again And therefore considering that the absolution of excommunication doth pertaine to the Churches it followeth that the excommunication doth in like manner appertaine unto them And so afterwards he sheweth that the Peoples consent was required in things of this nature and that the Ministers did not take upon them of their own authority to excommunicate c. and shews the truth of this from the authorities of Cyprian and Augustine p. 187. and so before p. 35. of his first reply in the case of a Churches neglect to call a Minister or to consent upon one that is unmeet he sheweth that the power of Elders in other Churches is no other then of Admonition or sharpely chargeing them that they forbeare such an election or in case it be done not to confirme it and in case these Churches neglect their duty or the Church which is admonished rest not in their admonition then to bring it to the next Synod and if it rest not therein then the Magistrate is to do his duty and the same he confirmes in his second Reply Tract 7. p. 80 81 82. where he maintaines the Church of Corinths joyning with the Apostle in the excommunication of the incestuous person Thirdly Master Dudly Fenner Fenner de sac Theol l. 7. pag. â—77 278. that was contemporary with Master Cartwright and joyned with him in the publique Ministery to the English Company in Antwerp in his Treatisâ— De sacra Theolog to which Master Cartwright in an Epistle prefixed to it gives a singular testimony Lib. 7. p. 277 278 279. hath much to thâ—s purpose Among other passages this is not the least for our purpose that in matters maximi momenti i. e. of the greatest moment as Censures elections of Ministers c. they are to be done in the Assembly by the authority of the whole Church And if the people have any thing to counsell or object they have liberty to bring it in and afterwards matters are to be concluded when they have beene heard speake and have given their consent Fourthly Master Parker Parker de Eccl. â—olit l. 3. c. 12. who is so large and full for what we affirme that it would require a whole volume by it selfe to translate what he hath written to this purpose In his third booke De Eccles pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers and he that reades him diligently shall finde that from the authority of Scriptures Ancient and Moderne Writers and other unanswerable reasons he proves the authority of Churches to be in themselves and then Lib. 3. Chap. 22. p. 329. and so onwards he shews that Synods and Classes have no other power over those Churches then by way of counsell and admonition whosoever reades that 22. Chapter shall finde him to prove it six wayes from the ground from the forme from the matter from the object from the manner of proceeding and from the end of those Classicall combinations All which would be too large to translate Where let the reader take notice that he doth not simply deny the use of synods and combination of Churches into Classes as we doe not but onely their superiority that is challenged to be due to them over the congregations of the Saints which we cannot see to be any other then an usurpation not given to them by Jesus Christ Fiftly pious and learned M. Perkins â—erk his Expos 〈◊〉 Revel c. 2. â— 2. and v. 20 in his Exposition on the three first Chapters of the Revelations affirmeth that Jesus Christ gave to every one of those seven Churches in Asia power and Authority to preach the Word administer the Sacraments to reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them His words are these chap. 2. ver 2. Christ hath given to his Church a power judiciall to suspend evill men from the Sacrament and to excommunicate them from the outward fellowship of the Church for else he would not have commended this Minister with his Church for the execution of his power And the reasons saith he alledged to the contrary are of no force And at ver 20. of the same Chapter he saith We may learne two things 1. The large power that God gave to his Church which was besides the power to preach the Word and administer the Sacraments a farther power to appoint who should preach amongst them and who shouâ—d not and also power to represse evill men and women and so keep them in order The like power was given to the * Now the Câ— of Ephesus wâ— a particular vâ—sible Church having poweâ— of governmeâ—â— within it self Master Perkiâ— shewes and cleare from tâ—â— Scripture church of Ephesus as we have seene saith he before and the like power did God give to all Churches as we shall see if we read the Histories of the church And great cause there is hereof for without this authority no church could long stand and be a church Sixtly Holy Baynes Baynes Diocâ— Tryall pag. 1 printed 162 that eminent light which succeeded Master Perkins We affirme saith he that no such head Church was ordained either virtually or actually but that all Churches were singular Congregations equall * This godly learned Authoâ— with others dâ— use the word Independenâ— not simply bâ— in some respecâ— not in respect of God and Christ thâ— Spirit the scriptures principles of reason and equity for so we acknowledge all Churches to be dependenâ— but in respect of men onely and as it refers to other Churches or subordination to them in poiâ— of power and authority because we know of no such ordained by Christ in the Word INDEPENDENT each of other in regard of subjection So in pag. 21. touching the Churches of Geneva he shews by answering to an objection was made from thence 1. That they have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communication one asking the counsell and consent of the other in the common Presbyterie 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbyterie wherein themselves are Members and Judges with others And then afterwards he shews that Geneva made this Consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were entire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors or Elders of it might have communion marke that Communion viz. among themselves not jurisdiction over others So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth he concludes with these words Finally saith he the Churchâ—s of
the world 2. The stopping in some measure if it be possible the mouthes of opposers and giving satisfaction to other more moderate that enquire after the truth of the Congregationall way according to the Scriptures and vindicating of it also from those foule aspersions that have been and are stil cast upon it those that walke in it many men not fearing in these dayes of iniquities abounding to speake all manner of evill of the wayes servants of Christ that will not dare not comply with them in their sinfull wayes as was the practise of many in the primitive times 1 Pet. 4.4 Wherein they thinke it strange that you runne not with them to the same excesse of ryot * Blasphemy in a Greek word and with the learned in that tongue a blasphemer is one that taketh away the same credit or good name of another from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blaspheming or speaking evill of you 3. The bleeding condition of the true Churches of Christ through the violent out-rage of divers men that of late are prejudiced against them and that right order of the Gospel they walk in So that the feet of many weak soules begin to slide and the feeble Lambes of Christ that of late have been folded and brought in to the beauties of holinesse are thereby in danger to be turned out of the way 4. The great danger of Reformations miscarrying that of late yeeres was so happily begun there being not onely an obstructing thereof at present but a great and marvellous appearance also of recidivation and returning to the old and former wayes of formality superstition and tyrannie in many places of the Kingdome 3. As for the ends I have proposed to my selfe in the publishing this Treatise they have been such as these 1. Not to increase and widen the Lord knowes but to heale and abate the present differences that are now on foot in the Kingdome about the Sacred and Divine Ordinances and Institutions of Christ touching the right way and order of the Saints in the visible worship of God The truth is I have not a little suffered from the tongues of men as a rent-maker and peace-breaker for my endeavours to bring the Saints in the place where Providence cast me into the order of the Gospel but whether justly I doubt not but my Lord and Master will in due time make evident In the interim this is my comfort that my sufferings in this or any other kind being for righteousnesse sake shall infinitely advantage my internall and eternall peace and wel-fare however it shall goe with my externall condition in this world 2. Nor yet to condemne or contemne in the least the personall gifts and graces of the servants of Christ that yet remaine in their present questionable Church-state but onely as duty â—inds me towards Christ and them to discover how vain a thing it is for them to expect a right Gospel-Reformation in matters of visible worship throughout the Kingdome so long as they It s greatly 〈◊〉 be desired â—â—at this queâ—â—ion were â—â—roughly deâ—â—ted Qu. Weether â—he Church of â—ngland as it is National conâ—â—sting of so â—any thousand â—arishes that â—â—e as branches â—nd members of â—he same and â—ave no power â—f government â—n themselves â—ut stand unâ—er an absolute â—uthoritative â—cclesiastiâ—all â—ower without â—hem to rule â—overn them â—n the mâ—tâ—erâ— of Gods Worship be a â—rue Church for matter and â—orme accorâ—ing to the Scripture and divine appointment remaine under a false visible Nationall Church-state and order of worship because as long as the right order of the Gospell instituted by Jesus Christ for the Saints to walke and worship God in is slighted and rejected the blessing of Christ on our endeavours after a sound and through Reformation in the Kingdome cannot be expected the old leaven of a false and Antichristian constitution must first be cast out as the Apostle reasons with the Corinthians in the point of their Church pollution 1 Cor. 5.6 7. before there can be a new lump that is a sound Church state according to divine institution We cannot be ignorant how the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frame of Englands visible Church state and order of worship and government hath been unsound from the very first day that the Lord was pleased to beginne the freedome of this Kingdome from Antichristian bondage and thraldome And though the Reformation in doctrine and matters of faith as being the principall was carefully looked after for which we and our posterity after us have great cause to blesse God * Though matters of faith are the principall parts of Christs will so ought to be done yet matters of externall worship and Church-order are also commanded so not to be neglected as Christ said to the Scribes Pharisees in a like-case Mat. 23.23 and so Cal. Pet. Mart. M. Cartwright others judge yet in respect of the visible frame and constitution of the Church and order of worship and government so there was little or no Reformation nor separation from Rome All the separation in England from Antichrist formerly was more in respect of purity of doctrine then worship and the reformation that is now on foote is more in respect of government in the Church of England then of the Church state of England it selfe which I desire may be marked for the same Nationall forme and frame of Church state continues stil and is allowed of as it was formerly before ever there was a renouncing of the power and authority of the Pope in H 8. and Ed. 6. dayes The change hitherto is only in point of government the constitution stil the same And therefore I say one chiefe end I have had in publishing this plaine Treatise is not to despise the godly that yet remaine in their old Nationall Church state or in the least to give a check to the Parliaments proceedings hitherto who doubtlesse as charity binds me to believe have proceeded according to that light they have received but only to hold forth in a briefe manner according as it hath been desired what the true visible Church-state is of Christs appointment under the New Testament and how proper it is to him only to institute it what necessity lyes upon all those that professe the doctrine of the Gospell to embrace it and submit unto it and to come off from all other Church states that are of humane constitution as I understand a Nationall politicall Church-state to be if we will expect Jesus Christ to dwell amongst us and take pleasure in us for the future 3. Another end proposed to my selfe in composing this Treatise was not to discover or lay open before the world the nakednes of any of my brethren that either walke contrary to the rule of the word and besides it in the matters of worship or that through the wiles of Sathan cunning craftines of men as the Apostle speakes
But in Christ there are none for in him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulnes and in him are hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all treasures of wisdome Col. 2.3 which cannot be said of the creature what they have is but a drop to his Ocean and that little they have is from him also 7. Lastly in râ—spect of the duration and perpetuity of it All other power is perishable uncertaine and fading The Monarchs of the world cannot say of their power and authority that it is everlastâ—ng as Jesus Châ—ist can 〈◊〉 Dan. 4.34 35. and Esay 9 6 7. Of the encrease of his government there is no end Now if Christ be so â—â—inently qualifyed for this worke no wonder if it be put altogether into his hands 3. Fâ—om Christ uâ—dertaking and perfoâ—ming it as in Mat. 16. and â—8 17 18. Mat. 28 19 20. Ioh. 20.21 Ephes 4.10 1â— 12. 1 Cor. 11.23 and 12.28 In whâ—câ— placâ—s we find a Church state appointed by Christ with offices officers gifts ordinances and government correspondent 4. From the Apostles their disclayming this power and authority professing their work was meerely a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery not a Lordship Act. 17. and that they were the servants not only of Christ but of the Churches also 2 Cor. 4 5. Rom. 15.31 and that they had no power or dominion over the faith or consciences of the people but helpers of their joy 2 Cor. 1. ult 5. From the insufficiency of all humane abilities to accomplish this worke which I shall make out three wayes 1. From want of wit and skill to do it 2. From want of a mind and will to do it 3. From want of power nd strength to do it 1. Men have no wit nor skill for this worke all the abilities of the creature are too low to reach such Mysteries as these what could Moses or David or Solomon do towards the building the visible Tabernacle and Temple of old with the ordinances of worship thereunto appertaining if God had not first made them acquainted with it by his Spirit So what could the Prophets and Apostles have done towards the building the living Temple of Chrâ—sts Church under the New Testament if Jesus Christ had not acquainted them with the order and manner of it from his owne mouth Who hath known the mind of the Lord 1 Cor. 2. ult Doubtlesse if Christ had left this work to the wit and discretion of men we should have had sorry Church worke Whence is it that there are so many divisions and differences amongst men in the world in the matters of Gods house and worship but this that men are darke and ignorant and not acquainted with the mind of Christ revealed in the word 2. As men have no wit nor skill for this busines so neither have they a mind and will to do it Looke we narrowly into the dispositions of men and we shall find how backward they are this wâ—y As the Apostle spake in his Epistle to the Church at Philippi Phil. 2.21 All seeke their owne but few the things of Iesus Christ men are so taken up with the building their owne houses that they care not what becomes of Gods house as those in the Prophet Haggaiâ—s Hag. â— 2 dayes every man said The time is not yet come to build the house of the Lord. And doubtlesse if Jesus Christ did not carry on the building of his temple further then men are disposed thereunto he might stay long enough for it We are all of us even the best of the Saints of Cranzius dispâ—sition and temper who answered Luther it were to be wishâ—d that such a work were done he spake to him about We could wish that Antichrist were down and Jâ—sus Christ exalted on his throne but where is the man that is of Luthers spirit in the things of God Christ and his Cause may sink for ought that men doe to put themselves forward in preserving and forwarding of it And if at any time men doe begin to set upon this worke doe we not see how soone they are discouraged and draw back and are ready to cease and give over as it was with those Jewes that God brought out of Babylon to Jerusalem after they had begun to build how long was it before they finished neere as many yeeres by computation in building the Temple as they had been in Babylon from the Temple There was little heart little stomach in them to this worke Yea though many of them were good men as well as great men every small threat of their adversaries was enough to make them cease building so that the Lord was faine to send Prophet after Prophet to them to spurre and excite them forward to their worke they were called unto And is it not so now in these dayes how long have we beene building Gods house what murmuring what repining what objections what excuses what carnall reasonings Every man is ready to say The time is not yet come and so sad consequences come of it and sadder yet are like to come I feare and all this I say for want of a will of a heart in Gods owne people to this worke And therefore without controversie this is a truth that further then Jesus Christ acts in us by his Spirit men have no mind to the work 3. From want of power and strength to doe it If men had skill and wit for the work yet so long as they want power how should they bring it to passe Now that men want power and strength for this worke is evident from hence 1. In that there are many and mighty enemies to be throwne downe when this Church-state is to be set up great and high Mountaines that must be made Plaines What a great mountaine was there of a Samaritan faction joyned with the power of the Persian Monarchy before Zerubbabel when he câ—me in the name of the Lord to build his house that had been laid waste And what a great mountaine is the Romane Empire and that Antichristian State which now opposeth and who shall be able to dry up th great river Euphrates Rev. 16.12 that the way of the Kings of the East may be prepared By which River some understand the Monarchy on which it borders which is the Turkish Empire Now this men cannot doe the stilling the rage of adversaries is beyond the power of men He that shakes the Nations when he comes to this worke Hag. 2.7 he onely can build this house amidst all those commotions and tumults that are made in the world against it This work is the work of a God and not a poore silly worme as Man is And therefore saith the Lord to Zerubbabel Zech. 4.6 Not by might nor by power but by my spirit And againe in Psal 2 6. Yet have I set my King upon my holy hill of Sion It is the work therefore of God and not of men If the Lord should leave this woâ—k to the
creature when would his great name be hallowed when would his kingdome come or when would his will be done this way 2. In that there is much rubbish to be cast out that stands in the way of building and setting up this work of the Lord as there was at the building of the wall of Jerusalem Neh. 4.10 a kingdome within us as well as without us to be subdued befâ—re this worke of the Lord can take place What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what strange holds of carnall imaginations and reasonings are there in the hearts of men against this worke of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of defence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safe as the Apostle calls them 2 Cor. 10.4 5. How doe men love the reliques of Baal long after the flesh-pots of Egypt their old superstitious wayes of worship they have been accustomed unto how doe they to this day mourne for Tammuz T is no easie matter to prepare the hearts of the people to meet the God of their Fathers and before this be done it will be hard to build this house and Church of God and to doe this the arme of the eternall God must appeare or else all is in vaine as the Psalmist hath it Psal 127.1 Except the Lord build the house they labour in vaine that build it So here especially this house of God that cannot be set up before the hearts of men be prepared Doe not we see by sad experience to this day that people look upon the right order of the Gospel as a light vaine novell thing those too that pretend to great knowledge Now this very opinion of novelty that men have touching this way of Christ is such a hindrance to this work that unlesse the Lord put forth his power on the spirits of men t is not all the men in the world are able to bring them to embrace Reformation and therefore doubtlesse this is Christs work and not the creatures Gods and not mans 6. Lastly to adde no more to what hath been laid down for the clearing of this truth take this onely That the Scriptures do wholly exclude and shut out the Creature from having a hand in this businesse and attribute all to the Lord and this I shall make out I hâ—pe very plainly and to abundant satisfaction 1. It is evident that the Scriptures never speake in the plurall number of Heads over the Church primary and secundary but only in the singular number of one Head viz. Christ who hath absolute and sole power juâ—isdiction and authority in the matters of Râ—ligion and Worship as Ephes 1.22.5.23 Col. 1.18 2.10 19. and therefore they speak onely of one Law-giver James 4.12 and the government on his shoulders onely and not on any other with him Esay 9 6. 22.21 22 23. 2. It is evident that the Scriptures deny all headship and Lordship to any other besides Christ in the Church 1 Pet. 5.3 Psal 45.11 3. Our Saviour himselfe forbids it to his Disciples and Apostles that were to follow him Mar. 10.42 Luk. 22.25 Mat. 23.8 to 13. Mat. 28.20 4. The Apostles themselves after his departure who had most right of all other to this power altogether disclaim it 2 Cor. 1. ult professing their work was meerly a service and ministery Act. 1.17 not a Lordship as we have noted before And therefore when you meet in reading the Scriptures with such places as these as I ordaine and as I give order in the Churches you are not to understand it of any absolute but onely a derived power from Christ to establish in the Churches what Christ commanded and gave them in commission nothing of their owne but as 1 Cor. 11.23 that they received from the Lord that they delivered to the Saints 5. The Scriptures in an expresse manner forbid Beleevers to be the servants of men in this point as to bow our consciences to their injunctions in the matters of Worship 1 Cor. 7.23 in Civil things we may and ought but not in divine and spirituall things there Christ alone must have active obedience Psal 45.11 and hence it is that the Scriptures doe charge us not to serve God after the traditions doctrines and commandements of men let them pretend never so much holines and zeale for the glory of God Mat. 15.9 Col. 2.7 8 20 21. the reason is because God will be worshipâ—d after his own mind and will revealed to us in the Scriptures and not after the wisdome of men 6. The Scriptures reprove and sharply rebuke such as stoop and bowe their consciences to the precepâ—s and commands of men in serving and worshipping of God as Hos 5.11 Esay 29.13 Gal. 4.9 10. 7. The Scriptures hold it forth as matter of commendation to the Saints when they have withstood the authority of men in the matters of Gods worship and rather suffered their bodies to die then their consciences to be defiled by yeâ—lding to their humane injunctions as the three Children Dan. 3. Revel 3.4 14.4 8. The Scrâ—ptures hold it forth as a property and character of Antichrist to make Lawes and impose them on the consciences of mâ—n 2 Thes 2.4 and so Rev. 13.16 17. 9. The Scriptures take away whatsoever may be thought to be a warrant for us from men to worship God by besides which Jesus Christ hath left us a rule to walk by in his written Word 1. They take away the wisdome of men as a warrant for us in the worship of God as 1 Cor. 3.20 Coloss 2.20 21 22 23. 2. They take away whatsoever seemeth good in our own eyes Deut. 12.8 Esay 66 3. 3. T ey take away mens traditions and customes Mar. 7.9 Colos 2.8 Act. 21.21 Deut. 18.9 Levit. 18. ult Jerem. 10.3 and whatsoever inventions of men as Psal 1â—6 29 39. Ps 99.8 Deut. 4.2 12.32 Prov. 30.6 4. T ey take away the very will and commands of men as Hos 5.11 Amos 4.4 Mat. 15.9 Mar. 7.7 Col. 2.22 Tit. 1.14 Esay 29.13 5. They take away whatsoever word or doctrine comes from Ministers or any other which cannot be resolved into the written word of Christ as in Ezek. 13.3 7. Esay 8.20 Gal. 1.8 9. 1 Cor. 4.6 6. They take away all good intentions of men in this businesse as â—o 2 Sam. 6.7 1 Sam. 13.9 10 13. 1 Chro. 15.13 2 Chro. 26.16 7. It takes away all examples of men though never so eminent Ezek. 20 18. 1 Cor. 11.1 8. It rebukes the counsels of States for their boldnesse this way and layes it as a blot on tâ—em shewing that by this means people have been brought to Idolatry as 1 King 12.26 27 28 29 30. 2 Chron. 25.16 Jer. 19.5 7. Mich. 6. ult 9. It takes away from men all power to make Lawes to binde the Consciâ—nces of Beleevers so much as in things that are indifferent * Vid. M. Burr Heart-Divisions p. 159 160 161. where he discourseth excellently to this point 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
particular Tabernacles every particular Church and Congregation under one Pastor their meeting is the Church of God a several Church * Vid. the note before in the margent at the testimony of M. Baynes INDEPENDANT And as for the Church of England he saith it is called a particular Church from other nations because it is under a government civill which is not dependant on any other forraine Prince Now what can be spoken more fully for the Congregationall way then this famous Minister hath in these words So then put all these together besides multitudes of other choice servants of Christ that are yet living in this Kingdome and forraine parts who are many of them in the practise of this truth with abundance of the rich blessings of Christ on them and then see whether it becomes men to say that none but a company of injudicious weak simple idle and giddy-headed men are of this opinion that the power of Church government is entirely within a particular Church But that we may leave men for ever without excuse let us before we leave this particular see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin Regim Eccles they set forth with all their strength wherein when I read me thinks that Scripture of the Apostle is verifyed 1. Cor. 3.19 For the wisdome of the world is foolishnes with God for it is written he taketh the wise in their own craftines And my reason is bâ—cause whe e they should speake most there they say least and where they should be strongest there they are weakest For whereas the whole Volumne consists of neare about 32. sheets of Paper there is not much above 6. sheets that speakes to the point of their Presbytery and not above a sheet and halfe to the principall part of the controversie p. 231. in laying down of which also they have not dealt fairely and candidly by expressing themselves in ful plain and ample termes but equivocally and ambiguously * And in laâ— down the dâ—â—â—rences betâ— the Presb. Independ their Prefaâ— they speak untruth in very first â—ticular for the Independants have left it upon Record that a particular Church is a sin part of the Catholique their own expression Ames medulla Theolog. c. 32. De ecclesiâ— stituta p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant So M. Wil. Sedgwick in his Sermon beforâ— verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill hath the sâ— p. 4. And yet these men in the place before quoted say to the contrary reserving more to themselves in their practise then what is expressed in their Proposition as I doubt not but will ere long be made out Now these Geâ—tlemen in the last chapter of their Booke before they come to lay down their own Assertion which is the thing I produce to the confirmation of the former truth grant six things to the Independents 1. That particular Churches have within themselves power of Discipline entirely so farre forth as any cause in debate particularly and peculiarly concerneth themselves and not others 2. That where there is no consotiation or neighbourhood of a single Câ—urches whereby they may mutually aid one another there a single Congregation must not be denyed entirenes of juâ—isdiction 3. That every single Congregation hath equall power one as much as another and that there is no subordination of one to anoanother according to that trite and known Axiom Par in parem non habet imperium i. e. An equall hath no rule or power over an equall Subordination Prelaticall which is of one or more Parrishes to the Prelate and his Cathedrall is denyed all particular Churches being collaterall and of the same authority 4. That Classicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it 5. That the highest ecclesiasticall Assembly in the world cannot require from the lowest a subordination absolute and Pro Arbitrio i. e. at their own meer will and pleasure but only in some respect subordination-absolute being only to the law of God laid down in Scripture 6. They grant Charitative consultative Fraternall christian advice or direction either to be desired or bestowed by neighbouring Churches either apart or in their Synodall meetings for the mutuall benefit of one another by reason of that holy profession in which they are all conjoyned and knit together Now what can be more fully to our purpose then what these men themselves say Obj. You will say though they say all this yet t is not all they say for they say the Presbyteriâ—ns have a further power that particular Congregtions have not which is the power of greater Assemblies in a Classis or Synod over a particular Church to deliver it to Sathan in case of obstinacy Ans But first where do these men read in all the New Testament of these greater Assemblies and lesser Assemblies that have this authoritative power over one another to excommunicate and deliver over to Sathan Let them produce but one plaine Scripture for it by way of precept for it or practise of it and we will say something to it let them not thinke to put off the matter so easily as if 3. or 4. Recocta crâ— be fastidiuâ— parit et nâ— seam old Arguments that have been at least ten times answered will serve the turne Gods people have learnt to be more wise now then formerly 2. Do not these men know that its a great question amongst themselves or their friends in the Assembly whether Traditio Satanae i. e. The power of delivering over to Sathan were not Apostolicall that is peculiar to the power of Apostles so as ordinary Elders had it not and then the utmost power of all those great classicall Presbyteriall Assemblies over the lesser as they call them in way of censuring will be at last the same with the Independants non-communion which the Independants acknowledge upon good grounds to be the last meanes Christ hath appointed in his Church to worke upon the heart and therefore as forcible and effectuall as that formall and juridicall delivering over of a particular Church to Sathan which the Presbyterians so stifly though ungroundedly plead for 3. Let the Assembly of Presbyters be never so great yet I hope there is none of them that will affirm that such an Assembly can proceed by all their authority they claime to the delivering over a particular Church to Sathan Clave non errante they are not freed from error no more then a lesser Assembly and commonly the truth of Christ is with the fewer not the greater number one poore despised Saint may understand more of Gods mind and see further into some one particular truth then a whole Synod And we have examples of
carelessnes of those that were set over the Field to keepe it Mat. 13.39 So that if they be in the church he hath no hand in it t is not by his allowance much lesse his appointment and ordination and therefore to make this more cleare I adde this 2. reason that if Jesus Christ never ordained that wicked men should be matter of his house stones in his building because if this should be true then all those commands of Christ for casting them out of his church when they are discovered to be in should be void to no purpose for if that wicked men which are the Tares be the true matter of a church of the true constitution of a visible Church then they are to be let alone not cast out lest in so doing we destroy the church sin against the commandement of Christ So that notwithstanding what is said for the matter of the parish churches we see they cannot be found to be according to the first constitution of the Gospell and I feare those that go about to set up a new building of Reformation upon this rotten foundation will find in a short time that all they do will fall about their own eares 3. Again it may be further demanded how these parish-churches do answer to the church we have formerly spoken of in respect of their union and knitting together by a free and voluntary consent which is the forme of a true visible church of Christ hath there ever been such a knitting and combination of the Officers and Members in an holy and unanimous consent and agreement to walke together as we have formerly shewed according to the rule of Christ in the Gospell c. Is not the contrary evident For 1. Have not those parishes been time out of mind under one visible Antichristian church-government and rule for the outward worship of God and dispensation of Ordinances 2. Have not Prelates and Patrons imposed preachers over those parishes without yea many times against the approbation and consent of the People 3. Have not the godly with the wicked in those parishes been alwayes mixed together in the ordinances and worship of God making up one church frame and constitution without any separation 4. Hath not co-habitation and comming within the bounds and precincts of a parish been sufficient to make a person a member of the Church in their sence though never so notorious a liver so he be not poor and through his charge of children burthensome to the parish never enquiring whether he be capable of communion with Christ and his Saints in the enjoyment of the Ordinances 5. Wherefore else is it that now in these times of greater light and liberty that many of our Presbyterian bretheren do beginne to gather the godly in their parishes into a body of themselves separating the precious from the vile in a way of acknowledging what worke of grace the Lord hath wrought in them of which there would I conceive be no need if they were already united and embodyed together 4. Lastly to speake nothing of the rule by which they walke in the worship of God it may be demanded how these parish Churches do answer to the pattern before set down according to the Gospell in point of Discipline and government do they enjoy the priviledges of church power within themselves without subordination to others Have they not generally to this day been without it standing formerly under the authority of the Lord Bishops and their Courts that used them at their pleasure and led them captive to their wills Did not both Priest and people dance after their pipe And if the classicall government do now take place is it not to be feared that they will be poore soules In statu quo priùs under as great bondage if not greater then before But for that we leave it till time the discoverer of all things make the truth known in this particular 5. Another inference from the former position is this to shew how great the sinne is of those that are called Seekers that have been professed members of such a particular church of Saints rightly constituted according to the order of the Gospell but now have left it denying any such church or churches and Ministery to be and so have left all communion with Christ and his Saints in the ordinances of his worship expecting a Ministery accompanied with the gifts of Miracles as in the Apostles dayes But such men do not see how much Sathan hath blinded their eyes I shall speake more largely and directly to them in the fourth chapter of this Treatise 6. Then it will follow in the last place that the bretheren of the congregational way are not guilty of all those foule crimes of errour heresie blasphemyes and of making schismes and rents in the church of Christ as they are accused by the tongues and pennes both of Preachers and professors in the Presbyterian way for the judicious Reader may see by what hath been already and is yet further to be laid downe that those that walke in this Separated Church-state from the world do not swerve from the way of the Lord which he himselfe hath instituted and commanded nor from the judgement and practise of those that have been some of the famous lights that have shined in this Kingdome and therefore after all those former aspersions have been laid and cast upon them they will be found in the truth and God will make their enemies ashamed that ever they should write such volumnes and waste so many precious houres to oppose and vex their righteous soules for Magna est veritas et praevalebit CHAP. III. That the severall administrations of this Church-state especially for Seales and Censures are now in these dayes since the death of the Apostles and extraordinary Church-officers and governours limited to and bounded within every particular Church the Officers of one Congregation may not ordinarily in common as the Apostles did administer the Seales and Censures that belongs to another Congregation Now the truth of this I shall endeavour to make out in these ten following Conclusions 1. THat all Ministeriall power for administration of Seales and execution of Church censures was first given in commission to the Apostles only as these Scriptures hold forth Mat. 20.19 Joh. 20.21 22 23. 1 Cor. 11.23 And therefore we read oftentimes of Peters baptising Cornelius and others Acts 10. and Pauls excommunicating of Alexander 1 Tim. 1.20 and such like acts of theirs which they did by themselves alone as the first Subjects of this executive Church-power 2. That these Apostles were immediately called and extraordinarily gifted by Christ for this worke and employment of their Ministery Joh. 20.21 22. Gal. 1.1 Act. 2.4 1 Cor. 12. 3. That these extraordinary officers were only Protempore and so were the last as well as the first subject of this power and authority so that when they dyed their extraordinary call and commission together with their
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
2.37.41 But it is otherwise with false Antichristian church-states they force men to the faith and use of church ordinances the meanes they use are externall by power and policy allurements or threatning the Foxes Skinne or the Lyons Paw the noyse of Axes and Hammers are heard in the building of their churches so that let persons be what they will have they conscience or no conscience knowledge or no knowledge they must come in and subject to their power and authority as is the practise of Antichrist Rev. 12.15.16 17. and thus they make whole Nations christians and churches though false ones suddenly and in a day 4. The Lawes and ordinances by which this true Gospell church state is ordered and governed and the manner how they are administred 1. The Lawes and ordinances by which this Gospell Church-state is ordered and governed Now these are none other but divine institutions such as Christ gave in commission to his Apostles to teach those that they converted and made disciples by the preaching of the word to observe Mat. 28.20 Teaching them to observe all that I have commanded you and therefore saith the Apostle that which I received of the Lord that I deliver unto you 1 Cor. 11.23 but it s otherwise with all false church-states the lawes by which they are ordered and governed are not simply divine and fetcht from the unerring rule of Gods word but from unwritten Traditions from the Cannons and constitutions of men carnall ordinances of the creature not of Christs appointment 2. The manner how these divine Lawes and ordinances of Christ are executed and administred in this Gospell church-state Now This is done by way of instruction exhortation comfort reproofe and correction in all meekenes gentlenes long suffering and forbearance using the Keyes of this Kingdome of Christ not in a Lordly and Majesteriall way but in all humblenes and feare as Christ himselfe the author of them whose way of dealing with men was in all gentlenes and love and by this rule he hath charged all the officers of his Kingdome to walke towards his Saints that are his Subjects which have as great right in him as those he hath made rulers over them for in him they are all but fellow-servants bretheren the vid Duries Sermon before â—he Ho. House of Commons ut supra p. 41. meanest of them as M. Dury hath observed in his Serm. before cited in case of any offence may call the greatest though he were an Apostle yea the chiefest of the Apostles to an account as we see it fell out in Act. 11. But t is not so in other church-states that are not according to the order of the Gospell for usually they deale with the soules of men as with vid Duries Sermon ut supra p. 40. Beasts in a meere arbitrary way and manner binding men to do all they command them Volens nolens let conscience be for it or against it requiring no more then a meere implicite faith ignorantly to obey only because commanded as a horse turneth this or that way because he that rides him drawes the bridle to this or that hand having no respect to reason or conscience and herein indeed as the same M. Dury in his Sermon saith The great whore of Babylon the mother of fornication hath out-stript all the rest of the earth in policy and shewed to all the Kings of the earth the depth of the mysterie of iniquity in this kind of government so that they have drunke out of the cup of her fornications and their States-men have committed adultery with her 5. The Power and Priviledge with which this Church-state of Christs instituting is invested This holds forth the beauty of it here none are higher and greater then other or standing in subjection and subordination one to another but are all alike in jurisdiction and authority as I have proved before in the second Chapter all Sister churches all golden Candlesticks all fellow servants and brethren seeking the welfare and happinesse one of another having thrones of judgement set up within every one of them and whole Christ to be their King Priest and Prophet by and from whom they enjoy all his power and promises all his sacred Lawes and ordinances to rule and govern them to quicken comfort and establish them in the truth but it s farre otherwise with those church-states that are not of Christs constituting and framing for all their power and priviledge is lockt up within the compasse of the Cleargy that ingrosse all the power to themselves and among themselves for they make themselves the prime subject of all church-power and authority are a distinct body of themselves from the people they call the Layety hereupon having all power in themselves they have all Lawes Ordinances and administrations in themselves be they divine or humane and can adde or detract as they please the congregations under them being meerely passive further then their authority and injunctions act them which is little lesse then meere slavery and bondage altogether unbeseeming the free Denizons of Sion 6. Lastly The sacred ends for which this Gospell church-state was ordained And they are these two 1. The exaltation of the great God and our Saviour Jesus Christ for here his name is great Psal 76.1 2 3. Esay 12.4 5 6. here he is greatly feared and reverenced as Psal 89.7 Here his noble acts are declared and his praise set forth Psal 149.1 Ephes 3. ult In this true Gospell church-state the eternall God enjoyes the perfection of his Saints his service by them in this state being far more eminent rich and noble then when performed singly and by themselves alone as Rom. 16.6 That ye may with one mind and one mouth glorify God 2. The bringing of the Saints into nearer fellowship with God and Jesus Christ 1 Cor. 1.9 2 Cor. 6.16 1 Joh. 1.3 both which are not carnall but spirituall ends wheras the ends of a false church-state are carnall not spirituall more selfe then Christ is aymed at by those that are the founders of it viz. their own greatnes power and dominion their own pleasure ease profit to have all in subjection to them not to Christ so they may have an absolute being of themselves and have all things in Subjection to them without controll for naturally all false and Antichristian government reacheth to this and are the only Independants as they use the word that 's all they care for or looke after as we saw in the Prelates of late and are like to see in their successors if the God of all mercy and grace prevent not 10. In the tenth place 10. Motivâ— Without thâ— the worke of Reformaâ— will be to 〈◊〉 purpose this should move the Saints to this excellent worke because till they do come out from the wicked and separate themselves and fall upon the practise of this Church-fellowship they will not only by their continuance amonst them endanger themselves by partaking
the mind of Christ in the Scriptures but to the judgement of the most ablest servants of God in all ages t were easie to determine If any desire satisfaction in this particular let him read M. Spriggs Antient Bounds where this particularr is abundantly manifested with M. Iohn Goodwins Innocencies Triumph M. Burroughs Heart divisions c. 2. Now for the second sort of persons that give to Ministers met together in a Classis or Synod an absolute power of imposing their conclusions and determinations on the consciences of people in particular or whole Churches in generall to be obeyed necessarily without refusing I shall propose these few things to be considered 1. Whether this doth not crosse that command of Christ by the Apostle 1 Thes 5.21 Try all things hold fast that which is good now to what purpose is this command if I am necessitated to yeeld to anothers imposition the tryall here spoken of respects the mind and understanding as all wise men know but how can he exercise his mind this way that is tyed and bound up by anothers vote and imposition to obey Seeing by this meanes he must yeeld without any further enquiry or search into the thing commanded whether it be according to the mind of Christ or not 2. Whether this doth not make the liberty of the Saints lesse now in these dayes then in the dayes of the Apostles when we find the Bereans had liberty first to examine the Apostles doctrine themselves I say themselves before they submitted and subjected their consciences to the obedience of it and they are commended for it Act. 17.11 whereas now it s counted a matter of disobedience and faction for any the most holiest and soundest in the fayth so much as to question and enquire whether what an Assembly or Classis doth impose on them as necessary to be obeyed is according to the Scriptures to Christs will and not their own 3. Whether such a kind of Imposition doth not bring such Ministers in their Synods and Classis under the guilt and condemnation of being Lords over Gods heritage in exercising authority power and dominion over the faith of their bretheren contrary to 2 Cor. 1. ult and 1. Pet. 5.3 and which we know was the common and usuall practise of the Lordly Prelates And the rather also considering that no Councels or Synods since the Apostles times can challenge to themselves an absolute infallible and unerring spirit in the matters of Religion above the rest of their bretheren that sit not on those Thrones with them 4. Whether this practise of such Ministers doth not bring into the Churches of Christ that Popish doctrine and practise of implicite faith for if I must take all for granted to be true that such men command obedience unto without any further enquiry then my faith is not an expl cite but a meere implicite faith and consequently my obedience blind and so abominable which some more moderate Presbyterians themselves in their Sermons dispute strongly against as M. Hill in his Sermon called the good old way 5. Whether this be not for Ministers to challenge that power which Jesus Christ never called them unto nor bestowed upon them Obj. Did not the Apostles practise it in that Synod Act. 15. Ans 1. Grant it what will follow Therefore Ministers may now do it a meere non sequitur Unlesse that ordinary Ministers now could expect the same infallible guidance of the Spirit as the Apostles could They could say without the least haesitancy or doubting It seemeth good to the holy Ghost and to us And can any Assembly or Synod of Ministers do so now can they say certainly as the Apostles that those Synodicall and classicall constitutions they impose with such authority on the consciences of others to obey and practise are according to the true mind and meaning of Christ If they can produce any warrant for it let them if they cannot why do they beare the People of the Kingdome in hand that it is in their power alone without the Peoples consent to determine and impose as they by themselves alone conceive to be right I am sure that Chamier that famous French Dâ—vine in his Panstrat Cathol Tom. 3. l. 15. cap. 10. saith that there is not the same authority of the Apostles and of other Pastors with them he was extraordinarily present Adeò ut quae illi proponerent a Deo simpliciter manarent i. e. So as what they propounded did simply proceed of God But he is not so present with ordinary Pastors and therefore their Decrees are not to be parallel'd with the Dâ—crees of the Apostles and in matters of conscience he sheweth that God alone is Judge and binder and not the creature and t is no other then what we find abundantly in the writings of learned men both ancient and modern and agreeable to the Scriptures as we have before abundantly proved 2. But in the next place can it ever be proved from the fifteenth of the Acts that the Apostles in that Synod or Assembly did exercise such a power as the Presbyterians speake of did the Apostles in that meeting meddle or touch with any act of Church government nay is it not cleare to him that hath but halfe an eye that there was no penalty annexed to what they wrote and sent to the Churches in case they should not have embraced their counsell Do not the words declare so much ver 29. From which if you keepe your selves you shall do well c. And that which is worth observation the Apostles do not determine as M. Burroughs hath well shewed â— Bur. Hea. â—isions they should observe to do these things from their own authority but from the reason of the things for those things they enjoyned were duties before they decreed enjoyned them had been had they never decreed them As for example that of forbearing the eating of bloud was a duty in case of offence though their decree had never been and otherwise it had been no duty if there had been no scandall notwithstanding their decree For afterwards the Apostle Paul saith that men might eate whatsoever was sold in the Shambles asking no question for conscience sake And we find that every creature of God is Good when it is sanctifyed by the word by prayer and received with thanksgiving yea the same Apostle saith in that place that nothing then is to be râ—fused 1 Tim. 4.4 3. Lastly if we observe that Scripture which the Presbyterians so much urge and stand upon for the authoritative power of Synods and Classes we shall find that what the Apostles there and then did as it was not from themselves alone but from the holy Ghost so neither by themselves alone but with the approbation of the whole Church as appeares in Act. 15. v. 22 23. Then it pleased the Apostles and Elders with the whole Church to send chosen men of their own company viz. the Church to Antioch with Paul and
if Christ hath instituted as we have shewed such an externall Church politye for his Saints to observe to his comming again how then dare men deny it may they not as well deny the scriptures themselves by placing all in the office and worke of the spirit within us without the use of any externall rule or meanes to worship God by And the truth is that to this at last men come speaking very basely and unworthily if not blasphemously of the scriptures But before I leave those men if it may please the Lord to shâ—w them the evâ—ll of their way I would faine know of them whether it were not the practice of Jesus Christ himselfe in the dayes of his fl sh and his Apostles after him whom he substituted in his roome and appointed to give out his divine will concerning the ordinances of his kingdome to live in the use and practicâ— of outward worship and ordinances Did not Christ himselfe pract ce preaching praying Baptisme Supper c. and so the Apostles after him and did they not give the Churches this in charge that they shâ—uld tread in their steps and be followers of them as they were of Christ and can it be denyed that the Oâ—dinanâ—es of God are those sacred things in and by which the Saints come to have lively fellowship and communion with God Nâ—ither let men think it sufficient to say that they have fellowship with God without and above ordinances for then it would follow that men should live in fellowship with God without worshipping and serving of him in that way he hath prescribed viz. by observing those duties and ordinances which Jesus Christ hath instituted and commanded in his Word as preaching prayer singing receiving the Sacraments executing the censures c. in Church fellowship as hath been and shall be farther noted in the following discourse And therefore if these men desire to be found in the number of those that Christ calls his friends â—â—hn 14.15 let them labour to doe what he hath commanded them and not slight the way of his visible worship and ordinances which he hath instituted for his Churches to walk in till his comming againe when he shall deliver up the Kingdome to his Father and have put downe all rule and authority and power in 1 Cor. 15.14 2. The other sort of men contrary minded to this blessed truth are those that teach and write for sound doctiine that Jesus Christ hath not sole power of headship over the Church in appointing and ordering this visible Church-state for all Nations to observe and keâ—p but it is in the power of men also to appoint and set up a frame of Church-Government and order for men to serve and worship God by according to the nature and frame of those States and Kingdomes wherein they live and the foundation they build on is by distinguishing betweene a Supreame principall headship and a Ministeriall subordinate headship They doe not deny but Christ is the supreame Head over all but then they would faine make the world believe if it lay in their power that there is a secondary and subordinate headship which Iesus Christ hath deligated in his room and hath left power and authority with to make lawes to his Church and they say that this Ministeriall headship may stand wel enough with the Principal and Supream as a Vice-Roy may stand with a King but I utterly deny it affirming it to be a distinction coined in the Popes conclave at Rome and holy Baines in his Commentary on Col. 2.19 shews it to be altogether unsound 1. Because it is contradictory for it is such an essentiall property of an head to be principall and have rule that what is not thus is not an head 2. Who ever heard of any secundary ministeriall head in a naturall body without deformity Now it is a naturall body with which Christ doth compare himselfe in this respect 3. That which is a ministeriall head must doe the work of an head but that none can doe the work is double internall or externall influence regiment or direction Of the first it is granted for the other of Regiment The Apostle themselves wâ— not Heads of but servants 〈◊〉 the Churcheâ— Id. ibid. the Scripture denyeth it to any but Christ the Prince of Pastors leaving to all other a power ministeriall onely to serve the Churches as superior unto them 4. No Direction which is dependent is the direction of an Head as the hand leading and drawing up the foot directeth it but is not an head to it because the direction of the hand commeth from the principality of the head reported unto it As for those instances that are brought for the upholding of the former distinction he answers them cleerly and shews that the union of the Church the Scripture teacheth to depend on Christ and his Sâ—irit and not on a visible head Men may have many names properly attributed to them but this improperly Kings may suffer men to be called Noble Wise Rich but to be called Kings within his Dominion is not permitted because there is nothing more derogatory from the glory of his Crowne So here And what this lâ—arned man hath spoken in the former place is confirmed both by Ancient and Moderne Divines against the Papists as is easie to prove And sufficient might be added from the Sermons which have been prâ—ached for these severall yeeres before the Honourable Houses of Parliament by learned men of all sorts but I suppose it is needlâ—s in a busines so cleere and palpable Now if Jesus Christ be sole Head and none joyned in commission with him for the ordering of these affaires that concerne his own and his Fathers spirituâ—ll and eternall Kingdom then doubtlesse no Powers on earth Civill or Ecclesiasticall can challenge that honour and authority to themselves which is onely pâ—oper to Jesus Christ and which he hath reserved to himselfe alone and is communicable to none other besides him Now there are some things which Christ hath reserved to himselfe as for example to erect a spirituall Church and Kingdome to himselfe like himselfe 2. To appoint a ministery worship order government both internall and externall sutable thereunto 3. To give out glorious Gospell truths and doctrines of salvation for the Saints to belleeve and practise 4. To raign and rule in and over the hearts and consciences of the Saints by the mighty Scepter of his Word and Spirit 5. To forgive sinnes to heale diseases to blesse Oâ—dinances to câ—allenge praises command homage duty service of the whole man from sinners these and the like things are proper to Jâ—sus Christ as he is the great high Priest Prophet and King of his Church and not communicable to Angels or men and therefore let not humane powers take that to them which is none of their due but belongs to Christ alone Quest What is their due then Ans M. Sprig in his Ancient Bounds hath spoken so much and
so â—ully to this particular that I need not say any thing however becâ—use something will be expectâ—d I shall referre all to these five heâ—ds which I desire may be candidly interpreted as seriously coâ—sidâ—â—ed 1. Tâ—â—y are bound by diligent study in their own proper persons 〈◊〉 enquire after and acquaint themselvâ—s with what the eternall God by Iesus Christ hath already revealed in his word touching the right order of government in his Church and manner of his visible worship among the Saints which he hath given them in charge to observe and practise and not to take up these sacred things by custome or tradition or depend altogether upon the judgement and information of others as is evident from Deut. 17.19 20. And it shall be when he sitteth upon the throne of his Kingdome that he shall write him a coppy of this law in a booke out of that which is before the Priests the Levites and it shall be with him and he shall read them all the dayes of his life that he may learn to feare the Lord his God to keep all the words of this law and these Statutes to do them that his heart be not lifted up above his bretheren and that he turne not aside from the Commandement to the right hand or to the left c. This indeed must be granted that the supream Magistrate may crave the helpe and assistance of counsels and Synods for information and counsell herein but not wholly depend and rest on them to neglect his own personall endeavours and the reason is because no Councels or Synods can now say that they are so immediately and infallibly guided and assisted from heaven as that we may build upon their determinations without further enquiry but are subject to errours in the matters of Religion as wel as others as Histories abundantly make manifest * Vid. Cranmâ— who suffered martyrdome for Jesus Châ—â—â—â— in Qu. Marâ— dayes in his Treatise called A Confutation of unwritten Verities against the Papists whâ— he proves this abundantly from Euseb Greg. Naz. August Panormitan c So Doctor Whitâ— sometimes profess of Di. in Cambr. de Concil p. 12 concilia generalia posse errare et falsaâ—â—piniones amplecti nam concilium Antiochenum veritatem damnavit et heresin apertam propâ—navit Similiter Ariminense et Ephesinum secundum ex quo patet veritatem non esse metiendâ— ex numero Episcoporum And this he proves at large p. 248. ad finem from Scripture Reasâ— Examp. test of Fathers And though he spoke much in the commendations of right gatheâ— Councels yet in diverse places of the Treatise he delivers these ten things concerning them 1. That their calling together is quiddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. et humanum inventum p. â— that is meerely humane 2. That they cannot frame Articles of faith to bind the conscienâ— p. 19. 3. That their end in comming together is not to feed as Pastors but to conâ— what is best for the Churches p. 85. 4. That they are not simply necessary p. 23. 5. That they do not give authority to the Scripture p. 242 243. 6. That their decâ— are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is immediately inspired by the holy Ghost p 262 263. 7. Tâ— the ultimate determination and judgement of a Generall Councell may be false p. 231. 8. That there is no judgement of a Councell properly in matters of faith p. id 9. Tâ— the truth of things determined in Councels may afterwards be called into question and agaâ— disputed p. 283. 10. That the Churches of Christ hâ—ve been kept found in faith with them for the first three hundred yeares p. 23. And to this agrees M. Owen a modeâ— and learned Presbyterian in his Country Essay for Church government annexed to his Serâ— preached before the honourable House of Commons p. 72. his words among others are these 〈◊〉 Iudge of heresy since the Apostles dayes but have been obnoxious to errour in that judgement â—d those that have been forwardest to assume a Iudicature and power of discerning between â—th and eâ— our so as to have others â—egulated theâ—eby have erred most foulely Of old it was â—erally conâ—eived to be in Councels Now I should acknowledge my selfe oblieged to any man â—t would direct me to Councell since that of Acts 15. which I may not be forced from the â—ord to assert that it in something or other went astray and he produceth testimonies to â—s purpose from Lutheâ— Beza Nazian c 〈◊〉 Luther he shewes did not feare to affirm of the very first and best of generall Synods â—t he understood not the holy Ghost to speake in them and that their Cannons were but plain â—y and Sâ—ubble 〈◊〉 Beza that such was the folly ignorance ambition wickednes of many Bishops in the best â—es that you would have supposed the Devill to have been President in theâ—r Assemblies 〈◊〉 Nazianzene That he complained he never saw good end of any Councell and affirmed â—t he was reâ—olved nâ—ver to come at them more with much more that he hath in that place 〈◊〉 this purpose So that although Synods and Councels of learned and godly men are not wholly to be reâ—ted or despised yet they are not so to be depended upon as the Scriptures are which we â—e commâ—nded by Christ to search Joh. 5.39 and which alone in themselves are the rule of â—th and Iudge of controversies as all Protâ—stant Divines do grant 2. When God hath so blessed their endeavours as to reveale and make known his will unto them laid downe in the Scriptures they are bound to publish and declare the same to their Subjects and require them for the honour and glory of God to yeeld willing subjection and obedience thereunto according to the practise of religious Princes of old as Asa in 2 Chron. 14.4 who commandded Iudah to seeke the Lord God of their fathers and to do the law and the commandement and so Iehoshaphat after him 2 Chro. 17.7.8.9 and Hezekiah and Iosiah and so did David and Solomon before them 3. They are not to rest here but the better to encourage their Subjects th y are to go before them in exemplary practise requiring no more of them then they are forward and willing themselves to do according to the famous examples of Moses Ioshuah and Samuel And the rather because that hereby they shall not only publish to men and Angels that they acknowledge the supremacy and soveraignty of Iesus Christ over themselves though the greatest on earth but also engage him to the preserving â—nd prospering of them in all their undertakings as the Prophet told Kâ—ng Asa 2 Chro. 15.1 4. They are bound to countenance and encourage all those that they find the Lord to make a willing people in the wayes of his worship by granting them their liberty though they be the fewest and meanest and never so much contemned and despised in and by the world and though they also differ and
Asia as it is plaine had power of government within themselves And a little after pag. 84. Hence it is that the Governours sc of the Church are in many things of greater moment to take the consent of the people with them Seventhly Master Jacob Jacobs Treatise callâ—d An Attestation of many learned godly and famous Divines c. a man that was excellently qualified for the worke of the Ministery and sometimes Pastor to a gathered Church in London how many Treatises hath he in print to prove the point in hand but above all other that treatise called An attestation of many learned godly and famous Divines Lights of Religion and Pillars of the Gospell justifying this doctrine viz. 1. That the Church Government ought to be alwayes with the peoples consent 2. That a true Church under the Gospell containeth no more ordinary Congregations but one In which Treatise he holds forth these two points First from Testimonies of many particular late Writers largely set downe as Beza Calvin Viret Zuinglius Luther Bucer Pet. Mart. Musculus Bullinger Gualter Vrsinus Daneus Tilenus Junius Piscator and Chemnicius 2. From the consent of many publique Churches as the Bohemian Helvetian Genevian Belgick c. 3. From testimonies and practice of the best Antiquity as the practice of the Church of Jerusalem immediately after the death of the Apostle Iames Anno 70. of Christ from Ignatius to the Church of Philadelphia Anno 112. so the practice of the Church of Rome Anno 240. mentioned by Eusebius The practice of the Church of Carthage Ann. 250. in Cyprians time So at Antioch An. 273. 4. From Councels 1. The Councel of Nice An. 330. So from the Councel of Carthage Anno 420. So the Councel of Constantinople An. 682. 5. He sheweth â—he intollerable inconveniences that follow the denying this truth 6. He answers the chiefest objections are brought against it 8. So M. Robinson and Ainsworth men without exception for their learning and godlines what large Treatises have they in print to cleare this point we have in hand some of which have not to this day been answered as that of M Robinsons Reasons discussed Ainsw guide to Sion Robinson Reas discussâ—d 9. Doctor Ames Ames Med. Theol. l. 1. c. 37. sect 6. in his Medulla Theologia lib. 1. chap. 37. sect 6. hath these words Potestas hujus disciplinae quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primo admittere c. that is The power of this Discipline in respect of the right of it belongs to that Church in common of which the offender is a member for it belongs to those to cast out whom it concernes first to take in c. And so in his Cases of Conscience he hath much to this purpose And M. Peters in his last report of the English Warres saith this of him That he left his Professorship in Freezland to live with him because of his Churches Independency at Rotterdam and charged him often even to his death so to looke to it saying if there were a way of publique worship in the world that God would own it was that 10. Doctor Fulke against the Remists Fulkes Notes on Remists test on 1 Cor. 5. Sect 3 the authority of Excommunication he saith pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed Governours to avoid confusion which is no other then Paereus Musculus Zanchy and Calvin have spoken in their writings with many others as can easily be produced 11. Doctor Whittaker hath much to this purpose in his learned workes as de concil quest 5. p. 178 179. Whitak de concil q. 5. p. 178 179. where he shewes that Ecclesiasticall power and authority belongs princâ—pâ—lly primarily and essentially to the whole Church to each Bishop or Minister only accidentally secondarily his words are these Haec quidem authoritas ecclesiastica singulis episcopis convenit sed accidentaliter et secundariè et minus principaliter ecclesiae autem primariò principaliter et essentialiter competit And he illustrates this from a rule in Phylosophy Cum virtus aliqua duobus inest uni necessariò et essentialiter alteri contingentur et accidentaliter principalius inest ei cui necessario essentialiter inest quam ei cui contingentur tantum et accidentaliter convenit ut calor magis principaliter igni quam aquae inest quia inest aquae gratia ignis So de Pontif. Rom. 9. q. 1. c. 1. Sect. 1. his words translated are these We say plainly that the Churches in the primitive times were so governed of their own Pastors that they were not subject to others either Bishops or Churches without them the Church of Colosse was not subject to the Church of Ephesus nor the Church of Philippi to the Church of Thess nor these to the Church of Rome nor the Church of Rome to any of them Sed pares omnes inter se juris eâ—lent i. e. They were all of equall power among themselves 12. To these we might adde Doctor Reinolds in his conference with Hart Doctor Willet in his Synops Papis Doctor Tailor in his Commentary on Tit. But I shall produce only one * See Doctor Sibbs more that was famous for his Gospell-anointings and litle thought by the most men to have been of this judgement And yet you shall find in a litle Treatise of his printed before these troubles brake forth in England called A breathing after God that he speaks fully to this purpose hâ—s subjâ—ct leading him to discover himselfe herein being as I suppose a little before his death his words are these p. 91. speaking of Gods house House saith he wee take for the persons that are in it and persons that are ordered or else it is a confusion and not a house it is a company of those that are voluntary they come not by chance into our house that are members of our society but there is an order there is a Governour in a house and some that are under govâ—rnment and there is a voluntary conjunction and combination so the Church is a voluntary company of People that is orderly some to teach and some to be instructed and thereupon it is called a house And a litle after p. 94. speaking of the Tabernacle in Davids time before the Temple was built he saith If we apply it to our times that that answers the Tabernacle now is particular visible Churches under particular Pastors where the meanes of salvation are set up Particular visible Churches now are Gods Tabernacle The Church of the Iewes was a Nationall Church there was but one Church but one Place and one Tabernacle but now God hath erected
As for that place of Jeremy 15.19 where the Lord saith they should returne to him but not he to them doubtlesse the Lord doth not speake it of the Ministry of the word for that he continued afterwards to those rebellious Jewes but in respect of more speciall ordinances wherein the Lord prohibits his Ministers and Saints to have communion with Idolaters but especially I take it to be understood of the Lords forbidding the Prophet to conforme himself in his life and conversation to their wicked wayes but that he should be such an example and pattern of holines and righteous walking before them that they might the better be convinced of the evill of their wayes and so returne to the Lord from whom they had departed not in the least that he should cease declaring the mind and will of God to them Now this objection being answered I come to the inferences Now the truth of the former Proposition being thus cleared and confirmed these things will then unavoidably follow Inference â—â—om the forâ—er Propositiâ—â— 1. That those particular instances which are produced by diverse reverend Divines of the Eunuch Centurions and Jailors baptisme though not belonging to any particular Church against what we have laid downe are of little force and validity in regard that what was done to those persons was by the hands of extraordinary officers that were not tyed to particular Churches as ordinary Pastors teachers were then still are of like insufficiency is that instance of circumcision which is brought by some of high accomplishment in learning and pyety to warrant their practise against what hath been delivered for it is well known that to the administration of circumcision there was not required a Church-Officer but God left it undetermined and as a thing indifferent in respect of the administrator whether the Priest or the Father or the Mother so the thing be done as we see in Moses child whereas t is otherwise in the administrations of the Church under the New Testament as wee have shewed before and though we cannot read of any baptismall administrations in gathered Churches in the dayes of the Apostles yet I suppose we are not to deny it unlesse we will deny that children which were members of Churches as appears Eph. 6.1 2 3. Col. 3.20 were not baptized at all either they must be baptized before the Churches were gathered or after not before for doubtlesse many of those children were not then born therefore after and then without all controversie there must of necessity be baptismall administrations when and where the Churches did meet though the holy Ghost for reasons best known to himselfe is pleased to conceale them 2. That those are justly blame worthy that very frequently and ordinarily in these dayes of the Gospell in which we live goe from place to place to baptize such as are not of their own nor scarce of any other particular Church of Christ I shall crave leave to propose these few things to them 1. Whether they do not hereby introduce an universall or Nationall church visible with officers and ordinances sutable thereunto taking for granted â—hat their Parish member-ship being a branch of the other is sufficient to instate them in church priviledges the insufficiency of which I have already shewed 2. Whether they do not by this their practise not only confound those offices which Jesus Christ the King of his church hath distinguished Ephes 4.11 but also hereby hold forth to the world 1. That the extraordinary offices of Apostles and Evangelists are not to this day ceased whose commission did extend it selfe to all Churches 2. That they presume to have the same Call Warrant and Commission for what they do which the Apostles had at first from Jesus Christ 3. Whether they do not take that to them and upon them by this their practise which the Apostles themselves by all their authority did never give to the officers and Elders of particular churches for we never read that ever the Apostles did give in command that the Elders and Ministers of particular churches should extend the exercise of the office especially the administration of the Seals and censures which is the point we speake to beyond the bounds of their own congregation 4. Lastly whether hereby they do not only by this their example occasion from and by others the pollutions prophanation of the holy things of Gods House but also lay stumbling blocks in the way of many precious and godly soules that would come off from their old wayes of confusion did they not discerne such practises in those that take upon them to be guides and leaders of others for are we not ordinarily upbraided with these and the like words Do you not see how such and such godly men reverend Ministers and learned Divines make no scruple at all of administring the Seales especially that of Baptisme to those that are not of their own congregation and thus according to the old saying Plus prosunt exempla quam praecepta multitudes are kept from comming to the enjoyment of the pure ordinances of Christ in the right order of the Gospell 3. It will follow also from hence unavoidably that those many Christians the truth of whose grace and union with the head and foundation we question not which of late dayes calling into question the truth and lawfullnes of their first baptisme have fallen upon the practise of rebaptizing and taking up the Ordinance of baptisme De novo are utterly void and altogether to seeke of a true and a just ground from the Scripture for their practise herein and so this latter baptisme of theirs will be found as unlawfull upon the same ground they held their first unlawfull because unlawfully administred For if the administration of the Seales be now tyed to ordinary officers and these to a particular Church since the Apostles times that give them their lawfull and right call to administer the ordinances then it will follow that there is no lawfull baptisme but by him that is an officer of some particular Church and he that is an officer of some particular church must have a lawfull calling from the Church to which he is an officer for all extraordinary officers that had their call and commission immediately from heaven are ceased now those which rebaptize cannot prove the taking up of that ordinance again after this manner but are enforced to hold that a Disciple in common that by the exercise of his gifts doth convert a sinner from the evill of his wayes may also baptize him which if true then first of all what need of Christs ordaining officers in a Church for these purposes Secondly then why may not a godly woman by her good exhortations and chaste conversation converting her husband baptize him also which I suppose they are farre from maintaining and yet it necessarily followes the ground they build their practise upon wherefore three things I shall here propose in the
are commonly slandered with but only after satisfaction is given demand their willingnes to give up themselves to the Lord his Church to walke together in the mutuall discharge of those duties that concerneth such a Church-state and Gospell relation upon the manifestation whereof they are admitted to fellowship and use of the ordinances 6. If any are not found fit upon tryall they are only desired to wait a while till God shall bring them into a further capacity Some Spirits I confesse when they see they cannot obtaine their ends fly out and leave walking with those they would have joyned speaking evill of the way of Christ and his servants that walke in it and for no other cause that is truly discovered but this that they cannot have their own wils though it be made upon good grounds evident that they are not fit for such a condition Now what shall be done in such a case Either those of the Congregationall way must act so as to please Christ or the creature now if they strive to do the first then they incurre the displeasure of the last and if they should in a sinfull way seeke to the pleasing of the creature then they displease Christ but this will be their comfort so long as Christ helpes them to discharge their consciences towards him they need not regard how the creature deales with them In the world we must have tribulation but in Christ wee shall have peace Joh. 16. ult And as our tribulations abound for him so our consolations shall abound also in and by him 2 Cor. 1.5 Oâ—j But they will not come into publique Ans 1. Jesus Christ saith wheresoever two or three are met together in his name there he will be present with them Mat. 18. â— he will owne them and blesse them he hath taken away all difference betweene places under the Gospell there is not one more holy then another but all alike now Jesus Christ his Apostles indifferently shewed their practise this way in the Synagogue Temple Field Chamber and doubtlesse where ever the Church meets to worship there is a publique not private Assembly 2. They shut not the doors where they meet for the most part but seave them open for all to come behold their wayes unlesse they come to make disturbance 3. Some Churches are in publique as you call it and others have been but have been forced back againe and all would be more publique then they are in that sence as you cal publique if they might enjoy their liberty and not endanger their peace or purity let but Authority allow us that liberty they do the Presbyterians as in conscience they stand bound we walking peaceably to dispense the ordinances of Christ without molestation and then see whether we would refuse it Alas alas that ever men should find fault with us for that we cannot remedy but count our affliction CHAP. IIII. That this Church-state with the Officers Ordinances and administrations thereunto appertaining is of perpetuall use to the comming again of our Lord and Saviour Jesus Christ the instituter of it without either alteration or cessation BEfore I enter on the evidencing and making clear of the truth of this Proposition I desire to premise this one thing to wit that by this Church-state I do not here understand any one particular and single Congregation residing in any one place or countrey but the instituted state of Christs visible Church in one place or other consisting of few or many whether in liberty or bondage in purity or corruption according to its severall and various conditions to which it is subject and in which for the essentiall and integrall parts thereof it is kept and preserved by the Almighty power and presence of Jesus Christ for doubtlesse in respect of this or that particular Church and single congregation it may cease and be utterly lost but in respect of the essentials of that instituted Church-state and order of Christ revealed to us in his word and delivered to us by the Apostles and left by them upon record for us to follow and practice so it is not lost but remains and continues to the Saints to his comming again Now that this is the truth of God I shall endeavour to make out 1. from Scripture 2. from Argument 1. For the Scriptures that hold out this truth they are of three sorts 1. Prophesies as Esay 9.6 7. and 59.21 Psal 110.1 compared with 1 Cor. 15.25 Luk. 1.33 2. Promises Mat. 16.18 1 Cor. 11.26 and Ephes 3.21 4 11 12 13. 3. Precepts Mat. 28.20 1 Tim. 6.13 14. to which I might adde the judgements of many learned men it there were need All which do clearely shew the perpetuity and continuance of this Gospell Church-state in all ages to the comming of Christ 2. For the Arguments that confirme the perpetuity of this Church-state and confute the contrary that is affirmed by many viz. the cessation of it they are such as these 1. If the government of Christs church which the Father hath given him and he hath accepted shall never have an end then it must of necessity follow that this Church-state cannot cease to which this government hath relation unlesse we can suppose that Christ can be a King without a Kingdome a Head without a Body a Husband without a Spouse which once to imagine is exceeding dishonourable to him and little lesse then blasphemy Esay 9.7 Luk. 1.33 But now the Scriptures are cleare that the government of Christ in his Church shall never have an end as we have shewed before therefore c. 2. If this Church-state which Jesus Christ hath instituted for the essentialls of it should cease and not be continued in all ages then it would follow that there would be a time when the gates of Hell should prevaile against it and his presence with it Mat. 16.1 to the end of the world should not continue Mat. 28.2 and so all his promises to the contary should be void and of none effect But this cannot be for he is faithfull that hath promised and not one jot or tittle of his word shall perish or be made void and therefore there must needs be a perpetuity and continuance of this church-state 3. If the Temple of God which is his visible Church as appeares from 1 Cor. 3.16 17. Rev. 3.12 and 11.1 2. doth remain where Antichrist sits even as the Church of Pergamus did where the seate of Sathan was Rev. 2.13 then this Church-state is not ceased but remaines to this day But this Temple of God is where Antichrist himselfe sits as appeares by the Apostle 2 Thes 2.4 who opposeth c. So that he is as God sitteth in the Temple of God where the greeke word for Temple sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one and the same with that of 1 Cor. 3.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Know ye not that ye are the Temple of God so v.
Because in so doing they shall doe no more then what the Saints have done before them in the Primitive times for we find in those daies that Beleevers did not live loosely and casually or as we say at randome but were gathered and brought into distinct bodies or church-societies to live under that discipline and church order or government which Jesus Christ had commanded and left to his Apostles to settle For it is worth our observation that Jesus Christ did not onely send forth his Apostles and Disciples to convert sinners to him ☞ but he appointed an order of government to be established by them to which those that were converted should subject unto as we may see in many places 1 Cor. 12.28 Ephes 4.12 13. Rom. 12.6 7 8. and therefore we read so much of churches tha were planted and gathered into the order of the Gospell Act. 14.23 as Corinth Ephes Phil. Coloss and so the churches of Judea Galatia Asia Macedonia as we have noted before which were no other then so many distinct bodies or societyes of believers which the Apostles after they were converted to Christ did unite together in those Cities and Countryes So much is evident from the Epistles that the Apostle Paul wrote to those Churches For he doth not write to all in Corinth to all in Rome to all in Philippi but to the Saints in those Cities that were called and become a Church to Christ 't was not every Towne and City and Country that made a Church as t is now in England but so many as were called and united together now people become members of a church by vertue of being born in those Townes and places and parishes where they live but ab initio non fuit sic i. e. from the beginning it was not so 3. Because till the godly do fall upon this worke 3. Motive Necessity of yeelding obedience to Christs commands cals for it there are many holy and sacred dutyes that Jesus Christ hath laid down to them in his word which they will be found to live in the neglect and omission of viz. 1. That of Mat. 18.17 Tell the church but how can those tell the Church that are not joyned to a Church that is such a Church or Congregation of Saints as we have in the former Chapter set downe 2. That of 1 Cor. 5.4 5 13. In the name of our Lord Jesus Christ to deliver such a one to Sathan c. but how can they cast out of the Church such as are scandalous by that authority Christ hath given to it that are not joyned to any church 3. That of 1 Cor. 14.12 Seeke that ye may excell to the edifying of the Church but how can such seeke to excel in spirituall gifts for this end that they may edify the church when they are of no church 4. That of 1 Cor. 14.34 Let your women keep silence in your churches that is church-meetings as Beza and Piscator reade it Mulieres vestrae in conventibus sileant not that there were severall distinct particular churches standing under one common classicall government as the Presbyterians would have it but how can godly women keepe silence in the churches when they are members of no churches 5. That of Heb. 13.17 Obey them that have the rule over you and submit your selves but how can they obey their Rulers if they have none to rule and watch over them in the Lord 6. That of Rom. 12.6 7 8. But how can believers keepe up the administâ—ation and execution of those offices and ordinances in the churches of Christ so long as they are not in such churches where those offices are to be executed 7. That of Gal. 5.1 13. Stand fast in the liberty wherewith Christ hath made you free be not c. but how can believers stand fast in that liberty which Jesus Christ hath purchased for them and bequeathed unto them while they are not in any Church-state to which this liberty referres â— Motive Christ hath orâ—ained no other â—ondition for â—elievers to aâ—ide in here 4. Another reason is because there is no other state and condition that Jesus Christ hath appointed for his Saints in this life in relation to the enjoyment and performance of his publique worship then this to wit to bâ— joyned to a particular church and therefore as Head and King of Saints he ordained not only a word to call convert them but holy offices and officers holy lawes and ordinances to rule and govern them and build them up in grace to glory as Ephes 4.10 11 12. 1 Cor. 12.28 Mat. 16.19 compared with Mat. 18.18 but of this we spake sufficiently before upon the second argument â— Motive The Word and Spirit of Christ â—re more especially entailed â—o this church-state 5. Because the Lord Jesus Christ hath in a more especiall manner tyed his Word and Spirit and all his precious Promises to believers in such a church-state as Exod. 20.24 1 Kings 9.3 Esay 4.5 6. and 25.6 7 8. Esay 56.7 Psal 132.13 14 15. Mat. 6.33 Mat. 18.19 20. Here the Saints may in a more full and excellent manner expect the presence of Jesus Christ by way of assisting quickning comforting sanctifying and strengthening of them and therefore this should greatly prevaile with them to come into this church-state 6. Motive Christ takes most delâ—ght to be with the Saints in this church-state 6. Because the Lord Jesus Christ doth own such particular churches of Saints as the places of his greatest delight as appeares 1. In that he walkes in the middest of them as Revel 2.1 2 Cor. 6.16 2. In that he not only walkes in them but lodgeth and dwels in them they are his resting place where he takes sweet repose Psal 132.13 14. and 72.2 and 26.8 3. In that here he feedes Cant. 1.7 and 6.2 3. every particular church of Saints is as a Bed of Spices full of sweetnes pleasantnes to Jesus Christ here he eates his pleasant fruits Cant. 4.16 4. In that here he imparts his loves Cant. 7.12 Christ and the Saints do mutually impart their inward bosome delights to each other a man will not let out his heart to others as he will and doth to his wife nor the wife to any as to her husband Now Christ and the Saints in church-fellowship are as husband and wife 2. Cor. 11.2 5. In that here Jesus Christ doth more then ordinarily hold forth and manifest his glory as God did of old in the Tabernacle Psal 63.2 which was a type of particular churches now under the Gospell and Christs appearing in his glory to them by his word and Spirit Indeed it cannot be denyed but Jesus Christ doth hold forth the glory of his wisdome and power and goodnes and holines and truth in every place but no where as in the Assemblies of the Sainte here the Spirit reveales the glory of Christ in all these to and upon the hearts of the