The True Way of Concord of All the Christian Churches, Part 2 · Chapter 6
CHAP. VI.
IV. What is neceſſary to the Conſtitution, Adminiſtration and Communion of ſingle Churches?
§. 1. BY [ſingle] and [Particular] Churches I ſtill mean thoſe that are compounded of many Chriſtians, but not of many Churches.
And I take not the word [Church] in any of the la…e ſenſes, (for civil, or occaſional meetings, or ſocieties, or for every religious concourſe of Chriſtians, as a Synod, an accidental day of faſting and prayer, &c.) nor for a meer Community or neighbourhood of Chriſtians, nor for a Chriſtian Kingdom or City, governed by the Magiſtrates ſword: But for a proper Church as political conſiſting of Paſtor and flock.
§. 2. When the Apoſtles ordained them Elders in every Church, Act. 14. 23. it ſignifieth that they ſetled theſe Elders as the proper fixed Church-guides of thoſe Churches; Not that they had no Miniſterial power elſewhere, but that this was their proper ſpecial Charge or Province. As a Licenſed Phyſicion that hath a particular Hoſpital or City, is a Phyſicion every where that he cometh, and not breaking order may exerciſe his Art, but he may not invade another mans Hoſpital or Province, nor is bound as the other is to medicate that Hoſpital, &c. So a Miniſter of Chriſt lawfully invited, may Preach and Adminiſter Sacraments, yea and Diſcipline in any other Church pro tempore, not as a Lay-man, but as a Miniſter in office. But he is not bound to take the Charge of another mans flock, nor may intrude diſorderly, but as a helper or on juſt call.
§. 3. Titus is appointed to ordain ſuch Elders in every City, which is all one as in every Church: not that every City then had a Church; nor that he was to ordain Elders in the Cities that had no Churches: nor that he was forbidden to ordain Elders in Countrey Villages: Nor that he was tyed either to ordain many Elders in every Church or City, or yet to ordain but One in one City, or one Church. But becauſe de facto there were few or no Villages then that had Chriſtians enow to make a Church of deſirable conſiſtence, therefore they were congregate commonly in Cities and great Towns, where the Chriſtians of the neighbour Villages joyned with them.
§. 4. Every ſuch ſingle Church then by the Apoſtles order had their own Paſtor (one or more) and every ſuch fixed Paſtor knew his proper Charge and flock. And in the time when the Epiſtles of Ignatius were written, every ſuch Church had One Biſhop over the other Elders, and uſually ſome fellow Elders and Deacons, and a ſingle undivided Church was known by theſe notes of Unity [foreign, &c. In every Church there is one Altar (or Altar place, foreign) and one Biſhop with his fellow Presbyters and Deacons] Whence Mr. Mede well noteth the certainty that then no Church of one Altar was denyed a Biſhop, and no Biſhop had more Churches with an Altar than one. That is, no other Aſſembly for ſtated Communion.
§. 5. Yet occaſional and ſubordinate Communion parts of a Church may hold: Thoſe called Independents deny not but that in perſecution or for want of a large room, the ſame Church may meet by parts in ſeveral places at once: And all confeſs that a Pariſh Church may admit of Chapels and Oratories, where diſtant and weak perſons may frequently meet, that yet ſometimes muſt come to the Pariſh Church. And families that have ſick perſons may Communicate with neighbours joyning with them. But theſe are not Churches but parts of ſuch.
§. 6. God hath not ſaid juſt how many perſons muſt make a ſingle Church, no more and no leſs, determinately: but he hath given us ſufficient notice to guide us by the work and end, and by his general precepts and examples.
§. 7. A ſingle Church is a ſociety of Chriſtians of Divine inſtitution, conſiſting of one Paſtor or more as the Guiding part, and a competent number of private Chriſtians as the Guided part, aſſociated by Conſent for perſonal preſential holy Communion and mutual aſſiſtance, in holy Doctrine, holy worſhip of God, holy order, and holy Converſation, for the edification, preſervation and ſalvation of that Church, and the welfare of the Church univerſal of which it is a part, and the Glorifying and Pleaſing of God our Creator, Redeemer and Sanctifier.
§. 8. To open the parts of this definition obſerve,
1. That as in defining a Sacrament, ſo in defining a Church, we mention the Divine Inſtitution, becauſe it is not human Sacraments or humanly-invented Churches that we treat of.
§. 9. 2. Note that only Chriſtians make a Chriſtian Church (as is oft ſaid) Profeſſed Chriſtians the viſible Church, and ſincere heart conſenters the myſtical regenerated ſaved Church.
§. 10. 3. It is not any other company of Chriſtians, but a ſociety or Governed aſſociation that we ſpeak of as ſtrictly called a Church.
§. 11. 4. The Paſtors and flock are the eſſential conſtitutive parts: It may be a Community without a Paſtor, but not a Policie, or Eccleſiaſtical Society. While the Paſtor liveth it is ſuch a Church in eſſe exiſtente: when the Paſtor is dead, it is an exiſtent Community, and virtually and morally a Political Church, becauſe by the Law and the peoples reſolution another is to be ſeaſonably choſen. As an elective Kingdom in the interregnum is virtually and morally a Kingdom: But if the purpoſe of choſing a Succeſſour be changed, the Kingdom and ſo the Church is diſſolved, or changed into ſomewhat elſe.
§. 12. 5. It is indifferent to the being (though not uſually to the well-being) of a Church, whether it have one Paſtor or many.
§. 13. 6. The number of the people though not preciſely determined muſt be competent to the Ends of the Society: If it be Greater or ſmaller than is neceſſary to the Ends, it is no Church of this defined ſpecies: As Logicians ſay of the ſubject of other relations: If a Boat or Ship be no bigger than a ſpoon, it is not a Boat or Ship, but equivocally: And it may be ſo big as to be no Boat or Ship, when it is uncapable of the Ends. A Family is too ſmall to be a City: And a Kingdom or the world is too big. Diſpoſitio materiae eſt neceſſaria ad receptionem formae.
§. 14. 7. It is impoſſible to be a Church without the cement of Conſent, profeſſed or cordial: If many be forced into a Temple not conſenting, it is a Priſon, and they are not a Church. If they conſent only to meet on other occaſions, or for ſome occaſional act of Religion, it is not thereby made a Church. If they be commanded to conſent and do not, and if it only be their duty, it maketh them not a Church, but only proveth that they ought to be one. No Law or command maketh a Church without Conſent. But this Conſent may be divers waies expreſſed: The plaineſt & moſt obliging way is beſt; but is not abſolutely neceſſary: In ſome times and caſes it may be more needful than at others: eſpecially at the firſt gathering and forming of a Church: ſometime ordinary Communion or attendance ſpecially of perſons born in that Church, may ſignifie neceſſary Conſent. It's pity then that men ſhould be ſo weak as ſome, to make expreſs Covenanting of each member with the Church and Paſtor neceſſary, and others to deride it; when it is laudable ad bene eſſe but not neceſſary ad eſſe. But ſome ſignification of Conſent is neceſſary ad eſſe, that is, A Conſent to be a member of the ſociety, and ſubmit to the Paſtor, and hold Communion with the Church to the Ends in the definition. And the plainer this is expreſt, it is the fitter to ſatisfie the Church and oblige the perſon. But whether the Conſent be ſignified by words, writings or deeds is undetermined. No man can have the great priviledges of a member either of the univerſal or particular Church againſt or without his will and conſent: And no Miniſter not conſenting can be a Paſtor to any. The Relation of a Church member conſiſteth in a Right to great benefits due to no refuſer or unwilling perſon, and in obligation to duty contracted by Conſent, beſides the obligation of Gods Command. We can no further prove any Company of Chriſtians to be a Church than we can prove that they Conſent to Church relation for Church Ends.
§. 15. Chriſtianity it ſelf conſiſteth in a believing Conſent to the Covenant of Grace; and as no man is a Chriſtian nor hath right to Chriſt and his ſaving benefits without Conſent, ſo no man can have right to the Sacraments that ſeal and deliver this Covenant and benefits without conſent: No Chriſtian in his wits is for the Baptizing of any adult perſon that conſenteth not; And the Lords Supper is a ſeal of the ſame Covenant, and no more due to non-conſenters than Baptiſm. And as it is not enough to ſay [I am willing to be Baptized, but not by a Miniſter, or not in the order appointed by Chriſt] ſo it is not enough to ſay [I would have the Sacrament and Communion with the Church, but I will not ſubmit to the Miniſtry, Doctrine, Worſhip or Diſcipline of that Church]. For this is as great a contradiction as to ſay [I will be a ſervant to you, but I will not work or obey but only have my wages] or [I will be a Soldier, but I will not fight but be paid]. He that will have Communion with the Church, muſt conſent to the Miniſtry, Worſhip and Diſcipline of that Church in which Communion conſiſteth.
§. 16. And if a Miniſter ſhall be ſo impoſed on, as that any man or woman may come when they pleaſe, and force him to give them the Sacrament of Communion, without conſenting to take him for their Paſtor, or to be taught or guided by him, (yea or give him ſatisfactory notice that they know what the Sacrament is, or who Chriſt is) he is a ſlave and not a Paſtor: Baſer than any School-maſter, Philoſopher, or Phyſicion, that are not forced to take a Scholar, Pupil or Patient againſt their will, or that will not take them for their Teacher or Phyſicion, and obey them.
§. 17. Yet if on this pretence any Biſhop or Paſtor will impoſe unneceſſary Covenants, promiſes or profeſſions on the Church or any Chriſtians, and make their wills a Law, and oblige men to give them any other Belief or Obedience than truly belongeth to the Paſtoral Office, and ſo will ſet up a tyranny inſtead of a Chriſtian Miniſtry, they are not herein to be obeyed, leſt we be guilty of the corruption.
§. 18. Yea if every integral part of the Paſtors power and the peoples duty be put into ſuch Promiſes or Contracts, and the people required to profeſs their Conſent, as a neceſſary condition of their Communion, it is ſinful tyranny, contrary to Gods Law and common reaſon and the conſtant practice of the Primitive Church. Chriſt himſelf requireth unto Baptiſm no other Conſent as neceſſary, ſave to the eſſentials of Religion. A thouſand Integrals may be unknown to the Baptized, and are ſo to moſt Chriſtians: It is our duty never to think, ſpeak or do amiſs; But Chriſt maketh not ſuch duty neceſſary to our Baptiſm, Chriſtianity or Church Communion. It is the duty of every member of a ſingle Church, to hear, believe and obey the Paſtor in many things where the beſt may fail. To excommunicate a man therefore for not ſubſcribing or profeſſing aſſent to ſome unneceſſary doubtful form, for not being convinced by a Lay-Chancellours ſayings in a doubted caſe, or for not paying the Court Fees, or for not appearing the day that one is ſummoned to appear at the Chancellours Court, and ſuch like, are but tyrannical Schiſmatical acts.
The King himſelf is ſatisfied with the Oaths of Allegiance and Supremacie, and doth not require all the ſubjects, no nor the wiſeſt Lawyers or Judges, to ſwear, ſubſcribe or profeſs, that they aſſent and conſent to all the Laws of the land.
§. 19. 8. The great Controverſie of the age and many ages, is about the true and formal difference between the loweſt ſpecies of Churches, which is called A particular or ſingle Church, and an aſſociation of Churches or a compound Church: That we may not confound them, nor make a meer gradual difference in the ſame ſpecies to paſs for a ſpecifick difference. And there is more lyeth on this than moſt obſerve. And therefore I determine it here in the definition.
1. It is commonly granted that there muſt be Chriſtian Aſſemblies fixed for ordinary Communion in Gods worſhip. 2. And it is agreed that theſe Aſſemblies cannot be held without the officiating and conduct of Miniſters of Chriſt, authorized to teach and adminiſter the Sacraments (Though there be alſo another ſort of aſſemblies, even for ſome Religious exerciſes, which may be held by Princes, Judges and other Lay-men.) 3. And it is by Grotius and many others manifeſted, that Chriſt formed his Churches more to the ſimilitude of the Synagogue than the Temple ſtate of order and worſhip. 4. And it is agreed that though Apoſtles, Evangeliſts, and other itinerant Preachers might gather Sacred Aſſemblies where they came, and were as tranſient temporary Paſtors to them, yet the Apoſtles were guided by the Spirit to ſettle Elders in every Church, as is proved before.
But here men make a great and diſtracting Controverſie, 1. Whether this firſt Church-ſpecies may not conſiſt of many Congregations, yea, many hundreds or thouſands? 2. And whether every Church of the loweſt ſpecies muſt have a Biſhop?
§. 20. To decide this Controverſie I do in the definition expreſs the ſpecification of this Church relation from the End, as all ſuch kind of relations muſt be. It muſt be a fixed aſſociation of Chriſtians [for perſonal preſential Communion and aſſiſtance in holy doctrine, worſhip &c.] This definition is neceſſary and herein ſufficient. 1. It is neceſſary that a difference be noted between a ſingle Church and a Compoſition of Churches: Becauſe, 1. Several ends ſhew us that they are not univocaly called Churches but are of ſeveral ſorts. 2. The firſt is paſt controverſie of Divine inſtitution: The other are by ſome men taken for Divine, by ſome for Lawful humane, and by ſome for ſinful inventions, and additions to Gods appointed order. Things that ſo much differ muſt be differenced.
2. It is ſufficient as 1. Aſſigning the true ſpecifying end, 2. and avoiding all extreams.
1. It aſſigneth the true end: For that Churches of ſuch a ſort, for that end were ſettled by the Apoſtles, none deny: 2. It juſtly differenceth them from all other ſocieties: 1. There may be occaſional meetings of Part of a Church, for want of room, or liberty, in private houſes, Chapels, or Oratories; Independents, Presbyterians and Dioceſans grant this: But theſe ſtill acknowledge themſelves to be but parts of a larger ſociety conſenting to the ſame ſpecifying ends; and aſſembling ſometimes with that larger body and ſometimes apart, by reaſon of impediments, (age, weakneſs, diſtance, weather, perſecution &c): And though a Pariſh (as many) have far more than can meet at once together, yet, 1. Still the ends of the aſſociation is for that ſort of Communion: 2. Some of a family may meet one day and ſome another and ſome a third. 3. Every error and corruption altereth not the ſpecies of the Church: The individuals that fail and abſent themſelves make not Parochial Communion to be another thing for other ends. A Parochial Church then is the loweſt and firſt true ſpecies of Churches.
2. And this diſtinguiſheth it from all Compound Churches, which are not for Preſent Ordinary Communion in publick worſhip and Diſcipline, but only for Diſtant Communion by Officers, Delegates or Letters.
1. A Synod is for Conſultation, and not purpoſely congregated for ordinary Communion in worſhip, and the Churches which ſend their Biſhops or Paſtors thither have not perſonal preſential Communion one with another ever the more; but only mediate by Delegates or Officers. They may dwell a thouſand miles or more from one another. If all the Schoolmaſters in ſeveral Kingdoms ſhould hold Provincial, National, or much larger Synods for agreement in Teaching and Governing their Schools, this would not confound ſuch a Synod with a School, as if they were of the ſame Species of ſociety.
2. This diſtinguiſheth a ſingle Church from the Papal pretended univerſal policy; And from a Patriarchal Church, and from a Provincial, and a Dioceſan Church in the ſenſe now uſed: For theſe are compounded of ſeveral ſingle Churches; and they are not a ſociety at all aſſociated for ordinary perſonal preſential Communion in Gods worſhip and holy living: Only they are all under one General Governour, not uſing to meet themſelves nor ever ſeeing one another. Now if to be under one abſent General Biſhop be that which ſpecifyeth a ſingle or particular Church, then All that called the Roman Catholick Church is but one ſingle Church, compounded of no Churches: Or one Patriarchal or Provincial or National Church, were the loweſt ſpecies, and a ſingle Church, and ſo the Dioceſans were none.
But if that which maketh it a ſingle Church of the loweſt ſpecies were that no Biſhop is under them, but that they are under one ſole Biſhop, then 1. If all England had but one Biſhop (as many tell us all Abaſſia hath but one called the Abunah) or if a Patriarch put down all the Biſhops under him, this Church of his would be but a ſingle Church. 2. And then there would be no ſuch thing as a Church aſſociated for perſonal preſential Communion, which I have proved that the Apoſtles by the ſpirit ſettled.
§. 21. Thoſe that tell us that a Dioceſan Church is the firſt or loweſt ſpecies of Divine inſtitution, do either mean by a Dioceſs ſuch a ſociety as we now call a Pariſh, aſſociated for preſential Communion, or a Church made of many ſuch aſſociated under one Biſhop: If the firſt, they differ only about the name, in which they go againſt our common uſe, and are not intelligible by the vulgar. Though in old Church writers a Dioceſs is ſometimes taken as greater than a Province and ſometime as leſs, and a Pariſh and a Dioceſs are ſometimes uſed for the ſame, and ſometime not, yet that diverſity of naming hindreth us not from knowing the difference of the things, either as defined, or as commonly now denominated a Pariſh Church and a Dioceſs. And if their meaning be to prove that ſingle Churches eſſentiated by their Aſſociation for Preſent perſonal Communion, are not of Gods inſtitution, no intelligent impartial Chriſtians will believe them, who underſtand the Scripture and the ſtate of the primitive Churches, and the reaſon of the thing. Did men believe this, they would believe that Chriſt had inſtituted no Church order or form at all; Much leſs being to be ſaid for the reſt than this. And even thoſe few that ſay that no form of Church Government is ſettled by God, do yet grant that ſetled congregations for ordinary worſhip and mutual help with their guiding Paſtors are of Divine right; and ſo confute themſelves; unleſs they mean only that Paſtoral Government of compounded Churches is not jure Divino.
§. 22. And ſome called Presbyterians diſtinguiſh between a Worſhipping Church, and a Governed Church, and tell us that the loweſt Governed Church ſhould conſiſt of divers worſhipping Churches. It may ſometime contein divers ſubordinate bymeetings as Chapels for them that muſt needs be oft abſent from the full aſſembly: But that it muſt have many ſuch, or that it muſt or may have many full ſettled worſhipping Churches, that perſonally communicate ſtill diſtantly only in their ſeveral Pariſhes, is contrary to Scripture, antiquity and reaſon; and denyeth the firſt inſtituted Church form.
Thorndikes firſt books which fetch the reaſon of Church Government from Aſſemblies, were far truer than his later, in which he ſeemed to dream of a humane univerſal Policy.
§. 23. Either a Biſhop as diſtinct (in Order or Degree) from Presbyters is neceſſary to the Being of a Church of Divine inſtitution, or not: If not, then it may be a Church without ſuch a Biſhop, and have accordingly the rights of a Church (in the proper political ſenſe now intended by the word [Church.]) And then the old ſayings would not be true, 1. Of Ignatius that [to every Church there is one Altar, and one Biſhop with his fellow Presbyters and Deacons] 2. Of Cyprian, that ubi Epiſcopus ibi Eccleſia: 3. Of Hierome and others, Eccleſia eft pl…bs adunat a Epiſcopo.
If yea, then 1. Our Pariſh Prieſts are true Biſhops, or elſe the Pariſh Churches are no true Churches, but Chapels, as wanting an eſſential part. 2. And then there are no Churches in England of the loweſt ſpecies (for preſent Communion, &c.) 3. And then it will be hard to confute them that ſay, No form of Church Government is jure Divino or inſtituted of God. 4. And the form of Government being the ſpecifying form of the policy or Church, it will follow that God hath inſtituted no Churches but the univerſal as headed by Chriſt. 5. And if you will confeſs to the Separatiſts that we have no Churches of Gods inſtitution, you will never heal their ſeparation.
§. 24. I am therefore paſt all doubt that if it can be proved that a Biſhop is neceſſary to every true Church, that every Pariſh ſhould have a Biſhop, and if Arch-biſhops be good and meet, the Dioceſans ſhould be their Arch-biſhops. And that depoſing the Pariſh Biſhops and Churches is a heinous corrupting crime. But if Biſhops be not neceſſary to a Church as ſuch, the caſe is otherwiſe.
§. 25. It is therefore of great importance that ſingle Churches be neither too great nor too ſmall. If too ſmall, they will want 1. the honour of fulneſs, 2. and the cheering help of praiſing God in great aſſemblies, 3. and the mutual counſel and vigilant help of many, 4. and the ſafe guidance of many Presbyters (or a Biſhop and Presbyters) which a few people cannot expect.
And if it be too great, it will 1. hinder the comfort of thoſe that want room in the Church aſſembly, 2. or cauſe the Church to degenerate into another ſort of ſociety.
It is beſt therefore that it ſhould be as Great as that all the people who are conſtant worſhippers of God on the Lords days may meet in one place, where they have liberty, Chapels or leſſer meetings being allowed to the aged, weak, ſick or very diſtant; yet all that are able coming ſometime to the common Church.
§. 26. The firſt degenerating of ſingle Churches grew 1. out of the ambition of the Paſtors to, extend their power as far as they could; 2. and out of a deſire in the people to ſee their aſſemblies as honourable for greatneſs, number, and concord as they might; 3. and out of a conceit that one City ſhould have but one Biſhop and ſo be one Governed Church.
And hereupon at Alexandria and Rome they began to have ſeveral fixed Chapels in the ſame City and neighbour villages, and the Biſhop to ſend Curate-Presbyters to them as he pleaſed, yet ſo that at firſt they communicated frequently in the Biſhops Church. After that theſe Presbyters were fixed and gave them the Sacraments where they came: After that they were tyed to come to the Biſhops Church for communion but at Eaſter, Whitſontide, or ſome great and rare ſeaſons: After that they were ſo many and far off, that they were no more obliged to come at all, or to hear or ſee the Biſhop, but only to be diſtantly ruled by him, and their Presbyters. Then many Countrey Pariſhes got Biſhops: But the City Biſhops diſagreeing with them, long after got them down.
§. 27. Were it true that every City in the old ſenſe ſhould have a Biſhop and but one, it would follow that every Corporation or great Town or Borough (called Market Towns) in England ſhould have one; the word [foreign] ſignifying ſuch of old. And were it ſo, and the Countrey Pariſhes adjoyning made Chapels and diſtributed accordingly to the ſeveral Towns, it would be like the old ſtate of the Church about three hundred and four hundred and five hundred years after Chriſt, and much better than it is, though not as it ſhould be.
§. 28. 9. The remote ends are mentioned in the definition, viz. the right worſhipping and obeying God, the welfare of the Church-univerſal (for the parts all contribute to the perfection of the whole); and the glory and pleaſing of God are the common ultimate end of all.
§. 29. By all this it appeareth what is neceſſary to make a particular Church, and to make a man a member of it: And that it is not neceſſary hereto that the perſon be a member of a Compound Church, Dioceſan, Provincial, Patriarchial, National or Papal (whatever it be to ſome of theſe on any other accounts): Nor yet that he make any unneceſſary profeſſion, promiſe or Covenant.
§. 30. But to the actual Communion with ſuch a Church in exerciſe, the nature of the thing maketh it neceſſary that the people conſent and be guided by their Paſtor in the circumſtances belonging to his office, which are neceſſary in genere (to be ſome way determined) but not neceſſary in ſpecie vel individuo (this rather than that). For inſtance: They that will have communion in publick worſhip, muſt meet in ſome capacious place, at ſome day, ſome hour: If any one will not come to that place, at that time appointed, he ſeparateth from that Communion in that act. The Scripture muſt be read in ſome Tranſlation, ſome order. If any ſay I will not Communicate with you unleſs you uſe another tranſlation, another order (without verſes, and Chapters) or read ſome other parts, he ſo far ſeparateth from that Church: In ſinging Pſalms if he will not joyn in that Verſion, that Pſalm, that Tune which the Church uſeth, he ſo far ſeparateth: If he will not hear the Preacher unleſs he change his text, his method, or uſe notes, or no notes, and ſo in ſuch caſes will not follow but lead, he ſeparateth ſo far: for all cannot be leaders, and be of one mind. But if the Miniſter will ſay, [You ſhall not communicate with us unleſs you will ſwear, or ſay, or do ſome unneceſſary thing] it is he then that is the divider, and unjuſtly caſteth out a Chriſtian.