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THE
WORKS
JOHN OWEN, D.D.
EDITED
BY THOMAS RUSSELL, MA.
MEMOIRS OF HIS LIFE AND WRITINGS, BY WILLIAM ORME.
VOL. XX.
CONTAINING
AN INQUIRY INTO THE ORIGINAL, NATURE. INSTITUTION,
POWER, ORDER, AND COMMUNION OF EVANGELICAL CHURCHES;
AN ANSWER TO DR. STILLINGFLEET'S BOOK OF THE
UNREASONABLENESS OF SEPARATION; AND
THE TRUE NATURE OF A GOSPEL CHURCH AND ITS GOVERNMENT.
LONDON:
PRINTED FOR RICHARD BAYNES, 28, PATERNO-STER ROW:
And sold by J. Parker, Oxford; Deighton and Sons, Cambridge; D. Brown, Wansli and Innes, and H. S. Baynes and Co. Edinburgh ; Clialraers and Collins, and M. Ogle, Gla.sgow; M. Keene, and R. M. Tims, Dublin.
1826.
CO IN TEN IS
TO
THE TWENTIETH VOLUME.
Page
AN INQUIRY INTO THE ORIGINAL, NATURE, INSTITUTION, POWER, ORDER, AND COMMUNION OF EVANGELICAL CHURCHES.
To the Reader
PREFACE.
An examination of the general principles of Dr. Stillingfleet's book of the Un- reasonableness of Separation • 11
CHAP. I. Of the original of churches • • 65
CHAP. 11. The especial original of the evangelical church-state 74
CHAP. III.
The continuation of a church-state and of churches unto the end of the world ; what are the causes of it, and whereon it depends 95
CHAP. IV. The especial nature of the gospel church-state appointed by Christ •••••... Ill
CHAP. V.
The state of the first churches after the apostles, to the end of the second century • • 132
CHAP. VI.
Congregational churches alone suited unto the ends of Christ in the institution of his church Kjg
AN
INQUIRY
THE ORIGINAL, NATURE, INSTITUTION, POWER, ORDER, AND COMMUNION,
EVANGELICAL CHURCHES;
THE FIRST PART:
WITH
AN ANSWER
TO THE DISCOURSE
OF
THE UNREASONABLENESS OF SEPARATION,
WRITTEN BY DR. EDWARD STILLINGFLEET, DEAN OF PAUL'S; AND IN DEFENCE OF THE
VINDICATION OF THE NONCONFORMISTS
FROM
THE GUILT OF SCHISM.
Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls, — Jer. vi. 16.
VOL. XX.
TO THE READER.
I THOUGHT to have wholly omitted the consideration of that part of the discourse of Dr. Stillingfleet in his preface, which concerneth the furtherance and promo- tion of the designs of the Papists, and interest of popery, by nonconformists ; and accordingly I passed it by in the ensuing discourses. For I supposed that all unpre- judiced persons would assign it unto the provocation which he seems to have received from those who an- swered his sermon, or otherwise, and so have passed it by, among such other excursions as divines are inci- dent unto in their controversial writings. For that no countenance was given unto it, either from truth or any useful end as unto the present state of the Protestant religion amongst us, is evident unto all. But things are fallen out more according unto the humour of the times, or rather the supposed interest of some, than any just rational projections. For what other success this book hath had, I know not, nor am solicitous. Certain it is that many, of the same mind and persuasion with him- self, have been encouraged and emboldened by it, con- fidently to report that the nonconformists are great pro- moters of the papal interest, yea, and do the work of the Papists to facilitate its introduction. For it is now made so evident in the preface of that book (I will not say on what topics, which seem noi wakeful thoughts in such an important cause, and such a season as this is) that no man need doubt of the truth of it. Some indeed think that it were better at this time, to consider how to get
3 2
IV . TO THE READER.
out popery from amongst us, than to contend about the ways whereby it came in, as unto our present danger of it. But if nothing will prevail against the resolutions of others, influenced by interest, and the sweetness of present advantages, to desist from this inquiry, it will be necessary that such an account be given of the true reasons and means of the advance of popery in this na- tion, as shall give them occasion to consider themselves and their own ways; for we are to look for the causes of such effects in things and means that are suited and fitted to be productive of them, so as that they cannot but follow on their being and operation ; and not in cold stories, surmises, and far-fetched, or feigned inferences. And if we do reckon that the real advancement of reli- gion depends only on the secular advancement of some that do profess it, we may be mistaken in our measures, as others have been before us.
But at present, the insinuations of that preface do seem to prevail much with those of the same party with its author ; who want nothing at any time but the coun- tenance of such a pen and story, to vent their ill will against nonconformists. Report, say they, and we will report it. But also as he said, ' Mendacium mendacio tegendum ne perpluat.' First, evil inventions alway tend unto, and stand in need of, new additions to render them useful unto their end, without which they quickly evaporate ; wherefore, lest the insinuations of this wor- thy person should not be sufficiently subservient unto the uniting of all Protestants in one common interest against popery, which was the original design of the doctor's sermon, some have added unto it, that which is homogeneal as unto truth, and so easily mixing with the other discourse ; that the nonconformists, some of them at least, do receive or have received money from the Papists, to act their affairs and promote their inte- rest. And although this be such a putid calumny, such
TO THE READER.
a malicious falsehood, such a frontless lie, as impu- dence itself would blush at being made an instrument to vent it, and withal extremely ridiculous ; yet because it seems useful unto the good end of uniting Protestants, and opposing popery, it hath not only been reported by sundry of the clergy, but embraced and divulged also by some of their weak and credulous followers, who seem to believe that other men's advantage is their re- ligion. But when the utmost bounds of modesty are passed, nothing but an outrage in lying and calumny, out of hopes that something will stick at last, can give countenance to men in such false accusations. And those by whom they are first whispered, probably un- derstand better than the nonconformists what influence money, or the things which they know how to turn in- to it, hath into their profession and actings in religion. It seems to me that some such men are afraid, lest the present opposition unto popery should issue in such an establishment of the Protestant religion, as that here- after it should not be in the disposal of any, nor in their power to make a bargain of it, either for their advan- tage or in their necessity. For unless we should sup- pose such a defect in common prudence, as is not charge- able on men of understanding in other affairs, it is hard to judge that these things can proceed from any other ground, but a design to increase distrusts and jealousies amongst Protestants, to heighten their differences, to exasperate and provoke them to animosities, to weaken the hands of each party by a disbelief of the sincerity of each other in the same common cause; whence, whe- ther it be designed or no, it will follow that we shall be all made a prey unto our restless adversaries. For what else but a strong inclination thereto can give the least credit or reputation to such vile insinuations, false surmises and fables (I do not say in the preface, but in
VI TO THE READER.
the reports that have been occasioned thereby), where- in folly and malice rival one another, against that plain, open, uncontrollable evidence, v^^hich the nonconform- ists always gave, and yet continue to give, of their faith- ful cordial adherence unto the Protestant religion and interest in the nation. And what now, if in way of re- taliation a charge should be laid and managed against those of the episcopal way, that they should contribute their assistance, whether knowingly, or being deluded (it is all one), to the introduction of popery ; would not all things be cast into an admirable posture amongst us, for an opposition thereunto ? But let none mistake nor ' deceive themselves, neither the past sufferings of the nonconformists, nor their present hopes of liberty, nor the reproaches cast upon them, shall shake them in their resolutions for a conjunction with all sincere Protestants, in the preservation of their religion, and opposition unto all popish designs whatever. And (to speak with mo- desty enough) as they have hitherto in all instances of zeal and duty for the preservation of the Protestant re- ligion, been as ready and forward as any other sort of men, so whatever may befall them, however they may be traduced, or falsely accused, they do and will con- tinue in giving the highest security, that conscience, profession, principles, interest, and actions can give, of their stability in the same cause. Only they desire to be excused, if they make not use of this notable engine for opposing of popery, namely, the stirring up, at this present time, of jealousies, fears, and animosities amongst Protestants, which others judge serviceable unto that end. But that which animates all these insinuations, charges, and reports, is our thankful acceptance of the indulgence granted by his majesty by a public declara- tion some years ago ; whereby it should seem the Pa- pists thought to make some advantage, though they
TO THE HEADER. vii
were deceived in their expectation. I must needs say, that whatever be the true case in reference thereto in point of law, that in my judgment it scarcely answereth that loyalty and regard unto his majesty's honour, which some men profess, when all his actions are suited to their interests, to continue such outcries about that which was his own sole act, by the advice of his council. We did indeed thankfully accept and make use of this royal favour ; and after that for so many years we had been exposed to all manner of suiferings and penalties, whereby multitudes were ruined in their estates, and some lost their lives, and that without hopes of any remission of severity from the parliament that then sat, by their mistake of the true interest of the kingdom, wherein alone they did not miss it, we were glad to take a little breathing space from our troubles, under his majesty's royal protection, designed only as an expedient (as was usual in former times) for the peace and prosperity of the kingdom, until the whole matter might be settled in parliament. And if this were a crime, ' habetis confitentem reum' as to my part. But because I know myself herein peculiarly reflected on, I do avow, that never any one person in authority, dignity, or power in the nation, nor any one that had any relation unto public affairs, nor any from them. Papist or Protestant, did once speak one word to me, or advise with me, about any indulgence or toleration to be granted unto Papists ; I challenge all the world who are otherwise minded, to intermit their service for a season unto the great false accuser, and prove the contrary if they can. The persons are suffi- ciently known of whom they may make their inquiry. But I can cast this also into the same heap or bun- dle of other false surmises and reports concerning me, almost without number ; which it would be a wonder
VIU TO THE READER.
that some men should pretend to believe and divulge as they have done, if we were bound to judge that their charity and prudence were proportionable unto their dignities and promotions. These things must be, whilst interest, with hopes and fears, vain love, and hatred thence arising, do steer the minds of men.
But what if we have not designed the prevalence or introduction of popery, yet being a company of silly fellows, we have suffered ourselves to be wheedled by the Jesuits, to be a-ctive for the rutting of our own throats ; for we are full well satisfied, that we should be the very first who should drink of the cup of their fury, could they ruin the Protestant interest in Eng- land. And into such an unhappy posture of affairs are we fallen, that whereas it is evident we do nothing for the promotion of popery, but only pray against it, preach against it, write against it, instruct the people in principles of truth whereon to avoid it ; and cor- dially join with all true Protestants in the opposition of it, wherein we are charged with an excess that is like to spoil all ; yet these crafty blades know how to turn it all unto their advantage. As it should seem, therefore, there remains nothing for nonconformists to do in this matter, but to bind themselves hand and foot, and give themselves up unto the power of the Papists ; for all they do against them, doth but pro- mote their interest. But this I am persuaded they will be greatly unwilling unto, unless they are well assured, that their episcopal friends will be more ready to ex- pose themselves to hazard for their preservation and deliverance, than yet they have reason to expect that they will. But for my part I was a long time since taught an expedient by an eminent personage for the freeing myself from any inclination to a compliance with popery, and that in the instance of himself. For
TO THE READER. IX
being in Ireland when there was, in former days, a great noise about reconciliation ; a person of his own order and degree in the court of England, wrote unto him to inform him of a report, that he was inclined to a reconciliation with popery, or a compliance on good terms with the church of Rome ; and withal de- sired him, that, if it were so, he would communicate unto him the reason of his judgment. But that great and wise personage, understanding full well whereunto these things tended, returned no answer, but this only : That he knew no reason for any such report; for he was sure, that he believed the pope to be antichrist • which put an absolute period unto the intercourse. And I can insist on the same defensative, against forty such arguments as are used to prove us compliant with the papal interest ; and so I believe can all the non- conformists. And if this be not enough I can, for my part, subscribe unto the conclusion which that most eminent champion of the Protestant religion in Eng- land, namely, Whitaker, gives unto his learned dis- putation about antichrist; ' Igitur,' saith he, ' sequa- mur prseeuntem Spiritum Sanctum, et libere dicamus defendamus, clamemus, et per eum qui vivit in Eeter- num juremus, pontificem Romanumesse antichristum.' If this will not suffice, we know better how to spend our remaining hours of life and peace, than in contending about impertinent stories and surmises, ex- haled by wit and invention out of the bog of secular interest. And shall therefore only assure those by whom we are charged, in the pulpit, or coffee-houses or from the press, to countenance the promotion of the papal interest in the nation, that as they deal unjustly with us herein, and weaken the Protestant interest what lies in them ; so let them and others do and say what they please, nothing shall ever shake us in
X TO THE READER.
our resolution, by tlie help of God, to abide in a firm conjunction with all sincere Protestants for the pre- servation of our religion, and in opposition to the Papists ; yea, that we would do so with our lives at the stake, if there were none left to abide in the same testimony but ourselves ; but if they think that there is no way for us to be serviceable against popery, but by debauching our consciences with that conformity which they prescribe unto us, we beg their pardon, we are of another mind.
THE PREFACE.
An examination of the general principles of Dr. Stillingfleet's hook of the Unreasonableness of Separation.
1 HE differences and contests among professed Christians about the nature, power, order, rule, and residence of the gospel church-state, with the interest of each dissenting party therein, have not only been great, and of long conti- nuance, but have also so despised all ways and means of allaying or abatement, that they seem to be more and more inflamed every day ; and to threaten more pernicious con- sequents, than any they have already produced ; which yet have been of the worst of evils that the world for some ages hath groaned under. For the communion so much talked of amongst churches, is almost come only unto an agree- ment and oneness in design for the mutual and forcible extermination of one another ; at least this is the professed principle of them who lay the loudest claim to the name and title, with all the rights and privileges, of the church. Nor are others far remote from the same design, who ad- judge all who dissent from themselves into such a condition, as wherein they are much inclined to think it meet they should be destroyed. That which animates this contest, which gives it life and fierceness, is a supposed enclosure of certain privileges and advantages, spiritual and temporal, real or pretended, unto the church-state contended about. Hence most men seem to think that the principal, if not their only concernment in religion, is of what church they are ; so as that a dissent from them is so evil, as that there is almost nothing else that hath any very considerable evil in it. When this is once well riveted in their minds by them whose secular advantages lie in the enclosure, they are in a readiness to bear a share in all the evils that un- avoidably ensue on such divisions. By this means, among others, is the state or condition of Christian religion, as unto its public profession, become at this day so deplorable, as
12 THE PREFACE.
cannot well be expressed. What with the bloody and de- solating wars of princes and potentates, and what with the degeneracy of the community of the people from the rule of the gospel in love, meekness, self-denial, holiness, zeal, the universal mortification of sin, and fruitfulness in good works, the profession of Christianity is become but a sad representation of the virtues of him who calls out of dark- ness into his marvellous light. Neither doth there seem at present to be any design or expectation in the most for the ending of controversies about the church, but force and the sword ; which God forbid.
It is therefore high time that a sober inquiry be made, whether there be any such church-state of divine institu- tion as those contended about. For if it should appear upon trial, that indeed there is not, but that all the fierce digladiations of the parties at variance, with the doleful ef- fects that attend them, have proceeded on a false supposi- tion, in an adherence whereunto they are confirmed by their interests, some advances may be made towards their aba t- ment. However, if this may not be attained, yet directions may be taken from the discovery of the truth, for the use of them who are willing to be delivered from all concernment in these fruitless endless contests, and to reduce their whole practice in religion unto the institutions, rules, and com- mands of our Lord Jesus Christ. And where all hopes of a general reformation seem to fail, it savours somewhat of an unwarrantable severity, to forbid them to reform them- selves who are willing so to do ; provided they admit of no other rule in what they so do, but the declaration of the mind of Christ in the gospel, carrying it peaceably towards all men, and firmly adhering unto the faith once delivered unto the saints.
To make an entrance into this inquiry, the ensuing dis- course is designed. And there can be no way of the ma- nagement of it, but by a diligent impartial search into the nature, order, power, and rule of the gospel church-state, as instituted, determined and limited by our Lord Jesus Christ and his apostles. When we depart from this rule, so as not to be regulated by it in all instances of fact, or pleas of right that afterward fell out, we fall into the confusion of various presumptions, suited unto the apprehensions and
THE PREFACE. 13
interests of men, imposed on them from the circumstances of the ages wherein they lived. Yet is it not to be denied, but that much light into the nature of apostolical institu- tions may be received from the declared principles and practices of the first churches for the space of two hundred years, or thereabouts. But that after this the churches did insensibly depart in various degrees from the state, rule, and order of the apostolical churches, must I suppose be acknowledged by all those who groan under the final issue of that gradual degeneracy in the papal antichristian tyranny. For Rome was not built in a day, nor was this change in- troduced at once, or in one age ; nor were the lesser altera- tions which began this declension, so prejudicial unto the being, order, and purity of the churches, as they proved afterward, through a continual additional increase in suc- ceeding ages.
Having affirmed something of this nature in my brief vindication of the nonconformists from the guilt of schism, the reverend Dr. Stillingfleet in his late treatise, entitled, The Unreasonableness of Separation, doth not only deny it, but reflects with some severity upon the mention of it ; part. ii. sect. 3. pp. 225, 226, &c. I shall therefore on this occasion reassume the consideration of it, although it will be spoken unto also afterward.
The words he opposeth are these : ' It is possible that an impartial account may, ere long, be given of the state and ways of the first churches, after the decease of the apostles, wherein it will be made to appear how they did insensibly deviate in many things from the rule of their first institu- tion ; so as that though their mistakes were of small mo- ment, and not prejudicial unto their faith and order, yet oc- casion was administered unto succeeding ages to increase those deviations, until they issued in a fatal apostacy.' I yet suppose these words inoffensive, and agreeable unto the sentiments of the generality of Protestants. For,
1. Unto the first churches after the apostles, I ascribe nothing but such small mistakes as did no way prejudice their faith or order. And that they did preserve the latter as well as the former, as unto all the substantial parts of it, shall be afterward declared. Nor do I reflect any more upon them, than did Hegesippus in Eusebius, who confines
14 THE PREFACE.
the virgin purity of the church unto the days of the apo- stles; lib, 3. cap. 29. The greater deviations which I in- tend, began not until after the end of the second century. But,
2. To evince the improbability of any alteration in church rule and order, upon my own principles, he intimates both here and afterward, that ' my judgment is that the go- vernment of the church was democratical, and the power of it in the people in distinction from its officers ;' which is a great mistake ; I never thought, I never wrote, any such thing. I do believe that the authoritative rule or govern- ment of the church was, is, and ought to be, in the elders and rulers of it, being an act of the office-power committed unto them by Christ himself. Howbeit my judgment is, that they ought not to rule the church with force, tyranny, and corporal penalties, or without their own consent, whereof we shall treat afterward. There are also other mistakes in the same 'discourse, which I shall not insist upon.
3. This therefore is that which he opposeth, namely, that there was a deviation in various degrees, and falling off from the original institution, order, and rule of the church, until it issued in a fatal apostacy. This is that which on the present occasion must be farther spoken unto. For if this be not true, I confess there is an end of this con- test, and we must all acquiesce in the state, rule, and order, that was in the church of Rome before the reformation. But we may observe something yet farther in the vindica- tion and confirmation of this truth, which I acknowledge to be the foundation of all that we plead for in point of church reformation. As,
1. That the reasons and arguings of the doctor in this matter, the necessity of his cause compelling him thereunto, are the same with those of the Papists about the apostacy of their church, in faith, order, and worship, wherewith they are charged ; namely, when, where, how was this alteration made ? who made opposition unto it? and the like. When these inquiries are multiplied by the Papists, as unto the whole causes between them and us, he knows well enough how to give satisfactory answers unto them, and so might do in this particular unto himself also ; but I shall endeavour to ease him of that trouble at present. Only I
THE PREFACE. 15
must say that it is fallen out somewhat unexpectedly, that the ruins of the principal bulwark of the papacy, which hath been effectually demolished by the writings of Pro- testants of all sorts, should be endeavoured to be repaired by a person, justly made eminent by his defence of the Pro- testant religion against those of the church of Rome.
2. But it may be pleaded, that although the churches following the first ages did insensibly degenerate from the purity and simplicity of gospel faith and worship, yet they neither did nor could do so from an adherence unto, and abiding in, their original constitution ; or from the due ob- servation of church-order, rule, and discipline, least of all could this happen in the case of diocesan episcopacy. I answer,
1 . That as unto the original of any thing that looks like diocesan episcopacy, or the pastoral relation of one person of a distinct order from presbyters unto many particular complete churches with officers of their own, with power and jurisdiction in them and over them, unto the abridg- ment of the exercise of that right and power unto their own edification, which every true church is intrusted withal by Jesus Christ, it is very uncertain, and was introduced by insensible degrees, according unto the effectual working of the mystery of iniquity. Some say that there were two distinct orders, namely, those of bishops and presbyters, in- stituted at first in all churches planted by the apostles ; but as the contrary may be evidently proved, so a supposi- tion of it would no way promote the cause of diocesan episcopacy, until those who plead for it have demonstrated the stateof the churches wherein they were placed to be of the same nature with those now called diocesan. Where- fore this hypothesis begins generally to be deserted, as it seems to be by this author. Others suppose that imme- diately upon, or at, or after the decease of the apostles, this new order of bishops was appointed to succeed the apostles in the government of the churches that were then gathered or planted. But how, when, or by whom, by what au- thority, apostolical and divine, or ecclesiastical only and human, none can declare ; seeing there is not the least foot- step of any such thing either in the Scripture or in the records that remain of the primitive churches. Others
16 THE PREFACE.
think this new order of officers took its occasional rise from the practice of the presbyters of the church at Alex- andria, who chose out one among themselves constantly to preside in the rule of the church, and in all matters of order, unto whom they ascribed some kind of pre-eminence and dignity, peculiarly appropriating unto him the name of bishop. And if this be true as unto matter of fact, I reckon it unto the beginnings of those less harmful deviations from their original constitution, which I assigned unto primitive churches ; but many additions must be made hereunto, be- fore it will help the cause of diocesan episcopacy. What other occasions hereof were given or taken, what advan- tages were made use of to promote this alteration, shall be touched upon afterward.
2. Why may not the churches be supposed to have de- parted from their original constitution, order, and rule, as well as from their first faith and worship, which they did gradually in many successive ages, until both were utterly corrupted. The causes, occasions, and temptations leading unto the former, are to the full as pregnant as those leading unto the latter. For,
1. There was no vicious corrupt disposition of mind that began more early to work in church officers, nor did more grow and thrive in the minds of many, than ambition, with desire of pre-eminence, dignity, and rule. It is not to be supposed that Diotrephes was alone in his desire of pre- eminence, nor in the irregular actings of his unduly as- sumed authority. However we have one signal instance in him of the deviation that was in the church with him, from the rule of its original constitution. For he prevailed so far therein, as by his own single episcopal power to reject the authority of the apostles, and to cast them out of the church who complied not with his humour. How effigc- tually the same ambition wrought afterward, in many others possessing the same place in their churches with Diotrephes, is sufficiently evident in all ecclesiastical histories. It is far from being the only instance of the corruption of church- order and rule, by the influence of this ambition, yet it is one that is pregnant, which is given us by Ambrose, for saith he, * Ecclesia ut synagoga, seniores habuit, quorum sine consilio nihil agebatur in ecclesia ; quod qua negli-
THE PREFACE. 17
gentia obsoleverit nescio, nisi forte doctorum desidia, aut magis superbia, dum soli volunt aliquid videri.' In 1 ad Timoth. cap. 5. It seems there was some alteration in church-rule and order in his time, whose beginning and progress he could not well discover and trace, but knew well enough, that so it was then come to pass. And if he who lived so near the times wherein such alterations were made, could not yet discover their first insinuation, nor their subtle progress, it.is unreasonable to exact a strict ac- count of us in things of the same nature, who live so many- ages after their first introduction. But this he judgeth, that it was the pride or ambition of the doctors of the church, which introduced that alteration in its order. Whereas, therefore, we see in the event, that all deviations from the original constitution of churches, all alterations in their rule and order, did issue in a compliance with the ambition of church-rulers, as it did in the papal church ; and this ambition was signally noted as one of the first de- praved inclinations of mind that wrought in ecclesiastical rulers, and which in the fourth and fifth centuries openly proclaimed itself unto the scandal of Christian religion, there was a greater disposition in them unto a deviation from the original institution, rule, and order of the church, no way suited unto the satisfaction of that ambition, than unto a defection from the purity of faith and worship, which yet also followed. 2. As the inclination of many lay towards such a devia- tion, so their interests lead them unto it, and their tempta- tions cast them upon it. For to acknowledge the truth unto our author and others, the rule and conduct of the church, the preservation of its order and discipline accord- ing unto its first institution, and the directions given in the Scripture about it, are, according unto our apprehension of these things, a matter so weighty in itself, so dangerous as unto its issue, attended with so many difficulties, trials, and temptations, laid under such severe interdictions of lordly power, or seeking either of wealth or dignity, that no wise men will ever undertake it, but merely out of a sense of a call from Christ unto it, and in compliance with that duty which he owes unto him. It is no pleasant thing unto flesh and blood, to be engaged in the conduct and oversight of
VOL. XX. c
18
thjl preface.
Christ's volunteers, to bear with their manners, to exercise all patience towards them in their infirmities and tempta- tions, to watch continually over their walkings and conver- sation, and thereon personally to exhort and admonish them all, to search diligently and scrupulously into the rule of the Scripture for their warranty in every act of their power and duty; under all their weaknesses and miscarriages, continuing a high valuation of them, as of the flock of God, * which he hath purchased with his own blood,' with sundry other things ofthe like kind, all under an abiding sense of the near approach of that great account which they must give of the whole trust and charge committed unto them, before the judgment-seat of Christ; for the most part peculiarly exposed unto all manner of dangers, troubles, and persecu- tions, without the least encouragement from wealth, power, or honour. It is no wonder, therefore, if many in the primi- tive times were willing gradually to extricate themselves out of this uneasy condition, and to embrace all occasions and opportunities of introducing insensibly another rule and order into the churches, that might tend more unto the exaltation of their own power, authority, and dignity, and free them in some measure from the weight of that im- portant charge, and continual care with labour, which a diligent and strict adherence unto the first institution of churches, and rules given for their order and government, in the Scripture, would have obliged them unto. And this was done accordingly ; until, in the fourth and fifth centu- ries and so onward, the bishops, under various titles, began by their arbitrary rules and canons, to dispose of the flock of Christ, to part and divide them among themselves, with- out their own knowledge or consent, as if they had con- quered them by the sword. This bishop shall have such a share and number of them under his power, and that other so many ; so far shall the jurisdiction of one extend, and so far that of another, was the subject of many of their decrees and laws for the rule of the church. But yet neither did they long keep within those bounds and limits which their more modest ambition had at first prescribed unto them ; but took occasion from these beginnings to contend among themselves about pre-eminence, dignity, and power, in which
•JHE PREFACE. 19
the bishop of Rome at length remained master of the field, thereby obtaining a second conquest of the world.
3. That there was such a gradual deviation from the original institution of churches, their order and rule, is ma- nifest in the event. For the change became at length as great as the distance is between the gospel and the rule of Christ over his church, on the one hand, and the canon law with the pope or antichrist set over the church, on the other. This change was not wrought at once, not in one age, but by an insensible progress even from the days of the apostles unto those dark and evil times wherein the popes of Rome were exalted into an absolute tyranny over all churches, unto the satiety of their ambition. For,
4. This mystery of iniquity began to work in the days of the apostles themselves, in the suggestions of Satan and the lusts of men, though in a manner latent and imperceptible unto the wisest and best of men. For that this mystery of the iniquity consisted in the effectual workings of the pride, ambition, and other vices, of the minds of men, excited, enticed, and guided by the craft of Satan, until it issued in the idolatrous persecuting state of the church of Rome, wherein all church-rule, order, and worship of divine institu- tion was utterly destroyed or corrupted, we shall believe, until we see an answer given unto the learned writings of all sorts of Protestants whereby it hath been proved.
These thino;s are sufficient to vindicate the truth of the assertion which the doctor opposeth, and to free it from his exceptions. But because, as was observed before, the sup- position hereof is the foundation of all our present contests about church order and rule, I shall yet proceed a little farther in the declaration of the way and manner whereby the apostacy asserted was begun and carried on. And I shall not herein insist on particular instances, nor make a transcription of stories out of ancient writers, giving evidence unto the truth, because it hath been abundantly done by others, especially those of Magdeburg in the sixth and seventh chapters of their Centuries, unto whose observations many other learned men have made considerable additions ; but I shall only treat in general of the causes, ways, and manner, of the beginning and progress of the apostacy or declension of churches from their first institution, which fell
c 2
20 THE PREFACE.
out in the successive ages after the apostles, especially after the end of the second century, until when divine institutions, as unto the substance of them, were preserved entire.
Decays in any kind, even in things natural and political, are hardly discernible but in and by their effects. When an hectic distemper befalls the body of any man, it is ofttimes not to be discerned until it is impossible to be cured. The Roman historian gives this advice unto his readers ; after he hath considered the ways and means whereby the empire came to its greatness ; ' labente deinde disciplina velut dis- sidentes primo mores sequatur animo ; deinde ut magis ma- gisque lapsi sint, tum ire cseperint prsecipites, donee ad hsec tempora, quibus nee vitia nostra, nee remediapati possumus, periculum est.' Liv. Prsefat. His words do not give us a more graphical description of the rise and decay, as unto virtue and vice, of the Roman empire, than of the Roman church, as unto its rise by holiness and devotion, and its ruin by sensuality, ambition, the utter neglect of the discipline of Christ, and superstition. But yet let any man peruse that historian who wrote with this express design, he shall hardly fix upon many of those instances whereby the empire came into that deplorable condition, wherein it was not able to bear its distempers nor its cure, such as was the state of the church before the reformation. But besides the common difficulty of discovering the beginnings and gradual progression of decays, declensions, and apostacy, those which we treat of were begun and carried on in a mysterious manner, that is, by the effectual working of the mystery of iniquity. As this almost hid totally the work of it from the ages wherein it was wrought, so it renders the discovery of it now accomplished, the more difficult. Passengers in a ship setting out to sea, ofttimes discern not the progressive motion of the ship ; yea, for awhile the land rather seems to move from them, than the vessel wherein they are from it ; but after a season the consideration of what distance they are at from their port, gives them sufficient assurance of the progress that hath been made. So this declension of the churches from their primitive order and institution, is discoverable, rather by measuring the distance between what it left, and what it arrived unto, than by express instances of it. But yet is it not altogether like unto that of a ship at
THE PREFACE. 21
sea, butj-ather unto the way of a serpent on a rock, which leaves some slime in all its turnings and windings, whereby it may be traced. Such marks are left on record, of the serpentine works of this mystery of iniquity, as whereby it may be traced, with more or less evidence from its original interests unto its accomplishment.
The principal promoting causes of this defection on the part of men, were those assigned by St. Ambrose in one instance of it, namely, the negligence of the people, and the ambition of the clergy. I speak as unto the state, rule, discipline, and order of the church ; for as unto the doc- trine and worship of it, there were many other causes and means of their corruption, which belong not unto our pre- sent purpose. But as unto the alterations that were begun and carried on in the state, order, and rule of the church, they arose from those springs of negligence on the one hand, and ambition on the other, with want of skill and wisdom to manage outward occurrences and incidencies, or what alteration fell out in the outward state and condition of the church in this world. For hence it came to pass, that in the accession of the nations in general unto the pro- fession of the gospel, church order was suited and framed unto their secular state, when they ought to have been brought into the spiritual state and order of the church, leaving their political state entire unto themselves. Herein, I say, did the guides of the church certainly miss their rule, and depart from it, in the days of Constantine the emperor, and afterward under other Christian emperors, when whole towns, cities, yea, and nations offered at once to join them- selves unto it. Evident it is, that they were not wrought hereunto by the same power, nor induced unto it on the same motives, or led by the same means with those who formerly under persecution were converted unto the faith of our Lord Jesus Christ. And this quickly manifested itself in the lives and conversations of many, yea, of the most of. them. Hence those which were wise, quickly understood, that what the church had got in multitude and number, it had lost in the beauty and glory of its holy profession. Chrysostom in particular complains of it frequently, and in many places cries out, What have I to do with this multi- tude, a few serious believers are more worth than them all.
22 THE PREFACE.
However, the guides of the church thought meet to receive them, with all their multitudes, into their communion, at least so far as to place them under the jurisdiction of such and sucli episcopal sees ; for hereby their own power, authority, dignity, revenues, were enlarged and mightily increased. On this occasion, the ancient primitive way of admitting members into the church being relinquished, the consideration of their personal qualifications, and real con- version unto God, omitted, such multitudes being received as could not partake in all acts and duties of communion with those particular churches whereunto they were dis- posed, and being the most of them unfit to be ruled by the power and influence of the commands of Christ on their minds and consciences, it was impossible but that a great alteration must ensue in the state, order, and rule of the churches, and a great deviation from their original insti- tution. Men may say that this alteration was necessary, that it was good and useful, that it was but the accommo- dation of general rules unto especial occasions and circum- stances ; but that there was an alteration hereon in all these things, none can with modesty deny. And this is enough unto my present design, being only to prove, that such alterations and deviations did of old fall out. Neither ought we to cover the provoking degeneracy of the gene- rality of Christians, in the fourth and fifth centuries, with those that followed. The consideration of it is necessary unto the vindication of the holy providence of God, in the government of the world, and of the faithfulness of Christ in his dealing with his church. For there hath been no nation in the world which publicly received Christian re- ligion, but it hath been wasted and destroyed by the sword of pagan idolaters, or such as are no better than they. At first all the provinces of the western empire were one after another made desolate by the pagan nations of the northern • countries; who themselves did afterward so turn Christians, as to lay among them the foundation of antichristianism ; Rev. xvii. 12, 13. The eastern empire, comprehending the residue of the provinces that had embraced the Christian religion, was first desolated in the chief branches of it, by the Saracens, and at length utterly destroyed by the Turks. And I pray God that the like fate doth not at this day hang
THE PREFACE. 23
over the reformed nations, as from their profession they are called. Do we think that all this was without cause ? Did God give up his inheritance to the spoil of barbarous in- fidels, without such provocations, as the passing by whereof was inconsistent with the hohness and righteousness of his rule? It was not the wisdom, nor the courage, nor the mul- titude of their enemies, but their own sins, wickedness, superstition, and apostacy from the rule of gospel order, worship, and obedience, which ruined all Christian nations. But to give farther evidence hereunto, I shall consider the causes aforementioned distinctly and apart. And the first of them is the negligence of the people themselves. But in this negligence I comprise both the ignorance, sloth, worldliness, decay in gifts and graces, with superstition in sundry instances, that in many of them were the causes of it. Dr. Stillingfleet pleads that 'it is very unlikely that the people would forego their interest in the government of the churches, if ever they had any such thing, without great noise and trouble. For,' saith he, ' government is so nice and tender a thing, that every one is so much concerned for his share in it, that men are not easily induced to part with it. Let us suppose the judgment of the church to have been democratical at first, as Dr. Owen seems to do, is it probable that the people would have been wheedled out of the sweetness of government so soon, and made no noise about it?' p. 226. His mistake about my judgment herein hath been marked before. No other interest or share in the government is ascribed by us unto the people, but that they may be ruled by their own consent, and that they may be allowed to yield obedience in the church, unto the com- mands of Christ and his apostles, given unto them for that end. This interest they neither did nor could forego, without their own sin and guilt, in neglecting the exercise of the gifts and graces which they ought to have had, and the- performance of the duties whereunto they were obliged. But for any engagement on their minds from the ' sweetness of government,' wherein their concern principally consists in an understanding voluntary obedience unto the commands of Christ, they had nothing of it. Take also, in genera), government to be, as the government of the church is, merely a duty, labour, and service, without those advantages
24 THE PREFACi:.
of power, ease, dignity, and wealth, which have been an- nexed unto it ; and it will be hard to discover such a nicety or sweetness in it, as to oblige unto pertinacy in an ad- herence unto it. If the government of the church were ap- prehended to consist in men's giving themselves wholly to the word and prayer, in watching continually over the flock ; in accurate carefulness to do and act nothing in the church but in the name and authority of Christ, by the warranty of his commands, with a constant exercise of all gifts and graces of the Holy Spirit which they have received, in these and all other duties of their office, and that without the least appearance of domination, or the procuring of dignity, secular honours, and revenues thereby, it may be, a share and interest in it would not be so earnestly coveted and sought after, as at present it is. Nor is there anymore per- tinency in his ensuing supposal of a 'change in the govern- ment of the congregational churches in London, in setting up one man to rule over them all and to appoint their several teachers,' &c. p. 227. 'which could notbedone without noise/ It is in vain to fear it,
Non isto vivimus illic Quo tu rere, niodo,
and impertinent in this case to suppose it. For it speaks of a sudden total alteration in the state, order, and rule of churches to be made at once ; whereas our discourse is of that which was gradual in many ages by degrees almost im- perceptible. But yet I can give no security that the churches of our way shall not, in process of time, decline from their primitive constitution and order, either in their power and spirit, in faith and love, or in the outward practice of them, unless they continually watch against all beginnings and oc- casions of such declensions, and frequently renew their re- formation ; or if it be otherwise, they will have better success than any churches in the world ever yet had, even those that were of the planting of the apostles themselves, as is mani- fested in the judgment that our Lord Jesus Christ passed on them. Rev. ii. and iii. The negligence of the people which issued in their unfitness to be disposed of and ruled accord- ing to the principles of the first constitution of church-order, may be considered either as it gave occasion unto those lesser deviations from the rule, which did not much preju-
THE PREFACE. 25
dice the faith and order of the churches, or as it occasioned greater alterations in the ensuing ages. And,
1. The great, and perhaps in some things excessive, ve- neration which they had of their bishops or pastors, did pro- bably occasion in them some neglect of their own duty. For they were easily induced hereon, not only implicitly to leave the management of all church affairs unto them, but also zealously to comply with their mistakes. The church of Smyrna, giving an account of the martyrdom of holy Poly- carpus, tells us, that when he ascended the pile wherein he was to be burned, ' that he pulled off his own clothes, and endeavoured to pull off his shoes, which he had not done before, because the faithful strove among themselves who should soonest touch his body;' Euseb. lib. 4. cap. 15. I think there can be no veneration due to a man, which was not so unto that great and holy person. But those who did so express it, might easily be induced to place too much of their religion in an implicit compliance with them unto whom they are so devoted. Hence a negligence in them- selves as unto their particular duties did ensue. They were quickly far from esteeming it their duty to say unto their pastor or bishop, that he ' should take heed unto the mini- stry which he had received in the Lord to fulfil it,' as the apostle enjoins the Colossians to say to Archippus their pas- tor; chap. iv. 17. but began to think that the glory of obse- quious obedience was all that was left unto them. And hence did some of the clergy begin to assume to themselves, and to ascribe unto one another, great swelling titles of ho- nour, and names of dignity (amongst which the blasphemous title of his holiness was at length appropriated unto the bi- shop of Rome), wherein they openly departed from aposto- lical simplicity and gravity. But these things fell out after the writing of the Epistle of Clemens, of those of the church of Vienna, and Smyrna, wherein no such titles do appear.
2. Many of the particular churches of the first planta- tions increasing greatly in the number of their members, it was neither convenient nor safe that the whole multitude should on all occasions come together, as they did at first, to consult about their common concerns, and discharge the duties of their communion. For by reason of danger from
2G THE PREFACE.
their numerous conventions, they met in several parcels, as they had opportunity. Herewith they were contented, un- less it were upon the greater occasions of choosing their officers and the like, whereon the whole church met to- gether. - This made them leave the ordinary administration of all things in the church unto the elders of it, not con- cerning themselves farther therein, but still continuing mem- bers of the same particular church. It is altogether impro- bable what Platina from Damasus affirms in the life of Eva- ristus, about the end of the first century, that he distributed the faithful at Rome into distinct titles or parishes, with dis- tinct presbyters of their own. For it is apparent that in those days wherein persecution was at its height, that the meetings of believers were occasional, with respect unto their security, ofttimes by night, sometimes in caves under the earth, or in deserted burial-places, at best in private houses. And they had for what they did the example of the apostolical churches ; Acts, i. 13, 14. ii. 46. iv. 24, 31. xii. 12. xviii. 7. xx. 8. xxi. 18. Instancesof such meetings may be multiplied, especially in the church of Rome. And to manifest that they took this course upon necessity, when peace began to be restored at any time unto them, they de- signed temples that might receive the whole multitude of the church together. The distribution mentioned into titles and parishes, began a long time after, and in very few places within three hundred years. In this state, it is easy to con- ceive what alterations might fall out in some churches from their primitive order, especially how the people might de- sert their diligence and duty in attending unto all the con- cerns of the church. And if those things which the apostles wrote unto them in their epistles, the instructions, direc- tions, and commands how in all things they should act and deport themselves in the church, be esteemed to be obliga- tory in all ages, I cannot see how after the second century they were much complied withal, unless it were in the single instance of choosing their own officers or rulers.
But, secondly. After these there ensued greater occa- sions of greater variations from the primitive institution and order of the churches, on the part of the people. For,
1. Such numbers of them were received into a relation unto particular churches, as was inconsistent with the ends
THE PREFACE. 27
of their institution, and the observance of the communion re- quired in them, as will afterward appear. And the reliefs that were invented for this inconveniency in distinct conven- tions, supplied with the administration of the word and sa- crament from the first church, or by stated titles, did alter the state of the church.
Among those multitudes which were added unto the churches, especially in the fourth century, many, if not the most, did come short inexpressibly in knowledge, gifts, grace, holiness, and uprightness of conversation, of the pri- mitive Christians, as the writers of that age complain. And being hereby incapable of walkingaccordingunto the order, rule, and discipline of the apostolical churches, there seemed to be a necessity of another rule, of other ways and means, for their government, without their own concurrence or con- sent, than what was at first appointed, which were gradually introduced ; whence the original of a multitude of those canons, which were arbitrarily invented afterward for their rule and government, is to be derived. And it may be made to appear, that the accommodation of the rule, yea, and of the worship of the church in the several ages of it, unto the ignorance, manners, and inclinations of the people, who were then easily won unto the outward profession of Christian re- ligion, was one means of the ruin of them both, until th^y issued in downright tyranny and idolatry.
But much more of the cause of the deviation of the churches from their primitive rule and order, is to be ascribed unto the ambition and love of pre-eminence in many of the clergy, or rulers of the churches ; but this is no place nor sea- son to manifest this by instances, besides it hath been done by others. I shall therefore inquire only into one or two things in particular, which are of principal consideration in the declension of the churches from their primitive institu- tion, order, and rule. And,
1. It is evident, that there was an alteration made in the state of the church as to its officers. For it issued at last in popes, patriarchs, cardinals, metropolitan and diocesan bishops, who were utterly foreign unto the state and order of the primitive churches, "and that for some ages. Nor were these officers introduced into the church at once, or in one age, nor with the powers which they afterward claimed and
28 THE PREFACE.
assumed unto themselves. . It was done gradually in many succeeding ages, working by a design to accommodate the state of the church unto the political state of the empire in the distribution of its government.
2. The beginnings of this great alteration were small, nor at all perceived in the days wherein they were first acted. Nor is it agreed, nor as far as I see, will it ever be agreed, among learned men, when first a disparity among the ordi- nary officers of the church, in order, degree, or power, did first begin, nor by what means it was brought about. The apostles were all equal among themselves, no one had either office or office-power above others. So were all the ordinary bishops and presbyters mentioned in the Scripture, as shall be proved afterward ; no intimation is given of any pre-emi- nence or superiority amongst them, of one over others. Yet afterward in the third and fourth centuries, much of that nature appears. It begins to be granted that the bishops and elders mentioned in the Scripture were the same, and that there was no difference in name, office, or power, during the apostles' times, which was the judgment of Jerome, and our author seems to me to be of the same mind ; p. 267. But they say, that after the decease of the apostles, there were some appointed to succeed them in that part of their office, which concerned the rule of many churches. And this they say was done for the prevention of schism, but with ill suc- cess; for, as Clemens affirms, that the apostles foresaw that there would be strife and contention about episcopacy, even when it was confined unto its original order, because of the ambition of Diotrephes and others like him; so it became much more the cause of all sorts of disorders in schisms and heresies, when it began to exalt itself in dignity and reputa- tion. The first express attempt to corrupt and divide a church, made from within itself, was that in the church of Jerusalem, made by Thebulis, because Simon Cleopas was chosen bishop, and he was refused; Euseb. lib. 4. cap. 21. Thesamerisehad the schisms of the Novatians and Donatists, the heresies of Arius and others. Neither is there any thing certain in this pretended succession of some persons unto the apostles in that part of their 'office which concerns the rule of many churches by one overseer. No intimation of any such appointment by the apostles, or any of them, no
THE PREFACE. 29
record of the concurrence of the churches themselves, in and unto this alteration, can be produced. Nor is there any analogy between the extraordinary power of every apostle over all churches, and care for them, and the ordinary power of a bishop over a small number, which lot or accident dis- poseth unto him. Besides, it cannot be proved, no instance can be given, or hath been for the space of two hundred years or until the end of the second century, of any one per- son who had the care of more churches than one committed unto him, or did take the charge of them on himself. But whereas this change did fall out, and appears evidently so to have done in the fourth century, w^e may briefly inquire into the causes and occasions of it.
Churches were originally planted in cities and towns for the most part ; not absolutely ; for the word was preached and churches gathered by the apostles Kara iroXcig koX x^opag, as Clemens testifieth. In such cities there was but one church, whereunto all believers did belong. Imention this the rather, because our present author, who is pleased frequently to mis- take my words and principles, affirms ' that the thing which I should have proved, is, that there were more churches at first planted in one city than one.' I know not why I should be obliged to do so, because 1 never said so. I do believe indeed that there may be more particular churches than one, in one city ; and that sometimes it is better that it should be so, than that all believers in the same city should be kept up unto one congregation to the obstruction of their edification. But that there were originally, or in the days of the apostles, more churches than one, in any one city or town, I do wholly deny ; though I grant at the same time there were churches in villages also, as will appear afterv/ard. But though there was one church only in one town or city, yet all the believers that belonged unto that church, did not live in that city, but sundry of them in the fields and villages about. So Justin Martyr tells us, that on the first day of the week, when the church had its solemn assemblies, all the members of it in the city and out of the country the fields and villages about, met together in the same place. In process of time these believers in the country did greatly increase, by the means of the ministry of the city church, which diligently attended unto the conversion of all sorts of men, with some extraordi-
30 THE PIIEFACE.
nary helps besides. But hereon the example of the apostles was overseen. For on this account of the conversion of many unto the faith, in the towns and villages of any province, they erected and planted new churches among them, not obliging them all unto that first church, from whence the word went forth for their conversion. But those who suc- ceeded them, being hindered by many reasons which may be easily recounted, from thoughts of the multiplication of churches, chose rather to give the believers scattered up and down in the country, occasional assistance by presbyters of their own, than to dispose them into a church-state and order. But after awhile their number greatly increasing, they were necessitated to supply them with a constant mi- nistry in several parcels or divisions. The ministers or elders thus disposed amongst them for their edification in the admi- nistration of the ordinances of the gospel, did still relate unto and depend upon that city first church, from whence they came. But the numbers of believers daily increasing, and a succession of presbyters in their distinct assemblies being found necessary, they came to be called churches, though continuing in dependance, both for a supply of officers and for rule, on the first or city church, whereunto they esteemed themselves to belong. This was the way and manner of the multiplication of Christian assemblies through- out the Roman empire. And hereby all the bishops of the first churches became by common consent to have a distinc- tion from and pre-eminence above the presbyters that were fixed in the country, and a rule over those assemblies or churches themselves. And therefore when they met together in the council of Nice, among the first things they decreed, one was, to confirm unto the bishops of the great cities, that power over the neighbouring churches which they had en- joined from this occasional rise and constitution of them. Hereby was a difference and distinction between bishops and presbyters, between mother and dependant churches, intro- duced, equally almost in all places, without taking any notice of the departure which was therein from the primitive pat- tern and institution. But these things fell out long after the days of the apostles; namely, in the third and fourth cen- turies, there being no mention of them before.
But secondly, There was another occasion of this altera-
THE PREFACE. 31
tion which took place before that insisted on. For in many of those city churches, especially when the number of be- lievers much increased, there were many bishops or elders who had the rule of them in common. This is plain in the Scripture, and in the ensuing records of church affairs. And they had all the same office, the same power, and were of the same order. But after awhile, to preserve order and decency among themselves, and in all their proceedings, they chose one from among them, who should preside in all church affairs for order's sake, unto whom, after a season, the name of bishop began to be appropriated. Whether the rule they proceeded by herein, was to choose them unto this dignity who had been first converted unto the faith, or first called and ordained to be presbyters, or had respect unto the gifts and graces of those whom they chose, is not certain. But this way began in those churches, wherein some extraordinary officer, apostle, or evangelist had long resided. It cannot, therefore, be doubted but they had some design to represent hereby somewhat of the dignity of such an officer, and a re- semblance of the continuance of his presence among them ; and this I suppose fell out early in the churches, though without ground or warrant. And the principal pastors of other churches, which had not any great number of elders in them, yet quickly assumed unto themselves the dignity which the others had attained.
Justin Martyr, in the account he gives of the church, its order, rule, worship, and discipline in his days, mentions one singular person in one church, whom he calls UpoetjTbtg, who presided in all the affairs of the church, and himself admi- nistered all the sacred ordinances every Lord's day, unto the whole body of the church gathered and met, out of the city and the villages about. This was the bishop ; and if any one desired this office, he desired a good work, as the apostle speaks. Whatever accessions were made unto the church, these JJpoecfTcoTsg, which were either the first converted to the faith, or the first ordained presbyters, or obtained their pre-eminence, ' non pretio, sed testimonia,' as Tertullian speaks, upon the account of their eminency in gifts and holiness, were yet quickly sensible of their own dignity and prselation, and by all means sought the enlargement of it.
32 THE PREFACE.
supposing that it belonged unto the honour and order of the church itself.
Under this state of things, the churches increasing every- day in number and wealth, growing insensibly more and more (indies magis magisque decrescente disciplina) into a form and state exceeding the bounds of their original institution, and becoming unwieldy as unto the pursuit of their ends unto mutual edification, it is not hard to conjecture how a stated distinction between bishops and presbyters did after- ward ensue. For as the first elder, bishop, or pastor, had obtained this small pre-eminence in the church wherein he did preside, and the assemblies of the villages about, so the management of those affairs of the church, which they had in communion with others, was committed unto him, or assumed by him. This gave them the advantage of meeting in synods and councils afterward, wherein they did their own business unto the purpose. Hereon in a short time the people were deprived of all their interest in the state of the church, so as to be governed by their own consent, which indeed they also had rendered themselves unmeet to enjoy and exercise; other elders were deprived of that power and authority which is committed unto them by Christ; and thrust down into an order or degree inferior unto that wherein they were originally placed ; new officers in the rule of the church, utterly unknown to the Scripture and primitive antiquity, were introduced ; all charitable donations unto the church, for the maintenance of the ministry, the poor, and the re- demption of captives, were for the most part abused, to ad- vance the revenues of the bishops ; such secular advantages in honour, dignity, and wealth were annexed unto episcopal sees, as that ambitious men shamefully contested for the attaining of them, which in the instance of the bloody con- flict between the parties of Damasus and Ursacius at Rome, Ammianus Marcellinus, a heathen, doth greatly and wisely reflect upon. But yet all these evils were as nothing in com- parison of that dead sea of the Roman tyranny and idolatry, whereinto at last these bitter waters ran, and were therein totally corrupted.
I thought also to have proceeded with an account of the declension of the churches from their first institution, in
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33
their matter, form, and rule. But because this would draw- forth my discourse beyond my present intention, I shall forbear, having sufficiently vindicated my assertion in this one instance.
It is no part of my design to give an answer at large unto the great volume that Dr. Still hath written on this occasion ; much less to contend about particular sayings, opinions, the practices of this or that man, which it is filled withal. But whereas his treatise, so far as the merit of the cause is concerned in it, doth consist of two parts, the first whereof contains such stories, things, and sayings, as may load the cause and persons whom he opposeth with preju- dices in the minds of others, in which endeavour he exceeds all expectation ; and what doth more directly concern the argument in hand ; I shall at the end of the ensuing dis- course speak distinctly unto all that is material of the se- cond sort, especially so far as is needful, unto the defence of my former Vindication of the Nonconformists from the Guilt of Schism.
For the things of the first sort, wherein the doctor doth so abound both in his preface and in the first part of his book, as to manifest himself, I fear, to be a little too sen- sible of provocation (for the actings of interest in wise men are usually more sedate), I shall only oppose some general considerations unto them, without arguing or contending about particulars, which would be endless and useless. And whereas he hath gathered up almost every thing that hath been done, written, or spoken, to the prejudice of the cause and persons whom he opposeth (though frequently charged before), adding the advantage of his style and method unto their reinforcement; I shall reduce the whole unto a few heads which seem to be of the greatest importance.
I shall leave him without disturbance unto the satisfac- tion he hath in his own love, moderation, and condescension, expressed in his preface. Others may possibly call some things in it unto a farther account. But the first part of his book is cast under two heads.
1. A commendation of the first reformers and their re- formation, with some reflections upon all that acquiesce not therein, as though they esteemed themselves wiser and better than they. From this topic proceed many severe re-
VOL. XX. D
34 THE PREFACE.
flections and some reproaches. The other consists in a story of the rise and progress of separation from the church of England, with great miscarriages among them who first attempted it, and the opposition made unto them by those who were themselves nonconformists. The whole is closed with the difference and debate between the divines of the assembly of the Presbyterian way, and the dissenting bre- thren, as they were then called. Concerning these things the discourse is so prolix, and so swelled with long quota- tions, that I scarce believe any man would have the patience to read over a particular examination of it ; especially con- sidering how little the cause in hand is concerned in the whole story, whether it be told right or wrong, candidly or with a design to make an advantage unto the prejudice of others. I shall therefore only mark something with respect unto both these heads of the first part of the book, which if 1 mistake not will lay it aside from being of any use to our present cause.
1. As unto the first reformers and reformation in the days of king Edward, the plea from them and it, which we have been long accustomed unto, is, that they were persons great, wise, learned, holy ; that some of them died martyrs ; that the work of the reformation was greatly owned and blessed of God ; and therefore our non-acquiescency there- in, but desiring a farther reformation of the church than what they saw and judged necessary, is unreasonable, and that what we endeavour therein, though never so peaceably, is schismatical. But,
1. None do more bless God for the first reformers, and the work they did, than we do ; none have a higher esteem of their persons, abilities, graces, and sufferings, than we have ; none cleave more firmly to their doctrine, which was the life and soul of the reformation, than we ; nor desire more to follow them in their godly design. They are not of us who have declared that the death of king Edward was a happiness or no unhappiness to the church of England, nor who have reflected on the reformation as needless, and given assurance, that if it had not been undertaken, salvation might have been obtained safely enough in the church of Rome ; nor were they of us who have questioned the zeal and pru- dence of the martyrs in those days of suffering. We have
• THE PREFACE. 35
other thoughts concerning them, another kind of remem- brance of them.
2. The titles assigned unto them of wise, learned, holy, zealous, are fully answered by that reformation of the church in its doctrine and worship which God wrought by their ministry, so that none without the highest ingratitude can derogate any thing from them in these things. But it is no disparagement unto any of the sons of men, any officers of the church since the days of the apostles, first reformers, or those that followed them, to judge that they were not in- fallible, that their work was not absolutely perfect like the work of God, whereunto nothing can be added nor aught taken away. Wherefore,
3. We are not obliged to make what they did, and what they attained unto, and what they judged meet as unto the government and worship of the cliurch, to be our absolute rule, from which it should be our sin to dissent or depart. They never desired nor designed that it should be so ; for to do so, would have been to have cast out one papacy, and to have brought in another. And the arguments of the Papists for their absolute adherence unto the men of their veneration, those who have been formerly of great reputa- tion in their church, for learning, holiness, and devotion, are as forcible unto them, as any can be unto us for an ad- herence unto the first reformers in all things ; but yet are they not excused in their errors thereby. Had we received a command from heaven to hear them in all things, it had altered the case, but this we have received only with respect unto Jesus Christ, and shall therefore in these things ulti- mately attend only unto what he speaks. And we have sundry considerations which confirm us in the use and ex- ercise of that liberty wherewith Christ hath made us free, to inquire ourselves into our duty in these things, and to regu- late our duty in them by his word, notwithstanding what was done by our first reformers. For,
1. They did not think themselves obliged, they did not think meet to abide within the bounds and limits of that reformation of the church, which had been attempted before them, by men wise, learned, and holy, even in this nation. Such was that which was endeavoured by Wickliff and his followers, in giving testimony whereunto many suffered mar-
D 2
36 THE PREFACE. •
tyrdom, and prepared the way unto those that were to come after. They approved of what was then done or attempted to be done for the substance of it ; yet esteemed themselves at liberty to make a farther progress in the same work, which they did accordingly. Surely such persons never designed their own judgment and practice to give bounda- ries unto all reformation for evermore ; or pretended that they had made so perfect a discovery of the mind of Christ in all things belonging unto the rule and worship of the church, as that it should not only be vain, but sinful to make any farther inquiries about it. Some thought they were come unto the utmost limits of navigation, and dis- covery of the parts of the world, before the West Indies were found out. And some men when in any kind they know as much as they can, are apt to think there is no more to be known. It was not so with our reformers.
2. They did not at once make what they had done them- selves to be a fixed rule in these things. For themselves made many alterations in the service-book which they first composed j and if they judged not their first endeavour to be satisfactory to themselves, they had no reason to expect their second should be a standing rule unto all future ages. Nor did they so, but frequently acknowledged the imper- fection of what they had done.
3. The first reformers, both bishops and others, both those who underwent martyrdom at home, and those who lived in exile abroad, differed among themselves in their judgments and apprehensions about those things which are now under contest ; whereas they perfectly agreed in all doctrines of faith and gospel obedience. The public records of these differences, do so remain as that they cannot mo- destly be denied, nor handsomely covered. And this must needs weaken the influence of their authority in the settle- ment of the church, which was an act only of the prevalent party among them.
4. They differed in these things from all other reformed churches, with whom they did absolutely agree in doctrine, and had the strictest communion in faith and love. For it is known that their doctrine which they owned and esta- blished, was the same with that of the churches abroad called particularly reformed, in distinction from the Lu-
THE PREFACE. 37
therans. But as unto the state, rule, and order of the church, they differed from them all. I press not this con- sideration unto the disadvantage of what they attained unto and established in the way of reformation, or in a way of preferring other churches above them ; but only to evidence that we have reason enough not to esteem ourselves abso- lutely obliged unto what they did and determined, as unto all endeavours after any farther reformation.
5. In their reformation they avowedly proposed a rule and measure unto themselves, which was both uncertain, and in many things apparently various from the original rule of these things given by Christ and his apostles, with the practice of the first churches. And this was the state and example of the church under the first Christian em- perors ; as our author confesseth. This rule is uncertain; for no man living is able to give a just and full account of what was the state and rule of all the churches in the world in the reign of any one emperor, much less during the suc- cession of many of them, continual alterations in the state or order of the church following one upon another. And that in those days there was a prevalent deviation from the original rule of church-order, hath been before declared. We dare not therefore make them and what they did to be our rule absolutely, who missed it so much in the choice of their own.
6. We may add hereunto the consideration of the horrid darkness which they newly were delivered from, the close adherence of some traditional prejudices unto the best of men in such a condition, the difficulties and oppositions they met withal as imto their whole work ; their prudence, as they judged it, in an endeavour to accommodate all things unto the inclinations and desires of the body of the people (extremely immersed in their old traditions), which might not be destructive unto their salvation, in heresy or idolatry ; all which could not but leave some marks of imperfection on their whole work of reformation.
Upon these and the like considerations it is, that we are enforced to assert the use of our own liberty, light, and un- derstanding, in the inquiring after and compliance with the true original state and order of evangelical churches, with our duty in reference thereunto, and not to be absolutely
38 THE PREFACE.
confined unto what was judged meet and practised in these things by the first reformers. And the truth is, if present interest and advantage did not prevail with men to fix the bounds of all church reformation in what was by them at- tained and established, they would think it themselves a papal bondage to be bound up absolutely unto their appre- hensions, from a confinement whereunto in sundry other things, they declare themselves to be at an absolute liberty. Wherefore neither we nor our cause are at all concerned in the rhetorical discourse of Dr. Stillingfleet, concerning the first reformers and their reformation ; neither do we at all delight in reflecting on any of the defects of it, desiring only the liberty avowed on Protestant principles, in the discharge of our own duty.
Nor, secondly, are we any more concerned in the long story that ensues about the rise and progress of separation from the church of England, with the mistakes of some in principles, and miscarriages in practice, who judged it their duty to be separate. For as in our refraining from total communion v/ith the parochial assembles of the church of England, we proceed not on the same principles, so we hope that we are free from the same miscarriages with them, or any of an alike nature. But it is also certain, that after the great confusion that was brought on the whole state and order of the church under the Roman apostacy, many of those who attempted a reformation, fell into different opi- nions and practices in sundry things, which the Papists have made many a long story about. We undertake the defence only of our own principles and practices according unto them. Nor do we esteem ourselves obliged to justify or reflect on others.
And it were no difficult task, to compose a story of the proceedings of some in the church of England with reference unto these differences, that would have as ill an aspect as that which is here reported. Should an account be given of their unaccountable rigour and severity, in that through so many years, yea ages, they would never think of the least abatement of their impositions, in any one instance, though acknowledged by themselves indifferent, and esteemed by others unlawful ; although they saw what woful detriment arose to the churches thereby ; yea, how instead thereof
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they did, to the last of their power, make a progress in the same course, by attempting new canons to inflame the dif- ference, and increased in severities towards all dissenters; should an account be given of the silencings, deprivings, imprisonings, by the high commission court, and in most of the diocesses of the kingdom, of so great numbers of godly, learned, faithful, painful ministers, to the unspeakable dis- advantage of the church and nation, with the ruin of the most of them and their families; the representation of their names, qualifications, evident usefulness in the ministry, with the causes of their sufferings, wherein the observance of some ceremonies was openly preferred before the edifica- tion of the church, and a great means of the conversion of souls ; would give as ill a demonstration of Christian wis- dom, love, moderation, condescension, zeal for the propa- gation of the gospel, as any thing doth on the other hand, in the history before us. It would not be omitted on such an occasion to declare what multitudes of pious peaceable Pro- testants were driven by their severities to leave their native country, to seek a refuge for their lives and liberties, with freedom for the worship of God in a wilderness in the ends of the earth ; and if it be said that what some did herein, they did in the discharge of the duties of their office ; I must say, I shall hardly acknowledge that office to be of the in- stitution of Christ, whereunto it belongs in a way of duty, to ruin and destroy so many of his disciples, for no other cause but a desire and endeavour to serve and worship him, ac- cording unto what they apprehend to be his mind revealed in the gospel. Should there be added hereunto, an account of the administration of ecclesiastical discipline in the courts of chancellors, commissaries, officials, and the like, as unto the authority and causes, with the way and manner of their proceedings, in the exercise of their jurisdiction, with the woful scandals that have been given thereby, with an ad- dition of sundry other things which I will not so much as mention ; I suppose it would as much conduce unto peace and reconciliation among Protestants, as the story here given us by our author.
But setting aside the aggravations of things gathered out of controversial writings (wherein few men do observe
40 THE PREFACE.
the due rules of moderation, but indulge unto themselves the liberty of severe censures and sharp reflections on thera they do oppose), the sum and truth of the story concern- ing these things may be reduced into a narrow compass. For,
1. It is certain that from the first dawning of the refor- mation in this nation, there were different apprehensions among them that jointly forsook the papacy as unto its doc- trine and worship, about the state, rule, order, and discipline of the church, with sundry things belonging unto its wor- ship also; I suppose this will not be denied.
2. There doth not remain any record, of a due attempt and endeavour for the composing these differences before one certain way was established by those in power. And whereas the state and condition wherein they were at that time, from the confusions about religion that were then abroad, and the pertinaciousness of the generality of the people in an ad- herence unto their old ways and observances in religion, with a great scarcity in able ministers, the greatest part of the bishops and clergy disliking the whole reformation, they found themselves as they judged necessitated to make as little alteration in the present state of things as was possible, so as to keep up an appearance of the same things in the church, which had been in former use. On these grounds the state and rule of the church was continued in the same form and posture that it was before under the papacy, the authority of the pope only being excluded, and the power of disposal of ecclesiastical affairs usurped by him, declared to be in the king. So also in imitation of that book of worship and service which the people had been accustomed unto, another was established, with the ceremonies most obvious unto popular observation.
3. This order was unsatisfactory unto great numbers of ministers and others, who yet considering what the necessity of the times did call for, did outwardly acquiesce in it in several degrees, in hopes of a farther reformation in a more convenient season. Nor did they cease to plead and press for it by all quiet and peaceable means; abstaining in the mean time, from the use of the ceremonies, and full com- pliance with episcopal jurisdiction.
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4. Hereon those who were for the establishment, hav- ing secured their interests therein, and obtained power, began after awhile to oppress, excommunicate, silence, deprive, and imprison those who dissented from them, and could not come up unto a full practical compliance with their institutions and rules. Yet the generality of those so silenced and deprived, abode in privacy under their suffer- ings, hoping for a reformation at one time or another, with- out betaking themselves unto any other course for the edification of themselves or their people.
5. After sundry years, some men, partly silenced and deprived, as unto their ministry, and partly pursued with other censures and penalties, began to give place unto severe thoucihts of the church of England and its communion, and withdrawing themselves into foreign parts openly avowed a separation from it. And if the extremities which many had been put unto for their mere dissent and nonconformity unto the established rule, which with a good conscience they could not comply with, were represented, it might, if not excuse, yet alleviate the evil of that severity in separation which they fell into.
6. But hereon a double inconvenience, yea, evil did ensue, whence all the advantages made use of in this story, to load the present cause of the nonconformists, did arise.
For, (1.) Many of those who refused to conform unto the church in all its constitutions, yet thought it their duty to wait quietly for a national reformation, thinking no other possible, began to oppose and write against them who utterly separated from the church, condemning its assem- blies as unlawful. And herein, as the manner of men is on such occasions, they fell into sharp invectives against them, with severe censures and sentences concerning them and their practice.
And, (2.) Those who did so separate, being not agreed among themselves, as unto all principles of church-order, nor as unto the measures of their separation from the church of England, there fell out differences and disorders among them, accompanied with personal imprudences and miscar- riages, in not a few. Neither was it scarcely ever otherwise among them who first attempted any reformation, unless like the apostles they were infallibly guided. These mutual
42 THE PREFACE.
contests which they had among themselves, and with the nonconformists who abode in their private stations in Eng- land, with their miscarriages also, were published unto the world in their own writings and those of their enemies.
* Hinc omnis pendet Lucilius.' These were the things that gave advantage unto, and are the substance of, the history of our author concerning separation ; wherein all I can find unto our present instruction is, that
lliacos intra rauros peccatur et extra ;
There are and ever were sins, faults, follies, and miscarriages among all sorts of men ; which might be farther evidenced by recounting on the other hand what were the ways, acts, and deeds at the same time of those by whom the others were cast out and rejected. And whereas it was the design of the reverend author to load the cause and persons of the present nonconformists with prejudice and contempt, it is well fallen out, in the merciful d,isposal of things towards and amongst us, by the providence and grace of God, that he is forced to derive the principal matter of his charge from what was done by a few private persons, three or fourscore years ago and more, in whose principles and practices we are not concerned. And as for the difference that fell out more lately among the divines in the assembly at Westmin- ster, about the ways, means, and measures of reformation and mutual forbearance, which he gives us a large account of in a long transcription out of their writings, I must have more health, and strength, and leisure than now I have (which I look not for in this world), before I esteem myself concerned to engage in that contest, or to apologize for the one side or other. The things in agitation between them had no relation unto our present dissent from the church of England, being here insisted on merely to fill up the story, with reference unto the general end designed.
Neither to my knowledge did I ever read a book, wherein there was a greater appearance of diligence in the collection of things, words, sayings, expressions, discourses unto other ends, which might only cast odium on the cause opposed, or give advantage for arguings unto a seeming success, very little or no way at all belonging unto the cause in hand, than there is in this of our reverend author, though much in the same way and kind hath been before attempted.
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But separation it is and schism which we are all charged withal, and the evil thereof is aggravated in the words of the author himself, and in large transcriptions out of the writ- ings of others. Schism indeed we iacknowledge to be an evil, a great evil ; but are sorry that with some, a pretended unproved schism is become almost all that is evil in the churches or their members ; so that let men be what they will, drenched, yea, overwhelmed in ignorance, vice, and sin, so they do not separate, (which to be sure, in that state they will not do, for why should he who hath plague sores upon him depart from the society of them that are infected ?) they seem to be esteemed, as unto all the concerns of the church, very unblamable.
The truth is, considering the present state and condition of the inhabitants of this nation, who are generally members of the church of England, how ' the land is filled with sin against the Holy One of Israel,' God giving us every day renewed tokens and indications of his displeasure, no com- pliance with his calls, no public reformation being yet at- tempted ; it seems a more necessary duty, and of more im- portance unto them upon whom the care of such things is incumbent, to endeavour in themselves, and to engage a faithful ministry throughout the nation, both to give a due example in their conversations, and to preach the word with all diligence, for the turning of the people from the evil of their ways, than to spend their time and strength in the management of such charges against those who would wil- lingly comply with them, as unto all the great ends of reli- gion amongst men.
But this must be farther spoken unto. I say, therefore, 1. In general, that whereas the whole design of this book is to charge all sorts of nonconformists with schism, and to de- nounce them schismatics; yet the author of it doth not once endeavour to state the true notion and nature of schism, wherein the consciences of men may be concerned. He satisfies himself in the invectives of some of the ancients against schism, applicable unto those which were in their days, wherein we are not concerned. Only he seems to proceed on the general notion of it, that it is a causeless separation from a true church, which departs from that of the Romanists, who will allow no separation from the church
44 THE PREFACE.
but what is causeless. To make application hereof unto us, it is supposed,
(1.) That the church of England is a true church in its national constitution, and so are all the parochial churches in it; which can be no wayjustifiedbut by a large extensive interpretation of the word true. For there is but one sort of churches instituted by Christ and his apostles; but national and parochial churches differ in their whole kind, and there- fore cannot both of them be of a divine original.
(2.) That we are members of this church by our own consent. How we should come to be so otherways, I know not; if we are so by being born and baptized in England, then those who are born beyond sea and baptized there, are made members of this church by an act of parliament for their naturalization, and no otherwise.
(3.) That we separate from this church, in things where- in we are obliged by the authority of Christ to hold com- munion with it; which neither is nor will ever be proved, nor is it endeavoured so to be by any instances in this treatise.
(4.) That to withhold communion from parochial assem- blies in the worship of God, as unto things confessedly not of divine institution, is schism, that kind of schism which is condemned by the ancient writers of the church. Upon these and the like suppositions, it is no uneasy thing to make vehement declamations against us, and severe reflec- tions on us; all is schism and schismatics, and all of the same kind, with what was written against by Cyprian and Austin, and others a great many.
But the true state of the controversy between him and us, is this and no other ; namely, Whether a dissent in, and for- bearance from, the communion of churches, in their sfate and kind not of divine institution, or so far as they are not of divine institution, and from things in other churches that have no such divine institution, nor any scriptural authority to oblige us unto their observance, be to be esteemed schism in them who maintain and professedly avow communion in faith and love with all the true churches of Christ in the world. This is the whole of what we are concerned in, which where it is spoken unto, it shall be considered. But because there were in the primitive churches, certain persons who on
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arbitrary principles of their own, consisting for the most part in gross and palpable errors, which they would have imposed on all others, did separate from the catholic church, that is, all other Christians in the world, and all the churches of Christ, condemning them as no churches, allowing not the administration of sacraments unto them, nor salvation unto their members, whom the ancient church condemned with great severity, and thatjustly as guilty of schism, their judg- ment, their words and expressions are applied unto us, who are no way concerned in what they speak of or unto. We are not therefore in the least terrified with what is alleged out of the ancients about schism, no more than he is, when the same instances, the same authorities, the same quota- tions, are made use of by the Papists against the church of England, as they are continually. For, as was said, we know that we are no way concerned in them. And suppose that all that the doctor allegeth against us be true, and that we are in the wrong in all that is charged on us ; yet I dare refer it to the doctor himself to determine, whether it be of the same nature with what was charged on them who made schisms in the church of old. I suppose I guess well enough what he will say, to secure his charge, and it shall be considered where it is spoken.
But, as was said, the great and only design of the author of this book, is to prove all nonconformists to be schisma- tics, or guilty of the sin of schism. How he hath succeeded in this attempt, shall be afterward considered. And some- thing I have spoken in the ensuing discourse, concerning the nature of schism, which will manifest how little we are con- cerned in this charge. But yet it may not be amiss in this place, to mind both him and others, of some of those prin- ciples whereon we ground our justification in this matter, that it may be known what they must farther overthrow, and what they must establish who shall persist in the manage- ment of this charge ; that is indeed through want of love, in a design to heighten and perpetuate our divisions. And, The first of these principles is. That there is a rule pre- scribed by our Lord Jesus Christ, unto all churches and be- lievers, in a due attendance whereunto, all the unity and peace, which he requireth amongst his disciples, do consist. We acknowledge this to be our fundamental principle.
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Nor can the rhetoric or arguments of any man, affect our consciences with a sense of the guilt of schism, until one of these things be proved ; namely, either.
First, That the Lord Christ hath given no such rule, as in the observance whereof, peace and unity maybe preserved in his church ; or.
Secondly, That' we refuse a compliance with that rule, in some one instance or other, of what therein he hath him- self appointed. Unless one or theotherbe proved, and that strictly and directly, not pretended so to be, by perpetual diversions from the things in question, no vehement asser- tions of any of us to be schismatics, nor aggravations of the guilt of schism, will signify any thing in this cause.
But that our principle herein is according unto truth, we are fully persuaded. There is a rule of Christ's given, which whosoever walk according unto, ' peace shall be on them and mercy, as on the whole Israel of God ;' Gal. vi. 16. And we desire no more, no more is needful unto the peace and unity of the church; and this rule, whatever it be, is of his giving and appointment. No rule of men's invention or imposition, can by its observance secure us of an interest in that peace and mercy, which is peculiar unto the Israel of God. God forbid we should entertain anysuch imagination. We know well enough men maybe thorough conformists to such rules, unto whom, as unto their present state and condi- tion, neither peace nor mercy do belong ; for there is no peace to the wicked. He who hath directed and commanded the end of church unity and peace, hath also appointed the means and measures of them. Nothing is more disagreeable unto, nothing more inconsistent with, the wisdom, care, and love of Christ unto his church, than an imagination, that whereas he strictly enjoins peace and unity in his church, he hath not himself appointed the rules, bounds, and mea- sures of them, but left it unto the will and discretion of men. As if his command unto his disciples had been. Keep peace and unity in the church, by doing and observing whatever some men, under a pretence of being the guides of the church, shall make necessary unto that end ; whereas it is plainly otherwise, namely, That we should so keep the peace and unity of the church, by doing and observing all whatever that he commands us. And besides we strictly require, that
THE PREFACE. 47
some one instance be given us, of a defect in the rule given by Christ himself, which must be supplied by human addi- tions, to render it complete for the end of church-peace and unity. In vain have we desired, in vain may we for ever ex- pect, any instance of that kind .
This principle we shall notbe easily dispossessed of; and whilst we are under the protection of it, we have a safe retreat and shelter from the most vehement accusations of schism for a non-compliance with a rule, none of his, differ- ent from his, and in some things contrary unto his, for the preservation of church-peace and unity. All the dispute is, whether we keep unto this of Christ or no ; wherein we are ready at any time to put ourselves upon the trial, being will- ing to teach or learn, as God shall help us.
Secondly, we say, That this rule in general is the rule of faith, love, and obedience, contained and revealed in the Scripture, and in particular the commands that the Lord Christ hath given for the order and worship that he requires in his churches. It may seem strange to some, that we should suppose the due observance of the rule of faith, love, and obedience, that is, of faith real and unfeigned, love fervent and without dissimulation, and of universal, gra- cious, evangelical obedience, to be necessary unto the pre- servation of church-peace and unity. But we do affirm with some confidence, that the only real foundation of them doth lie herein, nor do we value that ecclesiastical peace which may be without it, or is neglective of it. Let all the Chris- tian world, or those therein who concern themselves in us, know, that this is our principle and our judgment. That no church-peace or unity is valued by or accepted with Jesus Christ, that is not founded in, that doth not arise from, and is the effect of, a diligent attendance unto, and observance of, the entire gospel rule of faith and obedience. In the neglect hereof, peace is but carnal security, and unity is no- thing but a conspiracy against the rule of Christ : add here- unto in particular, the due observation of what the Lord Christ hath appointed to be done and observed in his churches, as unto their order, rule, and worship ; and thev who walk according unto this rule need not fear the charge of schism from the fiercest of their adversaries. Wherefore we say.
48 THE PREFACE.
Thirdly, Those who recede from this rule, in any material branch of it, are guilty of the breach of church-unity, ac- cording to the measure of their exorbitancy. As suppose that any preach, teach, or profess doctrines that are con- trary to the form of wholesome words, especially with refer- ence unto the person, offices, and grace of Christ, which are the subject of doctrines pm'ely evangelical, they break the peace of the church, and we are bound to separate or withdraw communion from them, which is a means of pre- serving the true peace and unity of the church. * Speciosum quidem est nomen pacis. et pulchra opinio unitatis, sed quis ambigat eam solam, unicam, ecclesiae pacem esse, quae Christi est,' saith Hilary. Suppose that men retain a form of godliness in the profession of the truth, but deny the power of it, acting their habitual lusts and corruptions in a vicious conversation: they overthrow the foundation of the church's unity, and we are obliged from such to turn away. The like may be said of those who live in a constant neglect of any of the commands of Christ, with respect unto the order, rule, and worship of the church, with a contempt of the means appointed by him for their edification. All these, according unto the measures of their deviations from the rule of Christ, do disturb the foundation of all church- peace and unity. And therefore we say.
Fourthly, That conscience is immediately and directly concerned in no other church-unity as such, but what is an effect of the rule of Christ given unto that end. We know what is spoken concerning obedience unto the guides and rulers of the church, which is a part of the rule of Christ. But we know withal, that this obedience is required of us, only as they teach us to observe and do all that he hath commanded ; for other commission from him they have none. When this rule is forsaken, and another substituted in the room of it, as it quickly diverts the minds of men from a conscientious attendance unto that rule of Christ as the only means of church-unity, so that other doth either proceed from men's secular interests, or may easily be accommodated thereunto. And whereas the lines of it must be drawn in the fields of pretended indiflferences, and real arbitrariness, it will be the cause of endless contentions; whilst whatever some think themselves to have power to
THK prefacf:. 49
appoint, others will judge themselves to have liberty to refuse.
Fifthly, It is unity of Christ's appointment that schism respects as a sin against it, and not uniformity in things of men's appointment. And,
Lastly, Those who charge schism on others for a dissent from themselves, or the refraining of total communion with them ; must,
1 . Discharge themselves of the charge of it, in a consistence with their charge on them. For we find as yet no arrows shot against us, but such as are gathered up in the fields, shot at them that use them out of the Roman qiiiver. Neither will it avail them to say, that they have other manner of reason for their separation from the church of Rome, than any we have for our withdrawing communion from them. For the question is not what reasons they have for what they do ; but what right and power they have to do it, 'namely, to separate from the church whereof they were, constituting a new church-state of their own, without the consent of that church, and against the order and authority of the same.
2. Require no communion but by virtue of the rule before declared. In no other are we concerned, with respect unto the peace andunity of the church.
3. Give a farther confirvnation, than what we have yet seen, unto the principles or presumptions they proceed upon in the management of the charge of schism; as that, (1.) Diocesan bishops, with their metropolitans, are of divine in- stitution. (2.) That the power of rule in and over all churches is committed unto them alone. (3.) That the church hath power to ordain religious rites and ceremonies, nowhere prescribed in the Scripture, and impose the observation of them on all members of the church. (4.) That this church they are. (5.) That no man's voluntary consent is required to constitute him a member of any church, but that every one is surprised into that state whether he will or no. (6.) That there is nothing of force in the arguments pleaded for non-compliance with arbitrary unnecessary impositions. (7.) That the church standeth in no need of reformation, neither in doctrine, discipline, nor conversation ; with sun- dry other things of an alike nature, that they need unto their justification.
VOL. XX. E
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48
THE PREFACE.
Thirdly, Those who recede from this rule, in any material branch of it, are guilty of the breach of church-unity, ac- cording to the measure of their exorbitancy. As suppose that any preach, teach, or profess doctrines that are con- trary to the form of wholesome words, especially with refer- ence unto the person, offices, and grace of Christ, which are the subject of doctrines purely evangelical, they break the peace of the church, and we are bound to separate or withdraw communion from them, which is a means of pre- serving the true peace and unity of the church. ' Speciosum quidem est nomen pacis^ et pulchra opinio unitatis, sed quis ambigat eam solam, unicam, ecclesiae pacem esse, quae Christi est,' saith Hilary. Suppose that men retain a form of godliness in the profession of the truth, but deny the power of it, acting their habitual lusts and corruptions in a vicious conversation: they overthrow the foundation of the church's unity, and we are obliged from such to turn away. The like may be said of those who live in a constant neglect of any of the commands of Christ, with respect unto the order, rule, and worship of the church, with a contempt of the means appointed by him for their edification. AH these, according unto the measures of their deviations from the rule of Christ, do disturb the foundation of all church- peace and unity. And therefore we say.
Fourthly, That conscience is immediately and directly concerned in no other church-unity as such, but what is an effect of the rule of Christ given unto that end. We know what is spoken concerning obedience unto the guides and rulers of the church, which is a part of the rule of Christ. But we know withal, that this obedience is required of us, only as they teach us to observe and do all that he hath commanded ; for other commission from him they have none. When this rule is forsaken, and another substituted in the room of it, as it quickly diverts the minds of men from a conscientious attendance unto that rule of Christas the only means of church-unity, so that other doth either proceed from men's secular interests, or may easily be accommodated thereunto. And whereas the lines of it must be drawn in the fields of pretended indifferences, and real arbitrariness, it will be the cause of endless contentions; whilst whatever some think themselves to have power to
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appoint, others will judge themselves to have liberty to refuse.
Fifthly, It is unity of Christ's appointment that schism respects as a sin against it, and not uniformity in things of men's appointment. And,
Lastly, Those who charge schism on others for a dissent from themselves, or the refraining of total communion with them ; must,
1 . Discharge themselves of the charge of it, in a consistence with their charge on them. For we find as yet no arrows shot against us, but such as are gathered up in the fields, shot at them that use them out of the Homan quiver. Neither will it avail them to say, that they have other manner of reason for their separation from the church of Rome, than any we have for our withdrawing communion from them. For the question is not what reasons they have for what they do ; but what right and power they have to do it, [namely, to separate from the church whereof they were, constituting a new church-state of their own, without the consent of that church, and against the order and authority of the same.
2. Require no communion but by virtue of the rule before declared. In no other are we concerned, with respect unto the peace and unity of the church.
3. Give a farther confirmation, than what we have yet seen, unto the principles or presumptions they proceed upon in the management of the charge of schism; as that, (1.) Diocesan bishops, with their metropolitans, are of divine in- stitution. (2.) That the power of rule in and over all churches is committed unto them alone. (3.) That the church hath power to ordain religious rites and ceremonies, nowhere prescribed in the Scripture, and impose the observation of them on all members of the church. (4.) That this church they are. (5.) That no man's voluntary consent is required to constitute him a member of any church, but that every one is surprised into that state whether he will or no. (6.) That there is nothing of force in the arguments pleaded for non-compliance with arbitrary unnecessary impositions. (7.) That the church standeth in no need of reformation, neither in doctrine, discipline, nor conversation ; with sun- dry other things of an alike nature, that they need unto their justification.
VOL. XX. E
50 THE PREFACE.
But yet when all is done, it will appear, that mutual for- bearance, first removing animosities, then administering oc- casion of inoffensive converse, unto the revival of decayed affections, leading unto sedate conferences and considera- tions of a more entire conjunction in the things whereunto we have attained, will more conduce unto universal peace and gospel unity, than the most fierce contentions about things in difference, or the most vehement charges of schism against dissenters.
But I must return to the argument, and shall add some- thing giving light into the nature of schism, from an instance in the primitive churches.
That which is first in any kind, gives the measure of what follows iu the same kind, and light into the nature of them. Whereas, therefore, the schism that was among the churches about the observation of Easter, was the first that fell out unto the disturbance of their communion, I shall give a brief account of it, as far as the question in hand is con- cerned in it.
It is evident that the apostles did with care and diligence teach the doctrine of Christian liberty, warning the disciples to stand fast in it, and not submit their necks unto any yoke of bondage, in the things of the worship of God; especially the apostle Paul had frequent occasions to treat of this subject. And what they taught in doctrine, they established and confirmed in their practice. For they enjoined nothing to be observed in the church but what was necessary, and what they had the command of Christ for; leaving the ob- servation of things indifferent unto their original indiffer- ence. But whereas they had decreed, by the direction of the Holy Ghost, some necessary condescensions in the Gentile believers towards the Jews, in case of offence or scandal ; they did themselves make use of their liberty to comply with the same Jews, in some of their observances, not yet unlaw- ful. Hereon there ensued in several churches different ob- servations of some rites and customs, which they appre- hended were countenanced by the practice of the apostles, at least as it had been reported unto them. For immedi- ately after the decease of the apostles, very many mistakes and untruths were reported concerning what they said, did, and practised, which some diligently collected from old men (it may be almost delirant), asEusebius gives an instance in
THE PREFACE. 51
Papias, Jib. 3. cap. 36. And even the great Irenaeus him- self was imposed upon, in a matter directly contrary to the Scripture, under a pretence of apostolical tradition. Among those reports was that of the observation of Easter. And for avv^hile the churches continued in these different observ- ances, without the least disturbance of their communion, each one following that which it thought the most probable tradi- tion, for rule of Scripture they pretended not unto. But after awhile they began to fall into a contest about these things, which began at Laodicea, which church was as likely to strive about such things as any other. For Eusebius tells us, that Melito, the bishop of Sardis, wrote two books about Easter, beginning the first with an account that he wrote them, when Servilius Paulus was proconsul, there, being then a great stir about it, at Laodicea. Euseb. lib. 4. cap. 25. But as it falls out on such occasions, much talk and disput- ing ensuing thereon, the differences were increased, until one side or party at variance, would make their opinion and practice the rule and terms of communion unto all other churches. But this was quickly condemned by those who were wise and sober. For as Zozoman affirms, they ac- counted it a frivolous or foolish thing to differ about a cus- tom, whereas they agreed in all the principal heads of reli- gion. And thereon he gives a large account of different rites and observances in many churches, without any breach of communion among them ; adding, that besides those enu- merated by him, there were many others in cities and vil- lages which they did in a different manner adhere unto. Hist. lib. 7. cap. 19.
At length this matter fell into the handling of Victor, bishop of Rome. And his judgment was, that the observa- tion of Easter on the Lord's day, and not on the fourteenth day of the first month precisely, according to the com- putation of the Jews, in the observation of the passover, was to be imposed on all the churches of Christ every- where. It had all along, until his time, been judged a thing indifferent, wherein the churches and all believers were left unto the use of their own liberty. He had no pretence of any divine institution making it necessary, the writers of those days constantly affiraiing, that the apostles made no canons, rules, or laws about such things. He had persons
e2
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50
THE PRF.FACr..
But yet when alls done, it will appear, that mutual for- bearance, first remoing animosities, then administering oc- casion of inofFensivtconverse, unto the revival of decayed affections, leading uto sedate conferences and considera- tions of a more enti) conjunction in the things whereunto we have attained, vll more conduce unto universal peace and gospel unity, tin the most fierce contentions about things in differenc or the most vehement charges of schism against disseters.
But I must returtto the argument, and shall add some- thing giving light int the nature of schism, from an instance in the primitive chuihes.
That which is fiit in any kind, gives the measure of what follows in the ime kind, and light into tlie nature of them. Wliereas, thcefore, the schism that was amona' the churches about the oservation of Easter, was the first that fell out unto the distibance of their communion, I shall give a brief account of it, is far as the question in hand is con- cerned in it.
It is evident that te apostles did with care and diligence teach the doctrine of hristian liberty, warning the disciples to stand fast in it, andiot submit their necks unto any yoke of bondage, in the thigs of the worship of God; especially the apostle Paul ha frequent occasions to treat of this subject. And what thy taught in doctrine, they established and confirmed in thei practice. For they enjoined nothing to be observed in thtchurch but what was necessary, and what they had the coimand of Christ for; leaving the ob- servation of things iilifferent unto their original indiffer- ence. But whereas thyr had decreed, by the direction of the Holy Ghost, some necssary condescensions in the Gentile believers towards the ews, in case of offence or scandal ; they did themselves mte use of their liberty to comply with the same Jews, in som of their observances, not yet unlaw- ful. Hereon there enaed in several churches different ob- servations of some n;s and customs, which they appre- hended were countenaced by the practice of the apostles, at least as it had beei reported unto them. For immedi- ately after the deceasof the apostles, very many mistakes and untruths were repded concerning what they said, did, and practised, which soae diligently collected from old men (it may be almost delirat), asEusebius gives an instance in
TML PKtl-ACE
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Papias, lib. 3. cap. 36. And even tk e:reat Irena?u» liini- self was imposed upon, in a matter di'ctly contrary i • ' Scripture, under a pretence of apostolnl tradition. Am those reports ;vas that of the observiion of Easter. And for awhile the churches continued in icse di»' ' ^'•rr- ances, without the least disturbance of icircoin: - u li
one following- that which it thought (lunost probable tradi- tion, for rule of Scripture they prcteJ. d nut unto. Uut after awhile they began to fall into u-'uKst .ihout ihctr things, which began at Laodicea, whicfchun h ui^ a* likely to strive about such thir)gsa« any othc lorI.ui».' "^
us, that Melito, the bishop of Sardis, vote two l>o..>. Easter, beginning the first with an acount that he wroU them, when Servilius Paulus was pic'iisui. thrro brm^ then a great stir about it, at Laodicea. iustb. lib.-l. cap. 'JO. But as it falls out on such occasions, mh talk and ditpol- ing ensuing thereon, the ditJerencea •
one side or party at variance, would nu ,
practice the rule and terras of conuinru unto ail Other churches. But this was quickly < ♦• mho
were wise and sober. For as Z... tj M*
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At length this matter fell i
bishop of Rome. And his judgiu-
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52 THE PREFACt.
of as great worth as any in the world, as Melito, Polycrates, Poly carpus, that opposed him, not only as unto the imposi- tion of his practice on others, but as unto his error as they judged in the matter of fact and right. Yet all this could not hinder but that he would needs have the reputation of the father of schisms among the churches of Christ by his impositions, and cut off .all the Asian churches from com- munion, declaring them and their members excommunicate. Euseb. lib. 5. cap. 23.
The noise hereof coming abroad unto other churches, great offence was taken at it by many of them, and Victor was roundly dealt withal by sundry of them who agreed with hira in practice, but abhorred his imposition of it, and mak- ing it a condition of church communion.
Among those who so opposed and rebuked him, Irenseus was the most eminent. And I shall observe some few thinos out of the fragment of his epistle, as it is recorded by Euseb. lib. 5. cap. 23.
And, (1.) He tells us, that ' he wrote unto Victor in the name of those brethren in France whom he did preside amongst.' The custom of considering things of this nature with all the brethren of the church, and writing their deter- mination, in their name, was not yet grown out of use, though the practice of it now would be esteemed novel and schismatical.
(2.) He tells Victor, that ' there were great varieties in this thing, as also in the times and seasons of fasting, which did not,' saith he, 'begin or arise in our days, but long before was introduced by such, who being in places of rule, rejected and changed the common and simple customs which the church had before.' The doctor, therefore, need not think it so strange, that an alteration in church-order and rule should fall out in after ages, when long before Irenseus's time such changes were begun.
(3.) He gives hereon that excellent rule, y) ^la^Mvia rrig vr)(TT£iac T>?v bfX[x6voiav Trig Trtorewc <rvvi(TTr}(7iv; ' the difference of fastings' (and consequently things of an alike nature), * commends the concord or agreement of faith.'
This was the first effect of a departure from the only rule of unity and communion among the churches, which was given by Christ himself and his apostles. As hereby great
THE PREFACE. 53
confusion and disorder was brought upon the churches, so it was the first public inroad that was made on the doctrine of the Scripture, concerning Christian liberty. And as it was also the first instance of rejecting men otherwise sound in the faith from communion, for nonconformity, or the non-observ' ance of human institutions or traditions, which had therein an unhappy consecration unto the use of future ages ; so it was the first notorious entrance into that usurpation of power, in the Roman bishops, which they carried on by de- grees unto an absolute tyranny. Neither was there ever a more pernicious maxim broached in the primitive times, nor which had a more effectual influence into the ruin of the first institution and liberty of the churches of Christ. For al- though the fact of Victor was condemned by many, yet the p rinciplehe proceeded on, was afterward espoused and put in practice.
Our reverend author will hardly find an instance before this of schism among any churches that retained the sub- stance of the doctrine of faith, unless it be in those divisions which fell out in some particular churches, among the mem- bers of them. And this we affirm to be in o-eneral the case
O
of the nonconformists at this day. For admitting such vari- ations as time and other circumstances must necessarily infer, and they are rejected from communion on the same grounds, that Victor proceeded on in the excommunication of the churches of Asia. Neither will there be any end of differences whilst the same principle is retained. Before this, schism was only esteemed a defect in love and breach of the rule of Christ's appointment, for the communion and walking together of believers in the same church.
But this notion ofschism is in the judgment of Dr. Stilling- fleet, preface, p. 46. ' so mean, so jejune, so narrow a notion of it, that I cannot,' saith he, ' but wonder that men of under- standing should be satisfied with it.' But in my judgment, the author of it was a man of good understanding ; indeed I have heard him spoken of, as one of abstruse speculations, that did not advantage Christian religion. And one hath published in print, that 'he is oneof the obscurest writers that ever he read,' but never heard him before charged with mean and jejune notions. Now this was St. Paul, who expressly chargeth schism on the church of Corinth, because of the
54 ' THE PREFACE.
divisions that were among thera, namely, the members of the same particular church ; so as they could not * come together in one place,' in a due manner. Nor in all his writings, doth he any where give us any oth;.r notion of schism. But, saith he, ' this is short of that care of the church's peace, which Christ hath made so great a duty of his followers.' But if there be no other rule, no other duty for the preser- vation of the church's peace, but only, that no separation be made from it, which is called schism, we might have been all quiet in the church of Rome. Let no man think to per- suade us, but that for the preservation of the church's peace, it is required of us, that we do and observe all things that Christ requireth of us, and that we enjoy not the observation of what he hath not commanded, on Victor's penalty of being excluded from communion ; that faith, and love, and holi- ness be kept and promoted in the church, by all the ways of his appointment; and when these things are attended unto, St. Paul's mean and jejune notion of schism will be of good use also.
Nor was there the least appearance of any other kind of schism among the churches of Christ until that which was occasioned by Victor, of which we have spoken. The schisms that followed afterward, were six to one, from the conten- tions of bishops, or those who had an ambition so to be, which the apostle foresaw, as Clemens vvitnesseth, and made provision against it, but that no banks are strong enough to confine the overflowing ambition of some sort of persons. But, saith the doctor, preface, p. 47. ' The obligation to preserve the peace of the church, extends to all lawful con- stitutions, in order to it. Therefore to break the peace of the church we live in, for the sake of any lawful orders and con- stitutions made to preserve it, is directly the sin of schism.' Now schism, he tell us, is ' as great and dangerous a sin as murder,' p. 45. and we know ' that no murderer hath eter- nal life abiding in him ;' 1 John iii. 15. So that all men here seem to be adjudged unto hell, who comply not with, who submit not unto, our ecclesiastical constitutions or canons. God forbid that ever such doctrine should be looked on as to have the least affinity unto the gospel, or such censures to have any savour of the spirit of Christ in them. The Lord Jesus Christ hath not cast the eternal condition of those
THE PREFACE. 55
whom he purchased with his own most precious blood, into the arbitrary disposal of any that shall take upon them to make ecclesiastical constitutions and orders, for conformity in rites and ceremonies, &c. Shall we think that he who upon the best use of means for his instruction which he is capable of, with fervent prayers to God for light and direc- tion, cannot comply with, and submit unto, some ecclesiasti- cal constitutions and orders, however pretended to be made for the preservation of peace and unity of the church, on this ground principally, because they are not of the appointment, nor have the approbation of Jesus Christ, though he should mistake herein and miss of his duty, is guilty of no less sin than that of murder ; suppose of Cain in killing his brother? for all murder is from hatred and malice. This is that which inflames the differences amongst us. For it is a scandal of the highest nature, when men do see that persons who in any thing dissent from our ecclesiastical constitutions, though otherwise sober, honest, pious, and peaceable, are looked on as bad, if not worse than thieves and murderers, and are dealt withal accordingly. Nor can any thing be more effectual to harden others in their immoralities, than to find them- selves approved by the guides of the church in comparison with such dissenters.
But, (2.) Who is it that shall make these orders and con- stitutions, that must be observed for the preservation of the unity and peace of the church? It can be none but those who have power so to do by being uppermost in any place or time. Who shall judge them to be lawful ? No doubt they that make them. And what shall these constitutions be about, what shall they extend unto? Any thing in the world, so there be no mention of it in the Scripture one way or other. What if any one should now dissent from these con- stitutions, and not submit unto them ? Why then he is guilty of schism, as great and dangerous a sin as that of murder. But when all is done ; what if these constitutions and orders should be no ways needful or useful unto the preservation of the peaceof the church? What if a supposition that they are so, reflects dishonour on the wisdom and love of Christ? Whatif they are unlawful and unwarrantable, the Lord Christ not having given power and authority unto any sort of men to make any such constitutions ? What if they are the great
56
THE PREFACE.
ways and means of breaking the unity and peace oftlie church? These and other inquiries of the like nature must be clearly resolved, not by the dictates of men's own minds and spirits, but from the word of truth, before this intima- tion can be complied withal.
But that which is fallen out most beyond expectation in this whole discourse, is that the reverend author, seeking by all ways and means, countenanced with the least resemblance or appearance of truth, to load the nonconformists and their cause with the imputation of things invidious and burden- some, should fix upon their prayers, by virtue of the grace and gift of prayer which they have received, ascribing the original of its use unto the artifice and insinuation of the Jesuits, as he doth, preface, pp. 14, 15. But because I look on this as a thing of the greatest importance of all the differ- ences between them and us, as that wherein the life of reli- gion, the exercise of faith, and the labour of divine love do much consist, the nature and necessity of that kind of prayer, which is here reflected on and opposed, shall, God willing, be declared and vindicated in a peculiar discourse unto that purpose. For the differences that are between us cannot possibly have, any more pernicious consequence, than if we should be influenced by them to oppose or condemn any principles or exercise of the duties of practical holiness, as thinking them to yield matter of advantage to one party ov another.
The great pains he hath taken in this preface to prove the nonconformists to have been the means of furthering and promoting popery in this nation, might, as I suppose, have been omitted without any disadvantage unto himself or his cause. For the thing itself is not true, as it is utterly impossi- ble to affect the minds or consciences of the nonconformists with a sense of it, because they have a thousand witnesses in themselves, against the truth of the charge; so it is impossible it should be believed by any who are in the least acquainted with their principles, or have their eyes open to see any thing that is doing at this day in religion. But as there are many palpable mistakes in the account he gives of things among ourselves to this purpose, so if on the other liand any should out of reports, surmises, Jesuits' letters and po- litics, particularly those of Contzen, books written to that
THE PREFACE. 57
purpose against them, agreement of principles, notorious compliance of some bishops and others of the same way with the Papists, some dying avowedly such, stories of what hath been said at Rome and elsewhere, which are not few nor unproveable, concerning the inclinations of many unto a fair composition of things with the church of Rome, the de- portment of some before and since the discovery of the plot, with such other topics as the discourse of our author with respect unto the nonconformists will furnish them withal; as also from the woful neglect there hath been of instruct- ing the people in the principles of religion, so as to implant a sense of the life and power of it on their souls, with all things that may be spoken on that head with reference unto the clergy under their various distributions, with the casting out of so great number of ministers who they knew in their own conscience to be firmly fixed against popery and its interest in this nation, and could not deny but they might be useful to instruct the people in the knowledge of the truth, and encourage them by their example unto the prac- tice of it ; if any, I say, should on these and the like grounds, not in a way of recrimination, nor as a requital of the doc- tor's story, but merely as a necessary part of the defence of their own innocency, charge the ^ame guilt of giving occasion unto the growth, increase, and danger of popery in this na- tion on the episcopal party, I know not now how they could be well blamed for it, nor what will be done of that kind. For" they who will take liberty to speak what they please, must be content sometimes to hear what will displease. For my part I had rather, if it were possible, that these things at present might be omitted, and that all those who are really united in opposition unto popery, as I am assured in parti- cular that this reverend author and I am, would rather con- sider how we might come out of the danger of it wherein we are, than at present to contest how we came unto it. This I speak seriously, and that under the consideration of this discourse, which upon the account of sundry mistakes in matter of fact, of great defects in point of charity, with a design to expose others unto reproach for their great crimes,- of being willing to be a little freed fl'om being beaten, fined, punished, and imprisoned, by their means and on their ac- counts, is as apt to excite new exasperations, and to provoke
58 THE PilKKACE.
the spirits of them concerned, as any I have read of late. However, the defence of our own innocency must not be forsaken. But,
Cumque superba foret Babj'lon spolianda trophaeis.
It is not praiseworthy to abide in these contests beyond necessity.
This discourse indeed of the reverend author is increased into so large a volume, as might justly discourage any from undertaking the examination of it, who hath any other necessary duties to attend unto. But if there be separated from it the consideration of stories of things and persons long since past, wherein we are not concerned, with the undue application of what was written by some of the an- cients against the schims in their days, unto our present differences ; as also the repetition of a charge that we do not refrain communion from the parochial churches on the grounds and reasons which we know to the contrary that we do ; with the report and quotation of the words and sayings of men, by whose judgment we are not determined; with frequent diversions from the question, by attempting advan- tages from this or that passage or expression in one or another ; and the rhetorical aggravations of things that might be plainly expressed, and quickly issued; and the controversy may be reduced into a narrower compass.
It is acknowledged that the differences which are amongst Protestants in this nation are to be bewailed, because of the advantages which the common enemy of the Protestant interest doth endeavour to make thereby. Howbeit the evil consequences of them do not arise from the nature of the things themselves, but from the interests, prejudices, and biassed affections of them amongst whom they are. Nor shall any man ever be able to prove, but that on the doc- trinal agreement which we all profess (provided it be real), we may, notwithstanding the differences that remain, enjoy all that peace and union, which are prescribed unto the churches and disciples of Christ; provided that we live in the exercise of that love which he enjoineth us ; which whilst it continues in the profession of the same faith, it is impos- sible there should be any schism among us. Wherefore, whereas some are very desirous to state the controversy on this supposition, that there is a schism among us, and issue
THE PREFACE, 59
it in an inquiry, on which side the blame of it is to be laid, wherein they suppose they need no farther justification but the possession of that church-state which is established by law ; I shall willingly forego the charging of them with the whole occasion of the schism pretended, until they can prove there is such a schism, which I utterly deny. For the refraining of communion with parochial assemblies, on the grounds whereon we do refrain, hath nothing of the nature of schism in it, neither as it is stated in the Scrip- ture, nor as it was esteemed of in the primitive churches, amongst whom there were differences of as great import- ance, without any mutual charges of schism. Wherefore, although we cannot forego utterly the defence of our own innocency against such charges as import no less than a heinous guilt of sin against God, and eminent danger of ruin from men ; yet we shall constantly unite ourselves with and unto all who sincerely endeavour the promotion of the great ends of Christian religion, and the preservation of the interest of Protestant religion, in this nation.
Something I judge necessary to add concerning my en- gagement, or rather surprisal, into this controversy, against my inclination and resolution.
The doctor tells us, preface, p. 51 . * That when his sermon came first out, it went down quietly enough ; and many of the people began to read and consider it, being pleased to find so weighty and necessary a point debated with so much calmness and freedom from passion; which being discovered by the leaders and managers of the party, it was soon re- solved that the sermon must be cried down, and the people dissuaded from reading of it. If any of them were talked withal about it, they shrunk up their shoulders and looked sternly; and shook their heads, and hardly forbore some bitter words, both of the author and the sermon :' (which it seems he knows, though they did forbear to do so ;) and much more to the same purpose. And, p. 58. * As if they had been the Papists' instruments to execute the fury of their wrath and displeasure against me, they summon in the power of their party, and resolve with their force and might to fall upon me ;' with more to the same purpose. And p. 59. * After awhile they thought fit to draw their strength into the open field ; and the first who appeared was,' 8vc. I confess I was somewhat surprised, that coming into
60
TflE PREFACE.
this coast, all things should appear so new and strange unto me, as that I could fix on no one mark to discover that I had ever been there before. For I am as utter a stranger unto all these things as unto the counsels of the pope or Turk. The doctor seems to apprehend, that at the coming forth of his sermon, at least after its worth and weight were observed, there was a consternation and disorder among the nonconformists, as if Hannibal had been at the gates. For hereby he supposeth they were cast into those ugly postures of shrinking and staring and shaking, and swelling with what they could hardly forbear to utter. But these things with those that follow seem to me to be romantic, and some- what tragically expressed, sufficiently evidencing, that other stories told by the same author in this case stand in need of some grains of allowance, to reduce them to the royal stan- dard. For whereas I am the first person instanced in that should have a hand in the management of these contri- vances, I know nothing at all of them, nor upon the utmost inquiry 1 have made, can I hear of any such things among the parties, or the managers of them, as they are called. It is true the preaching and publishing of the doctor's sermon at that time was by many judged unseasonable, and they were somewhat troubled at it, more upon the account that it was done by him, than that it was done. But other- wise as to the charge of schism managed therein against them, they were neither surprised with it nor discom- posed at it. And so far as I know, it was the season alone, and the present posture of affairs in the nation, calling for an agreement among all Protestants, that occasioned any answer unto it.
It is therefore no small mistake, that we dissuaded any from reading his sermon, which hath been commonly ob- jected by some other writers of the same way. But if we were enemies unto these worthy persons, we could not de- site they should have more false intelligence from our tents than they seem to have. This is not our way. Those who are joined with us, are so upon their own free choice and judgment; nor do we dissuade them from reading the dis- courses of any on the subject of our differences. The rule holds herein, * to try all things and hold fast that which is good.'
Nor do I know anv thing in the least of advices or agree-
THE PUKI'AC'K. ' 61
ments to cry down and oppose, confute or answer the doc- tor's sermon. Nor do I believe that there were ever any such among those who are charged with them. And what shall be said unto those military expressions, of ' summon- ing in the power of the party, resolved to fall on, think fit to draw their strength into the field V &c. I say, what shall we say to these things ? I am not a little troubled that I am forced to have any concernment in the debate of these dif- ferences, wherein men's sense of their interest, or of provo- cations they have received, cast them on such irregular ways of defence and retaliation. For all these things are but fruits of imagination, that have nothing of truth or substance to give countenance unto them.
The way whereby I became to be at all engaged in this contest, and the reasons whereon I undertook a harmless defence of our innocency, as to the charge of schism at this time, I shall give a brief account of.
Some days after the doctor's sermon was printed and published, one of those whom he supposeth we persuaded not to read it, brought it unto me, and gave it me, with such a character of it, as I shall not repeat. Upon the perusal of it (which I did on his desire, being uncertain to this day, whether, without that occasion, I had ever read it at all), I confess I was both surprised and troubled, and quickly found that many others were so also. For as there was then a great hope and expectation, that all Protestants would cement and unite in one common cause and interest for the defence and preservation of religion against the en- deavours of the Papists for its subversion ; so it was thought by wise men of all sorts, that the only medium and expe- dient for this end was, the deposing of the consideration of the lesser differences among ourselves, and burying all ani- mosities that had arisen from them. And I yet suppose myself at least excusable, that I judged the tendency of that discourse to lie utterly another way. Nor is it in my power to believe, that a peremptory charge of schism upon any dissenters, considering what is the apprehension and judgment of those who make that charge concerning it, with respect unto God and men, is a means to unite us in one common religious interest. And on this account, not knowing in the least that any other person had undertaken,
G2 'I' HE PUKKA C£.
or would undertake the consideration of the doctor's sermon, I thought that my endeavour for the removal of the obstacle cast in the way unto a sincere coalition in the unity of faith among all sorts of Protestants, might not be unacceptable. Neither did 1 see any other way whereby this might be done, but only by'a vindication of the dissenters from the guilt of that state, which, if it be truly charged on them, must render our divisions irreconcilable. And continuing still of the same mind, I have once more renewed the same defensative, with no other design but to maintain hopes, that peace and love may yet be preserved among us, during the continuation of these differences. And whereas it is a work of almighty power, to reduce Christian religion unto its first purity and simplicity, which will not be effected but by various providential dispensations in the world, and renewed effusions of the Holy Spirit from above ; which are to be waited for; and seeing that all endeavours for na- tional reformation are attended with insuperable difficulties, few churches being either able or willing to extricate them- selves from the dust of traditions and time, with the rust of secular interests ; I would hope that they shall not be always the object of pubhc severities, who keeping the unity of the Spirit in the bond of truth and peace, with all sincere disciples of Christ everywhere, do design nothing but a reformation of themselves and their ways, by a universal compliance with the will and word of Christ alone, whom God hath commanded them in all things to hear and obey.
The reduction, I say, of the profession of Christianity in general, unto its primitive purity, simplicity, separation from the world, and all implication with secular interests, so as that it should comprise nothing but the guidance of the souls of men in the life of God, towards the enjoyment of him, is a work more to be prayed for to come in its proper season, than to be expected in this age. Nor do any yet appear fitted in the least measure for the undertaking or attempting such a work, any farther than by their own personal profession and example. And whilst things con- tinue amongst Protestant churches, in the state wherein they are, under the influence of divided secular interests, and advantageous mixtures with them, with the relics of the old general apostacy, by differences in points of doc-
THE PKF.FACi:. 63
trine, in rules of discipline, in orders of divine worship, it is in vain to look for any union or communion among them, in a compliance with any certain rule of uniformity, either in the profession of faith, or in the practice of worship and discipline. Nor would such an agreement among them, could it be attained, be of any great advantage unto the im- portant ends of religion, unless a revival of the power of it in the souls of men, do accompany it. In the mean time, the glory of our Christian profession in righteousness, holi- ness, and a visible dedication of its professors unto God, is much lost in the world, innumerable souls perishing through the want of effectual means for their conversion and edifica- tion. To attempt public national reformation, whilst things ecclesiastic and civil are so involved as they are, the one being rivetted into the legal constitution of the other, is neither the duty, nor work of private men ; nor will, as I suppose, wise men be over forward in attempting any such thing, unless they had better evidence of means to make it effectual, than any that do as yet appear. For the religion of a nation in every form will answer the ministry of it. What is the present duty in this state of things, of those private Christians or ministers, who cannot satisfy their consciences, as unto their duty towards God, without en- deavouring a conformity unto the will of Christ, in the ob- servance of all his institutions and commands, confining all their concerns in religion unto things spiritual and heavenly, is the inquiry before us.
AN
INQUIRY
THE ORIGINAL, NATURE, INSTITUTION, POWER, ORDER, AND COMMUNION
EVANGELICAL CHURCHES.
CHAP. L
Of the original of churches.
When any thing which is pleaded to belong unto religion or the worship of God is proposed unto us, our first consi- deration of it ought to be in that inquiry which our Lord Jesus Christ made of the Pharisees concerning the baptism of John; 'Whence is it? from heaven or of men ?' Redistri- butes all things which come under that plea or pretence into two heads, as unto their original and efficient cause, namely, heaven and men. And these are not only different and distinct, but so contradictory one unto another, that as unto any thing wherein religion or the worship of God is con- cerned, they cannot concur as partial causes of the same effect. What is of men is not from heaven ; and what is from heaven is not of men. And hence is his determination concerning both sorts of these things : 'Every plant, which my heavenly Father" hath not planted, shall be rooted up ;' Matt. XV. 13.
Designing therefore to treat of churches, their original, nature, use, and end, my first inquiry must be, whether they are from heaven or men; that is, whether they are of a di- vine original, having a divine institution, or whether they are an ordinance or creation of men ; for their pedigree must be derived from one of these singly : they never con-^
VOL. XX. F
66 OF THE ORIGIXAL OF CHURCHES.
curred in the constitution of any part of divine worship, or any thing that belongs thereunto.
This would seem a case and inquiry of an exceeding easy determination ; for the Scripture everywhere makes mention of the church or churches as the ordinances and in- stitutions of God. But such things have fallen out in the- world in latter ages, as may make men justly question whether we understand the mind of God aright or no in what is spoken of them : at least if they should allow that the churches so mentioned in the Scripture, were of divine appointment; yet it might be highly questionable, whether those which have since been in the world be not a mere product of the invention and power of men.
1. For many ages, such things alone were proposed unto the world, and imposed on it, for the only church, as were from hell rather than from heaven, at least from men, and those none of the best : for all men in these western parts of the world were obliged to believe and profess, on the penalties of eternal and temporal destruction, that the pope of Rome and those depending on him were the only church in the world. If this should be granted, as it was almost universally in some ages, and in this is earnestly con- tended for, there would be a thousand evidences to prove that the institution of churches is not from heaven, but from men. Whether the inventions of men in the mystery of iniquity be to be received again or no, men of secular wisdom and interest may do well to consider; but he must be blind and mad, and accursed in his mind and understand- ing, who can think of receiving it as from heaven as a di- vine institution. But I have treated of this subject in other discourses.
2. The name, pretence, and presumed power of the church or churches, have been made and used as the greatest engine for the promoting and satisfying the avarice, sensuality, ambition, and cruelty of men that ever was in the world. Never any thing was found out by men or Satan himself, so fitted, suited, and framed to fill and satisfy the lusts of multitudes of men, as this of the church hath been, and yet continues to be: for it is so ordered, is of that make, constitution, and use, that corrupt men need desire no more for the attainment of wealth, honour, grandeur, plea-
OF THE ORIGINAL OF CHURCHES. 66
sure, all the ends of their lusts spiritual or carnal, but a share in the government and power of the church ; nor hath an interest therein been generally used unto any other ends. All the pride and ambition, all the flagitious lives in luxury, sensuality, uncleanness, incests, &c. of popes, cardinals, pre- lates, and their companions, with their hatred unto, and op- pression of, good men, arose from the advantage of their being reputed the church. To this very day, the church here and there as it is esteemed, is the greatest means of keeping Christian religion in its power and purity out of the v^^orld : and a temptation to multitudes of men to prefer the church before religion, and to be obstinate in their oppositions unto it. These things being plain and evident unto wise men, who had no share in the conspiracy, nor the benefit of it, how could they think that this church-state was from heaven and not of men?
3. By the church (so esteemed) and in pursuit of its in- terests, by its authority and power, innumerable multitudes of Christians have been slain or murdered, and the earth soaked with their blood. Two emperors of Germany alone fought above eighty battles for and against the pretended power and authority of the church. It hath laid whole countries desolate with fire and sword, turning cities into ashes and villages into a wilderness, by the destruction of their inhabitants. It was the church which killed, murdered, and burnt innumerable holy persons, for no other reason in the world but because they would not submit their souls, consciences, and practices unto her commands, and be sub- ject unto her in all things. Nor was there any other church conspicuously visible in all these parts of the world ; nor was it esteemed lawful once to think that this was not the true church, or that there was or could be any other. For men to believe that this church-state was from heaven, is for them to believe that cruelty, bloodshed, murder, the de- struction of mankind, especially of the best, the wisest, and the most holy among them, is the only way to heaven.
4. The secular worldly interest of multitudes lying in this presumptive church and the state of it, they preferred and exalted it above all that is called God, "and made the greatest idol of it that ever was in the world. For it was the faith and profession of it, that its authority over the
f2
6G OF THE ORIGINAL OF CllUKCHES,
sonls and consciences of men is above the authority of the Scripture, so that they have no authority towards us, unless it be given unto them by this church, and that we neither can nor need believe them to be the word of God, unless they inform us and command us so to do. This usur- pation of divine honour in putting itself and its authority above that of the Scripture or word of God, discovers full well whence it was. In like manner those who assumed it unto themselves to be the church, without any other right, title, or pretence unto it, have exalted one amongst them and with him themselves in their several capacities, above all emperors, kings, and princes, nations and people, tram- pling on them at their pleasure. Is this church-state from heaven? Is it of divine institution? Is it the heart and centre of Christian religion ? Is it that which all men must be subject to on pain of eternal damnation? Who that knows any thing of Christ or the gospel can entertain such a thought without detestation and abhorrency ?
5. This pretence of the church is at this day, one of the greatest causes of the atheism, that the world is tilled withal. Men find themselves, they know not how, to belong unto this or that church; they suppose that all the religion that is required of them, is no more but what this church suggests unto them; and abhorring, through innumerable prejudices, to inquire whether there be any other ministerial church-state or no; understanding at length the church to be apolitical combination for the wealth, power, and dignity of some persons, they cast away all regard of religion, and become professed atheists.
6. Unto this very day the woful divisions, distractions, g,nd endless controversies that are among Christians, with the dangerous consequences and effects of them, do all spring and arise from the churches that are in the world. Some are for the church of Rome, some for the church of England, some for the Greek church, and so of the rest; which, upon an acknowledgment of such a state of them as is usually allowed, cannot but produce wars and tumults among nations, with the oppression of particular persons in all sorts of calamities. In one place men are killed for not owning of one church, and in another for approving of it. Amongst ourselves prisons are filled, and men's goods spoil-
OF THE ORIGINAL OF CHURCHES. 69
ed, divisions multiplied, and the whole nation endangered, in a severe attempt to cause all Christians to acknowledge that church-state which is set up among us. In brief, these churches, in the great instance of that of Rome, have been and are the scandal of Christian religion, and the greatest cause of most of the evils and villanies which the world hath been replenished withal. And is it any wonder if men ques- tion whether they are from heaven or of men?
For my part, I look upon it as one of the greatest mer- cies that God hath bestowed on any professed Christians, in these latter ages, that he hath by the light and knowledge of his word, disentangled the souls and consciences of any that do believe, from all respect and trust unto such churches, discovering the vanity of their pretences, and wickedness of their practices, whereby they openly proclaim themselves to be of men and not from heaven. Not that he hath led them "off from a church-state thereby, but by the same word revealed that to them which is pure, simple, hum- ble, holy, and so far from giving occasion unto any of the evils mentioned, as that the admittance of it will put an im- mediate end unto them all. Such shall we find the true and gospel church-state to be in the following description of it. He that comes out of the confusion and disorder of these human (and as unto some of them, hellish) churches ; who is delivered from this mystery of iniquity, in darkness and confusion, policies and secular contrivances coming thereon, to obtain a view of the true native beauty, glory, and use of evangelical churches, will be thankful for the greatness of his deliverance.
Whereas therefore for many ages, the church of Rome, with those claiming under it, and depending on it, was es- teemed to be the only true church in the world ; and nothing- was esteemed so highly criminal, not murder, treason, nor incest, as to think of or to assert any other church-state, it was impossible that any wise man not utterly infatuated, could apprehend a church, any church whatever, to be of di- vine institution or appointment; for all the evils mentioned, and others innumerable, were not only occasioned by it, but they were effects of it, and inseparable from its state and being. And if any other churches also, which, although the people whereof they consist, are of another faith than those
70 OF THE ORIGINAL OF CHURCHES.
of the Roman church, are like unto it in their make and con- stitution, exercising the right, power, and authority which they claim unto themselves by such ways and means, as are plainly of this world and of their own invention, they ^o leave it highly questionable from whence they are as such : for it may be made to appear that such churches, so far as they are such, are obstructive of the sole end of all churches, which is the edification of them that do believe; however any that are of them, or belong unto them, may promote that end by their personal endeavours.
But notwithstanding all these things, it is most certain, that churches are of a divine original; that they are the ordi- nance and institution of Christ. I am not yet arrived in the order of this discourse, to a convenient season of declaring what is the especial nature, use, and end of such churches as are so the institution of God ; and so to give a definition of them, which shall be done afterward ; bu* treat only as unto the general notion of a church, and what is signified thereby. These are of God. And in those churches before described under a corrupt degenerate estate, three things maybe considered: 1. What is of man without the least pretence unto the appointment or command of God. Such is the very form, fabric, and constitution of the church of Rome, and those that depend thereon or are conformed thereunto. That which it is, that whereby it is what it is, in its kind, government, rule, and end, is all of man, without the least countenance given unto it from any thing of God's institution. This is that which through a long effectual working of men and Satan, in a mystery of iniquity, it ar- rived unto. Herewith the saints of God ought to have no compliance, but bear witness against it with their lives, if called thereunto. This in due time the Lord Christ will utterly destroy. 2. Such things as pretend unto a counte- nance to be given them by divine institution, but horribly corrupted. Such are the name of a church and its power, a worship pretended to be religious and divine ; an order as to oflBcers and rulers different from the people, with sundry things of the like nature ; these things are good in them- selves, but as engrossed into a false church-state, and wor- ship corrupt in themselves, they are of men, and to be ab- horred of all that seek after the true church of Christ.
OF THE ORIGINAL OF CHURCHES. 71
3. There is that which is the essence of a true church, name- ly, that it be a society of men united for the celebration of divine worship : this so far as it may be found among them, is to be approved.
But churches, as was said, are of a divine original, and have the warrant of divine authority. The whole Scripture is an account of God's institution of churches, and of his dealing with them.
God laid the foundation of church societies and the ne- cessity of them in the law of nature, by the creation and con- stitution of it. I speak of churches in general, as they are societies of human race, one way or other joined and united together for the worship of God. Now the sole end of the creation of the nature of man, was the glory of God, in that worship and obedience which it was fitted and enabled to perform: for that end, and no other, was our nature created in all its capacities, abilities, and perfections : neither was man so made merely that every individual should singly and by himself perform this worship, though that also every indi- vidual person is obliged unto. Every man alone and by him- self, will not only find himself indigent, and wanting sup- plies of sundry kinds ; but also that he is utterly disabled to act sundry faculties and powers of his soul, which by na- ture he is endued withal. Hence the Lord God said, * It is not good that man should be alone ;' Gen. ii. 18,
These things therefore are evident in themselves : 1. That God created our nature, or made man for his own worship and service, and fitted the powers and faculties of his soul thereunto. 2. That this nature is so fitted for society, so framed for it as its next end, that without it, it cannot act itself, according unto what it is empowered unto. And this is the foundation of all order and government in the world among mankind. 3. That by the light of nature this acting in society is principally designed unto the worship of God. The power, I say, and necessity of acting in society, is given unto our nature for this end principally, that we may thus glorify God, in and by the worship which he requires of us.
4. That without the worship of God in societies, there would be an absolute failure of one principal end of the creation of man ; nor would any glory arise unto God from the constitution of his nature so fitted for society, as that it
72 OF THE ORIGINAL OF CHURCHES.
cannot act its own powers without it. 5. All societies are to be regulated in the light of nature by such circum- stances, as whereby they are suited unto their end ; for which they may be either too large or too much restrained »
Hence have we the original of churches in the light of nature; men associating themselves together, or uniting in such societies for the worship of God which he requires of them, as may enable them unto an orderly performance of it, are a church. And hereunto it is required, l.That the persons so uniting are sensible of their duty, and have not lost the knowledge of the end of their creation and being. 2. That they are acquainted with that divine religious wor- ship, which God requires of them. The former light and persuasion being lost, issues in atheism ; and by the loss of this, instead of churches, the generality of mankind have coalesced into idolatrous combinations. 3. That they do retain such innate principles of the light of nature as will guide them in the discliarge of their duties in these so- cieties. As, 1. That the societies themselves be such as are meet for their end, fit to exercise and express the worship of God in them, not such as whose constitution makes them unfit for any such end. And this gives the natural bounds of churches in all ages, which it is in vain for any man to endeavour an alteration of, as we shall see afterward. 2. That all things \Te done decently and in order, in and by these societies. This is a prime dictate of the law of nature, arising from the knowledge of God and ourselves, which hath been wrested into I know not what relio-ious ceremo- nies of men's invention. 3. That they be ready to receive all divine revelations with faith and obedience, which shall either appoint the ways of. God's worship, and prescribe the duties of it, or guide and direct them in its performance, and to regulate their obedience therein. This also is a clear unquestionable dictate of the light and law of nature ; nor can be denied but on the principles of downright atheism.
Farther we need not seek for the divine original of churches, or societies of men fearing God, for the discharge of his public worship unto his glory, and their own eternal benefit, according unto the light and knowledge of his mind and will, which he is pleased to communicate unto them.
What concerns the framine^ and fashioning of churches
OF THE ORIGINAL OF CHURCHES. 73
by arbitrary and artificial combinations, in provinces, na- tions, and the like, we shall afterward inquire into. This is the assured foundation and general warranty of particular societies and churches, whilst men are continued on the earth ; the especial regulation of them by divine revelation, will in the next place be considered. And he who is not united with others in some such society, lives in open con- tradiction unto the law of nature and its light, in the prin- cipal instances of it.
1. Whereas the directions given by the light of nature in and unto things concerning the outward worship of God, are general only, so as that by them alone, it would be very difficult to erect a church-state in good and holy order; God did always from the beginning, by especial revelations and institution, ordain such things as might perfect the conduct of that light unto such a complete order, as was accepted' with himself. So, 1. He appointed a church-state for man in innocency, and completed its order by the sacramental addition of the two trees, the one of life, the other of the knowledge of good and evil.'
2. That before the coming of Christ, who was to perfect and complete all divine revelations, and state all things be- longing unto the house and worship of God, so as never to admit of the least change or alteration ; this church-state, as unto outward order, rites of worship, ways and manner of the administration of things sacred, with its bounds and limits, was changeable, and variously changed. The most eminent change it received, was in the giving of the law, which fixed its state unalterably unto the coming of Christ. Mal.iv.4— 6.
3. That it was God himself alone who made all these alterations and changes ; nor would he, nor did he ever allow, that the wills, wisdom, or authority of men, should prescribe rules or measures unto his worship in any thing. Heb. iii. 1 — 6.
4. That the foundation of every church-state that is ac- cepted with God, is in an express covenant with him, that they receive and enter into, who are to be admitted into that state. A church not founded in a covenant with God, is not from heaven, but of men. Hereof we shall treat
74 THE ESPECIAL ORIGINAL OF
more at large, as I suppose, afterward : see it exemplified, Exod. xxiv.
5. There is no good in, there is no benefit to be obtained by, any church-state whatever, unless we enter into it, and observe it by an act of obedience, with immediate respect unto the authority of Christ, by whom it is appointed, and the observation of it prescribed unto us. Matt, xxviii. 18 — 20. Hence,
6. Unless men by their voluntary choice and consent, out of a sense of their duty unto the authority of Christ in his institutions, do enter into a church-state, they cannot by any other ways or means be so framed into it, as to find acceptance with God therein. 2 Cor. viii. 5. And the inter- positions that are made by custom, tradition, the institu-^ lions and ordinances of men, between the consciences of them who belong, or would belong unto such a state, and the immediate authority of God, is highly obstructive of this divine order, and all the benefits of it.^ For hence it is come to pass, that most men know neither how, nor where- by, they come to be members of this or that church, but only on this ground, that they v/ere born where it did pre- vail and was accepted.
CHAP. II.
The especial original of the evangelical church-state.
Our principal concernment at present, is in the evangelical church-state; or the state of churches under the New Testa- ment : for this is that about which there are many great and fierce contests amongst Christians, and those attended with pernicious consequents and effects. What is the original, what is the nature, what is the use and power, what is the end of the churches, or any church, what is the duty of men in it and to- wards it, is the subject of various contests, and the principal occasion of all the distractions that are at this day in the Chris- tian world : for the greatest part of those whoj udge themselves obliged to take care and order about these things, having
» See discourse of Evangelical Love, p. 58. [Works, vol. xxi. pp. 37, 38.]
THE EVANGELICAL CHURCH-STATE. 75
interwoven their own secular interests and advantages into such a church-state as is meet and suited to preserve and promote them ; supposing Tropjcr/xov uval rijy twds/Saav, or that religion may be made a trade for outward advantage; they do openly seek the destruction of all those, who will not comply with that church, form, and order, that they have framed unto themselves. Moreover, from men's various con- ceptions and suitable practices, about this church-state, is advantage and occasion talcen to charge each other with schism, and all sorts of evils which are supposed to ensue thereon. Wherefore, although I design all possible brevity, and only to declare those principles of truth, wherein we may safely repose our faith and practice, avoiding as much as j)Ossibly I can, and the subject will allow, the handling of those things in a way of controversy with others ; yet somewhat more than ordinary diligence is required unto the true stating of this important concernm.ent of our religion. And that which we shall first inquire into, is the special ori- ginal and authoritative constitution of this church-state. Wherefore,
1. The church-state of the New Testament doth not less relate unto, and receive force from, the lighter law of nature, than any other state of the church whatever. Herein, as unto its general nature, its foundation is laid. What that di- rects unto may receive new enforcements by revelation, but changed, or altered, or abolished, it cannot be. Wherefore there is no need of any new express institution, of what is required by that light and law in all churches and societies for the worship of God, but only an application of it unto present occasions, and the present state of the church, which hath been various. And it is merely from a spirit of con- tention, that some call on us or others, to produce express testimony or institution for every circumstance in the prac- tice of religious duties in the church ; and on a supposed failure herein, to conclude, that they have power themselves to institute and ordain such ceremonies as they think meet, under a pretence of their being circumstances of worship : for as the directive light of nature is sufficient to guide us in these things, so the obligation of the church unto it, makes all stated additions to be useless, as on other accounts they are noxious. Such things as these are the times and seasons
76 THE ESPECIAL OIlIGrNAL OF
of church assemblies, the order and decency wherein all things are to be transacted in them, the bounding of them as unto the number of their members, and places of habita- tion, so as to answer the ends of their institution ; the multi- plication of churches when the number of believers exceeds the proportion capable of edification in such societies; what especial advantages are to be made use of, in the order and worship of the church ; such as are methods in preaching, translations and tunes of psalms in singing, continuance in public duties, and the like ; the things themselves being di- vinely instituted are capable of such general directions in and by the light of nature, as may, with ordinary Christian prudence, be on all occasions applied unto the use and prac- tice of the church. To forsake these directions, and instead, of them to invent ways, modes, forms, and ceremonies of our own, which the things whereunto they are applied and made use of in, do no way call for, require, or own (as it is with all humanly invented stated ceremonies) ; and thereon by laws and canons to determine their precise observation at all times and seasons to be one and the same, which is contrary to the very nature of the circumstances of such acts and duties, as they are applied unto : their use, in the mean time, unto the general end of edification, being as indemonstrable as their necessity unto the duties whereunto they aie an- nexed is also ; it is that which hath no warranty either from divine authority or Christian prudence.
This respect of the gospel church-state unto the light of nature, the apostle demonstrates in his frequent appeals unto it, in things that belong unto church-order. 1 Cor. vii. 29. 33. ix. 7. xi. 14—16. xiv. 8—11. 32, 33. 40. And the like is done in sundry other places. And the reasons of it are evident.
2. But such is the especial nature and condition of the evangelical church-state ; such the relation of it unto the per- son and mediation of Jesus Christ, with all things thereon depending ; such the nature of that especial honour and glory which God designs unto himself therein (things that the light of nature can give no guidance unto, nor direction about) ; and moreover so different and distant from all that was before ordained in any other church-state, are the ways, means, and duties of divine worship prescribed in it, that it
THE EVANGELICAL C H URCH-.STATE. 77
must have a peculiar, divine institution of its own, to evi- dence that it is from heaven, and not from men. The present state of the church, under the New Testament, the apostle calls TeXddxng, Heb. vii. 11. Its perfection, its consumma- tion, that perfect state which God designed unto it in this world. And he denies that it could be brought into that state by the law, or any of the divine institutions that be- longed thereunto- Heb. vii. 19. ix. 9. x. 1. And we need go no farther, we need no other argument to prove, that the gospel church-state, as unto its especial nature, is founded in a peculiar divine institution. For it hath a nXdojaig, a perfect consummate state which the lavv could not bring it unto, though itself, its ordinances of worship, its rule and policy, were all of divine institution. And herein doth its excellency and preference above the legal church-state con- sist, as the apostle proves at large. To suppose that this should be given' unto it, any other way but by divine autho- -rity in its institution, is to advance the wisdom and authority of men above those of God, and to render the gospel church- state a machine to be moved up and down at pleasure, to be new moulded or shaped according unto occasions, or to be turned unto any interest like the wings of a mill unto the wind.
All the dignity, honour, and perfection of the state of the church under the Old Testament, depended solely hereon, that it was in the whole and all the particulars of it, of divine institution. Hence it was glorious, that is, very excellent, as the apostle declares, 2 Cor. iii. And if the church-state of the New Testament, have not the same original, it must be esteemed to have a greater glory given unto it by the hand of men, than the other had, in that it was instituted by God himself; for a greater glory it hath, as the apostle tes- tifieth. Neither can any man, nor dareth any man alive, to give any instance in particular, wherein there is the least defect, in the being, constitution, rule, and government of the gospel church-state, for w-ant of divine institution ; so as that it should be necessary to make a supply thereof, by the wisdom and authority of men. But these things will be more fully spoken unto, after we have declared who it is, who hath divinely instituted this church-state.
3. The name of the church under the New Testament, is capable of a threefold application, or it is taken in a three-
78 THE ESPECIAL ORIGINAL OF
fold notion : as, (1.) For the catholic invisible church, or society of elect believers in the whole world, really related by faith in him, unto the Lord Jesus Christ, as their mystical head. (2.) For the whole number of visible professors in the whole world, who by baptism and the outward profession of the gospel and obedience unto Christ, are distinguished from the rest of the world. And, (3.) for such a state, as where- in the worship of God is to be celebrated in the way and manner by him appointed, and which is to be ruled by the power which he gives it, and according to the discipline which he hath ordained. Of the nature of the church under these distinct notions, with our relation unto either, or all of them, and the duties required of us thereon, I have treated fully in my discourse of Evangelical Love and Church Peace or Unity, and thither I must remit the reader. It is the church in the latter sense alone, whose original we now in- quire after. And I say,
4. The original of this church-state is directly, imme- diately, and solely from Jesus Christ, he alone is the author, contriver, and institutor of it. When I say it is immediately and solely from him, I do not intend, that in and by his own person, or in his personal ministry here in the earth, he did absolutely and completely finish this state, exclusively unto the ministry of any others that he was pleased to make use of therein: for as he took it on himself as his own work to build his church, and that upon himself, as its foundation; so he employed his apostles to act under him and from him, in the carrying on that work unto perfection. But what was done by them, is esteemed to be done all by himself.
For, (1.) It was immediately from him that they received revelations of what did belong unto this church-state, and what was to be prescribed therein. They never did, neither jointly nor severally, once endeavour in their own wisdom, or from their own invention, or by their own authority, to add or put into this church-state, as of perpetual use, and belono-ing unto it as such, either less or more, any one thing greater or less whatever. It is true, they gave their advice in sundry cases of present emergencies, in and about church affairs ; they gave direction for the due and orderly practice of what was revealed unto them, and exercised authority both as unto the ordination of officers, and the re-
THE EVANGELICAL CHURCH-STATE. 79
jection of obstinate sinners from the society of all the churches ; but to invent, contrive, institute, or appoint any thing in the church, and its state, which they had not by immediate revelation from Christ, they never attempted it, nor went about it. And unto this rule of proceeding, they were precisely obliged by the express words of their commission, Matt, xxviii. 19, 20. This, I say, is so plainly included in the tenour of their commission, and so evident from all that is divinely recorded of their practice, that it will admit of no sober contradiction. In what others tliink it meet to do in this kind, we are not concerned.
(2.) The authority whereby they acted in the institution of the church in its order, whereon the consciences of all believers were obliged to submit thereunto, and to comply with it in a way of obedience, was the authority of Christ himself, acted in them and by them,'' They everywhere disclaim any such power and authority in themselves. They pleaded that they were only stewards and ministers, not lords of the faith or obedience of the church, but helpers of its joy; yea, the servants of all the churches for Christ's sake. And hereon it follows, that what is recorded of their practice in their institution, ordering, or disposing of any thing in the church, that was to be of an abiding continu- ance, hath in it the obliging power of the authority of Christ himself. Wherefore, if the distinction that some make con- cerning the apostles, namely, that they are to be considered as apostles, or as church governors, should be allowed, as it is liable to just exceptions; yet would no advantage accrue thereby unto what is pretended from it: for as what they did, appointed, and ordered in the church for its constant obser- vation, as apostles, they did it by immediate revelation from Christ, and in his name and authority; so what in distinction from hence, as church governors, they did or ordered, they did it only by a due application unto present occasions, of what they had received by revelation. But as they were apostles, Christ sent them, as his Father sent him ; and he was so sent of the Father, as that he did stand and ' feed in the strength of the Lord, in the majesty of the name of the Lord his God;' Micah v. 4. So did they feed the sheep of
»2 Cor.i. 24. iv. 5.
80 THE ESPECIAL OUIGIKAL OF
Christ in his strength and in the authority or majesty of his name.
5. Christ, therefore, alone is the author of the gospel church-state. And because this is the only foundation of our faith and obedience, as unto all that we are to believe, do, and practise, by virtue of that church-state, or in order thereunto, the Scripture doth not only plainly affirm it, but also declares the grounds of it, why it must be so, and whence it is so, as also, wherein his doing of it doth consist.
Three things amongst others, are eminently necessary in and unto hira, who is to constitute this church-state with all that belongs thereunto. And as the Scripture doth emi- nently and expressly ascribe them all unto Christ, so no man nor all the men of the world, can have any such interest in them, as to render them meet for this work, or any part of it.
1. The first of these is right and title. He who institutes this church -state, must have a right and title to dispose of all men, in all their spiritual and eternal concernments, as seemeth good unto him : for unto this church-state, namely, as it is purely evangelical, no man is obliged by the law of nature, nor hath any creature power to dispose of him, into a condition whereon all his concernments, spiritual and eter- nal, shall depend. This right and title to the sovereign dis- posal of mankind, or of his church, Christ hath alone; and that upon a treble account. (1.) Of donation from the Fa- ther: he appointed him the ' heir of all things ;' Heb. i. 2, 3. He gave him ' power over all flesh,' John xvii. 2. Especially he hath given unto him, and put into his absolute disposal, all those who are to be his church; ver. 6. (2.) By virtue of purchase : he hath by the price of his most precious blood, purchased them unto his own power and disposal. He pur- chased his church with his own blood. Acts xx. 28. which the apostle makes the ground of that care which ought to be had of it. And this is pleaded as a sufficient reason, why we should be wholly at his disposal only, and be free from any imposition of men in things spiritual. 1 Cor. vii. 23. * Ye are bought with a price, be ye not the servants of men.' The purchase of this right and title was one greatend of the principal mediatory acts of Christ. Rom. xiv. 9,10. 'For to this end,' &c. (3.) Of conquest : for all those who were
THE EVANGELICAL CHURCH-STATE. 81
thus to be disposed by him, were both under the power of his enemies, and were themselves enemies unto him in their minds. He could not, therefore, have a sovereign right unto their disposal, but by a double conquest; namely, first of their enemies, by his power; and then of themselves by his word, his Spirit, and his grace. And this twofold conquest of his is fully described in the Scripture.
Whereas therefore there is a disposal of the persons that are to belong unto this church-state, as unto their souls, con- sciences, and all the eternal concernments of them, by an in- dispensable moral obligation to a compliance therewithal; until men can manifest that they have such a right and title over others, and that either by the especial grant and dona- tion of God the Father, or a purchase that they have made of them unto themselves, or conquest; they are not to be es- teemed to have either right or title to institute any thing that belongs unto this church-state. And it is in vain pre- tended (as we shall see more afterward) that Christ indeed hath appointed this church-state in general; but that he hath appointed no particular form of churches, or their rule, but left that unto the discretion and authority of men, as they think meet, when they have outward power for their warranty. But if by these particular appointments and framings of churches with their order, men are disposed of, as unto their spiritual concernments, beyond the obligation, of the light of nature or the moral law ; we must yet in- quire, who gave them this right and title to make this dis- posal of them.
2. Authority. As right and title respect the persons of men to be reduced into a new form of government, so au- thority respects the rules, laws, orders, and statutes to be made, prescribed, and established, whereby the privileges of this new society are conveyed, and the duties of it enjoined unto all that are taken unto it. Earthly potentates, who will dispose of men into a state and government absolutely new unto them, as unto all their temporal concernments of life, liberty, inheritances, and possessions, so as that they shall hold all of them in dependence on, and according unto the rules and laws of their new government and kingdom, must have these two things, namely, right and title unto the per- sons of men, which they have by conquest, or an absolute
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82 THE ESPECIAL ORIGINAL OF
resignation of all their interests and concerns into their dis- posal ; and authority, thereon to constitute what order, what kind of state, rule, and government they please : without these they will quickly find their endeavours and under- takings frustrate. The gospel church-state in the nature of it, and in all the laws and constitution of it, is absolutely new, whereunto all the world are naturally foreigners and strangers. As they have no right unto it as it containeth privileges, so they have no obligation unto it as it prescribes duties; wherefore there is need of both those, right, as unto the persons of men ; and authority, as unto the laws and constitution of the church, unto the framing of it. And until men can pretend unto these things, both unto this right and authority with respect unto all the spiritual and eternal concernments of the souls of others, they may do well to consider how dangerous it is to invade the right and inhe- ritance of Christ; and leave hunting after an interest of power in the framing or forming evangelical churches, or making of laws for their rule and government.
This authority is not only ascribed unto Jesus Christ in the Scripture, but it is enclosed unto him, so as that no other can have any interest in it. See Matt, xxviii. 18. Rev. iii. 7. Isa. ix. 6, 7. By virtue hereof he is the only lawgiver of the church; James iv. 12. Isa. xxxii. 22. There is indeed a derivation of power and authority from him unto others ; but it extends itself no farther, save only that they shall di- rect, teach, and command those whom he sends them unto, to do and observe what he hath commanded ; Matt, xxviii. 20. ' He builds his own house,' and he is ' over his own house ;' Heb. iii. 3 — 6. He both constitutes its state, and gives laws for its rule.
The disorder, the confusion, the turning of the kingdom of Christ upside down, which have ensued upon the usur- pation of men, taking upon them a legislative power in and over the church, cannot easily be declared : for upon a slight pretence, no way suited or serviceable unto their ends, of the advice given, and determination made by the apostles ■with the elders and brethren of the church of Jerusalem, in a temporary constitution about the use of Christian liberty, the bishops of the fourth and fifth centuries took upon them- selves power to make laws, canons, and constitutions for
THE EVANGELICAL CHURCH-STATE. 83
the ordering of the government, and the rule of the church, bringing in many new institutions on a pretence of the same authority. Neither did others who followed them cease to build on their sandy foundation, until the whole frame of the church-state was altered, a new law made for its govern- ment, and a new Christ or antichrist assumed in the head of its rule by that law: for all this pretended authority of making laws and constitutions for the government of the church, issued in that sink of abominations, which they call the canon-law. Let any man but of a tolerable understand- ing, and freed from infatuating prejudices, but read the re- presentation that is made of the gospel church-state, its order, rule, and government in the Scripture on the one hand, and what representation is made on the other, of a church- state, its order, rule, and government, in the canon-law, the only effect of men's assuming to themselves a legislative power with respect unto the church of Christ, if he doth not pronounce them to be contrary as hght and darkness, and that by the latter the former is utterly destroyed and taken away, I shall never trust to the use of men's reason, or their honesty any more.
This authority was first usurped by synods, or councils of bishops ; of what use they were at any tinie, to declare and give testimony unto any article of the faith, which in their days was opposed by heretics, I shall not now inquire. But as unto the exercise of the authority claimed by them to make laws and canons for the rule and government of the church, it is to be bewailed there should be such a monu- ment left of their weakness, ambition, self-interest, and folly, as there is in what remaineth of their constitutions. Their whole endeavour in this kind was at best but the building of wood, hay, and stubble on the foundation, in whose con- sumption they shall suffer loss, although they be saved them- selves. But in making of laws to bind the whole church, in and about things useless and trivial, no way belongino- to the religion taught us by Jesus Christ, in and for the es- tablishinent or increase of their own power, jurisdiction, au- thority, and rule, with the extent and bounds of their several dominions; in and for the constitution of new frames and states of churches, and new ways of the government of them ; in the appointment of new modes, rites, and ceremo-
G 2
84 THE ESPECIAL ORIGINAL OF
nies of divine worship, with the confusions that ensued thereon, in mutual animosities, fightings, divisions, schisms, and anathematisnis, to the horrible scandal of Christian re- ligion, they ceased not until they had utterly destroyed all the order, rule, and government of the church of Christ, yea, the very nature of it, and introduced into its room, a carnal worldly church-state and rule, suited unto the interests of covetous, ambitious, and tyrannical prelates. The most of them indeed knew not for w^hom they wrought, in providing materials for that Babel which by an hidden skill in a mys- tery of iniquity, was raised out of their provisions : for after they were hewed, and carved, shaped, formed, and gilded, the pope appeared in the head of it, as it were with those words of his mouth, * Is not this great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?' This was the fatal event of men's invading the right of Christ, and claim- ing an interest in authority to give laws to the church. This therefore is absolutely denied by us, namely, that any men, under what pretence or name soever, have any right or au- thority to constitute any new frame, or order of the church, to make any laws of their own for its rule or government, that should oblige the disciples of Christ in point of con- science unto their observation. That there is nothing in this assertion, that should in the least impeach the power of ma- gistrates, with reference unto the outward, civil, and politi- cal concerns of the church, or the public profession of religion within their territories; nothing that should take off from the just authority of the lawful guides of the church, in or- dering, appointing, and commanding the observation of all things in them, according to the mind of Christ, shall be afterward declared.' In these things, the ' Lord is our judge, the Lord is our statute-maker, the Lord is our king, he will .save us.'
It is then but weakly pleaded, that seeing the magis- trate can appoint or command nothing in religion, that God hath forbidden ; nor is there any need that he should appoint or command what God hath already appointed and com- manded ; if so be he may not by law command such things in the church, as before were neither commanded nor forbid- den, but indifferent, which are the proper field of his eccle-
THE EVANGELICAL CHURCH-STATE. 85
siastical, legislative power, then hath he no power nor au- thority about religion at all : that is, if he hath not the same and a co-ordinate power with God or Christ, he hath none at all. One of the best arguments that can be used for the power of the magistrate, in things ecclesiastical, is taken from the approved example of the good kings under the Old Testament. But they thought it honour enough unto them, and their duty, to see and take care, that the things which God had appointed and ordained should be diligenth'^ observed by all those concerned therein, both priests and people, and to destroy what God had forbidden. To appoint anything of themselves, to make that necessary in the church and the worship thereof, which God had not made so, they never esteemed it to be in their power, or to belong unto their duty. When they did any thing of that nature, and thereby made any additions unto the outward worship of Gqd, not before commanded, they did it by im- mediate revelation from God, and so by divine authority. 1 Chron. xxviii. 19. And it is left as a brand on those that were wicked, not only that they commanded and made sta- tutes for the observation of what God had forbidden, Mic. vi, 16. but also that they commanded and appointed what God had not appointed. 1 Kings xii.32, 33. And it will be found at last to be honour enough to the greatest potentate under heaven to take care, that what Christ hath appointed in his church and worship be observed, without claiming a power like unto that of the Most High, to give laws unto the church, for the observation of things found out and invented by themselves or other men.
Of the same nature is the other part of their plea against this denial of a legislative power in men, with respect unto the constitution of the evangelical church-state, or the > ordaining of any thing to be observed in it, that Christ hath not appointed. For it is said, that if this be allowed, as all the dignity, power, and honour of the governors of the church, will be rejected or despised ; so ail manner of con- fusion and disorder will be brought into the church itself. For how can it otherwise be, when all power of law-making, in the preservation of the dignity of the rulers and order of the church, is taken away. And therefore we see, it was the wisdom of the church in former ages, that all the principal
8G THE ESPECIAL ORIGINAL OF
laws and canons that they made in their councils, or other- wise, were designed unto the exaltation and preservation of the dignity of church rulers ; wherefore take this power away, and you will bring in all confusion into the church.
A)is. 1. They do not in my judgment sufficiently think of whom, and of what they speak, who plead after this manner. For the substance of the plea is ; That if the church have its whole frame, constitution, order, rule, and government from Christ alone, though men should faithfully discharge their duty, in doing and observing all what he hath commanded, there would be nothing in it but disorder and confusion : whether this becomes that reverence which we ought to have of him, or be suited unto that faithfulness and wisdom which is particularly ascribed unto him in the constitution and ordering of his church, is not hard to de- termine, and the truth of it shall be afterward demonstrated.
2. As unto the dignity and honour of the rulers of the church, the subject of so many ecclesiastical laws, they are, in the first place, to be desired themselves, to remember the example of Christ himself in his personal ministry here on earth. Matt. xx. 28. ' Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many :' with the rule prescribed by him thereon, ver. 25 — 27. ' But Jesus called them unto him, and said. Ye know that the princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them. But it shall not be so among you ; but whosoever shall be great among you, let him be your minister ; and whosoever will be chief among you, let him be your servant :' with the occasion of the instruction given therein unto his apostles, ver. 24, ' And when the ten heard it, they were moved with indignation against the two brethren :' as also the injunction given them by the apostle Peter, on whom, for their own advantage, some would fasten a monarchy over the whole church ; 1 Epist. v. 2, 3. ' Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly ; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage ; but being ensamples to the flock :' and the blessed expressions of the apostolical state by Paul, 1 Cor. iv. 1. ' Let a man so account of us, as of the ministers of Christ, and stewards of
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the mysteries of God ;' 2 Cor. i. 24. ' Not* for that we have dominion over your faith, but are helpers of your joy ;' 2 Cor. iv. 5. ' For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake:' it may prepare their minds for the right management of that honour which is their due. For (2.) There is in and by the consti- tution of Christ, and his express laws, an honour and respect due unto those church guides which he hath appointed, abiding in the duties which he requireth. If men had not been weary of apostolical simplicity and humility, if they could have contented themselves with the honour and dio-- nity annexed unto their office, and work by Christ himself; they had never entertained pleasing dreams of thrones, pre- eminencies, chief sees, secular grandeur and power, nor framed so many laws and canons about these things, turning the whole rule of the church into a worldly empire. For such it was, that as of all the popes which ever dwelt at Rome, there was never any pretended or acted a greater zeal for the rule and government of the church, by the laws and canons that it had made for that end, than Gregory the Vllth ; so if ever there were any antichrist in the world (as there are many antichrists), he was one. His Luciferian pride, his trampling on all Christian kings and potentates, his horrible tyranny over the consciences of all Christians, his abominable dictates asserting of his own god-like so- vereignty, his requiring all men, on the pain of damnation, to be sinful subjects to God and Peter, that is, himself, which his own acts and epistles are filled withal, do manifest both who and what he was. Unto that issue did this power of law, or canon making, for the honour and dignity of church rulers, at length arrive.
3. Let the constitution of the church by Jesus Christ abide and remain, let the laws for its rule, government, and worship, which he hath recorded in the Scripture be dili- gently observed by them whose duty it is to take care about them, both to observe them themselves, and to teach others so to do, and we know full well, there will be no occasion given or left unto the least confusion or disorder in the church. But if men will be froward, and because they may not make laws themselves, or keep the statutes made by others, will neglect the due observation and execution of
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what Christ hath ordained ; or will deny, that we may