Christians and Churches which was occasioned thereby Nor hath the Introduction of such things ever obtained any better success in the Church of God How free the Churches were untill that time after they were once delivered from the Attempt of the Circumcised Professors to impose upon them the Ceremonies of Moses from any appearance of unwritten Conditions of Communion is manifest unto all who have looked into the Monuments which remain of those times It is very true that sundry Christians took upon them very early the Observation of sundry Rites and Usages in Religion whereunto they had no Guidance or Direction by the word of God For as the corrupted Nature of Man is prone to the Invention and use of sensible present things in Religion especially where Persons are not able to find satisfaction in those that are purely spiritual requiring great intention of mind and Affections in their Exercise so were they many of them easily infected by that Tincture which remained in them from the Judaisme or Gentilism from which they were converted But these observances were free and taken up by Men of their own accord not only every Church but every Person in the most of them as far as it appears being left unto their own Liberty Some Ages it was before such things were turned into Laws and Canons and that perhaps first by Hereticks or at least under such a Degeneracy as our minds and Consciences cannot be regulated by The Judgment therefore and Practice of the first Churches are manifest against such Impositions Fifthly upon a supposition that it should be Lawful for any Persons or Churches to assign unscriptural Conditions of their Communion it will follow that there is no certain Rule of Communion amongst Christians fixed and determined by Christ. That this is otherwise we have before declared and shall now only manifest the evil Consequences of such a Supposition For if it be so no Man can claim an Admission into the Society or Communion of any Church or a Participation in the Ordinances of the Gospel with them by vertue of the Authority of Jesus Christ. For notwithstanding all his Pleas of submission to his Institutions and the Observation of his Commands every Church may propose something yea many things unto him that he hath not appointed without an admission whereof aâ—d subjection thereunto he may be justly excluded from all Church Priviledges among them Now this seems not consonant unto the Authority that Christ hath over the Church nor that Honour which ought to be given unto him therein Nor on the same supposition are his Laws sufficient to rule and quiet the Consciences or to provide for the Edification of his Disciples Now if Diotrephes is blamed for not receiving the Brethren who were recommended unto the Church by the Apostle probably because they would not submit to that pre-eminence which he had obtained among them they will scarcely escape without reproof who refuse those whom the Lord Christ commends unto them by the Rules of the Gospel because they will not submit unto such new Impositions as by vertue of their Pre-eminence they would put upon them And what endless Perplexities they must be cast into who have learned in these things to call him only Lord and Master is apparent unto all Baptism with a voluntary credible Profession of Faith Repentance and Obedience unto the Lord Christ in his Commands and Institutions is all the warranty which he hath given unto any of his Disciples to claim their Admission into his Churches which are instituted and appointed to receive them and to build them up in their Faith And if any Person who produceth this warranty and thereon desireth according to order the Communion of any Church if he may be excluded from it or forbidden an entrance into it unless it be on grounds sufficient in the Judgment of Charity to evince the falseness and hypocrisie of his Profession little regard is had to the Authority of Christ and too much unto Mens own Churches indeed may more or less insist upon the Explicitness of this Profession and the Evidences of its sincerity as they find it tend to their Peace and Edification with a due Attendance unto the Rule and Example left unto them in this matter in the Gospel And that the exercise of this Power in any Churches may not turn to the Prejudice of any every Professor is allowed with reference unto particular Assemblies to
can hence be taken for other men who are neither Jesus Christ nor his Apostles but weak and fallible as our selves to compose entire Liturgies and impose the necessary use of them in all the worship of the Church Neither is there the least countenance to be obtained unto such Impositions from the practise or example of the first Churches Liturgies themselves were an Invention of after-Ages and the use of them now enquired after of a much later date For those which pretend unto Apostolical antiquity have long since been convicted to be spurious and feigned Nor is there scarce any Learned man who hath the confidence to assert them to be genuine And on a supposition that so they are no tollerable reason can be given why the use of them should be neglected and such others taken up as are of a most uncertain Original The first condition therefore of communion proposed unto us is not only unscriptural which is sufficient unto our present Argument but also destitute of any ancient Example or Usuage among the Churches of Christ to give countenance unto it This if we admit not of if we attend not unto we are not only refused communion in other things but also excommunicated or cast out of the whole communion of the Church as many are at this day yea some are so not only for refusing compliance with the whole of it in general but for not observing every particular Direction belonging unto it as might be manifested in Instances of no great importance If therefore any Divisions or Schismes do ensue among us on this account that some indispensibly require an Assent and Consent unto the Liturgy and all things contained in it as the condition of compleat Church-communion or a necessary attendance on the whole Religious worship thereby performed and therein prescribed which others refuse to admit of as such and thereon forbear the communion proposed unto them it is evident from the Rules laid down where the guilt of them is to be charged And we do not discourse of what any may do among themselves judging it meet for their edification nor of what a Civil Law may constitute with respect unto publick places Employments and Preferments but only where lies the lin and evil that attends Divisions arising on these Impositions and which by their removal would be taken away And there seems to be an aggravation of this Disorder in that not only all men are refused communion who will not submit unto these Terms of it but also they are sought out and exposed unto severe Penalties if they will not admit of them though expresly contrary to their Consciences and Perswasions 2. Canonical Submission unto the present Ecclesiastical Government of the Church and the Administration of the Discipline thereof in their hands by whom the Power of it is possessed with an Acquiescency therein are to the same purpose required of us and expected from us Who these are and what are the Wayes and Means of their Administrations we shall not repeat as unwilling to give offence unto any We cannot but know how and in what sense these things are proposed unto us and what is expected from us thereon Neither dare we give another sense of them in our minds than what we judge to be the sense and intention of them who require our submission and obedience unto them It is not certainly their design nor mind that we should look on the Offices of the Church as unwarrantable and on their Rule as inconvenient so as to endeavour a Reformation in the one and of the other It is such a conformity they intend as whereby we do virtually at least declare our approbation of all these things in the Church and our acquiescency in them Neither can we be admitted to put in any Exception nor discharge our Consciences by a plain Declaration of what we dislike or dissent from or in what sense we can submit unto any of these things We take it therefore for granted that in the conformity required of us we must cordially and sincerely approve the pâ—esent Ecclesiastical Government and the Administration of Church-Discipline thereby For it is the profession of our Acceptance of it as proposed unto us and if we acquiesce not therein but express an uneasiness under it we do it at the hazard of the Reputation of our Sincerity and Honesty in conforming Now this condition of communion with the Church of England is also unscriptural and consequently unlawful to be made so This is by many now plainly acknowledged For they say there is no Government determined in the Scripture But this now in force amongst us is erected by the Authority of the Magistrate who hath supream power in things Ecclesiastical And on that ground a lawful Government they plead it to be and lawful to be exercised and so also by others to be submitted to But we have now sundry times declared that this is not our present Question We enquire not whether it be Lawful or no or on what account it may be so esteemed or how far it may be submitted unto or wherein But we say the professed acknowledging of it with submission unto it as the Government of the Church is required of us as a necessary condition of our communion If they are not so give us liberty to declare our sense concerning it without prejudice And if it be so then may we refuse this condition as unscrptural For in the case of Conformity there is not only a submission to the Government required but expresly as was said an approbation of it that it is such as it ought to be For in Religious things our practise declares a cordial approbation as being a part of our Profession wherein we ought to be sincere Some again make some Pleas that Bishops and some Government by them are appointed by the Apostles and therefore a submission unto them may be justly required as a condition of communion For we will not now dispute but that whatever is so appointed may be so required although we believe that every particular Instance of this nature is not rigidly to be insisted on if it belong not unto the Essentials of the Church and it be dubious to some whether it be so appointed or no. But yet neither doth an admittance of this Plea give us any relief in this matter For suppose it should or might be proved that there ought to be according to the mind of Christ in all Churches Bishops with a preeminence above Presbyters in Order or Degree and that the Rule of the Church doth principally belong unto them that are so yet will not this Concession bear an application to the present Question so as to afford us any Relief For the granting of things so dubious and questionable can never give them such an evidence of Truth and firmitude in the Church as to warrant the making of them necessary conditions of communion unto all Christians Neither doth it follow from any thing that
for the preservation of outward Order And whatever Arbitrariness may be supposed in making a judgment upon the Rule of the Word or in the Application of its rule unto the present Case it must abide in some or other And who shall be thought more meet or able to make a right determination thereon than those whose Duty it is and who have the advantage to be acquainted with all Circumstances belonging to the Case proposed Besides there is the Judgment of the Church or the Congregation it self which is greatly to be regarded Even in the Church of England a suspension of any from the Lords Supper is allowed unto the Curate upon the Offence of the Congregation which is a sufficient evidence that a Judgment in this Case is owned to be their due For none can take Offence but upon a Judgment of the Matter at which he is offended nor in this case without a right to determine that some Offences ought to debar Persons from a participation of the holy Ordinances as also what those Offences are This therefore is to be considered as an Aid and Assistance unto Ministers in the discharge of their Duty It is the Church into whose communion persons are to be admitted And although it be no way necessary that determinations in this Case should be always made by Suffrage or a Plurality of Votes in the Body of the Church yet if the Sense or Mind of the Congregation may be known or is so upon the Enquiry that ought to be made unto that purpose that any persons are unmeet for their communion it is not convenient they should be received nor will their Admission in this case be of any advantage to themselves or the Church The Light of Reason and the Fundamental constitutive Principles of all Free Societies such as the Church is ascribe this Liberty unto it and the Primitive Church practised accordingly So also is the judgment and Desire of the Congregation to be considered in the admission of any if they are made known to the Guides of it For it is expected from them they should confirm their Love unto them without dissimulation as Members of the same Body and therefore in their approbation of what is done their Rulers have Light and Encouragement in their own Duty Besides there is appointed and ought to be preserved a communion among Churches themselves By virtue hereof they are not only to make use of mutual Aid Advice and Counsel antecedently unto a actings of Importance but each particular Church is upon just demand to give an account unto other Churches of what they do in the Administration of the Ordinances of the Gospel among them and if in any thing it hath mistaken or miscarried to rectifie them upon their Advice and Judgment And it were easie to manifest how through these Means and Advantages the Edification of the Church and the Liberty of Christians is sufficiently secured in that discharge of Duty which is required in the Pastors of the Churches about the Admission of persons unto a Participation of holy ordinances in them 5. This Duty therefore must either be wholly neglected which will unavoidably tend to the corrupting and debauching of all Churches and in the end unto their Ruine or it must be attended unto by each particular Church under the conduct of their Guides and Rulers or some others must take it upon themselves What hath been the issue of a Supposal that it may be discharged in the latter way is too well known to be insisted on For whilst those who undertake the Exercise of Church-Power are such as do not dispense the Word or preach it unto them towards whom it is to be exercised but are strangers unto their spiritual state and all the Circumstances of it whilst they have no way to act or exercise their presumed Authority but by Citations Processes Informations and Penalties according to the manner of Secular Courts of Judicature in Causes Civil and Criminal and whilst the Administration of it is committed unto men utterly unacquainted with and inconcerned in the Discipline of the Gospel or the preservation of the Church of Christ in Purity and Order and whilst herein many the most or all of them who are so employed have thereby outward Emoluments and Advantages which they do principally regard the due and proper care of the right Order of the Churches unto the Glory of Christ and their own Edification is utterly omitted and lost It is true many think this the only decent useful and expedient way for the Government of the Church and think it wondrous unreasonable that others will not submit thereunto and acquiesce therein But what would they have us do or what is it that they would perswade us unto Is it that this kind of Rule in and over the Church hath Institution given it in the Scripture or countenance from Apostolieal Practice Both they and we know that no pretence of any such Plea can be made Is it that the first Churches after the Apostles or the Primitive Church did find such a kind of Rule to be necessary and therefore erected it among themselves There is nothing more remote from Truth Would they perswade us that as Ministers of the Gospel and such as have or may have the care of particular Churches committed unto us that we have no such concernment in these things but what we may solemnly renounce and leave them wholly to the mannagement of others We are not able to believe them The Charge that is given unto us the Account that will be required of us the nature of the Office we are called unto continually testifie other things unto us Wherefore we dare not voluntarily engage into the neglect or omission of this Duty which Christ requireth at our hands and of whose neglect we see so many sad Consequents and Effects The Lord Christ we know hath the same Thoughts and makes the same Judgment of his Churches as he did of old when he made a solemn Revelation and Declaration of them And then we find that he charged the Failings Neglects and Miscarriages of the Churches principally upon the Angels or Ministers of them And we would not willingly by our neglect render our selves obnoxious unto his Displeasure nor betray the Churches whereunto we do relate unto his just indignation for their declension from the Purity of his Institutions and the vigour of that Faith and Love which they had professed We should moreover by the Conformity required of us and according to the Terms on which it is proposed engage our selves against the exercise of our Ministerial Office and Power with respect unto them who are already Members of Particular Churches For this we carry along with us that by Conforming we voluntarily consent unto the whole state of Conformity and unto all that we are to do or not to do by the Law thereof Now it is not to be expected that all who are duly initiated or joyned unto any Church