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▪

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 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 〈 in non-Latin alphabet 〉 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 Church: but elſewhere in the New Teſtament, I know not of one place where 〈 in non-Latin alphabet 〉 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 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 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 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 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, 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 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 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, 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; 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 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 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 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 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 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.

THere is no ſuch things as a Parochial Church deducible from Rules of the Goſpel, neither can it be ſhewed that the word 〈 in non-Latin alphabet 〉 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 (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 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 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 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 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 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 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 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 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 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; 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 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; 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 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 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 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. 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 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.

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.

WE have ſhewed that in one place the word 〈 in non-Latin alphabet 〉 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.

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; 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 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 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 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 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 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 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 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 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 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 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.

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 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 〈 in non-Latin alphabet 〉 is uſed, it always ſignifies a Congregation or Aſſembly of men met together, at leaſt occaſionally, upon ſome civil, ſpiritual, or ſinful 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 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 〈 in non-Latin alphabet 〉 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, 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 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 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 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 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 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 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 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 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 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 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 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.

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, 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 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, 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 • 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 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 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 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 [ 〈 in non-Latin alphabet 〉 : this Unity, notwithſtanding all diverſities is the groundwork of all Uniformity among Chriſtians] There is one Body, one 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 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; 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. 〈 in non-Latin alphabet 〉 , 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; [ 〈 in non-Latin alphabet 〉 , truthing it away in love, or walking ſincerely in love] doth grow up towards him, or upon 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, 〈 in non-Latin alphabet 〉 , according to the Energy or in-operation (viz. of the Spirit) in every part. We have alſo here 〈 in non-Latin alphabet 〉 , and the ſame word Philip. 1.19. This ſhall turn to my Salvation, 〈 in non-Latin alphabet 〉 , 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, 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.

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 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. 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, 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 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 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.

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 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, 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 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 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 charge of Schiſm, that it is a neceſſary Duty of all thoſe whoſe Minds and Conſciences are informed in the truth of the Goſpel.