doubtlesse authority is wise as an Angell of God to discerne what such Sycophants aime at in their seeking to asperse the Godly in the Land withall as those dealt by Daniel chap. 6. where it is evident what a course they tooke to be rid of him as we may see from v. 4. to 18. and the cause of all is noted v. 3. Daniel was honoured above them because an excellent spirit was in him and Darius thought to set him over the whole Realme I need not make application certainly whatever such men talke in Presse and Pulpit Authority may for ever be assured that those that faithfully endeavour in all good conscience as for their lives to honour the eternall God and their Saviour Jesus Christ in one command of his they will in another and therefore they need not doubt but those they nick-name Independants will by the helpe of Christ strive to obey the the fift Commandement as well as the first or any other and I suppose to this day notwithstanding all the aspersions of malevolent tongues and Pennes Authority hath found the truth of this we now speake of in abundance and I doubt not but so they shall to the end 8. The last and great Impediment that lyes in the way of the Godly is this That they are jealous lest this way we plead for is but the device of man having not the stamp and image of Christ upon it whatsoever we pretend and so if they should close with it they cannot expect the Lords presence with them blessing upon them in the practise of it but the Lord may say to them as he did to the form a Jewes in the like case who hath required these things at your hands Esay 1. Now for removing of this huge mountaine I shall only desire one thing may be seriously considered which is this that farre be it from those of the Congregationall way to perswade any man whatsoever to walke in obedience to and the practise of that which Christ himselfe will not own for his nor carries his image and superscription upon wherefore let it be put to the tryall whether this way of worshipping God I have pressed the godly in the land to the practise of do not hold weight in the ballance of the Sanctuary and be not more like to Jesus Christ then all other wayes of worship that are on foot in the Kingdome I shall for this purpose set before the godly some few briefe particulars that most naturally agree to this way we presse unto the practâ—se of and undoubtedly prove it to be from Heaven and hath the eternall God in Jesus Christ for its only author and institutor Arguments â—r the Conâ—egationall â—ay 1. That way of visible worship government in the Church of God that is most agreeable to the Scriptures in all its parts and parcels that must needs be the way of God but such is the way wee have before set down commonly called the Congregationall way and nick-named Independency ergo 2. That way of c. That most lifts up Jesus Christ and throwes down and abaseth the creature that must of necessity be the way of God but such is the congregationall way therefore 3. That way of c. that makes most for holines and advancement of purity in the hearts and lives of men that cannot be denyed to be the way of the Lord and to carry Christs image on it but such is the congregationall way ergo 4. That way of c. that carryes most of Christs glorious power presence in it and with it to the soules and consciences of men that is without controversie the way of Christ but so doth the congregationall way ergo c. 5. That way of c. that in the very nature and essence of it not only tends to the preservation of the spirituall liberty of those are within it but to the safety and welfare also of those that are without it that must needs be the way of the Lord but such is the congreg way ergo 6. That way of worship c. that hath not only least of the world in it but most of the worlds hatred and opposition against it that unavoidably declares it to be of God but so it is with this way we plead for therefore 7. Lastly That way of c. which drawes the most choysest and heavenliest soules to the embracing of it delighting in it as most sutable to the workings of the spirit of Christ in them that none can deny to be the way of the Lord but so it is with this congregationall way we plead for ergo These and the like Arguments might be produced and easily confirmed if need were to satisfie any ingenious and rationall man for the truth of the way we here presse Ob. You will say Prove but the first of these and it shall be sufficient Ans I have already in a great measure done it in the former discourse * Vid. Câ— of this Tâ—tise whâ— chiefe anâ—â—stantiall of the Coâ—gational are openâ— proved However to satisfie if possible all that are not obstinate take a brief view of the truth of the way in these particulars from Script 1. For the matter of a visible Church Saints Rom. 1.7 1 Cor. 1.2 14.33 Phil. 1.1 7. Col. 3.12 1 Thes 5.27 2. For the forme Uniting together in one spirituall body politique 1 Cor. 10.17 12.12.20 27. Ephes 2.22 and therefore compared to a temple house candlestick naturall body c. as I have shewed Chapter 2. 3. For the quantity as many as can meet together in one place Act. 2. 5. 6. Chap. 14.27 1 Cor. 14.23 4. For the power of government within it selfe Mat. 18.17 18 19. 1 Cor. 5.4 5 6 7 13. Act. 15.22 23. Rev. 2.20 5. For the office and officers of a particular visible Church Ephes 4.11 12. Rom. 12.6 7. 1 Cor. 12.28 6. For the choosing of officers by the whole Church Act. 1.15 ult 6.2 3. 14.23 7. For admission of members the godly and their seed Act 2.38 39. as the seed by covenant 1 Cor. â— so themselves by declaration of their repentance and profession of their faith in Christ as Mat. 16.16 Act. 2.38 41 42. Act. 19.18 19. 8. For casting out from the Church Mat. 18.17 1 Cor. 5.5 13. 2 Cor. 3.6 14. Rev. 2.20 9. For partaking in Church-fellowship with other Churches upon recommendation Rom. 16.1 2 Cor. 3.1 10. For craving the help and assistance of neighbour Churches in difficult cases by way of advice and counsel Act. 15.1 2. 11. For sending out some of the members in the Churches businesse 2 Cor. 8.19 Phil. 2.25 Rom. 16.1 12. For the duties of Pastors and People each to other Abundant Scriptures might be produced as 1 Thes 5.11 12 13 14. Heb. 13.17 Act. 20.28 but this I have fully and in particular especially touching the members duties each towards other spoken to before So that here we
study the preservation of purity and holines amongst them this in a speciall manner is to be looked after what Paul spake to Timothy in particular we may say to them in church-fellowship keepe your selves pure and the reasons are these two 1. Because that purity is the beauty of a church Psal 93. ult as nothing doth more darken and obscrue a church then sin so nothing doth more adorn and beautifie a church then holines and purity 2. Because that purity is the strength of a church We never read of any churches that have miscarried but first it came from suffering themselves to be polluted and defiled either in opinion or practise The Vestall Virgins we read could not be overcome before they were defloured and therefore the Emperour first caused them to be defiled then destroyes them So here therefore let the churches that are as Virgins espoused to Jesus Christ 2 Cor. 11.2 labour to preserve their purity and then they need not feare their safety and to this purpose let them be carefull to observe and practise these following directions 1. Let every particular member labour to keepe their own vessels pure looke narrowly to his own heart and wayes and keepe himselfe from his own iniquity as David did Psal 18.23 2. Let them study faithfullnes one towards another in their relations watching over one another for the good of the whole Col. 1.1 3. Let those whom it concernes looke narrowly to the admission of members not looking to nor labouring after multitude so much as cleannes and purity a little church with great godlines is farre to be preferred before a great church I meane for number and smal purity 4. Let there be care taken that no root of bitternes be suffered to spring up to the defiling of any or if it appeare let it be in a spirit of love and meekenes suppressed timely t was the church of Corinths fault that they did not mourne for the incestuous persons fact and put him from amongst them 1 Cor. 5.1 2 6 13. 5. Let them have a watchfull eye to all church administrations that they be done according to the rule of the word and not after the wisdome of the flesh 4. They are to study the preservation of their liberty which Jesus Christ hath bestowâ—d upon them and purchased for them with his own bloud Gal. 5.1 that they may not be servants to men 1 Cor. 7.23 Now this liberty consists in these following particulars 1. In choosing their own officers Acts 1.15 and 6.2 3 4. 2. In admâ—ssion of members Acts 9 26.1â—.47 Rom. 14.1 3. In trying and examining their own members that are questioned within themselves as the church of Ephesus Revel 2.2 and debating matters controverted 4. In case of difference to crave the helpe of other churches towards the composing it as the church of Antioch did in Acts 15.2 3. which practise was not by way of appeale but only by craving advice and counsell 5. In case of an offending members refusall to heare the church to admonish or cut him off by excommunication from the body 1 Cor. 5.4 5 13. 6. In sending forth in the publique service of the church such as they shall judge most fit as Phil. 2.25 2 Cor. 8.19 7. In partaking with other churches in those priviledges and comforts that Christ hath bestowed upon them upon due knowledge recommendation as 2 Cor. 3.1 Rom. 16.1 2. If any desire further light in this particular they may read M. Cotton in his Treatise of the Keyes p. 13. to 20. and his Treatise of the way of the churches in New England p. 102. to 110. 5. Lastly They are to looke to the diligent performance of those duties mutually which their relations call them unto I shall only mention those duties that concern chuch members in generall 1. There must be a high esteem one of another Rom. 12.10 Phil. 2.3 2. Unfeigned love one to another 1 Thes 4.9 and this love must be pure 1 Tim. 1.5 Fervent 1 Pet. 1 22 4.8 Impartiall to one as well as another differing in judgement as well as agreeing Phil. 2.3 weake as well as strong Jam. 2.8 9. Rom. 14. encreasing Phil. 1.9 faithfull 1 Joh. 3.17 constant 1 Cor. 13. 3. A care to pray one for another as well as one with another Jam. 5.16 4. Watching over one another 1 Cor. 12.25 Phil. 2.4 Rom. 15.14 5. Stirring up one anothers graces Heb. 3.13 and 10.24 6. Imparting and communicating each to other of what God hath vouchsafed to us in temporals and spirituals without grudging 1 Pet. 4.10 Acts 2.44 45. and 18.26 7. Delighting in one anothers society and fellowship as Psal 133.1 Acts 2.42 8. Sympathising with one anothers condition Rom. 12.15 Heb. 13.2 thereby helping to beare each others burthen as Gal. 6.2 9. Bearing with each others unavoidable infirmities and weakenesses as Râ—m 14.3.13 Ephes 4.2 Col. 3.12 13. 10. An endeavour to recover such as are fallen and overtaken with sinne and that in the Spirit of meekenes Gal. 6.1 11. A care to preserve the credit and reputation of each other as Jam. 4 11. 12. A striving after unity in mind and judgement as well as affection Rom. 15.5 6 7. 1 Pet. 3.8 that so if it be possible there may be no divisions 1 Cor. 1.10 13. A giving to each other a liberty in the use of such things as are indifferent and not restrained by the word of Christ Rom. 14.2 3. not tying up the consciences of one another where Christ hath left us free 14. A maintaining of brotherly affection where we cannot be of one mind not grudging against and censuring one another Phil 2.2 3. Col. 3.13 15. Lastly in being patternes and examples in word and conversation in faith in charity in Spirit and purity as the Apostle speaks to Timothy 1 Tim. 4.12 and Phil. 3.17 c. CHAP. VII This chapter holds forth the severall hindrances and impediments that doe stand in the way of the godly whereby they are kept from this Gospel Church-state All which hindrances are removed in answering all the principall objections that are made against it â—mpediment THe first impediment that stands in their way is this That there are many learned and godly Ministers as well as private christians that both write and speak against this way Now to remove this impediment I shall desire the godly to consider these few things 1. Whether all those are truly godly that make a profession of godlinesse even amongst them that goe for Ministers and guides to others Is not the contrary too true have not too too many the forme of godlinesse denying the power of it according to that of 2 Tim. 3.5 walking up and down in sheeps clothing but inwardly are ravening wolves as Jesus Christ spake of the proud and lofty Pharisees and other false Prophets Mat. 7.15 and doe not their actions both abroad and at home speak out aloud the truth hereof So that the tongues and pens of
hearts to the beautifull wayes of Sion and accomplishing all those other gracious ends for which it is intended which is the constant prayer of him whose greatest ambition is to be instrumentall for Jehovahs glory and his Saints happinesse WIL. BARTLET March 1. 1646. A TABLE to find out the principall matters contained in the following TREATISE A. ACts 15. No warrant for Claessical and Synodical ruling power over particular churches but makes for the priviledge of particular congregations p. 133 134 135 Accidentals of the visible church-state instituted by Christ only lost under Antichrist not the essentials p. 80. Administration of Seales and censures not common and promiscuous but ordinarily limited to bounded within each particular Church p. 61. to 68. Instances brought to the contrary shewed to be invalid p. 68 69. Apostles practised and declared a visible church state of divine institution to be observed by the Saints p. 5. The next age after the Apostles observed this visible church-state of Christs instituting p. 6. Apostles no heads of but Ministers servants to the churches of Christ 21 Doctor Ames for the power of particular churches within themselves with out subordination to others p. 43. 6. Arguments to prove the being of a visible church-state under the Gospel p. 6 7 8 9. 11. Arguments or motives to prevaile with the Godly in the Kingdome to submit unto it p. 88. to 101. 9. Arguments to prove the power of government in particular congregations p. 48 49. Assertors of the congregationall way or Primitive order of the Gospell free from the foule aspersions of Schisme errour heresie blasphemy laid to their charge p. 28 61. M. Ainsworth for the power of particular Churches within themselves 43 B. M. Baynes for the power of particular churches within themselves 38 Baptisme administred out of particular churches unlawfull 69 70. Repeated or taken up again de novo without any warrant and altogether unlawfull 70. 71 72. Once administred though corruptly not to be reiterated when the Saints enter into church-fellowship 105 Beleevers gifts and graces not so well exercised singly and apart as joyntly united together in church-fellowship 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted and no other 18 19. 88 to 101 M. Brightman for the power of particular churches within themselves 38 C. M. Caryl against suppressing of errors by external violence and compulsion 129 130 M. Cartwr for the power of particular churches within themselves 39 Visible Church-state under the Gospell Christ the sole Author of it 9. to 18 Christ was qualified with power from his Father for church-work above all other seven wayes 9 10 11 Divers things proper to Christ the Head of the Church which are not communicable to any creature 22 Sacred visible Châ—rch state of Chrisâ—s instituting under the Gospel consists of six parts viz. matter forme end rule quantity or extent and prerogative 30 Parish Churchâ—s in England sound faulty in all these and their constitution discovered to be meerly civill and humane 55. to 61 Right visible particular Churches have power of government within thâ—mselves proved by Scripture testimony of the choicesest English Writers reason 35. to 49 Church-state of Christs instituting proved to be without alteration or cessation 78. to 82 Classicall way of governing churches not a plant of Gods planting shewed to be not only unscripturall but unreasonable also and sinfull in many respects 52 53 54. and 72 73 74. Compulsion of Conâ—ciâ—nce proved to be unlawfull many wayes both in Magistrates Minist 128. to 133 Commandments of Christ not to be neglected for want of mens countenance 135 136 Congrâ—gationall Churches doe not swerve from but come nearest to the practice of the Primitive Churches 61. No losers by opposition 115 116. No cause of errors or licentiousnesse 122. Vindicated in their admission of members and not comming into publique 75. 76 77. have as much power against errors and loosenesse as the Classicall way and better and as free from errors 124 separate onely where Christ commands them not from sound doctrine and christian fellowship but from a false Church-state and order of administring the holy things of God in England 121 122. doe not sin in refusing to administer the seales to those are not in the right order of the Gospel 74 Their way proved to be according to the Scriptures sound reason 138 139 D. Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state under a great sinne 19 20 Dividers between Christ and the creature in ordering and appointing the spirituall ordinances of Gods house how absurd and injurious also to Christ 20 21 22 Duties of church-members one toward another set forth in fifteen particulars 110 111 E Saints are to embody and what concernes their practise therein 101. 106 Ends of Christs instituting a visible Church state under the Gospel 31 34 99 Envy to young ones that God hath in a more excellent manner gifâ—ed in these last dayes given light unto touching the right order of the Gospel a great cause of mens crying it downe 115 Epitome of the Congregationall way according to the Scriptures 140 Five Evils that attend those that hold cessation of Ministery Ordinances 85 86 87 A three-fold Exhortatiâ—n to those are out of the order of the Gospel to those that are against it and to those that God hath brought into the practice of it 140 F. D. Fenner for the power of particular Churches within themselves 4â— No fellowship to be had ordinarily with God out of a true Church-state 20 Right externall forme of a true visible Church what 32 33 34 Friends of Christ cannot well slight the sacred institutions of Christ 20 D. Fulke for the power of particular churches within themselves 43 Eight sorts of fruit that grow on the lofty tree of high Presbitery 52 53. G. Glory beauty excellency of Christs instituted Church-state and order of worship under the Gospell set forth in six particulars above and beyond all other Church-states of mens framing 93. to 99. God rejects in his worship whatsoever he commands not in his word 18. Godly not all so that pretend to be so 112. Godly many times doe that which becomes not their high and holy calling ibid. make opposition oftentimes against Christ 112 113. not enlightened alike ibid. Are still in a way of learning 114. great numbers of them for the Congregationall way ibid. H. No Headship properly in any but Christ over his Church 21. Distinction between a supreame and subordinate Hâ—adship over the Church of Christ unsound in many respects 21 22. Word preached may be heard in mixt Congregations and parish assemblies 66. 67 68. Heaven and the true visible Churches of Christ alike in ten resemblances 94 95 96. Many excellent helpes for the godly in a right visible church-state 91 92. Simple and meâ—re Heresie not to be punished with death 26. I. M. Jacob for
Now if the Apostles themselves would not set apart Deacons to their office without the peoples approbation and free choice much lesse would they obtrude Pastors on them without their consent So that of Act. 14.23 the Originall reads it otherwise then the Translation the Translation reads it ordained but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they chose Elders by the lifting up of the hands of the people which is different from ordination as Coronation is from the election of a King and therefore when the holy Ghost speaks of election he usith this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he speaks of Ordination he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words though in writing and sound they are neere alike yet in signification otherwise as much as betweene the lifting up of the hands and the laying of them on So that of 2 Cor. 8.19 abundantly proves this power of the whole Church And to this agreeth the testimony of the Learned both Ancient and Moderne as if need were I could abundantly produce But my labour is saved herein by a late Treatise to this purpose wherein the judgements of the Reformed Churches and Protestant Divines are abundantly declared touching this and other matters of like nature 2. For the power of administring the Censures as excommunicating c. this also is in the Church as appeares from Scriptures Mat. 18.17 18. which is to be understood of such a particular visible Church we now speak of because when Christ speaks of binding and loosing he understands the Brethren Whatsoever ye shall bind on earth c. meaning those that complaine And doubtlesse this is a truth we may not depart from for although the execution of Censures be in the Elders and Officers of a Church yet it is still in ordine ad Ecclesiam that is in reference to the whole Church whose servants they are There is no such particular relation betweene the party offending and the Eldership as may advantage the Eldership or Presbyterie of a particular Church to exercise such an act of power over the party no more then they may administer the Sacraments to a private person but to him as a Church member and with the whole Church so they are to act and no otherwise Another place is that of 1 Cor. 5.4 5. where we find the whole Church is concerned in that businesse of excommunicating the incestuous person And 2 Cor. 2.6 to 10. there he writes to the whole Church againe to release and absolve or forgive him The Elders by sentencing his absolution and restitution the Brethren by consenting thereunto Againe is it not evident from the Asian Churches where we find Jesus Christ to charge the neglect of censuring their guilty members upon some of them as the Church of Pergamus and Thyatira both in one Chapter Rev. 2.18 20. Jesus Christ was displeased with them because they did not put the power in execution he had given unto them for the purging out of those that offended And it is worth observation that Jesus Christ doth not blame the neighbour Churches for the sins of these Churches but layes all the blame upon themselves Which implyes clearely they had received power within themselves to cast out those offenders and reforme those abusers Or else without question he would not have blamed them for the neglect of that he never gave them And therefore reverent M. Perkins in his Exposition on these Chapters saith that God gave to every one of these Churches power and authority to Preach the Word administer the Sacraments reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them as will appeare from his testimony 2. A second sort of proofes is from the testimony of our English Divines for what Master Perkins saith of the priviledge of particular visible Churches is confirmed also by many more of our owne English Worthies some that are asleep in Christ with him and others that are yet living I will give you a list of some of the chiefest of them men that have been famous in their generation not onely for their admirable gifts of learning judgement and piety but also for the service they have done to Jesus Christ in this and other Nations And the rather 1. because this equality of power in the Churches of Christ is looked upon by some as a novell and late upstart opinion held onely by such as are poore weak injudicious unlearned men at best men that are of a factious and schismaticall temper 2. Because others of the moderate sort affirme that they differ onely in the point of Church rule and government they approve of a communion of Saints onely they suppose the power of Government is not in themselves but in the Classis and Synod Now that it may appeare to be so I shall produce these severall testimonies following â—ghtm Rev. 2. v. 1. pag. â— edit 4. I shall beginne with eminent and famous M. Brightman who agrees with the Centur. that the Pastors looked every one to the health of his own Flocke and that the Primitive purity of Church government which as the Centur. observe was almost like a popular every Church having equall power in it selfe to transact her own affaires Cent. 2. c. 7. was not defloured with the dregges of mens inventions till Constantines time his wordes are these The description doth agree very excellently to the Primitive Church c. It was most glorious with the cloathing that was made of the righteousnes of faith c. Neither was it yet defloured with the dregges of mans inventions but in her whole Worship Discipline Life and manners she had the Moon under her feet following the holy truth as her load-star There was one forme of government in all Churches namely that that is delivered in the Acts of the Apostles and the rest of their writings c. Neither had Sathan brought in Prelaticall Pompe and Pride into the Sheepfold of the Lord but the Pastors having worke enough to do in looking every one to his own flock c. 2. Reverend M. Cartwright whose workes speak out his eminency in his first reply to Bishop Whitgift he hath many passages to this purpose I shall mention only a few It Cartw. 1. Râ— to Whit. p. â— is certaine saith he S. Paul did both understand and observe the rule of our Saviour Christ viz. that of Mat. 18.17 tell the Church for he communicateth this power of Excommunication to the Church and therefore it must needs be the meaning of our Saviour Christ that the excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for he biddeth the Church of Corinth twice in the first Epistle once by a Metaphor another time in plain words that they should excommunicate the incestuous person And in the second Epistle understanding of the repentance of the man he entreateth them that they would receive him
it Indeed if they could or would claime to themselves an unerring Spirit as the Pope doth it were something Or if they had such a presence of the holy Ghost with them that they might say as the Apostles did It seemed good to the holy Ghost and to us then it were to the purpose but before this be done they do but Oleum et operam perdere and Jesus Christ will give them but little thanks in the end and if that those that are champions for these higher Assemblies as they call them whereby they would rule the churches of Christ would but read Doctor Whitaker De concil from p. 248. ad finem without prejudice and an evill eye I am confident they would be more humble in their own eyes and moderate and gentle towards their bretheren they so much scorne If any desire further satisfaction in this very particular let him read M. Burroughs his Heart Divisions p. 43 44 45 46 47. 4. Lastly if the divine right be in the Congregationall Presbytery as they aknowledge at large p. 182. 138. of their Jus divinum How comes it to passe that they claim such power in higher Assemblies as the Classicall Provincial and National Presbyteries how can these things stand together are there two divine rights especially when the Classicall divine right as they call it over the Congregationall is merely humane 1. In that the preaching Elders of greater Presbytery were ordained to their office by a questionable power by the Bishops which they have not to this day renounced 2. In that the ruling Elders are made by a power as questionable though not so Antichristiaâ— to wit an Ordinance of Parl. as M. Saltmarsh hath lately observed in his Reasons discussing the divine right of Presbytery p. 3 4. And so much for the testimony of the learned 3. In the last place we come to those reasons and Arguments the learned do usually give for the confirming the former truth and confuting the contrary I shall name only the heads of some of them â—od omnes atâ—git ab omniâ— approbari â—et Whit. de â—e p. 44. 1. That which concernes all the Church reason requires should be done by all the Church but to choose this or that Officer to excommunicate this or that member concernes all the Church ergo 2. No adjunct in order of Nature is before the Subject nor is it capable of receiving any thing but as it adheres to and so from the subject but administration of Ordinances is the adjunct of the Church and the Church the subject ergo 3. The Church is the body of Christ but the Presbytery is not so but a part of the body ergo the power is in the Church primarily and not in Presbytery 4. If the Church hath power to refuse a man and to cast him out then she hath power to choose and put him in but the first is true because otherwise she doth not sinne in suffering false Teachers nor can she decline a vitious Elder Invito vel non curante Presbyterio ergo 5. There is no power that any can have from heaven ordinarily but by some transaction between God and them but there is no such transaction between God and the Presbytery primarily the Covenant and Promise was not made with them but with the Church ergo 6. If the Church only and not the Presbyterie be the Kingly Nation Royall Priesthood and Kings and Priests to God then the power belongs to the Church and not to the Presbytery But the Church is the Kingly Nation and not the Presbytery ergo The antecedent is without question the consequent is evident because else they should be titular Kings only without power and they that are not Kings and Priests as the Presbytery Qua tales they should have Power 7. If the Text Mat. 18. Go tell the Church be not meant of the Presbytery only but of the Church consisting of Elders and bretheren together then the power belongs not to the Presbytery alone but to the whole But that place Go tell the Church is not meant of the Presbyterie only but of the whole Vid. Cottons Keyes p. 40 41 42 43 44. Jacobs divine beginning and institution of Christs visible Church Philips answer to Lambe p. 150. consisting of Elders and bretheren as those Divines in the margent have fully cleared answering al the objections that have been brought to the contrary which would be too large here to set down only take these few reasons why this place cannot be meant of the Presbyterie alone 1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone but sometimes for the Members alone without it or distinct from the Presbytery as Act. 14.23 and 15.4 22. 1 Cor. 12. and frequently for the whole Flock Elders and Bretheren together 1 Cor. 1. Phil. 1.2.1 c. 2. Because the relation of the party offending is to the Church not to the Presbytery for the fellowship is with the Church as Church the covenant and brotherhood is with them and therefore though the Presbytery orderly exerciseth the power yet it is In ordine ad ecclesiam there is no particular relation between the party and Presbyterie as may advantage the Presbytery to exercise such an act of power over him no more then they may administer the Seales to a private person but to him as a Church Member and with the whole Church 3. The Presbytery consisting of a few Elders are offended by a brother that is bound up in fellowship with a hundred private bretheren now the Presbytery dealing with him can go no further if they be the Church then themselves c. 4. The Presbytery may be the party offendiâ—g and then you must tell the Church that the Church offendeth that is go tell themselvâ—s Oâ—j I may tell a higher Classis or Assembly Ans But what if they joyn with the offending Presbyters then I must stay for a generall Councell which is not free from errour neither 5. If by tell the Church be meant the Presbytery only then there being but two or three of the Presbytery a brother offended cannot take one or two of them for witnesses because then he should tell the Church before the time come and so could make no further proceeding But a brother offended may take one or two of the Elders for witnesses ergo Presbyterie cannot be the Church and if so then much lesse can it be taken for a Classis Synod c. 8. If the Church be compleat in point of government without Presbyterian classicall and Synodicall Offices and callings then the Church hath power in it selfe without such offices and callings But a particular Church is compleat in point of Church power and exercise of government as we have shewed and proved abundantly before and they themselves grant ergo 9. Where the sentence administred by the Church of a particular Congregation is ratifyed and confirmed in heaven by Christ there the power
spirit of love and meeknesse to be seriously and conscienciously considered by them 1. Whether there be any lawfull baptisme where the administrator hath no lawfull calling thereunto 2. Whether the lawfull call to the dispensing of that ordinance of baptisme be not now in these dayes of the Gospell from or by that particular Church and society of Saints to which that administrator or officer doth belong 3. Whether a persons entring on such an action of so high a nature by his own meer private motion or supposition of an extraordinary and immediate call from heaven wanting the ordinary instituted way of Christ in the Gospell be not a strong delusion and an occasion of leading them into dangerous errors as we find by wofull experience to wit universall grace free-will denying originall sinne and the decrees af God to be absolute And of late there is a small Pamphlet that goes under M Francis Cornwals name a great pleader for rebaptizing and champion against Paedobaptisme that hath diverse unsound things in it deceiving the simple and among other these two that follow The first is that those that are not able to make out a confession of their beliefe in Jesus the Christ are therefore not born of God 1 Joh. 5.1 Then it must follow that there is no salvation where there is no actuall profession and confession of faith Nay that there is no worke of inherent and habituall sanctification and regeneration where there is not ability and power to hold it forth which how false and against the very letter of the word those that have but halfe an eye may discerne 2. That those that refuse and deny to be baptized that is after that manner he there speaks of all along by making a confession of their faith and going into the water to be dipt have no promise to receive the gifts of the Spirit but rather shall be given up to strong delusions to believe a lye 2 Thes 2.11 Now whether this poore man be not given up to strong delusions in writing as he doth in in this manner let any understanding man judge for either he meanes the extraordinary gifts of the Spirit as the gifts of Miracles that such as are not so baptized have no promise to receive or else he understands the ordinary and usuall sanctifying gifts of the Spirit that all the elect have in their regeneration and conversion to God Now let him take either of these or both and he shall find how he is deluded For as for the first sort of gifts wee have a cleare instance that they were powred out upon Cornelius and those that heard the word with him from the mouth of Peter before ever they were baptized or came neare the water or the water them as we find Act. 14.44 45 46. So that it seems the gifts of the Spirit did precede baptisme not follow it And if it should be demanded of him whether since his rebaptizing and other of his way they have received those gifts of speaking tongues and healing all manner of diseases and casting out of Devils I feare they would be to seeke of answering affirmatively and why then do men speake so confidently of that they have no warrant for nor experience of And then for the second sort of gifts those which are proper only to the Elect as Faith Repentance and the like it s as cleare as the Sunne in the firmament that they are in the hearts and put forth many times in the lives of elect persons before ever they were baptized as we see in the new converts and the Eunuch Jaylor Paul himselfe and others and experience shewes it abundantly to this day in those that were never baptized by way of dipping But to make the vanity of this doctine to appeare fully is it not evident from Christs own mouth that the promise of the Spirit is to believing simply without the least mention of baptisme as in Joh. 7.38 39. Which they that believe on him should receive not they that are baptized 4. It will unavoidably follow from hence that the power of Ministers in a Classis or Synod exercising authority and jurisdiction in the name of Christ over more Congregations and Churches then their own to which they belong is altogether unwarrantable and not from Scripture for if the administration of the Seales and execution of Church censures that officers are intrusted with be appropriated to their own Congregations then it must needs follow when they take upon them the government ordering and censuring of other Churches they violate those sacred bonds which Jesus Christ hath tyed them to And for this M. Burroughs in his Treatise of Heart Divisions is very cleare 6.22 p. 157. where having laid down the chiefe controversie now on foot he gives two considerations to helpe us in our thoughts about it 1. That the extent of power of jurisdiction must be by institution aswell as the power it selfe all juridicall power whatsoever either in State or Church receives limits or extent from the same authority it first had its rise this is impossible to be denyed If a man by a Charter be made a Major of a towne he cannot therefore challenge the power of a Major wheresoever he comes except the authority that first gave him his power shall also extend it now the Charter by which any Church officer is invested with power is the word and therefore we cannot straiten or enlarge the power of a Minister otherwise then we find it in the word c. 2. That a man naturally is of nothing more impatient then to have jurisdiction challenged over him except he sees the claime to be right in the point of spirituall jurisdiction man is the most tender of all because in that men come in the name of Christ to him challenging authority to exercise the power of Christ over him not over the outward man so much as over his soule to deliver it up to Sathan surely there had need be shewn a cleare and full charter that any men have that gives them such a power as this that men in conscience should be bound to submit to Obj. You will say what helpe or remedy can there be if the officers of a Church or a whole Church should erre as its possible Ans See what the same M. Burroughs saith in his answer to M. Edwards p. 31. where he hath this very question The Church saith he is a spirituall society gathered for spirituall ends it hath within it selfe no helpe against spirituall evils but spirituall and these can only prevaile with men so farre as they are spirituall consciencious If the declaring the mind of Christ by other churches if the protesting against erring Elders or churches and withdrawing communion from them will not strike upon conscience what shall Can the adding of an act of formall jurisdiction whose divine institution few see and I may adde which the Presbyterians themselves have no precept from Christ nor example in all the
primitive Churches to shew for and is doubted of by those with whom it should prevaile can that do it The former meanes will remedy evils if men be consciencious the latter will not do it if men be not consciencious Obj. But the Magistrate must come in and helpe Ans Then in Church helpe there is little difference between the Presbyters and the Independents whatsoever they pretend to the contrary in the point of church power 2. If you interesse the Magistrates power he must then either by himselfe or by some commission take cognizance of the jus and fact wherein his power is to be exercised he must not act upon an implicite beliefe that the acts of the church are right 3. Will you call in his power in all matters of difference wherein your selves cannot agree or will you only desire his power to helpe when either the hainousnesse of the matter or the turbulency of the carriage manifests stubbornnesse If in the former case then you make the Magistrate the Iudge of all controversies in Religion which I believe you are not willing to do If in the latter only wee are agreed Why then is there such a stirre such an out-cry against that which is called the Independent way as if there must needs be a confusion of all things if liberty in it be granted The Lord judge between us and our bretheren in this thing to him wee referre our names and our cause Thus that eminent and famous servant of Christ in the conclusion of his Vindication against M. Edwards And if any desire further satisfaction touching the undue power of the classicall way he may read at large M. Damports Reply to M. Paget sect 27. p. 226 to 231. and 254 255. 5. The next inference from the former position is this That those of the Congregationall way commonly known by the nick-name of Independents do not walke without a rule for what they do in appropriating the administrations of Seales and Censures to their own particular Congregations nor sinne against Christ in refusing to administer the Seales to such as are not in fellowship with them nor any other true visible Church of Christ I know it is layd to the charge of such as if they were proud and scornfull but it is no other then an aspersion for if this be the revealed will of Christ that the administration of the Seales is limited to Pastors and Teachers and they to their owne particular charge then if they had all the humility in the world that is in the hearts of the Saints yet that would not allow them to go against the least part of the revealed will and mind of Christ which they should do if they should administer Church ordinances to such as are of no Church and refuse also to sit downe in fellowship with them For as M. Burroughs in his Heart Divisions p. 166. hath well and rightly observed In all worship that belongs to Saints as Saints they joyfully joyn with them that is as I conceive in prayer hearing of the word holy conference and duties of such like nature that concerne christian communion but as for that worship that belongs to Saints as gathered into a society under officers so they judge it unreasonable that any should have the benefit of the priviledges of the Church and yet be under no power nor discipline of any Church but live at liberty and pick choose ordinances where they please if they walk disorderly have no Church to call them to an account And therfore hence forward let not men censure us as they have done for the discharge of our duty to Jesus Christ Indeed if it were meere will and not conscience that did lead guide us it were another matter but when through riches of mercy we can upon good grounds appeale to the Lord that it is meer conscience and not will that leads and swayes us let them take heed how they passe such unrighteous judgement on their bretheren lest that of our Saviour light on them Mat. 7.1 2. Iudge not that ye be not judged for with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again I would only desire to know this one thing of such rash and bitter censurers of their brethren what profit advantage it can be to us to expose our names to reproach our persons to contempt and all we have to hazard if wee were not perswaded of the truth of what wee practise and that we should sinne against God if wee should to please men do the contrary Besides is it not wel known that we strive to go so farre as we may possibly with a good conscience for the satisfying of those that are contrary minded what would men have yet further of us unlesse it be to sin against the light of truth God hath revealed to us let but a few things be duely considered then see whether we are guilty of those abominable and foule crimes that are laid to our charge 1. Those of the Congregationall way are content to receive such into communion and church fellowship upon their proffering themselves that differ from them in their judgement in things of lesser consequence and moment so long as they have good evidence and testimony of their upright conversation and find them willing to sit down with them and submit themselves to the churches proceedings as farre as God shall give them light 2. They are studious of taking notice of the least breathings of Christ in those that offer themselves to joyn with them in Church communion whether poore or rich condiscending to the meanest worke of grace where they have any the least hintes of truth and sincerity being assured that Christ hath appointed his green Pastures for his weake Lambes as well as for his grown sheep 3. They are willing to give liberty to any such poore soules to manifest what God hath done for them in uniting them to Christ the foundation not to make a confession of their sinnes as many report for the satisfying of those that shall have communion with them in the holy things of God which is no more then reason requires either before the whole Church publiquely or else if they are weake and bashfull as many are to the * And thus much the Presbyterians themselves practise in their admission of men and women to the Sacrament Pastor in private with one or two more of the Church and they to transmit it to the Church 4. If they meet with broken language and bad and low expressions as oftentimes it falles out yet they make not that a ground of refusall so there be sufficient testimony of the holines of the life viz. such a profession as carries with it no palpable contradiction in mens walking but is accompanied with the power of Religion and godlines 5. They bind not any to a formall and expresse written covenant at their comming in as they
yet plainly hold a cessation of them for the present and therefore forsake the Assemblies of the Saints to which they were joyned and say there are no Churches no Ordinances no Ministery now to dispense them but all lost under Antichrist Now that such men may see the evill of their opinion and practice herein and so if it be the good pleasure of Christ they may come to repent and doe their first works and returne to the Shepherds Tents where Jesus Christ feedeth and causeth his flock to rest at noone Cant. 1.7 8. I shall set these few considerations before them from the evils that follow this practice 1. That this opinion practice of theirs Five evill effects that attend those thâ— hold cessatioâ— of a visible Church-statâ— directly crosseth the very letter of the Scriptures is that of Eph. 3.21 formerly mentioned where the holy Ghost saith that glory is to be given to God by Jesus Christ in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is throughout all generations or ages Now how could this Scripture be true if there be an or generation in which this Church state doth cease and is utterly lost So that of 1 Cor. 11.26 where the holy Ghost also shewes that the Lords death that is the effect and fruit of his death in the administration of the Supper is to be observed and made use of by the Saints in Church-fellowship for their benefit and comfort to his comming againe Now how can this be if the Church and Ministery and Ordinances are all lost and ceased And that of Mat. 18.20 and 28. last verse in which places Christ promiseth to be with his Churches and people in the administration of his Ordinances to the end of the world as wee have formerly shewed 2. It discovers men notwithstanding the high thoughts they have of themselves to be of a low and sensuall frame of spirit that Thomas-like will not beleeve nor give credit to the testimony of the Word unlesse they see and have visible and sensible signes and wonders wrought before them and so to speak truly destroy the excellency and livelynesse of faith which our Saviour placeth in this that it acts and works most properly and genuinely when it hath no externall and visible signe to look on as Ioh. 20.29 30. and the Apostle Heb. 11.1 The Scribes and Pharisees Hypocrites and those hard-hearted Jewes indeed in our Saviours time stood much upon signes and wonders that so they might beleeve but our Saviour returnes them this answer that an evill and adulterous generation seeketh after a signe but there shall none be given them that is to profit them c. Mat. 12.38 39. And we may much feare that all those signs and wonders that God hath of late wrought in England to recover us out of our old wayes and to bring us to his own instituted wayes of worship shall not profit such kind of spirits who walk more after the flesh then spirit in the very things of God 3. It makes men to place the power and authority of administring the things of Gods house in that which is fallible and deceiving as gifts of working Miracles are and may be in a false Ministery as we have shewed before and if it were possible our Saviour saith the elect themselves would be deceived by the workers of them as in Mat. 24.24 for there shall arise false christs and false prophets and shall shew great signes and wonders in so much that if it were possible they shall deceive the very Elect. 4. Such as are carryed on in this way are unavoidably brought to deny themselves Beleevers for if there be no conversion now for want of such a Ministery as they talk of then they exclude themselves from the number of the faithfull and proclaime to the world that they are strangers to the Promise and Common-wealth of Israel being without God and Christ and hope in the world and this at length some stick not to affirme not onely denying worship but Beleevers and Scripture also 5. Lastly It not onely leaves upon them the guilt of cursed ingratitude and unkindnesse to Jesus Christ for what he hath bestowed upon the Saints and vouchsafed to them and they at least wise some of them have enjoyed in the use of church-fellowship and ordinances for I appeale to them and other of the Saints whether the highest and sweetest enjoyments from Christ have not been by the Spirit in these Now this relinquishing of this fellowship I say doth not onely render them odiously ingratefull to God but exposeth them also to most dangerous and dreadfull temptations and at last to Apostasie and that unpardonable sinne against the holy Ghost as appeares from Heb. 10.23 to the end where he makes for saking Church-communion ver 25. to be the Prodrâ—mus and fore-runner of that unpardonable sin ver 26 27 28 29. and a drawing back to perdition ver 39. and how just is it with the Lord to leave us when we wilfully put our selves out of his protection Wherefore let such be intreated in the bowels of Christ to take heed how they tempt the Lord in this kind I say those that are wilfull in their way and refuse counsell I shall leave with such men those few Scriptures of 2 Chron. 15.2 Heb. 3.12 and Rev. 2.4 5. to be considered which I conceive doe in a speciall manner look to the walking and continuing of the Saints with God and Jesus Christ in his Ordinances and hold forth the danger of relinquishing and forsaking them CHAP. V. That the godly in this Kingdome are every where bound to gather themselves into this sacred visible politicall Church-state and order of the Gospell if they are of a competent number in those places where they live or to joyne themselves to those particular churches of Christ which are already rightly gathered One of these must be done by them NOw that this is the duty of the godly I shall labour to make out from these ensuing Reasons and Arguments which are as so many soule-quickning and convincing motives and which by the blessing of Christ may be very effectuall to put them upon the practice of it â—otive The 〈◊〉 of Christ 1. Is taken from the call of Christ which is to come from Babylon to Sion that is not onely from grosse and sinfull practices but also from communion in speciall ordinances as Esay 52.11 Rev. 18.4 2 Cor. 6.16 17. Act. 2.40 Ephes 5.11 he calls them to Sion that they may be a habitation for the Lord to dwell in As long as you continue that are Saints in your old Babylonish wayes of confusion you can never be a holy temple to Christ nor a golden candlestick for him to walk in And therefore the names of Temple house tabernacle candlestick are given to Beleevers especially as they are in Church-fellowship 1 Cor. 3.16 17. Eph. 2.21.22 Heb. 3.6 Rev. 1.20 21.3 â—otive The â—ple of the â—s in the â—itive times 2.