CHAP. I. The Design of this Undertaking.

AS the true Church of Christ is the most glorious Fa­brick that ever God crea­ted; in the fashioning of [...]hich, his infinite Wisdom, Power, Goodness and Truth did most tran­cendently appear, and wherein he [...]ath and will magnify all his glori­ous [Page 2] Attributes, and his Son Chri [...] Jesus the Image of the Fathers Pe [...] son, above what he hath done in a [...] the Artifice of the Old Creation: S [...] there is no one thing in the wor [...] that Satan and his Instruments ha [...] levyed their Counsels, Power, an [...] Malice more at, since the first a [...] pearance of it in the World. B [...] seeing he could never prevail by a [...] the powers of Hell to destroy it, [...] hath managed and carryed on [...] design principally for the darknin [...] clouding, and obscuring the Glo [...] of it; and finding the unbelievi [...] world began to have their Eyes [...] pened, and to behold the Glory [...] Christ and his glorious Body t [...] Church; He provides a Fob Chr [...] and Sham-Church, which he set [...] the world on wondering after. A [...] when by the light of the Gosp [...] breaking forth with greater brigh [...] ness, that spiritual Egyptian darkne [...] which had over-spread the Europe [...] [Page 3] Hemisphere, began to vanish, & that Church was discovered to be a Sy­ [...]agogue of Satan, and a Diabolical Sheat, by her Heathenish Idolatries, [...]piritual Whoredoms, and whorish [...]ttire; the grand Deceiver betook [...]imself to new measures, and con­ [...]rived ways and methods for con­ [...]ounding and darkning the minds of men, that upon the dawning of Gospel light were studiously intent [...]pon a Reformation. And among other Bombs of Hellish Mixture that [...]e flung in and brake among them, [...]or the distracting and dividing [...]hem in this great Undertaking, this was not the least, To confound [...]heir Language. Fain they would [...]or the most part have Extricated [...]hemselves from the Antichristian Labyrinth; and found the way by the Clue of Gods word through that Chymerian Monkish darkness, in matters of Doctrine, and arrived at [...]o great a clearness and full Under­standing [Page 4] of the most weighty and necessary Points for Life and Salva­tion, and were so abundantly satis­fied in what they believed, and pro­fessed, in Opposition to all the Ro­mish Lyes and Hypocrisies, that Triumphing in their cause, they lo­ved not their Lives unto Death; and having weather'd this Cape of good hope even through a Sea of blood, and many a Hurricane of smart Per­secutions: They began anon to be becalmed, just as they should have Entred the Haven of a full Refor­mation: For falling now under the the Countenance and Favour of Protestant Princes, they found not only that ease and rest from Per­secution was very delightful; and that seeing they were safe, through the Faith and Patience of their Pre­decessors, as to the main points of Salvation, they thought it not ad­visable to run any further adven­ture in matters, as they thought, of [Page 5] lesser moment: Seeing the passage was also Hazardous in respect of worldly Pomp and Interest; finding that if they went so far as the hu­mility, plainess and simplicity of the Gospel in the worship of Christ, they must lay aside all that gawdy dress of Church Dignities and Ce­remonies which the Curtizan of Rome had bedaubed it with; and hence, because the Love of Money is the Root of all Evil, they came to treat with her for the Mammon of Ʋnrighteousness; and it was agreed that the Reformed Religion in all matters of worship, should for the most part appear in the Romish dress & attire, & should be accompanyed with the like Profit, Honours & Plea­sures, that so the honest woman might not be distinguished from the whore by the Dress, and this ex­pos'd in the street. And now I say, behold Satans great Subtilty; when he hath obtained thus much, that [Page 6] these two Ladies walk up and down in one fashion, he calls them both by one Name; so that now men begin to question their difference, and suspect they are related to each other, as Aholah and Aholibah; and many finding the Reformed Church so like unto the Romish, they doubt whether there be any such thing as a true Church of Christ on Earth; and seeing so many women play the whore, do question whether there is any honest woman living: But many run to and fro, and knowledge increasing, some tell us, and confi­dently affirm, they have found this Church or Christ; and that all this while it hath been in the Antichri­stian Wilderness: And others en­tring into it, say, Surely it is so; there is much of the Sweetness of Christs Love, and consolations of the Spi­rit: But yet there are many things dark and obscure, and so will be, un­til such time as this Babylonish cheat [Page 7] be perfectly discovered to the minds of men, and that whole fabrick de­stroyed.

Among all the Mists and Foggs that this Mistress of Sorceries hath raised to lose the true Spouse of Christ in it, there's not many hath been greater then the confusion of Languages, and especially about the word Church and Schism, that all Enquirers spake of the Church, but no two meant the same thing; men generally agreed there was a Church, and a true one; (excluding Rome) but could not tell what a kind of thing it should be; and great con­tentions have been and are to this day about it. Some say, Here is the Church; and others, that it is there; and every one cries up his Church, and calls others Schisma­ticks; and they that get power into their hands, deal with others as such.

Now it would be worth our while to search after many (who [Page 8] have found) for confirmation of those that will be perswaded of the Truth, and to examine every Church that pretends to that Name, by the Test of the Gospel, that we may be fully resolved what metal each is made of. I know all Christians of what mould or size whatever, do pretend to lay no other Foundation then Jesus Christ: and its well if it were true of all professing them­selves Protestants; for that Founda­dation is a Rock, and they are so far wise that lay Christ as such in their writings and doctrine; but yet that will not bear an ill Superstructure: as a good one will not long stand on a bad foundation, so a good foun­dation will not long bear up an ill Superstructure, 1 Cor. 3.11, 12. Other Foundation can no man lay then that is laid, which is Jesus Christ. Now if any man build upon this Foun­dation, Gold, Silver, Precious-stones, Wood, Hay, Stubble; Every mans [Page 9] work shall be manifest, for the day shall declare it, because it shall be re­vealed by fire, and the fire shall try every mans work of what sort it is, verse 14. If any mans work abide which he hath [...]uilt thereupon, he shall receive a reward, verse 15. If any mans work shall be burnt, he shall suf­fer loss, but he himself shall be saved, [provided he lay a good foundati­on] yet so as by fire; I doubt not but many good mens and Ministers Church-works will be burnt, and they will suffer loss; it will be ma­nifest one day to be the great ble­mish of the Reformation, that so many good men that have Preach­ed Christ clearly as to his Sonship, Natures, Offices, Merits and Satis­faction for Justification and Sancti­f [...]cation, have from interest, preju­dice or ignorance, extreamly fum­bled in most of the concerns of his Gospel-Church. I have much ad­mired to hear some mens Pulpit-zeal [Page 10] against sin in general, and for the advancement of holiness, even to a justifying condition; and when we come to enquire of the particu­lar cases for the practice of it in Gospel and revealed Religion, in du­ties toward God, they can tell you of nothing but moral natural Reli­gion, and reduce all the Service of God under the Gospel thereto; say­ing they have no other Rule to di­rect us there, but such as this, Let every soul be subject to the Higher Powers, Rom. 13.1. So as for re­vealed Religion under the Gospel, our judgments and practice must be wholly regulated by, and resolved into the wills, laws and commands of men.

But to come to the matter we in­tend, seeing the word Church is cloathed with so great ambiguity, and so much dust raised about it, to the perplexing of mens minds and Consciences, we shall principally [Page 11] fix our Enquiries for the true sence and notion of the word upon the tenure of the Gospel, and the mean­ing of the Spirit of God there; knowing that it is That hath the greatest power upon the Conscien­ces of men, when it comes with e­vidence and demonstration, to con­vince us of Truth; and whereas fire and sword, yea mens great words and looks, may terrify flesh and blood: yea Pulpit Thunder-Claps, discharged on the behalf of Error and Nonsense, do keep many weak judgments and consciences in bon­dage and thraldom, afrighting them from an impartial search for truth, by hard names, equivocating words, passionate and zealous ways of ex­pression; yet a Conscience truly enlightened by Divine Testimony is very little concern'd at such things, any more than to pity such passio­nate Soul-confounding blind guides, and much more their poor deluded enslaved Followers.

I shall handle this word Church two ways, for our more di­stinct understanding its true Go­spel meaning.

1. Shew in what sence it is not usually taken.

2. In what sence it is▪

CHAP. II. Shewing that a place of Meeting is no where taken in the New Te­stament for a Church of Christ.

IT's necessary to intimate concer­ning the word [...] in General, that tho' it be taken for a Congre­gation or Assembly of people, yet it's not alwayes limited to a religi­ous one, but is used by Classick Au­thors, for any Assembly; prophane, civil or religious; and so it's used expresly, Acts 19. for a prophane and tumultuous assembly, [...] and for a civil lawful Court or Assembly, ver. 39. [...] the first of which was dismissed ver. 40. But in the proper and usual sence of the Spirit of God in the New Testa­ment, it's every where, except in the [Page 14] place above mentioned, taken for a Church of Christ in one sence or a­nother; and therefore that we may be assured in what sences it is under­stood, it's necessary to winnow the Chaff from the Wheat, and set aside such things as through the mistakes of men, error, custom and carnal interest, are usually called so, and imposed as such upon erring or un­thinking judgments, when Christ and his Gospel never called them so.

First there is nothing more fre­quent among us, then to call a place of meeting for Publick-Worship, a Church: I affirm there is no just rea­son of understanding it so in the New Testament, no not in a Me­tonymy-sence: though Learned Mr. Joseph Mede takes a great deal of pains to prove that the word [...] [1 Cor. 11.22. Have ye not hou­ses to eat and drink in, but despise you the Church of God?] is there to be understood for the material place [Page 15] of ordinary assembling together for the Worship of God, and saith, that their Oratories where they frequent­ly met, were called Churches; and yet in the begining of his discourse he saith, It is taken for granted in a manner by the most of our Reformed Writers, and affirmed by some of the other side, that in the Apostles times, and ages next after them; (whilst the Church lived under Pagan and Persecuting Emperours) Christians had no Oratories or places set apart for Divine Worship; but that they assembled here and there promiscuous­ly and uncertainly, as they pleased, or the occasion served, in places of common use, and not otherwise; which thing undoubtedly is justly enough (and upon grounds more evident) belie­ved, then any reasons brought to prove the contrary by that worthy person, wherein he acknowledgeth himself almost singular in this un­dertaking, and lays his first and [Page 16] greatest stress on that expression, 1 Cor. 11.22. Here (saith he) I take the word [...] or Church, to note not the Assembly, but the place appointed for sacred duties, and that from the oppo­sition thereof to [...], their own hou­ses; these are places proper for com­mon and ordinary repast, and not the Church or hous [...] of God. This is the only argument which he brings, besides some obscure passages of some Fathers whose opinions will not sway here, but as in other things, so far as we see them consonant to the truth, manifest in Scriptures, compared together; and it seems strange that the word should have a tropical meaning in this place, and every where else a proper one: and besides, the reason from the op­position will not hold, especially if we consider what Mr. Mede un­derstands those Oratories or Church­es of theirs to be. It is not to be i­magined that in the first three hun­dred [Page 17] years before Constantines time, that they were such goodly and stately structures as the Church had after the Empire became Christian — At the first some capable and convenient Room within the walls or dwelling of some pious Disciple, dedicated by the religi­ous bounty of the owner, to the use of the Church, and that usually an [...] upper room, or Caenaculum; It's very probable that all the Disci­ples houses were at the service of the Churches; but that any one house (or room in a house) was de­dicated so to that religious use, as to be separated for it from common uses when the Church met not, is not probable at all: for in times and pla­ces of Persecution, if Churches meet in any certain house or place, though in a private house, they shall be sure to be interrupted and broken in upon by Persecuting Of­ficers and Informers. The only place met in for some time considerable, [Page 18] that we read of, was Pauls own hi­red house at Rome; but we find not that it was consecrated or called a Church. I am sure consecrated Barns, Garrets, Cellars, or Dining Rooms, would be esteemed by our devout Ecclesiasticks a great Abo­mination.

But how will the Opposition hold, if the Room called the Church, was in the same house they eat and drank ordinarily in? He should have rather said, Have ye not Kitchens or Parlours of common use to eat and drink in, but you must despise or put a Prophanation on the Gar­ret, which is the Church of God? Besides, if that Addition had not been made to the Church, I should much rather have enclined to Mr. M [...]des sence, if he had said only, de­spise ye the Church? But I take it, that it would be a very audacious and highly abusive Expression, to say, T [...]at a Meeting-house is a [Page 19] Church of God, or a Church of Christ: And why is not the Opposition as full thus? Have you not houses to eat and drink in, or Families [for so the word is used] But you must do it in the Church-Assemblies? for they made their Love-feasts in their As­semblies. It is evident enough that the Apostle takes [...] for the Assembling of the Church together, as vers. 18. where its used: when you meet together in Assembly, (i. e. when you are Congregated toge­ther) I hear that there have been Divisions (or Schisms) among you, and those he means had the Divisi­ons, who were the Church, for the Gospel ascribes culpable Schismes no where, but to Body Politicks, or Assemblies, not to Houses. But if we grant Mr. Mede all that he so industriously labours to squeeze out of the Text, only to favour the Re­lative Holiness of such places; its not to be supposed that he intended [Page 20] that they were real and proper Churches, but only Metonymical Churches, by a Trope, and impro­perly so named; no otherwise al­lowable names; putting the Conti­nens pro contento, to distinguish places allotted to convenient assem­bling in Religious Worship, from Town-halls, and other houses of meeting together for publick con­cerns, or more private Society and Conversation. And so we lose no­thing by it, if such a place be cal­led improperly a Church, its not the Church of Christ intended in the Gospel which Christ purchased with his blood; nor built of living stones, nor such as Christ is the Head of; nor such as Paul wrote his Epistles too; nor the Church of Corinth, which he exhorts, rebukes, and commends in the Epistles that he wrote: And therefore we may with the greatest assurance con­clude, that no place where Religi­ous [Page 21] Assemblies frequently use to be, is a Church of Christ; or may pro­perly be so called.

They that plead the Expression in the Ephesian Town-Clerks, Speech, [Act. 19.37. Ye have brought hither these which are neither Robbers of Churches.] Shew their little skill in the Original Text, the word is, [...] Robbers of Temples, such as were dedicated to the Heathen Gods and Godesses, to which they ascribed not only Relative, but inherent Holiness; and therefore adapted that name to them.

CHAP. III. Of a National and Provincial CHURCH.

CHrist never instituted any such Church under the Gospel Ad­ministration, as a National and Pro­vincial, or Diocesan: there is as much for one as for the other, there's no seeming pretence can be made for any of them, from any Gospel Expression: when I say this, I mean not a Church in a Nation, Pro­vince or Diocess, nor all the parti­cular Churches in such place, col­lectively and co-ordinately consi­dered. But I mean in the usual ac­ceptation of such Churches in our day, as of France, of Spain, of Den­mark, &c. and in the sence that a [Page 23] National Church was taken in un­der the Old Testament, viz. an Or­ganized National, Provincial, or Diocesan Church, that have Offi­cers or Members suited to their re­spective Natures and Constitution, as Pastors, and other Officers, Ex­ercising National, Provincial, or Diocesan Jurisdiction in Ecclesia­stical Courts, or elsewhere; and Members, quatenus Natives of such places, being therefore said to be born within the Pale of the Church, or by vertue of such Nativity have immediate right to baptism, and made so.

I say, that that word [...] no where signifies such a Church in the New Testament, except when there is mention made of the Church of the Jews, and the word is but once used in Application to them, Act. 7.38. This was he who was in the Church in the Wilderness; this we own was a National [Page 24] Church: but elsewhere in the New Testament, I know not of one place where [...] can with any fair pretence be understood of a National Church.

Besides it may be argued from undeniable reasons, that Christ in­stituted or intended not such a Church for the days of the Gospel.

If it be duely weighed, that Christ by his Death put a full Pe­riod to the whole Jewish Cecono­my, Nationality being the form of its constitution; Having Officers, Members, Assemblies and Ordinan­ces suited to its Nature. The Aa­ronick Priesthood was National, a Type of Christs Priesthood, relating to his universal Church; this Priest­hood with all the appertaining Sa­crifices, Ordinances, Ceremonies, the Manifestation of the Antitype abolished; yea that kind of Church Membership was utterly abolished, (viz. that none could be a Member [Page 25] of that Church but a Jew born, or one Proselyted to that Nation) it being the only Nation in the Earth that God had chosen, with Exclu­sion of all other, till Christ came and brake down the Partition-Wall between Jew and Gentile, after which no man was any longer to be rec­koned ever the more a Church-mem­ber, because he was a Native of this or that Country; Col. 3.11 But in the conforming to Christs likeness, There is neither Greek nor Jew, Circumcision nor Ʋncircumci­sion, Barbarian, Scythian, Bond or Free; but Christ is all in all: and therefore of whatever Nation a man be of, if he believe on the Lord Jesus Christ he shall be saved, and becomes a capable Member of the visible Church; and where-ever he is born, without Faith in Christ, he cannot be saved; neither is with­out a visible credible Profession thereof, capable of communion [Page 26] with the Visible Church in all Or­dinances.

Moreover Christ Jesus abolished all the National Church Assemblies and Ordinances; for the Jews as they were one Organized Church, so they were to be but one Congrega­tion; (which is not known now of any one Nation) assembling toge­ther for the Worship of God in one place, where their Ark of the Co­venant was, and therefore the Ta­bernacle of Publick Worship was called the Tabernacle of the Con­gregation; where all the Males were required to appear before the Lord thrice a year, Exod. 14.23, 24. whereby they shewed themselves assembled and a Congregated Nation, all in actual communion in the same Church-Administra­tions, and in one place, all which was duly to be observed during the time of the Tabernacle and standing of the Temple; and though they [Page 27] corruptly retained their high places for offering some Sacrifices during most of that time, till the full Re­formation in Hezekiahs and Josiahs days; yet the Lord still charged it on them as their great sin, and wit­nessed against it by his Messengers the Prophets as such. And though they had their several Synagogues, they were but for reading of the Law, not for Sacrifice or Burnt-of­fering, which were National Servi­ces, and were to be dispensed only at the Tabernacle of the Congre­gation, or at the Temple; yea, all Sa­crifices & Expiations, Purifications, &c. appertaining to particular Levi­tical Uncleannesses, or moral trans­gressions, were there to be perfor­med.

Now our Lord Jesus Christ ne­ver erected such a Gospel-worship after this was abolished, either for matter or form; neither a Natio­nal Congregation, nor a National [Page 28] Pastor, as Aaron; nor Ordinances adapted to a National communion, as the Sacrifices of old were, he ne­ver intended in this way or manner to edify his Gospel-Church.

Besides, As Christ established the Church of the Gospel, it was not capable of such a constitution, such being impossible to be sustained without the countenance, if not the compulsive power of civil pow­ers; and we see that de facto it came into the ruines, when ever in the Jewish Nation, Wicked Kings swayed the Scepter; we well enough are assured that our Saviour and his Apostles formed the Gospel-Churches every where under Hea­then Princes and Governours, who were for the most part severe Per­secutors of them, witness their Sufferings in the Apostles days, and during the Christians bloody Per­secutions, till Constantines time, for 300 years, at which time of prosperi­ty, [Page 29] this National or then rather Pro­vincial corrupt grandeur of Church-constitution began to enter, procee­ding from the corrupted minds of Church Officers, aspiring to the accumulation of riches & honours. Soon after they fell under the Arrian Heresy, under which the same Church pomp continued, and pro­ceeded to grow with much Perse­cution, and confusion, and distra­ction in the world; with the dai­ly increase of all manner of corrup­tions in doctrine and worship, even to the introduction of Heathenish Abominations in the worship of God, till the mortal wound was given to one of the seven heads of the Romish Empire, and was healed by the eighth, which was the false Prophet the Grand Church Impo­ster; under which the great Apo­stacy hath so manifestly prevailed, and during whose Usurpation the true Church of Christ hath been in [Page 30] the Wilderness, and the Witnesses Prophesying in Sackcloth. So that our Blessed Lord and Saviour seeing the present state of his lit­tle Flock when he ascended, and foreseeing their future Suffering State for so many Ages to come, under Rome Heathen, and after pretendedly Christian, constituted such a frame of Gospel churches, that were capable of being Spiritu­al Polities under Heathen and An­tichristian Princes and Governours, and fitted Officers and Ordinances for their communion and edification suited to such a state; which con­stitution was to last by his com­mission to the end of the world, not alterable to another kind by the will of man in the ensuing prospe­rous estate that the Church might he blessed withal in after ages; (which hath been very rare hither­to) nor much to be prejudiced as to its truly intended Oeconomy by [Page 31] the afflictions and sufferings that it was destined by faith and patience to encounter withal.

Hence it will appear, there being a Politick Impossibility, that the Church-constitution Established by Christ and his Apostles, could be National, because of the Power of the Dragon raging so much against it in Governours, and Rulers of the Earth; during the time of the first Ages of it, and afterward for the most part, by reason of the Tyran­ny and Usurpation of the false Pro­phet. And when that any time in any Nations, it was favoured with the countenance of Christian Kings and Princes, had it been National, it must have been subject to all the Alterations, Additions, and Dimi­nutions in Form and Worship, which the corrupt and changeable minds of men in Power would in­vent and impose, especially upon change of Governours and Govern­ments, [Page 32] though Christian, yet divers in their Tempers, Understandings, and Opinions concerning Gods true Worship, as also, in their Interests and carriages towards the Church, that it would be the most difficult thing in the World to have known the manner and Fashion of Christs house. Wherefore (the Apostle saith, Heb. 3.1.) Holy Brethren, Partakers of the Heavenly calling, Consider the Apostle and High Priest of our Profession, Christ Jesus; vers. 2. Who was faithful to him that ap­pointed him, as also Moses was faith­ful in all his house, [i. e. in all things appertaining to the Worship of God in his Church,] vers. 3. For this man was counted worthy of more Glo­ry then Moses, in as much as he who builded the house, hath more Honour then the house; vers. 5. Moses veri­ly was faithful in all his house as a Servant, for a Testimony of those things that were to be spoken after; [Page 33] vers. 6. But Christ as a Son over his own house, [in which he is a chief corner stone, and hath a greater Pro­priety then Moses had upon all re­spects] whose house are we, &c. i. e. The faithful in the times of the Gospel are the house and Church of Christ, and not this or that Na­tion or Province, lying continually at the mercy and dispositions of the wills of Princes, guided by carnal interests, and acted by corrupt minds, to the modelling of it, by mutable Laws, as they shall corre­spond most with their State-designs and purposes, which had been a great ground to have suspected the faithfulness of Christ, if he had left his Church under such a Prote­us-like form and constitution, as to be lyable to all the models, chan­ges and alterations of future ages, that the powers of the world would form them into; under a pretence of profession of Christianity, when [Page 34] as very few of them, if they were duely weighed in the ballance of the Sanctuary, will prove to be much more then almost Christians.

Lastly, The purpose and design of the Lord Jesus Christ by his In­carnation, Sufferings, Miracles wrought, and Doctrine Preached by himself and Apostles, was the gathering both Jews and Gentiles Elect into one Body, his Church, where-ever scattered or dispersed, not respecting one Nation or peo­ple more then another, any further then in respect of the Elect Ones among them, nor designing any Kingdom as yet in this world with External Pomp and Grandeur, but rather a continuation of a Suffering State, with very little intermission, under the powers of the Earth, ex­ercising the rage and cruelty of the Dragon against the Church; and afterward the Tyranny and Usur­pation of the Seven Headed Romish [Page 35] Beast and False Prophet; neither designed he the calling of many wife men after the Flesh, not many migh­ty, not many noble, 1 Cor. 1.26. o­therwise then which he would cer­tainly have done, had he designed National & Provincial Churches; he would have said, I design a Church that may top, at least give check to earthly Kings & Princes; I will turn their heart & make them mine, both they, and their Subjects: There­fore I will call many wise men after the Flesh, many mighty and many noble persons, who shall rule, manage, and defend my Church, which may be in after-ages, but we see it quite contrary yet. Ver. 27. God hath cho­sen the foolish things of this world, to confound the wise; and God hath chosen the weak things of this world to confound the things that are migh­ty, and base things of this world, and things that are despis'd, to cary on his spiritual rule. Believe it this matter [Page 36] cannot constitute a National Church it must be another sort of men. Whatever men therefore may con­fidently assert, and however they make a boast, and vaunt themselves of National Churches, Officers, Members, yea, and National Juris­diction and Judicature, exerted in Spiritual Courts, so called, none of which were of Christ's Appoint­ment and Institution; but were the meer products of Humane Po­licies, and meer Antichristian Shams put upon the poor carnal blind world, whereby that Wicked One endeavours to carry away the eyes and hearts of the children of men from the true, plain and Spiritual Spouse of Christ; and go a whoring after Harlots that are agreeable to the fashions of this world, in Pride, Pomp, Pleasures, Covetousness, &c.

And I say, though such Ecclesi­astical Powers, as also Civil, may deal very hardly upon this account [Page 37] with the true Followers of the Lamb, and Deluding Pulpiteers may terrify and fright some more weak and less grounded Christians, with ambiguous words, mis-interpretation and false application of the Scriptures of Truth; calling light darkness, and darkness light; calling what they please, Church, Charity, Commu­nion, Uniformity, Schism, Separati­on, Rebellion, Disobedience to Laws, Governments, &c. Yet through the mercy of the most High, there are some that have bought the Truth in these latter dayes of light at dear rates of Sufferings, with expence of Estates, Liberties and Lives under the Antichristian Ty­ranny, and tasted so much of the sweetness and excellency of it, that they will not sell it, so as to part with it for worldly interest, or be af­frighted from it, by the open mouths of Roaring Lyons, nor jugaled out of it by the Sham-Di­vinity [Page 38] of the slie Foxes that spoil the Vines.

We have nothing to say to such men, but as Hannah spake, 1 Sam. 2.3. Talk no more so proudly, let not arrogancy come out of your mouth, for the Lord is a God of Knowledge, and by him Actions are weighed. And as for some good old Ely's who are too much blinded with preju­dice, passion and interest, keep a great sputter against Schism, Sepa­ration from the Church, &c. and do not seldom grieve the hearts of Christs Members, by their unwar­rantable doctrines and practices in the great concerns of Gods Wor­ship, and but gently rebuke Hophni and Phineas, we are very well assured, that however they may have laid a a good foundation in some people, yet their superstru­cture is but hay and rubbish, which shall certainly be burnt, and the day shall make it manifest what it is.

The only Plea that is made for a National Church, that is worth our Observation, is from the Pro­phesies of Old, of calling in the Na­tions, Sprinkling many Nations, &c. Isa. 5.26. chap. 52.15. chap. 45.1.

This Argument hath little in it to prove a Gospel National Church, for these and such like Prophesies, reser to the calling of the Gen­tiles; the word [...] is indifferent­ly rendred Gentiles and Nations, and it intends no more then the Con­version of the elect Gentiles, scat­tered up and down in all Nations; and if it be to be understood of some whole Nations becoming Christian, it argues nothing of the necessity that the Nation should be­come one Church Organized; but that the Gospel-Profession of Chri­stianity, and the Gospel-churches, should overspread the most of a Na­tion, or prevail upon the ruling part of it (though very seldom) [Page 40] to be brought in Subjection to the Crown, Scepter, and Laws of the Lord Jesus Christ; Erected in vi­sible Churches, planted there.

And its no hinderance, but that christian and religious Magistrates have Scope enough to Exert that power which Christ hath entrusted them withal, as such, for his Ho­nour and Interest, in making and Executing Laws for Restraint of Sin, and Encouragement of Vertue, in all matters touching Natural Reli­gion; as likewise, in taking care for the effectual Propagation, as much as may be, in a due way and manner, of the Revealed Religion, and by being Nursing Fathers to the Churches, countenancing and encouraging them in all strict Observation of the commands of Christ, and Exemplary conversa­tion, both as Churches and parti­cular Christians, defending them from the the Rage, Malice, and [Page 41] Persecution of the Professed Ene­mies of the Lord Jesus Christ.

But know that a christian Ma­gistrate rightly informed in his Du­ty as Christian and Magistrate, hath a Heart and Opportunity to use both those capacities for the Ho­nour and Interest of Christ, more then a Heathen Magistrate; yet his being a Christian, adds not unto his Authority as Magistrate, nei­ther doth Christianity de jure, extend his Legislative Power further then it was before: And therefore if the Magistrate, as such, hath a Legisla­tive Power in matters of Religion, then all have, and Heathen as well as Christian; and that power which the Magistrate hath Jure divino, we are bound Jure divino to obey. Er­go required to be of that Religion the Magistrate by Law imposeth of one kind or another. This is an undeniable consequence.

CHAP. IV. Of Parochial Churches.

THere is no such things as a Parochial Church deducible from Rules of the Gospel, neither can it be shewed that the word [...] in the New Testament doth any where import such a meaning from any Application of it there made by the Spirit of God. What Pleas able and learned men have made for such Churches, you must give us leave to reject, unless they carry Scripture light and demon­stration along with them, without which our minds and consciences cannot be bound to Faith and Sub­mission.

A Parochial Church we take in the most common and candid Ac­ceptation [Page 43] (without binding our selves to the Term Parochial, or Parish, that being but of latter times) That all Persons cohabiting within such Bounds, Limitations, or Divisions of Ground, becoming a Parish, Township, Village, or go­ing under any other Denomination by the Customs or Laws of the Land where they are▪ I say such Divisions and Limitations of ground, doth not set out the bounds of a Gospel-Church, but that it may extend further then such Land­marks, or be of lesser Extent, accor­ding to the Number or Situation of the Professing Believers in those parts, for conveniency of their assembling together, and Commu­nion for mutual Edification; nei­ther is it necessary that all co-inha­bitants within such limits should be Members of one and the same Congregation; yea that all should be reputed fit matter for any, seeing [Page 44] nothing is more evident and every where experiencd, than that there is the greatest mixture of all sorts of men in such limits and neighbour­hoods; common and natural Justice allowing every one that habitation that he can claim a civil right and title to, let him be good or bad; its not Religion that makes men members of this or that Parish, or Irreligion that excludes them. Now if co-habitation in such a Precinct makes a man a member of the Church of Christ there, (if there be any) it is either because it makes him necessarily so, or gives him a due claim: if the first, he must be one whether he be willing or no, and so long as he dwells in those limits, they can enforce him to be so; and then the Church must be supposed to have a compulsive Power, not only internal by moral Perswasions, but a Spiritual, as to the exercise of Censures towards [Page 45] them that are without, which is Nonsence and ridiculous; yea an external compulsive power on mens Persons and Actions to be exerted by themselves, or some by and under them, in order to make men Church-members; and this is so great a contradiction not only to the Tenure of the Gospel, yea wholly without any President un­der the old or new Testament-con­stitutions, and to the most com­mon Understanding of the Nature of Religion, that to assert it is most grosly absurd to any understanding Christian Ear, and therefore not worth insisting upon. Or it gives him a right and claim; but co-ha­bitation gives not a man a right and claim; Ergo: For then he may come and challenge his right, and they cannot hinder him, pleading that he hath what is necessary to Church-membership, viz. Cohabitation. Hence no Church would have Pow­er [Page 46] to maintain any Purity of Ordi­nances and defend them from cor­rupt communicants, according to the Rules of the Gospel, and there­fore there would be no need of Of­ficers and Discipline to this end. Besides, Excommunication must be the Removal of men out of the Pa­rish, and nothing else: for it is the cutting a man off, from the bond of communion. Now if the Parish limits be the bond of Fellowship, then Excommunication must be the cutting a man off from it; but Christ never intended that Church Disci­pline should cut off any one from civil Rights and Properties▪ and ba­nish men.

Yea there is nothing makes the Ordinances of Christ so cheap and contemptible as such Church work as this, when there is no other Qualification required to adult Church-membership, then cohabi­tation in the Precinct where such [Page 47] pretended Church is; and this is so necessary an enforcing reason, that the Inhabitant cannot avoid it without the hazard of the greatest Penalties from Church and State; neither can the Church refuse him, making a Profession of christianity at large, though he be otherwise the greatest known Debauchee in all manner of Wickedness; nor when he is admitted to communion be rid of him, according to the true Nature of this Rule, but by remov­ing him out of the Parish. And therefore I suppose this is the Rea­son of the Proceeding of such that assert Parish-churches, that after Excommunication, upon non-return Offenders are committed to a Goal, a Severity that Christ and his Apo­stles never thought of, but in a Spi­rit of Prophecy, when they foresaw the cruelty and tyranny that would be exercised under the Antichristian Kingdom. Forcible and impos'd [Page 48] communion is nauseous to all ge­nerous minded men, in natural or civil Societies; no man will be for­ced to be of a Family by way of Af­finity, nor of a Society by incorpora­tion: Nay there's no such Society, Oeconomy, or Body corporate, but look upon it much beneath them to prostitute their Rights and Privi­ledges to every Paultry Townsman or Inhabitant, much less will im­pose them upon unwilling Persons, though accounted never so wor­thy.

Lastly, by this Bond of Church fellowship, viz. Cohabitation, a man is totally deprived of the use of his own Reason, Judgment and Conscience in Spirituals, whereas all Laws leaves us to the use of them in temporal and civil affairs; for if a man is immediately of such a Church, as soon as he hath rented a house, or took Lodgings in such a Parish, the whilst he inhabits [Page 49] there, he cannot upon any terms but of culpable Separation, joyn himself to another Church, where he may be more edifyed, tho' but a stones cast from him. And if he was of the other Parish before, where he enjoyed God under an a­ble Godly Minister, and in the com­munion of a faithful people; and doth upon family-necessity, or con­veniency of trade or dwelling, re­move but into the next street over the Parish-bounds, where it may be in the next, is an ignorant, scan­dalous, persecuting and rayling Minister, and haply a people not unlike him; (which is no new thing, the Prophets tells us, Like Priests like People) he is necessita­ted to be a Professed Member of this Synagogue of Satan, and cann't remain a Church-member of the former, by reason of his remove. And that this is so de facto, see Can. 28. entituled, Strangers not to be [Page 50] admitted to the Communion; Church-wardens, &c. shall observe, —Whether any Strangers come often and commonly from other Parishes to their Church, and shall shew their Ministers of them, least perhaps they be admitted to the Lords Tahle a­mongst others, which they shall forbid, and remit such home to their own Parish-Churches, and Ministers; there to receive the Communion with their rest of their Neighbours. Just as one Neighbour doth with the others Dogs, when they run into each other houses a munching: Home you Cur you, &c

Here's no admission of Members of another Parish; therefore our conclusion holds good, That by this bond of Communion, Christians are cut off from the free Election of their Minister, and Society in holy things: whereas he is not en­thralled so in worldly matters; he can go out of the Parish to choose [Page 51] his Physician, Chirurgion, Wife, Nurse, Apprentice, Taylor; Trade and deal for any Commodities where he will, excepting Spiritual, and in those he must take no better (will he, nill he) then his own Pa­rish-shop affords. Is not this so far from a Gospel constitution of a Church, that it's a miserable, wretched and damnable device of the Devil, to destroy the very na­ture of Gospel-Churches, and ru­ine poor Souls to all intents and purposes?

I know what will be still plead­ed for a Parish Church, without re­spect (some will it may be say) to the bond of Cohabitation; and that is this,

That where-ever the Word and Sacraments are Administred, that is a true Church.

To which I answer these things: 1. There is no politick Society but hath a bond of Union, and if that [Page 52] be proved null, void and of no ef­fect, as we have done, the whole Society or Corporation falls to the ground; 2. That which is Sawce for a Goose, is for a Gander also; if the Preaching the Word, and Admini­string the Sacraments, make a Church without any more; why do the Assertors of Parish-Church­es deny Separate Congregations, where the Word and Sacraments are Administred, to be such? 3. There may be a Church in a Pa­rish where the VVord is Preached, and Sacraments Administred; but it follows not thence the Parish is the Church, It's possible there may be a Church of Christ in Al­giers, but then it follows not that the City of Algiers is a Church; 4. The 19th. Can. of the Church of England saith, There should be a Congregation of faithful men, and a due Administration, and the Word of God Purely Preached; [Page 53] Implying, that where the Majority at least, which carries the denomi­nation of the whole in all body po­liticks, are not visibly faithful men, but otherwise, there's not a Church of Christ: likewise where the word of God is corruptly Preached, and the Sacraments unduely admini­stred 5. A Ministers Preaching by a meer Parish-relation, makes him no more a Pastor, then coha­bitation makes the Parishioners Members; for a Ministers Parish-relation is only a humane instituti­on, and indeed a matter of Civil Right, (which may be well im­proved in Reformed Christian Nations) in order to Spiritual Ad­vantage for the interest of Christ and his true constituted Churches, by the countenance of good Magi­strates; but that it is a Church-relation setled on Gospel-grounds, it would be absurdly insolent to pretend. That the establishment of [Page 54] a Ruling Preaching Officer in the Church of Christ should be, 1. by the Presentation of a Forreigner, or a Tyrannical Gentleman or Landlord in the Parish, it may be the most profest Enemy to Christ and his Church; and if of the first sort, by one that knows not the temper and disposition of the peo­ple, nor the Abilities, Parts and Ho­nesty of him he Presents; never regarding so much those qualifica­tions whereby he might edify the people, but only some carnal ends and advantages, or particular re­gard to the Person of the Parish-Rector, to prefer him or provide a competency for his Subsistance. This man being presented, is insti­tuted and inducted, takes to the profits for his life, (unless he for­feit them by some Puritan or Pha­natick faults) performs Parish-du­ties as the Law of some people re­quires, this is his Parish-relation; [Page 55] but not in the least grounded upon the Gospel. 6. A Minister may Preach a great while in any place, to any sort of people, before there is a Church; as for Conversion, or for tryal of his Gifts and Parts; but none can be so absurd as to affirm that that constant Preaching ren­ders the Parish a Church: for we know by woful experience, that the word may be powerfully Preached in Parishes for a great while, and great part, most, or it may be all, be scarcely civilized, but remain in Professed Atheism, or manifest Prophaneness; it may be, open Persecuting Enmity to Godliness: And if any say it must be constant Preaching that must denominate the Parish a Church: I would know how long? And what time is required? If it be said till some are brought home to Christ, and by a visible Profession to submit to his Gospel-Rules and [Page 56] Government, then the limits of the Church is no further then the ef­fects of the Gospel, and it compre­hends not those Inhabitants that still remain Professed Rebels against Christ. So that if the Preaching the Gospel in a Parish, renders it a Church of Christ, as such, one Sermon will do it as well as a hun­dred; I say if all the Parishioners, as such, are to be the Church-mem­bers without exception, upon the Gospel Preached. 7. A Minister is often sent by Christian Magi­strates, for Conversion of People; shall they presently be a Church, whether they receive or own his Doctrine or no? And it may be none of them, or at least most of the Parishioners, capable of judging of him or his Doctrine; or a Mi­nister sometimes is imposed by a Patron or Bishops, &c. upon a ca­pable people, shall they presently fall into a Church-Relation, whe­ther [Page 57] they approve him and choose him or no? Such things carry the greatest absurdities with them. 8. As Preaching may be in a Parish, and no Constituted Church of Christ there, so there may be the Admi­nistration of Sacraments, and no Church of Christ there; and if there be in the Parish, it makes not the Parish a Church. Suppose a pretended Minister imposed on a people that evidently enough de­clares himself by his life and Do­ctrine never to have been sent of Christ, and challengeth the Pa­rish by vertue of Humane Laws to be his Church (as they call it) which in general, own no other Church-Relation, but by Cohabitation; this man goes on to Preach the Sentiments of his own Brain, abuse Scripture, Re­proach Godliness, rail at, Perse­cute and devour the Sheep of [Page 58] Christ, if there be any; joyn in with the wicked, ignorant, lewd and debaucht part of the Parish, and do all he can to infect the rest with the Scab or Rot; This man Baptizeth and Administers the Lords Supper to his Infect­ed Flock, calls the soundest Schis­maticks and Separatists: Doth this constitute a Church of Christ, or a Synagogue of Satan? what are all his Admidistrations but an U­surpation? As to the efficacy of the Act done, its not my Pro­vince to determine here; I shall onely say as to the matter of Baptism, I roundly affirm, That I believe it no more effectual, than if a Cobler Tinker or Mid­wife had done it with some com­petent Solemnity. Hence it evi­dently may be concluded, That the Administration of Sacraments con­stitutes not a Church of Christ, much less makes a Parish a Church. [Page 59] But in the foremention'd instances, the whole proceeding of Ministers and People are a meer usurpation of Communion in Church Ordi­nances, and is no better then Jero­boams worshipping Dan and Bethel, and Conformity thereto no better then the Israelites Conformity thereto in obedience to their lawful civil Governours, in that which is a declared Abomination to the Lord.

Obj. You do hereby Ʋnchurch ma­ny an eminent Church, where there hath been a Faithful Parish Minister, and holy good people walking as his Pa­rishioners in Communion with him.

Ans. We unchurch no true Church of Cbrist by this means, for i [...] one thing to say a thing is Church, and that it's occasional of a Church. I deny not but many Ministers Parish-Relation, and Peoples cohabitation, have been ocasions of many Reform­ing [Page 60] Churches, which Christ hath accepted in their degrees of Refor­mation; but we affirm they were not Churches of Christ as such, i. e. as Members of a Parish; but as a faithul people, related by a Spiri­tual Bond of Union to Christ, and one to another, in Commu­nion of the Word purely Preach­ed, and Sacraments duely Admi­nistred.

CHAP. V. Of the Catholick Visible Church.

THose that speak of a Catho­lick Visible Church, speak some at one rate, and some at ano­ther.

If they mean that the Catholick Church is Visible in the largest sence, as such, we deny it; for it is not visible to us, nor can be, till all the Elect are called in, and so must be onely at the General Assembly and Church of the First-born; for at present the most eminent part of it is triumphant; many true Believ­ers that are militant, not seen or known to us: And so to say the Catholick Church is Visible, is to set our words and sences at vari­ance.

By Catholick Visible, some will say they mean not the whole Uni­versal Church, but so much of it as is visible; but this cannot, for that reason, have the denomination of Catholick Church, because its but a very small part of it, and part cannot be called the whole; besides if it be limited to the Visible Saints militant, I say the universality of them are never visible; either in any congregation, or in communion of any Ordinance, or under any Vi­sible Pastoral Jurisdiction; neither are the particular Members of the Church militant visible at the same time, there being no such time when all true Believers are known by their visible Profession.

Some understand by the Catholick Visible Church, an Organized Church with a visible Pastoral Head, and furnished with Officers suiting a Catholick Ruling Power over all Churches and Saints on Earth; and [Page 63] this is the meaning alwayes of the Papists when they speak of the Ca­tholick Church, calling themselves Catholicks as Members of it, which Church they say, Rome is, wherein this universal Pastor and Jurisdi­ction is placed.

But it is by a cloud of Witnesses asserted that Christ never Ordained any universal visible Pastor, nor ever promoted Peter above the rest of the Apostles, neither did ever the greatest contender for the Popes Headship, and Supremacy over all other Pastors and Churches, ever make seeming fair proof of it, for though he sent sorth his Apostles as extraordinary Officers, with an extraordinary presence for working Miracles, and healing, in order to the first propagating the Gospel, and Plantation of Churches, yet they had but a co-ordinate power, nei­ther were they fixed as standing and lasting Officers in the Church, [Page 64] neither was their Apostolick pow­er conveyed to any Successors, but dyed with them, leaving only ordinary Officers in the Church. Lastly, can you read the word [...] any where to import in the New Testament, a Church of this nature, viz. a Catholick Visible Organized Church. Christ ra­ther pofitively forbad it, and re­proved that spirit of Ambition; that was one thing that our Savi­our saw working in them, labour­ing to be Dignitaries; But he that will be chief among you, let him be your Servant, Mat. 20.17. & 23.11.10.24, 25. Which Reprimand the Mother of Zebedee's children recei­ved, when she enquired who should be greatest among her children.

There are six or seven sorts of Churches in the latter dayes that entitle themselves the Churches of Christ, which the Gospel makes no mention of, viz. Catholick Orga­nized [Page 65] Visible, such the Church of Rome, Patriarchal, National, Provincial, Diocesan, Archdeconary, Parochial. These seem to be the seven women spoken of, Isa. 4.1. that shall take hold of one man [The Lord Jesus Christ] Saying we will eat our own bread, and wear our own Apparel, on­ly let us be called by thy name to take away our reproach. They will have the name of Christ, that they may not be Reproached as the Churches of Antichrist, and yet will be at their own provision for Worship and Ordinances by humane inven­tions. But for all this, tho' these whorish women make a shift by a common vogue to carry the name of the True Gospel Churches throughout the world, his True Spouse, though small and contemp­tible as to outward appearance, shall be glorious, ver. 2. In that day the branch of the Lord shall be beautiful and glorious, and the fruit of the [Page 66] earth shall be excellent and comely for them that are escaped of Israel, ver. 3. And it shall come to pass, that he that is left in Zion [in that great Aposta­cy] and he that remaineth in Jerusa­lem shall be called holy, even every one that is written among the living in Jerusalem. See what follows from ver. 4. to the end.

This I take to be the true mean­ing of that place; for 1. Women in the Prophetick phrase are Churches, as frequent instances may be given. 2. The number may be definite for an indefinite. 3. The Prophecy is manifestly of the latter dayes, and the Churches state therein, which none will deny.

CHAP. VI. Of the most usual acceptation of the word Church, in the New Testament.

WE have shewed that in one place the word [...] is ta­ken for any common Assembly, lawful or unlawful, Acts 19.32, 39. and likewise that it's once ta­ken for a National Church, Acts 7.38.

But in all other places, it's ei­ther taken for the Universal Church of Christ, or for particular Con­gregations; and for no other sorts of Churches.

The Universal Church of Christ is one Organized Body, Christ being the Head, and all the Saints Trium­phant, and Militant, the Members; united together, either by a real Bond, visible or invisible, or both.

This Church of Christ either is mentioned in the New Testament in the most general consideration; or more particularly, referring to it in the mystical part of it, or to the Visible Externally Organized parts of it, which are the particu­lar Churches. I shall briefly go through the places of the New Testament, where it's used, for the Readers satisfaction. It is ta­ken for the Body of Christ under the most general and comprehen­sive signification, and so it's to be understood of a Body consisting of Head and Members, made up of visible and invisible, real and pro­fessing only.

The places carrying it in this [Page 69] sence, are, Mat. 16.18. Ʋpon this Rock will I build my Church, i. e. my whole Spiritual Fabrick shall be built upon that Person and Do­ctrine which thou hast born wit­ness to in this Profession.

Ephes. 1.22, 23. Hath put all things under his feet, and gave him to be Head over all things to his Church, which is his Body, the full­ness of him that filleth all in all. Col. 1.24. Who now rejoyce in my Sufferings for you, and fill up that which is behind, of the Afflictions of Christ [mystical] in my Flesh, for his Bodies sake, which is the Church. Note that where the Church is called the Body of Christ, it is meant of the Universal Church for the most part.

Eph. 3.10. To the intent that now unto Principalities and Powers in Heavenly Places, might be made known by the Church the manifold Wisdom of God, i. e. by the whole [Page 70] Church both militant and trium­phant, by the eminent Grace and Glory shinning forth in them, e­ven to the admiration of Angels; even to see, ver. 9. The Fellowship of the Mystery which from the begin­ning of the world hath been hid in God, &c. And ver. 21. Ʋnto him be Glory in the Church by Jesus Christ, throughout all Ages, world without end.

Ephes. 5.25. He hath loved his Church, and given himself for it; ver. 27. to make it a glorious Church, 29. No man hateth his own flesh, but nourisheth it and cherisheth it, even as the Lord the Church, i. e. the whole Church; for we are Members of his body, of his flesh and his bones: ver. 32. This is a great Mystery, but I speak of Christ and his Church.

Heb. 12.23. To the General As­sembly and Church of the first born, which must be understood of the Universal Church in its purest and [Page 71] most glorious state, both militant and triumphant; to which every true Believer comes when he is u­nited by Faith to Christ the Head. [...] there is the only word in the New Testament can be rendred Catholick Assembly.

2. Church is taken in the New Testament for the visi­ble part of the Catholick Church, 1 Cor. 12.27, 28. Ye are the Body of Christ, and Members in particu­lar, and God hath set some in the Church first Apostles, then Prophets, &c. In this and such like places Church is taken primarily for the Universal Church, though there be many things applyed thereto, which more immediately belong to the visible parts of it in par­ticular simular Congregations, and differing Members, in respect of Office, Grace, or Gifts. And so i:'s to be understood in the place last quoted; as also, Eph. 4.11, 12, 13. a Parallel Place, and such is, Rom. 12.4, 5, 6, 7.

Lastly, 1 Tim. 3.15. That thou may'st know how to behave thy self in the house of God, which is the Church of God, [i. e. in a particular part of the Universal Church] which is the pillar and ground of truth [i. e. the Universal Church is the pillar and ground of Truth in the world, to defend and maintain it, and hold forth the light of it; but every particular Church is a Candlestick to hold the Candle of the Gospel-Light, and Profession, and Ordi­nances, among which Christ walks. These are all the places so near as I can find, which have reference to the Catholick Church, where Ec­clesia, or Church, is mentioned, un­less those that speak of Pauls Per­secuting the Church, which may be understood not only actual Per­secuting the Particular Church of Jerusalem, but of the whole Body of Christ, because 1. that Church was all as yet Planted, and 2. be­cause [Page 73] Christ takes his rage and en­mity to be levyed and managed a­gainst his mystical Body, Acts 9. Saul, Saul, why Persecutest thou me? The places are these, 1 Cor. 15.9. Gal. 1.13. Phil. 3.6. Acts 8.3.

CHAP. VII. Of a Particular Church.

I come in the next place to shew what the word Church impor­teth in all other Texts of the New Testament, were it is used, not yet mentioned, which is far the great­er part.

And to make it evident, that no other Church is by them intended then such an one which is describ­ed in the 19th Article of the Church of England, viz. A Church is a Congregation of Faithful Men, where the pure Word of God is Preached, and the Sacraments duly Admini­stred, according to Gods holy Ordi­nances; [Page 75] which can have no other understanding, then that of a Par­ticular Church. I need not descant upon it, it carryes so much plain­ness and correspondency to the ge­nuine sence of a Church in all pla­ces of the Gospel, where a parti­cular Church is intended, that there is no room for exception.

The first Text is, Mat. 18.17. Tell the Church, which is the parti­cular Congregation of faithful men, &c. Its nonsence to suppose that a National or Provincial Church is here meant; that upon every offence between brother and brother, an address must be made to a Council, Synod, Arch­bishop or Bishop; and where have we Counsels or Synods, or Pastors called Churches in any place of the New Testament? If any man pre­ [...]end to object that our Saviour here [...]ntended the Church of the Jews; [...]nd that to tell the Church, was to [Page 76] tell the Sanhedrim: Let such an one give one instance, that the Sanhedrim is called the Church in Old or New Testament; I am sure not in the New: neither is it rational to suppose that our Saviour gave here Rules for the Oeconomy of the Jewish Church, which was so soon after to be dissolved as to its whole constitution, our Saviour ne­ver intending the erection of a National Church more.

2. The next Texts are Acts 2.47.Of the Church of Jerusalem: And the Lord added to the Church daily such as should be saved. This was without dispute a particular Congregation, for there was as yet but that one, which was that CXX which Christ left together at his Ascention. This was the Congre­gation of the Faithful which was added to; which is the same Church that was spoken of, Acts 5.11. Fear fell upon all the Church, or Congrega­tion [Page 77] of the Faithful. The first mul­tiplying of Churches, was occasi­oned by Sauls Persecution, after the stoning of Stephen; scattering a great part of this Congregation, now grown too big for one: Acts 8.1, 3. There was a great Persecuti­on against the Church which was at Jerusalem; against this Church in particular, Sauls Persecution was breathed, which he mentions after­ward, 1 Cor. 15.9. Gal. 1.13. Phil. 3.6. after which he continues to breath out threatnings and slaugh­ter, and assay's to pursue them to Damascus, and other places, Acts 9.1. near which place Christ stops his Career.

But notwitstanding this scatter­ing, which God turn'd to the ad­vantage of the Gospel, and encrease of Churches, by the Preaching of Philip and other scattered brethren, so that as chap. 8. and 11. ver. 19. and in ver. 21. The hand of the Lord [Page 78] was with them, and a great number were added to the Lord: So that in Judea, the Churches of Samaria, and Galilee, were gathered, Acts 9.31. It appears also the Body of that Jeru­salem-Church still remained, & ty­dings coming to them of the mar­vellous success of the Ministry of the scattered Disciples, they sent forth Barnabas, Acts 11.22: Then tyd­ings of these things came to the ears of the Church which was in Jerusalem, and they sent forth Barnabas that he should go as far as Anti­och,The Church of Antioch &c. ver. 25. from thence he departed to Tarsus to seek Saul, ver. 26. And when he had found him he brought him to Antioch, and it came to pass, that a whole year they Assem­bled themselves with the Church, and taught much people, i. e. besides the Churches, this is the First Gospel-Church of the Gentiles we read of. Now that this was a Congre­gation [Page 79] of the Faithful, converted first by the Ministry of the Scat­tered, it appears in that Barnabas first fell upon confirming work, v. 23. When he came and had seen the Grace of God, was glad, and exhorted them all that with purpose [...]f heart they would cleave unto the Lord; and by his further labours the Church was encreased, v. 24. and much people were added unto the Lord; though I will not deny, this expression may intend his first forming them into a Church, be­fore the coming of Saul, after which we are assured it was a Formed Church separated from the rest of the people of Antioch, yea, from many that were frequent hearers of the Word, as appears verse 26.

After this a second Persecution ariseth against the Church of Jerusalem, Act. 12.1. Now about that time Herod the King stretch­ed [Page 80] forth his hands to vex certain of the Church, and killed James, and imprisoned Peter; for whom Prayer was made without ceasing of the Church unto God for him; verse 5, 12. viz. Assembled in a private Meeting.

Chap 13.1. We have an Ac­count of Certain Prophets in the Church of Antioch, a sort of extra­ordinary Officers in the Primitive Churches, mentioned next after Apostles, Eph. 4.11. These were charged by the Holy Ghost to set apart Barnabas and Saul to the work whereunto he had called them, which being sent forth, they went their Progress to Seleucia, Cy­prus, Salamis, Paphos, Perga in Pam­philia, and from thence to Anti­och in Pisidia, chap. 13. verse 14. there Paul preached in the Syna­gogue with great acceptation of the Proselyte Gentiles, who assem­bled to hear the next Sabbath from [Page 81] all parts of the City; but the Jews contradicting and blaspheming, they declare the rejection of the Jews, and there turn to the Gentiles, ver. 46, 47. Being Persecuted from this Antioch they came to Iconium, to the great joy of the Disciples, verse 51, 52. Here they Preached with suc­cess, chap. 14.1. but were opposed by the Unbelieving Jews, and Per­secuted to Lystra & Derbe, verse 20. Cityes of Lycaonia: At Lystra cured the Cripple, and like to be wor­shipped for Gods; but the Jews from Antioch and Iconium change the Scene, ver. 19. and Paul was stoned; but recovered, departed to Derbe, and after Preaching there, returned to Lystra, Iconium and Antioch of Pisidia, Churches of Lystra, Iconium, Antioch of Pisidia. confirm­ing the Disciples, verse 22, 23. ordaining Elders in e­very Church. These Church­es of Lystra, Iconium, and Antioch, were gathered at the A­postles [Page 82] first coming, and at their re­turn to confirm them, they ordai­ned Elders in them. These were not National Churches; Antioch was of the Region of Pisidia; nor was the whole limit of any of these places of the Church, but a few of each that were wrought upon by, and submitted to their Mini­stry. From Pisidia, they came to the Province of Pamphilia, ver. 24. where they Preached at Perga, went to Attalia, and thence sailed to the first Antioch, where these two Apostles, so called ver. 14. were Ordained, and from whence they were sent to this Apostolick work of gathering Churches, and setling Elders in them; here they give the Church of Antioch an ac­count of what God had done by them, in opening a door of faith unto the Gentiles, verse 27. and abode there a long time. During, their abode there, disturbance was [Page 83] raised by some men that came from Judea, and taught the necessity of circumcision, chap. 15.1, 2, 3. where­upon the Apostles and certain o­thers were sent to the Apostles and Elders at Jerusalem about this que­stion, and were brought on their way by the Church, verse 3. I suppose none can conjecture that here was any Church besides a Congrega­tion of Faithful; no House-church, that could bring the Apostles on their way; no National or Provin­cial Church; it's not to be suppo­sed, that all the Province or City of Antioch accompanied them, but only those few that were gathered into a Church; and they not ta­ken all in one Parish or Precinct of the City, but here and there, as it pleased God by his Grace to work. When they came, verse 4. to Je­rusalem, they were received by the Church, Apostles and Elders, where the question was determined, verse [Page 84] 22. and return made (with the resolves of the Apostles and Church of Jerusalem) to Antioch, and staying some time there, confirmed the Disciples. But some days af­ter Paul and Barnabas agreeing to depart to revisit the Cities where they Preached, they disagreed a­bout taking John Mark, and so parted; Paul then took Silas, and went through Syria and Cilicia, Barnabas took Mark and went to Cyprus; places where they had been, verse 36, 37. confirming the Churches, v. 41. I shall proceed no further in these two Apostles travells; this being enough to shew what sort of Churches were first planted by them; and to shew where any mention is made of Church, and that's but in two places more in the Acts, Acts 18.22. After he had Landed at Cesarea,Church of Caesarea. and went up and saluted the Church, he went [Page 85] down to Antioch, and chap. 20.17. from MiletusMiletus. he sent to Ephesus and called the Elders of the Church, and charged them, v. 28. Take heed therefore to your selves, and to all the Fl [...]ck, over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his Blood.

Now what were these but such Congregations that accompany­ed the Apostles, that was saluted by them; that they confirmed, and were purchased by Christs blood; is it sence to think they were Hou­ses, or whole Nations, or Provin­ces, or Cities? no they were those faithful ones,Building of living stones. who being gathered into particular Congregations by the Mi­nistry first of the Prophets, (i. e. the scattered Brethren from Jerusalem) were setled and con­firmed by the Apostles, who Or­dained Officers respectively a­mong them.

I proceed in the next place to the Churches to whom the seve­ral Epistles were wrote.

We read not the word Church in any part of the Epistles to the Romans, but in the 16th chapter, and there referring to other Churches,The Church of the Romans. as verse 1. he speaks of Phebe a Deaconess of the Church at Cenchrea, and verse 4: mentions all the Churches of the Gentiles, verse 5. salutes the Church in Aquila's house, vers. 16. The Churches of Christ salute you. Though we have reason enough to believe that there was at this time a constituted Church at Rome, be­cause first he writes to them as be­loved of God, and called to be Saints, chap. 1. verse 7. Secondly, because he gives Rules to them for walking towards each other as those in Fel­lowship, chap. 14. Thirdly, Phebe is recommended to them from the [Page 87] Church at Cenchrea, which would not have been, had they not been a Church.

In the Epistle to the Corinthians, we have more mention made of the word Church then in any E­pistle,The Church of Corinth. importing a Particular Congregation; and we may be­gin with that description the Apo­stle gives of it, 1 Cor. 1.2. Ʋnto the Church of God which is at Co­rinth, to them that are sanctified in Christ Jesus, called to be Saints, &c. he writes not to all the Inhabitants of Corinth, but to the Church, which he tells you what they are, sanctified in Christ Jesus, called to be Saints; which words are exegeti­cal of Church; so he directs his second Epistle, 2 Cor. 1.1. Ʋnto the Church of God which is at Co­rinth, with all the Saints which are in all Achaia: Corinth was a City of the Province of Achaia, and he writes [Page 88] primarily to the Church at Corinth, and likewise to all the Saints which were in that Province, whether they were actually in Church Fel­lowship or no. I shall briefly men­tion all the other Texts where Church is taken plainly for such a Particular Congregation as is de­scribed in the first Epistle, chap. 1.

1 Cor. 4.17. I have sent unto you Timotheus, — who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every Church; i. e. every particu­lar Congregation.

1 Cor. 6.4. If then you have judgment of things appertaining to this life, set them to judge who are least esteemed in the Church; i. e. in the Church of the Corinths, of them its primarily intended, and as a rule for other particular Church­es, where no such thing as Chri­stian civil Magistrates was in those times. 1 Cor. 7.17. As the Lord [Page 89] hath called every one, so let him walk and so ordain I in all the Churches, i. e. as a Rule for every particular member of each Church.

1 Cor. 11.16. If any man s [...]em­eth to be contentious, we have no such Custom, nor the Churches of God.

Verse 18. When you come together in the Church, [i. e. the Assembly, not meant of the meeting place, as before noted; the same sence as in verse 22.]

Chap. 14.4. He that Prophesi­eth Edifieth the Church, i. e. the Con­gregation that heareth him.

And verse 5. his reason of prefer­ing Prophecying is given, viz. That the Church may receive Edifying; therefore saith, verse 12. Seek that ye may excel, that the Church may receive Edifying; and verse 19. In the Church I had rather speak five words with my Ʋnderstanding that I might teach others. Verse 23. If the whole Church be come together in one place.

Verse 28. If there be no Interpreter, let him keep silence in the Church, &c.

Verse 33. God is not the Author of Confusion, but of Peace; as in all the Churches of the Saints. Verse 34. Let your Women keep silence in the Churches. Verse 35. For it is a shame for Women to speak in the Church.

Chap. 16.1. Concerning the Col­lection for the Saints, as I have gi­ven Order to the Churches [such as are in the Province] of Galatia, even so do ye. Where should Col­lections be made, but in particular Congregations? Verse 19. The Churches of Asia, [i. e. of that Re­gion] salute you; Aquila and Pre­scilla salute you, and the Church in their House; it may be that fre­quently assembled there, or that was for the most part belonging to their Family; there might be e­nough for a competent Congrega­tion in such times as those: that Church is mentioned more times.

2 Cor. 8.1. We do you to wit of the Grace of God bestowed on the Churches of Macedonia; the word is always used in the plural Number, when its applyed to Nations, Pro­vinces [Macedonia was a Province] Regions, as of Galatia, Macedonia, Asia, Judea.

Verse 18, 19. We have sent with him the Brother whose praise is in the Gospel throughout all the Churches, verse 19. And not that only, but who were also chosen of the Churches to travel with us; the word is, [...] and might be rendred ordained, as well as in other places.

Verse 23. They are Messengers of the Churches. Verse 24. Wherefore shew to them and before the Churches the proof of your Love. Chap. 11.8. I robbed other Churches to serve you.

2 Cor. 11.28. That which com­eth upon me daily, the care of all the Churches, viz. as to his Apostolical Office.

2 Cor. 12, 13. What is it wherein you are inferiour to other Churches. It seems there's no superiority of one particlar Church above another, but are all co-ordinate.

The word is thrice used in the Epistle to the Gallatians, Chap. 2.1, 2. Paul an Apostle — and all the Brethren which are with me, unto the Churches of Galatia [a Province] Verse 13. You have heard of my Con­versation, how that beyond measure I persecuted the Church of God, and wasted it; i. e. the Church of Je­rusalem, which was only extant when he began his Persecution; and for ought I know, while it lasted, for that was a principal oc­casional cause of scattering the Je­rusalem Church, in order to Propa­gation; but he tells them of more Churches in the Province of Judea, after his Conversion. Verse 21, 22. Afterwards I came into the Regions [Page 93] of Syria and Cilicia, and was un­known by face unto the Churches of Judea, which were in Christ.

The Apostle directs the Epistle to the Eph [...]sians thus, To the Saints which are at Ephesus, and to the faithful in Christ Jesus; which terms have a synonymous accepta­tion most times with a Church, and we have ground enough to be­lieve there was an Established Church there when Paul wrote, he writing of such high mysteries concerning Christ and his Church; but we are fully assured of it after­ward, when John wrote, Rev. 2.1. where he directs his Epistle to the Ephesian Church, as if to the Dutch, or French Church in En­gland, or the Ephesian Congregati­on at Ephesus; but in all places where Church is mentioned in this Epistle, he treats only of the Catho­lick Church, as hath been shewed, being his design mostly to shew the [Page 94] Beauty, Glory and Mystery of Christ Mystical, &c.

He directs his Epistle to Philip­pi Church of Philippi. in the same manner, and mentions the word Church but twice; the first is where he speaks of his Zeal in Per­secuting the Church, i. e. of Jeru­salem, Philip. 3.6. and 4.15. where he saith, No Church communicated with me as to giving and receiving, but ye only: So that the Saints at Philippi were the Church.

The Epistle to Coloss, is directed to the Saints and faithful Brethren in Christ who are at Coloss,Church of Coloss. chap. i, 2. i. e. the Congregation of the faithful there where this Epistle was to be first read, and then in the Church of Laodicea, chap. 4.16. He menti­ons also the Church in the House of Nymphas; every where else the word relates to the Catholick Church in this Epistle, as hath been shewed.

The Apostle directs his second Epistle to the Thessalonians, verse 1. To the Church of the Thes­salonians, Church of Thessalonica. and such a Church as took their pattern from the Churches of God in Judea, 1 Thess. 2.14. and therefore he saith 2 Thess. 1.4. We our selves glory in the Churches of God for their Pati­ence and Faith in all our Persecuti­ons.

The Epistle to Timothy speaks of particular Churches, 1 Tim. 3.5. If a man know not how to rule his own House, how shall he take care of the Church of God, i. e. such a one as falls under a Pastoral care in a mans capacity of Government, as a Family doth; and 1 Tim. 5.16. Let not the Church be charged; that is, the particular Congregation, where Church charges arise, as the Con­text shews.

In the Epistle to Philemon he speaks of the Church in his House, [Page 96] i. e. that did usually assemble there, as indeed all the Church-Assem­blies were in those times in private Houses, and this is the third Church in a private Family that is expresly mentioned by Paul; there was A­quila's, Nymphas's and Philemon's.

The Epistle to the Hebrews hath the word Church but twice, the first is, chap. 2.12. I will declare thy Name unto my Brethren in the midst of the Church, I will sing Praise unto thee; a place taken out of the Psalms, where in the next and Primary Signification, the Psal­mist, so far as he means himself, its to be understood of a parti­cular Congregation, where God is praised; and so far as its Pro­phetically applyed to Christ, its meant of the Catholick Church; in the fore-going verse, saying, He that sanctifieth and who they are sanctified, are all one: for which [Page 97] sake he is not ashamed to call them bre­thren, saying, &c.

And chap. 12.23. He speaks ex­presly of the Catholick without dis­pute.

The Apostle James speaks of the Elders of a particular Church ex­presly, James 5.14.

So John's third Epistle, verse 6, 9, 10.

John in the Revelations makes mention of the Word in the singu­lar and plural number, no less then nineteen or twenty times; and al­ways to be understood of particu­lar Churches. I will only name the Texts that the Reader may inspect at his Leisure. Revel. 1.4, 11, 20. Chap. 2.1, 7, 8, 12, 17, 18, 23, 29. Chap. 3.1, 6, 7, 13, 14, 22. Chap. 22.16.

I find the word Church used in the New Testament, about 85 times in this sence, viz. of a particular Congregation, and cannot by any [Page 8] candid Reader be supposed to have any other meaning, nor with the least shew of reason, be understood of any Meeting-house, National, Provincial, Diocesan, or Parochial constitution, but only of a Congre­gation of Saints by mutual consent ordinarily assembling together, for Attendance on Christ in all his Or­dinances.

CHAP. VIII. Of the Inferences necessary from the Fore-going Chapter.

IT being discovered in what sences the word Church is ta­ken in the New Testament; its an idle and vain thing for Christians to trouble and concern their heads and Consciences about humorsome conceipts and imaginations of mens brains; managed for the most part to serve their carnal Interests, or darken the Truth. Let men give up themselves and Understandings im­partially to the plain, and genuine Sence and meaning of the Spirit of God, without squeezing or wrest­ing it to a design or prejudicate O­pinion, or favouring any beloved Lust, and the truth of the Gospel [Page 100] would shine with full Evidence and Demonstration. And therefore not­withstanding mens great swelling and words of Vanity from Pulpit and Press, in matters of this na­ture, we shall make bold to lay down these following Assertions as undeniable plain Conclusions from what hath been spoken.

1. That the Gospel Church E­stablished by our Lord Jesus Christ in the dayes of the New Testament, is or can be no where understood of any other Church then the Ca­tholick Church, or particular Con­gregations of faithful men, &c. and that there is no one place that can have any fair pretence to be understood of any other constituti­on of Churches.

2. That where-ever the word [...] is used, it always signifies a Congregation or Assembly of men met together, at least occasionally, upon some civil, spiritual, or sinful [Page 101] Account; and that we need not be beholding to any Tropical Sences, or ungrounded supposal of things, and meanings of Words, so remote, when in the plain and ordinary way of Understanding, things present themselves to our Reasons and Senses; If we be not blinded with Pride, Passion, Prejudice, and E­strangement from the true way of Spiritual Understanding, by com­paring Scripture with Scripture, and consonacy of things to the A­nalogy of Faith.

3. We infer, That a Congrega­tion of faithful men is the generi­cal material part of a Church, be­cause it comprehends all the mat­ter that is ever found in any Go­spel Church of any kind; all fit matter for such a Congregation, are such as are really so, or visibly, (in foro mundi) or both. And al­so, because there is no Church of Christ spoken of, or mentioned in [Page 102] Old or New Testament, but is so called under the Notion of being a Congregation to be sometime or o­ther Assembled all together; the Catholick Church is so under that Notion, as being all gathered to­gether actually and mystically in Christ, and shall all appear one day in a glorious Congregation, Heb. 12.22, 23. Where [...] is to be understood as R. St. ren­ders it, Publicus conventus, a gene­ral Publick Assembly: likewise, wherever the Spirit of God speaks of a Church of his own constitu­ting, its always so.

The Old Testament Church was called so under that notion; though National, yet was required to be still Congregational; all the Males being required thrice a year to ap­pear before the Lord in a Visible Congregation at the Tabernacle; (therefore called the Tabernacle of the Congregation) or at the Tem­ple, [Page 103] where it was in standing; and it is so often called the Con­gregation of the children of Isra­el; the Reader may turn to these places at leisure, Exod. 16.2.10. Levit. 4.13. ch. 14.2. & 20.1, 22. Jos. 18.1. ch. 22.12, 16, 18. 2 Chr. 6.3. Ezra. 2.64. And the whole Congregation together 42360: these more or less made up one As­sembly, these were Preached to by Ezra; and whatever the number of the Nation was, they were to meet all together in one place. And so we have the word applyed to the Church in the New Testa­ment, that it alwayes signifies a Congregation that doth ordinarily meet together for their edification, if it be meant of a Particular Church; but if an Universal, such a Church as shortly shall Assemble, and al­ways sit together in a lasting sinless and uninterrupted communion. So that a true Church of Christ under [Page 104] whatever Notion you take it, must be and is a Congregation of Saints, visible, invisible, or both, that do meet together in one place, for the Worship of God in Christ, and communion in one body.

4. We infer that we have part of the differencing form in that De­scription, viz. where the pure word is Preached, and Sacraments duely Adminstred, &c. for it distinguish­eth the true Church, distinguisheth the true visible Churches from false and erroneous, it distinguisheth a particular Church from the Catho­lick, for there is no Church but a particular Congregation capable of having the word preached to it, and Sacraments duely administred in one Congregation, but a parti­cular Church; when the Catholick Church assembles, there will be nei­ther.

5. We find not the least word in Old or New Testament, of a Re­presentative [Page 105] Congregation, or Church-Representative; the Con­gregation of the Jews was to be by a Personal Appearance of all the Males, the Females were exempted upon Gods special Dispensation, by reason of their unfitness for Travel, as from circumcision by reason of incapacity. But we find that eve­ry visible Church of Christ still appeared before the Lord perso­nally, for actual communion in Church Ordinances, in that way and method that God appointed in his Respective Dispensations; and we are fully assured there is no Re­presentative Church of Christs in­stitution, either Councels, or Sy­nods, or Presbyteries. We read not of any Presbytery, i. e. Asso­ciation of Elders called the Church, but the Church is always spoken of distinctly from them. If there had been any Reason to have called any Eldership the Church, there [Page 106] had been Reason to have called that so in the Apostolick Church, which had so many famous Apostles, Pro­phets, and Evangelists in in it; but they are named distinctly in that great Councel held at Jerusalem, Act. 15.22. It pleased the Apostles and Elders, with the whole Church.

6. The Universal Church doth comprehend all the particular Con­gregations in all Ages and places, (being simular and co-ordinate parts of it) of the visible Saints, where (by the Institution of Christ the Head) all the Ordinances are placed, and by his influence there is a supply of Graces and gifts, for the Edification of his Body, as like­wise all Officers, and Offices, as ap­pears, Eph. 4.11, 12. of which there were Extraordinary and Ordinary.

7. The extraordinary Officers were instituted for an extraordina­ry Occasion, viz. the first Planta­tion of the Gospel-churches: They [Page 107] were Apostles, Prophets, Evange­lists; the call of these, the works and Qualifications, was extraordinary: These continued no longer than the first Age of the Church.

8. The Ordinary remaining Of­ficers are no more than Presbyters, (which some make a little distincti­on of) Pastors, Teachers, Ruling Elders,) but there is no need of multiplication of Titles and Offi­ces, where the work doth so much correspond, and is of the same na­ture) and Deacons; the first sort to give themselves principally to Prayer, and the Ministry of the Word, and Government: the latter to mind the matters of more exter­nal concern, called Tables, as the necessities of the Poor, the provi­ding Elements for Sacraments, con­veniencies for Church-assemblies, and whatever is necessary upon such Occasions. These Officers are no where found with a capa­city [Page 108] to exert their Power as such, but in particular Congregations; tho' they be members of the Catholick Church, they are not Catholick Officers; Christ is now the only Catholick Officer, being the Head of the whole Body.

9. All the Officers of the Gospel-church were placed in the one Ca­tholick Church, primarily and im­mediately relating to Christ Mysti­cal, secondarily and mediately, to the several visible militating parts thereof in particular Congregati­ons; and their Office-work was ei­ther for the planting and gathering in to them, or for the edification of those gathered: The Extraordinary had an extraordinary call, furnish­ed with an extraordinary measure of the Spirit, as with an extraordi­nary Commission: the Ordinary had not these, but sufficient both of the Spirit and commission for answer­ing Christs glorious ends and de­signs [Page 109] in building his Church in fu­ture Ages, and gathering more.

10. It appears that the true actu­al members of the visible Church are visible Saints and Believers, none that were adult were ever counted so in the Gospel-sence, but under-the Notion of the Profession of Faith and Practice of Holiness. True Faith makes a man a true Member of the mystical Body of Christ, but cannot instate a man in foro Ecclesiae, in the rights of visi­ble communion, till it manifests it self with credibility unto those to whom the Preservation of these Rights and Priviledges are commit­ted, the actual Officers and Mem­bers of a visible Church. The Rule that Christ hath given for knowing and judging of others is by their Fruits, and if the Church be mista­ken for want of Infallibility, (which the Apostles themselves came short in, Simon Magus and Ju­das [Page 110] being not known to them but by the Discovery of overt Acts) God chargeth them not culpably with it, that being a Prerogative that Christ reserves to himself, and none ever Pretended to it but the false Prophet, the great Spiritual Usur­per; and it appears that our Savi­our reserved this Diadem to him­self in the Embrio of the Gospel-church, by his Behaviour towards Judas, admitting him to visible com­munion, meerly upon an outward Profession, though he knew his Heart; leaving his Practice as an Example to his Ministers and Churches; carrying himself as a visible Pastor, and dealt with men in the case of receiving to, or reject­ing from communion, according to the visibility of their Profession: therefore leaving it as a standing Rule to his Church for future proceeding in this kind; not that he esteemed Hypocrites any part [Page 111] of his mystical Body, but yet the present Profession giving them by his own Rules a right to all Exter­nal Priviledges, and a Reputation, nothing inferiour to others; he speaks of them in some Phrases which to minds not throughly in­formed in the Truth, create much difficulty, as John 17.11. Holy Fa­ther, keep through thy name those whom thou hast given me, that they may be one as we are; i. e. all those that thou hast given me to be of my mystical Body, that they may be united in Participation of the Divine Nature, as we are one; vers. 12. While I was with them in the World [as a visible Pastor among them] I kept them in thy Name; of those thou gavest me, [that is the charge of, as a visible Pastor, and that I took upon their visible Pro­fession,] I have lost none but the Son of Perdition. So John 15.2. Every branch in me [in the Church [Page 112] by a visible Profession] that beareth not fruit, he taketh away: verse 6. If a man abide not in me, he is cast forth as a branch and withered. So 1 John 2.19. They went out from us, [as a visible Church] but were not of us; as part of the Catholick Bo­dy.

11. Churches of Christ are and may be in Nations, Provinces, Dio­cesses, Parishes, though those li­mits of co-habitation are not so, as such; Jerusalem, Corinth, Anti­och, Ephesus, Smyrna, Coloss, &c. were not Churches as such, though there was a Church or Churches, in each of those Towns or Cities, therefore we read of the Church in Corinth, and when he speaks of Pro­vinces or larger Tracts, he saith the Churches of such a place, in the plural number, viz. Churches of Galatia, Macedonia, Judea, &c. and therefore, the Language of the Spirit of God now, if he spake as [Page 113] then, would be to say, The Chur­ches of England, France, Spain, and not the Church, supposing all the Churches in such a Province or Nation, to be Organized into one Body, under one visible Pastor, ac­cording to our corrupt Dialect and Understanding.

12. Hence lastly it is manifest that however it came to pass that by the subtile insinuation of the Mystery of Iniquity, several An­tichristian Fabricks have had the Reputation of the Churches of Christ; yet it appearing that they are nothing so indeed by Christs constitution; They are justly separated from by all truely informed in the mind and will of Christ: And that this Se­paration is so far from being any thing of Schism, or culpable Se­paration, that it is a high and Eminent Duty, that all they that [Page 114] are growing up to the Stature of the Fulness of Christ, should be ambitious of; and they need not fear the Unchurching of them, that Christ never made Churches.

CHAP. IX. Of the Bond of Ʋnion in the Church.

1. WE have shewed that the Church of Christ is of the Nature of a Body-corporate, whether considered in its mystical [...]r visible State; and therefore must [...]ave a Bond of Union, there being [...]o body Physical or Politick, but [...]ath some peculiar Bond that u­ [...]ites all the parts, whether simu­ [...]r or dissimular, into one Body; [...]e Integrum or whole being made [...]p of all parts, brought into mu­ [...]al conjunction and communion [...]y the said common Nexus, which [...] the Principle of the Life, Office, [Page 116] Motion, and Action of each part in its due Respect to the whole.

2. The Church of Christ com­ing under this twofold considerati­on of Catholick and Visible, in par­ticular Congregations and Polities, we must look upon the Bond or Nexus to be agreeable to each con­sideration, the Spirit of God having so adjusted it.

3. Hence the Spirit of Christ is the real true fundamental and in­dissoluble Bond of Union, in this Catholick Body, between Christ and his Church, and every part and member thereof in Heaven and in Earth, in all Ages and Nations of the World; so that this, whether visible or invisible, is all but one Body: though as for the visible part, in all Ages attended with various Manifestations, Dispensati­ons, and Regiments, according a [...] Christ in his infinite Wisdom wa [...] pleased to carry on, and reveal the [Page 117] Glory of his Gospel-mysteries in the World.

Three States of the Church for its Oeconomy, hath appeared.

First, In Families, as it conti­nued from the beginning of the world, till the increase of Abrahams Family into a Nation; and then a­rose by some steps to a National Typical Church, by Christs own constitution, furnished with a high­er Degree of Glory then the for­mer State, and inferiour to what was to follow.

The third and last, was of all most clear, perfect, and glorious; which was the Gospel Establish­ment, freed from Vails, Types, Fi­gures, Shadows, both in respect of the true Doctrine, leading to Life and Salvation, the Sun of Righteousness shining forth in his full Brightness, no way over­shadowed and in respect of Wor­ship, and Order of his House, [Page 118] wherein he excell'd all that Moses, or any before him, could do, in right Ordinances and Statutes, for the managing the Form and Regi­ment thereof

4. This Bond of Union is pure­ly mystical, and no more visible than the Vital or rather Animal Spirits, that vivifies the whole man in uniting the Soul and Body toge­ther, whereby every part conjoin­ed is quickned and inabled to Act in its due place and kind; this we say is the Spirit of Christ, as it will appear from the express words of the Scripture; 1 Cor. 12.3. I give you to understand, that no man speak­ing by the Spirit of God, calleth Je­sus accursed: and that no man ca [...] say Jesus is the Lord, but by the Ho­ly Ghost.

Verse 4. Now there be diversit [...] of Gifts, but the same Spirit.

Verse 5. And there are difference of Administrations under the O [...] [Page 119] and New Testament, but the same Lord, and Head of the Church; therefore the same Church Essen­tial.

Verse 6. There are Diversities of Operations; [as in distinct Mem­bers, which operate according to their particular Forms and Mea­sures] but it is the same God that worketh all in all, i. e. God by the same Spirit. Verse 7. To another Faith by the same Spirit [to be un­derstood of Faith of Miracles, or more then ordinary measures of Saving Faith, exerting it self in an eminent manner, as Abrahams did, in particular trying cases.] To ano­ther the gift of healing by the same Spirit; [he goes on to enumerate not only the extraordinary, but or­dinary gifts and graces of the Spi­rit; those given forth in the Pri­mitive Times, and those that are since continued, and saith vers. 11. All these worketh that one and the [Page 120] self same Spirit, dividing to every man severally as he will; and then he goes on to tell us that the Spirit doth not only diffuse it self throughout, and influence all the Members, from the Head with eve­ry Gift and Grace, but that it ties all the Members together, to Christ the Head, and one to ano­ther; vers. 12. For as the Body [i. e the Natural Body] is one, and hath many Members, and all the Members of that one Body, being many, are one Body, [i. e. Mystical] vers. 13. For by one Spirit are we all baptized into one Body, whether we be Jews or Gentiles [the Jews before Christs coming were baptized spiritually into this Mystical Body] whether we be bond or free; and have been all made to drink into one Spirit [i. e. all partakers of the operations and influences of one Spirit, in Rege­neration and Justification.] Now ha­ving shewed that the Spirit unites [Page 121] the many Members into one Body, and is the common Nexus, he goes on to shew from whence the di­versity of parts, in form, shape, use and office doth arise, and the harmony and agreement; yea the necessity of this variety in kinds and degrees for the good of the whole, vers. 14. For the Body is not one Member but many, &c. and vers. 24. God hath tempered the Body together [viz. with this diversity of Gifts, of Parts, of Knowledg] For what end? To make a Schism? No, but that the deficient parts should have the more honour, verse 24. and not be trampled upon, a­bused and exposed to shame; and verse 25. That there should be no Schism in the Body, but that the Members should have the same care one of another, yea a sympa­thy and fellow-feeling should be established among all Parts, verse 26. much less any hatred, detesta­tion [Page 122] and enmity betwixt them.

We argue then, That which works all Gifts and Graces, and knits together all the Members, diversi­fyes all the Parts, and brings them into an harmonious office and a­greement for the good of the whole Mystical Body of Christ under the Old and New Testament, is the Bond of Union of that Body; but it appears the Spirit of Christ doth this; Ergo it's the Catholick Bond. I might mention many other pla­ces, I'll only name two or three more.

Eph. 4.1. The Apostle exhorts to walk worthy of their vocation, and mentioning many Christian Gra­ces; he tells them in the exercise of them, they should keep the Ʋnity of the Spirit in the Bond of Peace [ [...]: this Unity, notwithstan­ding all diversities is the ground­work of all Uniformity among Christians] There is one Body, one [Page 123] Spirit, even as ye are called in one hope of your calling, &c. and re­markable is Ephes. 2. from the 13th verse to the end, where he tells us, that Christ having abolished in his Flesh all enmity [between God and us, and between Jews and Gen­tiles] those that were a far off, are made nigh; he hath made in himself [being the common Head] of twain [i. e. Jew and Gentile] one new man [i. e. Christ Mystical] so ma­king Peace, &c. see verse 17. and ver. 18. For through him we both [Jews and Gentiles] have access by one Spirit unto the Father; and then he goes on to tell them, that they are no more Strangers, &c. but made a Spiritual Building upon the best Foundation, fitly framed toge­ther, growing up into an holy Temple in the Lord, in whom also ye are builded together [i. e. the whole Catholick Body] for a habitation of God through the Spirit, which is [Page 124] the great Cement of this Spiritual Building that unites all the parts together, and every particular part to the Head.

5. The eminent uniting Graces which are wrought by the Spirit, is Faith and Love; Faith to our Lord Jesus Christ, and Love to one another. Love indeed is the most extensive Union-Grace, because it reacheth the whole Mystical Body, both the Church Militant and Tri­umphant; Faith is an Eminent Grace of unspeakable use to Saints, but it's only for their Militant State, 1 Cor. 13. But by Love both Saints Militant and Triumphant dwell in God, and God in them; 1 John 4.7, 16. And hereby we know that we dwell in him, and he in us; because he hath given us of his Spi­rit, verse 13. But whilst we are here, Faith must be primum movens, as to our Love; we must see him some way or other that we love; [Page 125] nay, we must be made nigh, re­conciled in our minds, and em­brace him; and this closing, yea, first tasting of Christ, is by Faith; hence the Gospel Ministry and Mi­nistration, Eph. 4.12. is for the building up the Body of Christ fur­ther and further, till all that do be­long to him do come, verse 13. [...], to the one-ness of Faith, or full agreement in the Faith of Je­sus, to the knowledge of the Son of God [the Head] to a perfect man, [i. e. to make up the perfection of the Mystical Manhood of Christ, as Paul speaks elsewhere of filling up in his Body the Sufferings of Christ that remain; the calling in the Elect, is the perfecting the My­stical Body of Christ] that hence­forth ye be no more Children, &c. But speaking the Truth in love; [ [...], truthing it away in love, or walking sincerely in love] doth grow up towards him, or upon [Page 126] him in all things, who is the Head even Christ; verse 16. From whom [i. e. from the indwelling of whose Spirit] the whole Body is fitly articu­lated, conjoyned and compacted toge­ther [so the words signify] by the supply of every Member [receiving of the distributions of the Spirit for the particular Shape, Use, Dig­nity and Office of each part deter­mined] according to the effectual working, [...], according to the Energy or in-operation (viz. of the Spirit) in every part. We have also here [...], and the same word Philip. 1.19. This shall turn to my Sal­vation, [...], by the influence or supply of the Spirit, this influential supply is the cause of that excellency and beauty that appears in every part for the good of the whole.

6. Having proved the Spirit of Christ to be the common Nexus or Bond of Union in the Mystical Bo­dy, [Page 127] or Catholick Church; it is not hard to evince a bond of Union also in every particular Church: As the totum contains all the parts, and the parts make up the whole; So the Catholick Church contains all particular Churches, and the same Bond that tyes the whole together, tyes and limits each part; but as the Catholick Church is yet Mystical, and not Visible; because its Bond of Uni­on is such; so when ever any part of this Church becomes visi­ble, there must be a manifestation and discovery as much (as is possi­ble) of this Bond of the Spirit, working by Faith and Love.

7. For conveniency of edificati­on, Christ hath instituted several Congregations or Apartments in his Church, with a power of choo­sing their own Officers, and enjoy­ment of all Ordinances according to Christs Will and Appointment.

These particular Congregations must each of them, as they are parts of the Catholick, have a manifestation of the Bond of the Spirit uniting them to Christ and to his Body; which manifestation, is the visible form of a particular Church, and Church Membership.

8. This manifestation, if it pro­ceed so far as to be a Bond of Union in a particular Spiritual Body Poli­tick; it must be, first, A probable Profession of this inward Bond of the Spirit working by Faith and Love, that the person or persons so professing may rationally, accor­ding to the Rules of Charity be e­steemed of the number of the Faithful; which Professing Faith­ful Ones are the only matter of a Particular Church of Christ; this is doing as Christians, in the same manner as Paul did as a Minister, 2 Cor. 4.2. Renouncing the hidden [Page 129] things of darkness, &c. by mani­festation of the Truth commending our selves to every mans Conscience, in the sight of God; but of this be­fore, viz. That the true matter of a Particular Visible Church, is visi­ble Saints. 2. There must be something or other to determine a man a Member of this or that Congregation, more then ano­ther; all men that speak of Church­es, say so: As some say Baptism, some say Cohabitation, and that Baptism only unites him to the Catholick Church, but Cohabita­tion determines him to this or that particular. But we say it must be a voluntary and free submission of a mans self to this or that So­ciety of Christs Flock, and the Discipline thereof, that can give him, or be to him the form of Vi­sible Church Membership; it's not [...]ational or natural, that any man [...]hould be a Member, or be capa­ble [Page 130] to claim the priviledges of any Society in the world, of what na­ture soever it be, without his con­sent. It's therefore a free volun­tary consent and agreement, which is the true and proper external form of a particular Church, or Church-Membership. Profession is a visible qualification of the matter, but it's consent and agree­ment which is the Copula or Nexus.

For I challenge any man to give me one instance where Christ or his Apostles ever attempted to force any man to hear the Word, much less to believe it when they heard it, or to be of this or that Church. Besides, it's a natural freedom to every man to choose what Government he will put himself under, as to his temporal Concerns; though when he hath done it, he be bound by the Laws thereof: much more a Christian Liberty in respect of Spiritual Regiment. [Page 131] 3. God desires nor ac­cepts of any forced Service, but requires the greatest freedom and voluntary resignation of themselves in this kind. 4. I shall make it e­vident, that all the Primitive Churches were so gathered: For the Apostles had no external force in any place of the Earth; it was not by power or might, i. e. humane, but by the Spirit of God; which wrought with the Word Preached, whereby their hearts were brought with freeness to embrace it, and with boldness to profess and pra­ctice it in the midst of all oppositi­on, and accordingly with the great­est chearfulness and alacrity to consent to a subjection to Christ, and all his Precepts and Instituti­ons in his Church. See in the first most Apostolical Church, the 120 that Christ left together at his Ascention, Acts 1.14. And all these continued [...] &c. with one [Page 132] consent, unanimously in Prayer, &c. Chap. 2.41. And as many as received the Word [...] chearfully or gladly, yielded and submitted to the Truth Preached and advised by Peter, these were baptized and added to the Church by the Apostles Doctrine, and in Fellow­ship; which they would not have done, if they had not freely and upon choice and profession embra­ced it. The first Church of the Gentiles that was gathered, was at Antioch. See how they came to be a Church, Acts 11.19, 20. And they that were scattered upon the Per­secution that arose about Steven, Travelled so far as Phenice, &c. verse 20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spake unto the Grecians, Preaching the Lord Jesus, verse 21. And the hand of the Lord was with them; [The Spirit and Power of Christ] and a great number beleived [i. e. [Page 133] freely embraced the Truth] and turned unto the Lord. Now when Barnabas was sent from Jerusalem to aid and encourage this great work, verse 23. When he came and had seen the Grace of God, he was glad, and exhorted them all, that with pur­pose of heart they would cleave unto the Lord; that is, that they would freely, voluntarily and sincerely, without any hypocrisy, submit themselves to Christ and his Ordi­nances, with manifestation of the fullest assent, and freest consent that might be; now you find, vers. 26. that they were immediately a Church upon this cleaving to the Lord, with whom Paul and Barna­bas assembled, Preaching unto much people that attended their Ministry besides, which were not yet of that gathered Church. I need not en­large on this Point any further, the assertion being not only most agreeable to the best reason, but [Page 134] it being so clear, that this was the only way of Gathering Churches, used by the Apostles, and all their Coadjutors in the times of the Primitive Purity: If any hath practiced otherwise since, we are not obliged to be of their minds, or follow their examples; Cor­ruptions of the Church proceed­ing from Antichrist, and not from Christ.

This is the day wherein the Lord is washing away the Filth of the Daughters of Zion [The Churches of Christ] and is purging away the Blood [The Antichristian Pollu­tions of Worship] of Jerusalem, from the midst of her, by the Spirit of Judgment, and Spirit of burning, Isa. 4.4.

And all the seven women that have laid hold on the Skirt of Christ, and called themselves by [Page 135] his name, shall appear to be Har­lots; yea, as for thee O Aholibah, thus saith the Lord, Thou hast walk­ed in the way of thy Sister, therefore I will give her Cup into thy hand; thou shalt drink of thy Sisters Cup deep and large, thou shalt be laughed to scorn, and had in derision, Ezek. 23.31, 32. It containeth much.

CHAP. X. Of Church-Communion.

1. UNion according to its Na­ture, Physical or Politick, or Oecumenical, naturally produ­ceth a Communion suitable there­to; that which we are about to speak of, is of a Spiritual, at least of an Ecclesiastical Nature; we have shewn what is the primary Bond of Union in the Church of Christ, that it is the Spirit of Christ that animates, knits and tyes his whole Body together, and that this is Mystical: But exerting it self in vi­tal motions and operations in all the Members, it produceth a second Bond, proper and necessary to the establishment of a particular Visi­ble Church, which is a manifesta­tion [Page 137] of this Spirit in a credible Pro­fession, and free consent to the Re­giment and Ordinances of Christ, with a resignation of our selves thereto; and this becomes the Bond of Church-Fellowship, and the Foundation of an orderly Com­munion.

Communion is participation in one common benefit, or its mutual Participation or Communication of good things by various subjects.

So Spiritual Communion is first a common participation in one general good or benefit of a Spiri­tual Nature; and here where all the Members of Christ's Body partake of the same Head, the same Spirit, as their Unity consists in re­spect of connexion of Parts, so their Communion consists in it in respect of Participation; and this is the Communion of the Holy Ghost, 2 Cor. 13.14. Its fully expressed as a Mystical Communion, 1 John 1. [Page 138] 3. That which we have seen and heard, declare we unto you, that you may have Fellowship with us; and truly our Fellowship is with the Father, and with his Son Jesus Christ; This Communion in the Spirit is set forth unto us at large in that fore­mentioned place, 1 Cor. 12.4, 5, 6, 7, &c. where he shews, that all the Graces, Gifts, Members, Operations, Offices in the Body, ac­cording to their several diversifica­tions, flow from the same Spirit, all the streams take indifferently from the same Fountain.

This Communion in the Holy Ghost runs through the whole Ca­tholick Church in all Ages and Countries; for where the com­mon Bond of Union is, this Com­munion must be.

3. To make Communion in the Body compleat, there must not only be this Participation in a common good by all the Members, [Page 139] but a Communication of all good to each other mutually, as they are capable, and fellow-feeling with each other in all Sufferings.

The Spirit of Christ thus influ­encing all the Members, appears and manifests it self in Graces and Gifts, variously working towards this mutual fellowship of Parts, both in good and evil of each o­ther, which are called the Opera­tions of the Spirit; as for Graces, the Principal wherein the Catho­lick Communion doth consist, are Faith and Love; and by these they Communicate with Christ the Head, receiving from him, and making return to him, as it were in a reciprocation, as also a mutual communication to, and with each other; for Faith is the leading Grace of Communion for our pre­sent state, by it we receive of the ful­ness of Christ for Justification and Sanctification, John 1. and by Faith [Page 140] the Saints have communion one with another; for as it is the foun­dation of the love of God in the heart, so it is of our love to our Brethren, believing them to be Justified in Christ Jesus, and Members of his Body: for Love founded on the Faith of the good estate of another, is properly Cha­rity; the credibility of anothers Profession, gives ground of Faith, that he is what he professeth; and this joyned with Love, makes Cha­rity; wherefore the Apostle takes it in this sence, when he saith, Phile­mon 5. Hearing of thy Love and Faith which thou hast toward our Lord Jesus Christ, and all Saints: Moreover by Faith the Saints visi­ble have a kind of Communion, with those that went before, and who are to come after; it being the substance of things [or per­sons in futurition] hoped for, and the evidence [or demonstration of [Page 141] the Truth] of things not seen, [i. e. removed from sence, by timen parterition, or place in absence;] so thereby we see the Saints and those Truths attested by them in Ages past.

4. As for Love, it's not only the most eminent Grace of actual com­munion between Christ and his Members, and of them with each other in the state that we are in here; but it's almost the only re­maining when we go hence, 1 Cor. 13.13. John treats much of the transcendent excellency of this Grace throughout his Epistle, &c. 1 John 4.11. If God so loved us, we ought to love one another, 12. If we love one another, God dwelleth in us, and his love is made perfect in us: by this Grace we have communion with all Saints Militant and Tri­umphant, 1 John 5.1. Every one that loveth him that is begot, loveth him that is begotten of him.

5. Now by Communion in these two Graces, the Church grows up to its full perfection; the Apostle saying, Ephes. 4.12. That the Mi­nistry and Ministration is for the Building up of the Body of Christ, [...] [agreement in all points of Faith, and Profession of it] and to the knowledge of the Son of God, [the Head] to the perfect man, to the measure of the Stature of the fullness of Christ [Mystical] filling up his Body, and receiving influen­tially of his Fulness by Faith, and v. 15. [...], do grow more and more sincere in Love; this Love shews it self in its fellow-feeling, also that it works in us, whereby we communicate in each others Sufferings, and supply each others wants, for the good of the whole; this part of Communion is fully discoursed by the Apostle, 1 Cor. 12.13, 14, &c. yea in the most part of the Chapter.

6. Thus far Communion belongs to the Church under its Catholick consideration in its Mystical State; there must be some external actions and things that are visible, where­by the Communion of these Gra­ces must be manifest, in Ministry, Offices, Gifts, Ordinances, but all for and from the Spirit, and these eminent Graces of Faith and Love.

7. Communion then of particu­lar Congregations must be by Christ's Ordination visible in those sacred Means and Ordinances ap­pointed by Christ for its growth, confirmation, and building up in Grace and Truth. God having made his Church in its visible state, the Nursery of Grace, and the Knowledge of the Truth, Eph. 4.12. For the perfecting of the Saints, for the work of the Ministry, for the edifying the Body of Christ, [i. e. in the militanting visible part] 13. till we all come in the Ʋnity of the [Page 144] Faith, and the Knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the full­ness of Christ. Verse 14. That we should be henceforth no more Chil­dren.

8. The Edification of the Church being appointed by Christ in a way of Communion; we are to consi­der, 1. wherein this visible commu­nion doth consist; 2. what is the ground and end of it: 3. where, and between whom it is. 1. Where­in doth it consist? It doth consist, first in participation of some com­mon benefit and advantages, which a particular Congregation are ca­pable of, and have frequent fellow­ship together in, and these are Church-Gifts and Church-Ordi­nances, Acts 2.42. They continued stedfast in the Apostles Doctrine and Fellowship, in Breaking Bread and in Prayers; and for this end hath Christ furnished his Church with [Page 145] Ministry and Ordinances, Ephes. 4. Ministry by erecting extraordina­ry and ordinary for the planting of his Church; our Saviour thought meet to send them with extraordi­nary Commission and qualificati­ons those that were such, were es­pecially Apostles, Prophets, & Evange­lists, 1 Cor. 12.28. First Apostles, secondarily Prophets, Eph. 4.11. These were all to be Witnesses of the Re­surrection and Ascension of our Lord Jesus, and confirm their Do­ctrine by Miracles, had their inspi­ration of the Holy Ghost, special Presence of God, and power in the Churches wherever they came, especially the Apostles.

9. The Apostles were XII, which waited upon our Lord during his Ministry on earth, before his Suf­ferings; Judas then falling from his Ministry, when our Lord As­cended he left eleven, to which Matthias was added by Lot, and E­lection [Page 146] of the Church, Act. 1. to these two more were added after­wards, by special command of the Holy Ghost to the Prophets in the Church at Antioch, Act. 13.1, 2, 3. compared with chap. 14.14. Which when the Apostles Barnabas and Paul heard of; and before that Ordinati­on, Barnabas was but a Prophet, sent from the Church at Jerusalem to assist them that were there be­fore; as appears chap. 11.22, 23. and chap. 13.1.

10. The Prophets, I apprehend to be such, who were furnished with Gifts and Graces, and extraordina­ry inspiration; their Call and Com­mission being such, for the calling of the Gentiles, and gathering the Churches: And I suppose them to be those Brethren of the 120 that waited together at Jerusalem, till they were baptized with the Holy Ghost and fire, being all equally with the Apostles furnished with [Page 147] the gift of Tongues (though secon­dary to them in their power) for the dispensing the Gospel to all Na­tions, and therefore upon the scat­tering the Church of Jerusalem af­ter Stephens Persecution; these Prophets mostly began the Chur­ches of the Gentiles by their Mini­stry at first: My Reasons for it are, 1. That its evident all the Brethren as well as the Apostles were extra­ordinarily furnished for the Mini­stry, Act. 2.4. They were all filled with the Holy Ghost, and began to speak with other tongues, &c. Now this was for special ends, that they were capacitated to speak to all Nations in their own Languages.

2. We find upon Stevens Persecu­tion, Act. 8.1. that they were all scattered, except the Apostles; not the whole Church, for we read of­ten of that Church still, but all the Brethren of the 120 were scattered throughout the Regions of Judea & Samaria, by whole means Churches [Page 148] of the Jews were gathered, as it ap­pears, verse 14. and Acts 9.31. After God had taken off that great Infor­mer Saul, then had all the Churches rest throughout all Judea, Galilee and Samaria. Likewise we find that the Church of Antioch, the first among the Gentiles that we read of, was Planted by their Ministry; see Acts 11.19, 20, 22. compare with ch. 13. 1. More might be said on this point but I must keep to the present de­sign, only naming the several Offi­ces.

11 The third kind of extraordi­dary Officers, were Evangelists, such as Steven, Phillip, Luke, Mark, Timothy, &c. they were men no doubt extraordinarily qualified, and were called Evangelists, as being Assistants to the Apostles, and tra­velled with them, and sometimes alone, as Philip: It may be doubted whether the seven Deacons were of that 120 Brethren, for they were [Page 149] men full of the Holy Ghost, ch. 6. 3. and afterward being pitched up­on for eminent Service to the Church, were called now Evangelists; but being not of the number that were together at our Saviours Ascenti­on and Pentecost, and though their work might be the same with the Prophets, yet their dignity was in­feriour to the Apostles and Prophets, as Eph. 4. Some Apostles, some Pro­phets, some Evangelists; but we need not lay much stress now upon the differences of those Offices cea­sed; those Officers, especially Apo­stles and Prophets, are irrecovera­bly ceased from the very nature of them; for an Apostle, it were requi­site to be one who had seen the Lord, and a Prophet (according to what we endeavour to prove) one of those that were baptized with the Ghost and Fire at Pentecost. As for an Evangelist, it's most proba­ble to remain, if any, because the [Page 150] work still remains necessary to the encrease of the Church, viz. Prea­ching to Unconverted people, and gathering of Churches; tho' none can be expected since the Primitive Times with any more then ordina­ry qualifications which any stated Church-officer hath, such Evange­lists & such Deacons cannot be had: But to supply those Offices neces­sary now in the Church, those that are to be mentioned are sufficient.

12. The Ordinary Officers re­maining in the Church now, may be reduced to these two heads, El­ders and Deacons; Elders, for Mini­stry and Government; Deacons, to serve Tables, to look after the ne­cessary charges for the Ministry, Ordinances, Assemblies, Poor, &c. I shall not enlarge here, it being e­vident to every one acquainted with Scripture.

13. The Ordinances of Ordinary Communion, are Prayer, Preach­ing [Page 151] the Word, Sacraments, Acts 2. Collections. The Lords Supper is still spoken of as the most eminent Ordi­nance of Communion, 1 Cor. 10.16.

14. If we enquire for the ground and end of Communion in these Ordinances, it is, That this is the way appointed by Christ for the edifying his Body, for the encrease of Faith and Love in the Members of Christ; those Ordinances being designed indeed, as to the Church, for edification; for its not to be sup­posed that a Church-Member should be an unconverted person; if a hy­pocrite creep in, he hath nothing of true end and design of Communion. So that by Communion the Body of Christ is nourished, strengthened and perfected, towards its fullness of stature in Christ.

15. If it be enquired where Church Communion is, and be­tween what kind of persons? I an­swer, Church Communion in Or­nances, [Page 152] can be but in one particu­lar Congregation, at the same time, where all may meet for edification in one place, & we read of no other in the Primitive Church; tho some would have that of Jerusalem to be greater then so, after the addition of 3000; but its expresly said, that they were all together in Fellowship, and met together still before the dispersion, Acts 2.42.44. also chap. 5.12. and other places; but this great Church was scattered after­wards by Gods Providence, order­ing it for the great advantage of the Gospel, and propagation of Chur­ches.

16. If it be inquired between whom Church-Communion is ex­ercised? The answer is easy, It's between particular Members, that ordinarily have fellowship in the same particular Congregations; as likewise between one particular Church and another, all Churches [Page 153] comunicating in this, that they are of the same universal Body, have the same Head, Bond of Union, Graces, Ordinances, Priviledges, as in the one intire Catholick Body; as every individual person in fellow­ship is a Member in particular, so every individual Church is a part of that Integrum compacted by that vvhich every joynt supplyeth,Ephes. 4.16. according to the effectual working in the mea­sure of every part, &c.

17. Communion we have said, as it stands in copartnership in some common good, so in communicati­on between Member and Member; what of peculiar good is in any part, is communicable to the rest, or fellow-feeling of the Sufferings of each other. As there is a com­mon design carri'd on by every part for the good of the whole, so by all parts for each other: The Apostle tells us this at large, 1 Cor. 12. Eph. 4.

18. The mutual communication that is visible in order to spiritual advantage, stands in giving and re­ceiving by the exercise of spiritual gifts and graces in the Word and Prayer, by mutual advice and coun­sel, by admonition and Church-censures, where required; by con­tributions to the wants and neces­sities of each other any way arising, Spiritual or Temporal. This Commu­nion is practicable between Church and Church also, not only by occa­sional participation in the Word and Ordinances with each other, but in the matters before mentio­ned of advice and supply of each others wants: In the former case, we have the example of the Church of Antioch, advising with the Church of Jerusalem; in the latter, that 1 Cor. 16.5. 2 Cor. 9.3, 4. Gal. 6.6. &c.

CHAP. XI. The Conclusion.

BEing not minded to enlarge this discourse any further at this time, I shall only lay down a few Corolary Assertions briefly to obviate some objections that may rise in some mens minds against what hath been spoken, which we shall be ready to defend, if occasion requires.

1. That that only is a true consti­tuted Church of Christ, which is a house of Gods Building; it's not mans fancy or pretentions, that renders any thing so.

2. That a Christians actual Com­munion with any one true Visible [Page 156] Church of Christ, makes him a Member in Communion with all the Churches of Christ; though he doth not at present, nor hath occasion to communicate with any Congregated Body, besides what he is actually and immediately in Communion with.

3. Hence barely Non-Commu­nion as to immediate Participation in Ordinances with this or that Church, doth not Unchurch them, (as some men phrase it) i. e. con­demn their standing, neither is it any part of Schism or cul­pable Separation.

4. There is a Separation that is absolutely necessary to every True Visible Church of Christ, there can be none without it, and it is the duty of True Churches and Mem­bers to practice it.

5. This Separation is from the World, Flesh and Devil, and there­fore from all the children of these, [Page 157] and from all false Churches what­soever.

6. That all Antichristian Chur­ches, as well as absolutely Heathen, are Idol-temples, and therefore Communion with them is fellow­ship with Belial and his Idols, 1 Cor. 6.

7. That Christ hath had his true Worshippers and Churches during the whole time of the Antichristi­an Reign and Rage, but in a Wil­derness, especially as to Visible Form and Constitution; yea trod­den down by the Gentiles for the most part; preserved notwithstand­ing by Christ in some times and places in its essential mystical state, at least without any visible lustre in Externals, as the Church of Old in Egypt and Babylon; in other times and places he hath secured them in some retirements, so far as to have opportunity to erect Tabernacles of true Gospel constitutions in [Page 158] form and fashion as he primitively appointed.

8. And thus the true Churches of Christ hath stood during the time of the Womans militating in the Wilderness, under its several Scatterings, Deformations and Re­formations, under which God hath owned them all the dayes of their wanderings in the Wilderness.

9. God hath had his degrees of Reformation and Purity of his Church, especially during the last part of the Beasts Reign, and that all such degrees have been progres­ses in Separation, as to Purity of Ordinances and Worship, till at last there shall be a perfect full and clear Redemption of Zion from all her Captivity in this Spiritual E­gypt and Babylon.

10. Schism is a thing talked more of then understood; we only affirm this concerning it, 1. That Sepa­ration from a manifestly false [Page 159] Church is no Schism. 2. Non-com­munion with a suspected Church, is no Schism, but a duty. 3. That all Schism spoken of in Scripture, is actually and immediately in some particular Congregation, being a Visible Politick Body; and those there mentioned are not all ampu­tations, or rentings asunder; most of them are but divisions in some matters of judgment and affection, without a destruction of the whole as in the Church of Corinth, though there may be some tendency there­unto.

11. Manifest Corruptions in Worship persisted in, especially if such as are taken up again, after they have been abundantly wit­nessed against, and purged out by former degrees of Reformation, are to be separated from, and wit­nessed against, and such Churches as maintain them: Yea, such Separation is so far from a just [Page 160] charge of Schism, that it is a ne­cessary Duty of all those whose Minds and Consciences are infor­med in the truth of the Gospel.