and upon her Assemblies a cloud and smoak by day and the shining of a flaming fire by night for upon all the glory shall be a defence Which place clearly speaks out to us not only the truth of this visible Church-state under the Gospell Calv. Maesc Oecolamp alii quamplurimi in loc but the excellent and glorious priviledges also that attend it alluding to Gods carefull protection over his Church in his going before them and carrying them through the waste and howling wildernes Deut. 32.9.10 4. That of Esay 9.6 7. And the government shall be upon his shoulders c. of the increase of his government and peace there shall be no end Vpon the throne of David and upon his Kingdome to order it and to establish it with judgement and justice from henceforth even forever By all which can be meant no other then the power of Iesus Christ extending it selfe both to internals and externals By the first he rules internally in the soules of men by grace and holines And by the second he rules externally the outward man with the inward in his visible worship and ordinances 5. That of Ezech. * Adnuncietur igitur his qui in Babylone sub Antichristo quanta futura gloria in Christi templo quaÌ„ nos gloriam expectamus quam caput multitudinis templum quam illustratum luce quam fundatum in petra quam ornatum doctoribus turribus quanta varietas auditorum qui tamen omnes ad cognitionem Dei contendent Oecolamp in loc 43.10 11. And if they be ashamed of all they have done shew them the forme of the house and the fashion thereof and the goings out thereof and the commings in thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and doe them Which Scripture looks to the times of the * Vid. Glâ—ss Philog Sac. vol. 3. p. 563 564. Gospell and dayes of Christ by whom the glory of the new Temple or spirituall Church of God should be erected and set up as Interpreters for the most part agree 6. Lastly though many more might be added take only that of the Prophet Zachary chap. 6.13 Even he speaking of Jesus Christ shall build the Temple of the Lord and he shall beare tbe glory and he shall sit and rule upon his throne Now it must of necessity be granted that the Prophet here understands the * Fuâ—t quidem Châ—istus ipse Templis quoad corpus quia in eo habitavit plenitudo divinitatis sed aedificatur Templum Deo Patri dum erexit ubique purum cultum superstitionibus in nibilum redactis dum nos consecravit etiam in regale sacerdotium Calv. in loc Church-work which the honour of was fit for none but Christ himselfe because none but Iesus Christ could bring to passe as I shall abundantly prove from the next particular 2. Come wee in the next place to the new Testament and there we shall find plentifull testimonies to this purpose I shall referre all for method sake to two heads 1. To what we find from Christ himselfe 2. To what we find to this purpose from his Apostles that succeeded him 1. Those Scriptures that respect Christ himselfe are of two sorts 1. Before his death as Math. 16 18 19. And I say unto thee that thou art Peter upon this rock will I build my Church the gates of Hell shall not prevaile against it and I will give unto thee the Keys of the Kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven Now this must be understood of the visible Church-state and order we are speaking to which the Saints enjoy here on earth because Christ did not give any power to Peter to bind in the world for the Kingdome of Christ is not of the world Ioh. 18.36 But by binding and loosing on earth must needs be understood the executing of the censures and ordinances of the visible Church of Christ on earth which is distinct from that Kingdome of glory in heaven So that of Math. 18.17 18. And if he shall neglect to heare them tell it to the Church But if he neglect to heare the Church let him be unto thee as an Heathen and a Publican Verily I say unto you whatsoever ye shall bind on earth shall c. Which place though there be some difference between the Classicall and Congregationall Divines whether by Die Ecclesiae be meant the classicall Presbytery or the Congregationall yet they both and all of all sorts agree in this that it is meant of the visible Church-state under the New Testament which is sâ—fficient for us in this place to have granted because it answers the end for which it is alleadged 2. After Christs resurrection when he had made a glorious conquest over all the powers of darknes and as the true Sampson the mighty one had carried away the gates i. e. all the powers of death and hell on his shoulders then by his own mouth he declares this truth as in Math. 28.18.19.20 And Iesus came and spake unto them saying All power is given unto me in heaven and in earth go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and so I am with you alway even to the end of the world This is so plain to the busines in hand that there needs no explaining of it And that of Act. 1.3 speaking to them of the things pertaining to the Kingdome of God In the next place we come to what we find delivered by the Apostles of Christ to whom he gave order to see his Will in this as well as other things fulfilled and whom he qualified in an extraordinary manner for the very purpose that it might be put into execution Now the Scriptures that hold this forth from the Apostles may be referred to two heads 1. To their own practise 2. To their declaring it to others 1. Their own practise as will appeare throughout the history of the Acts of the Apostles chap. 1. and chap. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship viz. Church fellowship and in breaking of bread and prayers and ver 46.47 so chapters 4 5 6 11 14 15 c. 2. Their declaring it to others wheresoever they went to gather and plant Churches and this I shall make out foure wayes 1. By instructing them in it Rom. 12.1 2 6 7 8. 1 Cor. 12.28 Ephes 4.11 12. Heb. 3.1 2 3 6. and 7.12 and 10.1 2. By pressing them to it as 1 Cor. 14. per totum Col. 2.6 7 8. and 2 Thes 2.15 and 3.4 6. 3. By praysing and commending them for it as 1 Cor. 11.2 Col. 2.5 4. By admonishing them
hearts to the beautifull wayes of Sion and accomplishing all those other gracious ends for which it is intended which is the constant prayer of him whose greatest ambition is to be instrumentall for Jehovahs glory and his Saints happinesse WIL. BARTLET March 1. 1646. A TABLE to find out the principall matters contained in the following TREATISE A. ACts 15. No warrant for Claessical and Synodical ruling power over particular churches but makes for the priviledge of particular congregations p. 133 134 135 Accidentals of the visible church-state instituted by Christ only lost under Antichrist not the essentials p. 80. Administration of Seales and censures not common and promiscuous but ordinarily limited to bounded within each particular Church p. 61. to 68. Instances brought to the contrary shewed to be invalid p. 68 69. Apostles practised and declared a visible church state of divine institution to be observed by the Saints p. 5. The next age after the Apostles observed this visible church-state of Christs instituting p. 6. Apostles no heads of but Ministers servants to the churches of Christ 21 Doctor Ames for the power of particular churches within themselves with out subordination to others p. 43. 6. Arguments to prove the being of a visible church-state under the Gospel p. 6 7 8 9. 11. Arguments or motives to prevaile with the Godly in the Kingdome to submit unto it p. 88. to 101. 9. Arguments to prove the power of government in particular congregations p. 48 49. Assertors of the congregationall way or Primitive order of the Gospell free from the foule aspersions of Schisme errour heresie blasphemy laid to their charge p. 28 61. M. Ainsworth for the power of particular Churches within themselves 43 B. M. Baynes for the power of particular churches within themselves 38 Baptisme administred out of particular churches unlawfull 69 70. Repeated or taken up again de novo without any warrant and altogether unlawfull 70. 71 72. Once administred though corruptly not to be reiterated when the Saints enter into church-fellowship 105 Beleevers gifts and graces not so well exercised singly and apart as joyntly united together in church-fellowship 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted and no other 18 19. 88 to 101 M. Brightman for the power of particular churches within themselves 38 C. M. Caryl against suppressing of errors by external violence and compulsion 129 130 M. Cartwr for the power of particular churches within themselves 39 Visible Church-state under the Gospell Christ the sole Author of it 9. to 18 Christ was qualified with power from his Father for church-work above all other seven wayes 9 10 11 Divers things proper to Christ the Head of the Church which are not communicable to any creature 22 Sacred visible Châ—rch state of Chrisâ—s instituting under the Gospel consists of six parts viz. matter forme end rule quantity or extent and prerogative 30 Parish Churchâ—s in England sound faulty in all these and their constitution discovered to be meerly civill and humane 55. to 61 Right visible particular Churches have power of government within thâ—mselves proved by Scripture testimony of the choicesest English Writers reason 35. to 49 Church-state of Christs instituting proved to be without alteration or cessation 78. to 82 Classicall way of governing churches not a plant of Gods planting shewed to be not only unscripturall but unreasonable also and sinfull in many respects 52 53 54. and 72 73 74. Compulsion of Conâ—ciâ—nce proved to be unlawfull many wayes both in Magistrates Minist 128. to 133 Commandments of Christ not to be neglected for want of mens countenance 135 136 Congrâ—gationall Churches doe not swerve from but come nearest to the practice of the Primitive Churches 61. No losers by opposition 115 116. No cause of errors or licentiousnesse 122. Vindicated in their admission of members and not comming into publique 75. 76 77. have as much power against errors and loosenesse as the Classicall way and better and as free from errors 124 separate onely where Christ commands them not from sound doctrine and christian fellowship but from a false Church-state and order of administring the holy things of God in England 121 122. doe not sin in refusing to administer the seales to those are not in the right order of the Gospel 74 Their way proved to be according to the Scriptures sound reason 138 139 D. Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state under a great sinne 19 20 Dividers between Christ and the creature in ordering and appointing the spirituall ordinances of Gods house how absurd and injurious also to Christ 20 21 22 Duties of church-members one toward another set forth in fifteen particulars 110 111 E Saints are to embody and what concernes their practise therein 101. 106 Ends of Christs instituting a visible Church state under the Gospel 31 34 99 Envy to young ones that God hath in a more excellent manner gifâ—ed in these last dayes given light unto touching the right order of the Gospel a great cause of mens crying it downe 115 Epitome of the Congregationall way according to the Scriptures 140 Five Evils that attend those that hold cessation of Ministery Ordinances 85 86 87 A three-fold Exhortatiâ—n to those are out of the order of the Gospel to those that are against it and to those that God hath brought into the practice of it 140 F. D. Fenner for the power of particular Churches within themselves 4â— No fellowship to be had ordinarily with God out of a true Church-state 20 Right externall forme of a true visible Church what 32 33 34 Friends of Christ cannot well slight the sacred institutions of Christ 20 D. Fulke for the power of particular churches within themselves 43 Eight sorts of fruit that grow on the lofty tree of high Presbitery 52 53. G. Glory beauty excellency of Christs instituted Church-state and order of worship under the Gospell set forth in six particulars above and beyond all other Church-states of mens framing 93. to 99. God rejects in his worship whatsoever he commands not in his word 18. Godly not all so that pretend to be so 112. Godly many times doe that which becomes not their high and holy calling ibid. make opposition oftentimes against Christ 112 113. not enlightened alike ibid. Are still in a way of learning 114. great numbers of them for the Congregationall way ibid. H. No Headship properly in any but Christ over his Church 21. Distinction between a supreame and subordinate Hâ—adship over the Church of Christ unsound in many respects 21 22. Word preached may be heard in mixt Congregations and parish assemblies 66. 67 68. Heaven and the true visible Churches of Christ alike in ten resemblances 94 95 96. Many excellent helpes for the godly in a right visible church-state 91 92. Simple and meâ—re Heresie not to be punished with death 26. I. M. Jacob for
where Christ hath left men free there they are not to be bound Now if they deny men power for the lesser then doubtlesse much more for the greater but the first is true therefore the latter And lest Christians should abuse this liberty of theirs in the use of things indifferent he himselfe hath provided divers rules for this purpose in the Word Rom. 14.19 15.2 1 Cor. 6 12 23. 1 Cor. 10.32 1 Cor. 14 40 Rom. 14.13 10. It takes away from men the very power of tempting and enticing their brother to follow after their wayes and counsels in this businesse of Worship as Deut. 13.1 2 3 4 5 6 7 8. 10. The Scriptures hold forth that the greatest Powers on earth are to subjâ—ct themselves to those very Lawes and Ordinances for Worship that Jesus Christ hath already made and enjoyned and not to make lawes to themselves or others as they themselves thinke best Pâ—al 45.11 Psal 2.10 11 12 Mat. 28.20 Phil. 2.7 8 9. 1 Pet. 3 22. 11. The Scriptures shew us that our duty is to heare what the Spirit saith to the Churches after they are constituted and planted and not what Angels or men say as Rev. 2.7 11 17 3.6 13 22. so that men have nothing at all to doe with these matters eâ—â—her in the beginning or carrying on of this Church-work but we are to rest satisfied in what the Spirit by the Word holds forth to us Esay 8.20 12. The Scrâ—ptures shew that the Saints have a liberty of rejecting and refusing whatsoever they shall find is not agreeable to the revealed mind and will of Christ in the Word when it is charged on them as matters of faith and reqâ—ired in conscience to yeeld subjection thereto as 1 Thes 5.22 Col. 2.20 21 22. 1 Ioh. 4.1.2 Act 17 11. Gal. 5.1 13. The Scriptures forbid us to turne to the right hand or to the left in matters of Gods worship Deut. 5.32 18.19 Josh 1.7 Prov. 4 27. and there is a pâ—omise to prevent it Esay 30.21 and a blessing to the observation of it in Iosh 1.7 15. The Scriptures chaâ—ge us upon paine of death not so much temporall as eternall not to adde to or diminish from what God hath set down in his written Word touching the matter and mannee of his worship Deut. 4.1 12.32 Prov. 30.6 Revel 22.14 19. The reason of it may be this because to adde thereunto argues Gods word to be defective and insufficient and to diminish from it argues it to be superfluous whâ—ch for men to doe is abominable and for which we shall be proceeded against as lyars Prov. 30 6. 15. The Scriptures shew us that God rejects whatsoever he commandeth not in his Worship Levit. 10.1 Ierem. 7.31 19 5. 16. Lastly to adde no more the Scriptures shew us the honour that attends this worke is proper onely to Jesus Christ and fittest for him who is the builder of his owne house himselfe and not the creature as Zech. 6.13 and Psal 22.27 28 29 30. and to speak as the thing is this honour and glory that attends the forming of this Church-state and right order of worshipping JEHOVAH in the dayes of the New Testament is a Crowne that becomes not the head of Angels or men but Christs alone And therefore let them all vaile Bonnet to him and cry out with those ten thousand times ten thousand and thousands of thousands Rev. 5.11 12. and say Worthy is the Lambe that was slaine to receive power and riches and wisdome and strength and honour and glory and blessing Ver. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth on the throne and to the Lambe for ever and ever Ver. 14. And the foure beasts said Amen And the 24 Elders fell downe and worshipped him that liveth for ever and ever And so let all those doe that love the Lord Jesus Christ in sincerity Amen And so much for the second branch 3. Now I come to the third branch of the Proposition which is this That Beleevers are bound every where to observe what Jesus Christ hath done this way and to submit and subject themselves willingly thereunto This I need not be large in the proofe of seeing the Scripture is so cleare for the truth of it 1. T is cleeâ—e by way of Prophesie that they shall doe so as in Psal â—10 3 They shall be a willing people in the day of his power in the beauties of holinesse and * Et haec est dignitas Ecclesiae quod voluntario confluit non tyrannide coacta Ibunt dicit non trahentur vi neque bellis adigentur sed sua sponte voluntarii audâ—to Evangelio ibunt tracto nimirum occulto illo paterno tractu hilares non metu sed amore evocati Ibunt non subsistent ad vocationem Dei non moras trahent c. Oecolampad in loc Esay 2 2 3 4. Jer. 50.4 5. They shall not be forcâ—d by outward violence to this worke nor have their excuses to delay their comming as those Luk. 14. 2. By way of precept and injunction Psalm 45.11 Mat. 28.20 3. By way of threatning Psal 2.12 Kisse the Sonne lest he be angry and ye perish from the way So Luke 19.23 But those mine enemies which would not that I should raigne over them bring hither and slay them before me 4. By way of encouragement from the many and singular priviledges which such shall have that thus honour Jesus Christ as their onely Lord and King which priviledges I shall not here set downe but refer them to their proper place in Chap. 5. where I lay downe severall Arguments to work and win over the Saints to the practice of their duty this way And so much for the 3. branch 4. Now for the discovering and confuting of those that are contrary minded there are divers sorts of men that more especially oppose this former Truth The first sort are those that affirme there is no such externall visible politicall Church-order that Christ hath instituted 1. Such as deâ— Divine Gospeâ— Institutions appointed by Jesus Christ foâ— his Saints to observe in the dayes of the New Test to which the Saints ought to conforme and subject themselves But all the government that Christ hath in beleivers is only internall by the spirit As for externalls as officers ordinances and government either they looke on them as forms shadows that are to vanish and have no more being since the comming of Christ but are swallow'd up in the substance so deny them altogether or els as things that are left indifferent to the discretion of the Saints which they may use if they shall thinke fit or forbeare if they please Now how fully is this errour confuted by the truth that hath beene formerly laid down For
33. The Temple is holy so are the Keyes the Tables of the Law the Seales Censures Officers Ordinances Noyes ut sup p. 6. all holy as Christ himselfe is that is the instituter of them When the Temple under the Law was to be built the materials of it were all hewne squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High-Priests breast-plate by twelve precious stones so the visible members are correspondent to the mysticall in outward appearance And there is great reason for it 1. Because Jesus Christ the King of his Church requires that all such as are profane and scandalous should not be admitted to but driven â—rom the holy things of his house Mat. 7.6 18.18 1 Cor. 5.5 7 13. Revel 2.20 and therefore no fit matter for this Church 2. Because such onely as are Saints can answer to those ends for which Christ hath instituted this Church Now these ends among others are these three 1. To performe spirituall worship and service to God and Jesus Christ their King 1 Pet. 2.9 2. For spirituall communion and fellowship as with Christ so one with another 1 Cor. 1.9 10.16.17 3. For mutuall edification and consolation as appeares in 1 Cor. 14.26 1 Thes 5.11 Now this is no work for drunkards swearers blasphemers ignorant and scandalous persons these serve to dishonour God and destroy his house and therefore not fit matter for his house 2. I call it a free society of Saints 2. Forma In this divisiâ— let there be the name of Christ and feare of God a gathering of Professors visible Saints men women of good knowledge and upâ—ight conversaâ—ion so holding â—orth their â—ommunion with Christ â—y their owne â—esire and voâ—untary consent â—nto one body â—nite themâ—elves Vide â—wens Counâ—y Eassy p. 60. embodyed and knit together in one by a voluntary consent to note the forme of this Church-state Now this uniting and embodying of the Saints together in Church fellowship may be cleered and made evident divers waies to us 1. From the severall Resemblances this Church hath with those things that hold forth neare union As 1. That of a house or building where the materials are not onely knit fast to the foundation but to one another Ephes 2.22 2. That of a Temple 1 Cor. 3.17 alluding to the Temple under the Law where the stones were so knit together that it seemed to the eye of the beholder as one entire substance 3. That of a naturall body 1 Cor. 12.27 Col. 3.15 4. That of a fraternity or brotherhood 1 Pet. 2.17 compared with Chap. 5.2 13. Zech. 11.14 5. That of an Army with banners Cant. 6.4 6. That of a City compact Psal 122.3 7. That of a golden candlestick in which the shaft and branches are closely knit together in one Rev. 1.12 20. 8. That of the Tent and Tabernacle which the Lord built for himselfe to dwell among his people and filled and sanctified with his glorious presence Exod. 25. Revel 21.3 Now the materials of the Tabernacle were so coupled and united together with loops and catches that they were but one Tabernacle and so the Saints in Church fellowship 9. Lastly that of the joyning together of severall graines of corne into one loafe or bread 1 Cor. 10.17 Secondly from the severall words the holy Ghost useth to hold forth this in the Scriptures â—ide Leigh in â—is Critic Sac. â— verbum 1. That of Ephes 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the injoynting of the Saints 2. That of Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set such an one in joynt againe 3. That of 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knitting together in one 4. That of Eph. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when materials of a house are put one within another 5. That of Col. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to descend one to another as men that are knit together in the same judgement ver 19. 6. That of Acts 2.1 and 5.13 and 9.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c the word signifies to glew things together that are unjoynted and at a distance one from the other 7. That of Jer. 50.5 Come let us joyne our selves to the Lord c. where the Hebrew word to joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutuo dedit accepit item adhaesit So Zech. 2.11 Many nations shall be joyned to the Lord in that day that is they shall mutuall give themselves to the Lord with the consent of one another For iâ— the same worâ— with the forme signifies mutually to give our selves that is with the knowledge and consent one of another as Avenarius and others viz. Pagnine Sheindler and Buztorph observe Thirdly from sound reason 1. Because the godly without this embodying are not a Chuâ—ch properly but a casuall loose company under great disorder and confusion as a heap of stones thrown together without any further distinction 2. Because without this there cannot be that beauty shining forth in the Saints and Ordinances for what are a company of choise materials which are fit for a building so long as they lie loose one from another T is with the Saints united as Philosophers speake of the Via lactea or milky way in the heavens they yeeld forth a glorious lustre and precious light above what they are single by themselves 3. Because without this the Saints lose not their beauty onely but their strength also both defensive and offensive 1. Defensive for by their knitting together they are able to make far more resistance against the common adversaries of their peace then when they are single and by themselves Vis unita fortior A bundle of Arrowes together are not easily broken but taken asunder and they are easily snapt to pieces So here 2. Offensive for hereby they are the better able to prevail with God against those that annoy and hurt them for the Saints thus together wrastling with God they do offer a kind of holy violence to his sacred Majesty and obtaine their requests speedily in Christ As the heat of the Sunne when the beames thereof meet together in a burning-glasse is greatly strengthened so it is with the prayers of the Saints met thus together they prevaile much with the strong God Act. 12.5 4. Because without this knitting together in one the Saints cannot so well discharge and performe those mutuall duties Christ hath called them unto as watching over one anothers soules reproving an offending brother telling the Church in case of not hearing and receiving admonition and such like For where there is no engagement there men are subject to neglect duty as we find by sad experience â— Finis 3. I say to worship God to note one chiefe end for which Jesus Christ hath instituted this Church state not the whole end for there are divers ends of this institution but this is the chief end that so
God may receive honour and glory from his people which he hath called out of the world 1 Pet. 2.9 Heb. 2.12 Ephes 3.21 Prov. 16.4 â— Regula 4. I adde according to his will revealed to them in his Word to note the rule by which the Saints are to walk in all the worship they are to performe to God both in respect of the matter and manner of worship according to Mat. 28.20 1 Thes 4.2 1 Tim. 6.3 2 Tim. 1.13 for it is not in the power of men be they never so wise learned or godly to prescribe a rule to the Saints to worship God by besides what is left us in the Word of God as we have before shewed at large Quantitas 〈◊〉 extensio 5. I call it one ordinary congregation consisting of so many beleevers as can conveniently meet together to worship God in one place to make it distinct from all other Societies or Bodies called Churches of the same kind So that the Officers and Members of one Church are not the Officers and Members of another but as they are knit together among themselves so they are distinguished from others being as the similar parts of the Catholique and have the nature of the whole intire viz. immediate fellowship with CHRIST and right to all the Ordinances Thus the Church of Corinth was one in it selfe and distinct from Cenchrea which is conceived to be no other then Pagus vel Portus Corinthi the Port or Haven Towne of Corinth neere adjoyning to it and yet two distinct Churches And so the seven Churches in Asia what were they but so many distinct congregations So the Church of Antioch was but one ordinary congregation as Act. 14.27 and so the Church at Jerusalem was no other then one such Church if we will credit the holy Ghost as Act. 2.46 5.12 6.1 15.25 21.22 And hence it is that we find in the first planting of the Gospell that the Churches were many in number as we may reade 1 Cor. 4.17 2 Cor. 8.18 19 23 24. and therefore frequently in the plurall number called the Churches of (a) Gal. 1. 1 Cor. 16 1â— Galatia of (b) 2 Cor. â— Macedonia of (c) 1 Cor. 1â— Asia of (d) 1 Thes â— Gal. 1.22 Judea of (e) Act. 9. Galile and Samar of (f) Act. 15 Cyria and Cylicia So againe sometimes they are called in the plurall number the (g) Rom. 1 Churches of the Gentiles the (h) 1 Cor. â— 33. Churches of the Saints the (i) 1 Cor. 1 Churches of God the (k) Rom. 1â— Churches of Christ at least 37. times are they so named in the plurall number to note that they were distinct bodies and were no larger then could meet together in one place to worship God as the Parish Churches doe * Vid. Bayâ— Dioc. Tryaâ— and Noyes his Templâ— measured of the quaâ— of the Chuâ— here in England some of which congregations consist of divers thousands All which particular distinct bodies or Churches of Christ though they be many in number yet they are all of them but one in nature and constitution To which purpose we shall find the Scripture often speaketh of the visible Church indefinitely as of onely one so 1 Cor. 12.13 Mat. 22.2 1 Tim. 3.5 calling it one body Eph. 4.4 that is one in nature and power though many in number 6. I adde having power under Jesus Christ of government within it selfe to note the priviledge 6. Privilegâ— and prerogative Christ hath endowed it withall and to exclude that superiority that some claime to themselves over their brethren in the point of Church power For if every particular Church of Saints which here we speak of have received alike the power of binding and loosing of opening and shutting the Kingdome of heaven within it selfe then certainly no Church whatsoever hath power of government over another But now this we take to be the very mind of Jesus Christ in the Gospell that every such particular visible congregation of Saints as here we speak of hath received alike this power of government within it selfe without standing in subjection and subordination to others Now that this is the very mind of Christ we shall endeavour to cleare 1. From Scripture 2. Testimony of the Learned in England 3. Reason and Argument 1. Scripture and so both in the generall and particular 1. In generall from whence the truth will appeare in that we find in those Epistles the Apostle doth write to the severall Churches of Rome Cor. Coloss Thes c. he seldome or never singles out the Officers apart from the rest of the body but takes in the whole both Officers and Church together in the ordering and managing of Church affaires as appears from Rom. 16 1. 1 Cor. 5 4 6 7 12 13. 14.40 Col. 4.10 16 17. 1 Thes 5.14 27. and t is no more then what we find the Apostles to doe in that Church businesse they went about Act. 15. where ver 22 23. we find the Apostles did not single out themselves from the rest of the Church but took the Brethren in with themselves both to their debates and resolutions And so we finde in the severall Epistles that Christ sent by John to the Churches in Asia the words are Let him that hath an eare heare what the Spirit saith to the Churches not to the Angels and Officers alone and apart by themselves And if so then t is no rotten foundation as the Vi. Jus Divin â—egim Eccles â— 108 109. Presbyterians say the What name â—ill the Presâ—yterians inâ—ent next for â—s if we goe 〈◊〉 the middle â—ay let them â—â—ke heed they â—e not found on â—e right hand 〈◊〉 the left in â—e worship of â—od Middle-way men take viz. the Independents in the practise of Church affaires 2. In particular and so first for the calling and choice of their owne officers as Deut. 1.13 16.18 Act. 1.15 26. where the Apostles call upon the people to nominate those to the office of Apostleship whom they judged fittest by their direction Where we may behold cleerly that the Apostles did not choose Ioseph and Matthias alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig â—eare per sufâ—agia This is â—â—nfessed by â—e more godâ— moderate â—â—esbyterians we may see a Treatise â—led Some â—â—lps to Church â—â—vernvent â—m Staffordâ—re for the â—ing the Presâ—â—â—erian way â—â—esented to the â—â—rliament 44. pag 29. M. Byfield his Treatise â—led The poâ—â—r of Christ â—â—g 31. but the whole Church chose them by consent giving out their lots ver 26. that is it was done by the common Suffrage of the Disciples Brethren which were members of that body afterwards expresly called a Church Chap. 2.57 So Act. 6.2 3. where we see the whole Church was called to looke out such as were fit for the Deacons office The people must choose and the Apostles appoint or designe or set apart such as were chosen
of the right matter of it which we have shewed to be Saints Now in this they come as short as in the other for experience tels us that Parish Churches for the generall consist of loose profane scandalous livers such as the Apostle saith are without God and without Christ and without hope Ephes 2.12 that are strangers to the common-wealth of Israel and covenant of Promise Now we may safely argue from that Scripture that such as are without God and without Christ cannot make a Church of Christ Besides the Kingdome of Christ which is his Church is spirituall and not of this world as he himselfe saith John 18.36 Now these parishes for the generality of their matter are of this world carnall and earthly and therefore cannot be the Kingdome of Christ Jesus Christ cannot be the Head of such a Body nor King of such a Kingdome Moreover that cannot be the matter of Christs Church which he hath commanded to be cast out of his Church as wee have shewed before But the subject matter of the Parish Churches are such as ought to be cast out from the Church of Christ And therefore some of our more godly Brethren of the Presbyterian way dare not admit of them to Church priviledges with the godly but separate the godly from them where they have a competent number by themselves to administer the seales to as we could give instances if need were Neither will it be sufficient in this case to say as many doe that the denomination is from the better part because we never find in the Scriptures that holinesse is ascribed to a multitude for the sake of a few if the rest be unholy loose and profane As we doe not say that because such a meeting hath three or foure Gentlemen or Nobles in it that the whole company are Gentlemen and Noblemen We reade that uncleane persons and things doe pollute and unhallow cleane persons as Levit. 14.46 47. 15.4 11 12. Hag. 2.12 13 14. and that a little leaven sowres the whole lump 1 Cor. 1.6 7. and that by the springing up of one root of bitternesse many are defiled and that by one dead flye the whole box of ointment is spoiled but that cleane persons should hallow and sanctifie persons that are unholy or that a little sweet meale should make sweet a sowre lump this we read not of Besides can it be made out by any man that the matter of those Parish Churches for the most part can answer the ends for which a Church is instituted by Christ as we have noted before can a company of dissolute livers worship God and Jesus Christ spiritually can there be abâ—lity for spirituall and holy services where the Spirit is not yet given can there be communion between light and darknesse between Christ and Belial as 2 Cor. 6.16 can they edifie one another in the most holy faith that have not the work of faith yet wrought and begun in them I desire to know of any sober-minded and religious-hearted man whether a company of vile profane drunkards swearers scoffers at goodnesse enemies to the power of godlinesse ignorant poore soules that know no more of God and Christ I had almost said then the seats they sit on can doe any thing in a Church society that tends to the honour of God and edification of the body of Christ 1. If you say they are hearers of the Word that is not sufficient for Heathens may doe that and yet not be Church members as 1 Cor. 14.23 24. The Scribes and Pharisees and other wicked Jewes came often to heare Christ himself preach with his Disciples and yet they were not his Disciples but enemies and opposers seeking to kill him T is not bare hearing the Word that makes a person a member of Christ and his Church but his willing and professed subjection to Christ and the Gospel to be ruled and ordered by it as 2 Cor. 9.13 2. If you say they are Professors of Christ yet that also if contradicted in the life is not sufficient to make a member of Christ his Church for 2 Tim. 3.5 we are bid to turne from such 3. If you say they are baptized I answer that is not sufficient to make them members of this Church of Christ because the Church of Rome hath Baptisme in it and yet no true Church as Master Perkins hath well observed in his Exposition on the Creed A false Church may usurpe Ordinances that hath no right to them as well as a true church be for a time without them that hath right to them Neither is Baptisme the forme of a church or the way and meanes now left to bring men into the church but a seale of Confirmation rather to those that are already joyned to some particular visible Church of Christ And to adde no more Baptisme in it selfe is so far from making any man a church-member as that church-membership may be dissolved though Baptisme remaine as in case of Excommunication 4. If you adde farther and say that the primitive visible Churches as Corinth Ephesus c. had profane wicked men in them This neither will be to any purpose for the question is not whether a true visible Church of Christ may have wicked persons in it for that is not denyed but whether it is to be constituted made up of such persons T is one thing what these Primitive Churches may be through degeneration another thing what they were in their first constitution And therefore I suppose we are not to produce those Churches for examples as they were in their degenerate estate but as they were in their first planting otherwise we do but delude the simple Indeed if those that plead so hotly for the Parish Churches could make it out that in the beginning they had a pure constitution and their first planting was juxta Evangelium Christi it were something and their degenerating only from the right should not hinder us from the upholding of them But till that be done they must beare with us if we labour the bringing of them to the Primitive rule and order of the Gospel which how it may be effected I shall endeavour to hold forth in its proper place 5. If you adde farther that the Parables of the draw-net and the tares and wheat together seeme to hold out that the visible Church of Christ consists of good and bad together I answer in a word if by the field it be granted is meant the visible state of the Church though Christ himselfe saith by field is meant the world which is never called the Church Mat. 13.38 39. but suppose it be taken for the visible church of Christ yet it cannot be understood of the essence and constitution of the church which here we are disputing of and what ought to be the matter of such a church de jure 1. because Christ saith that those Tares were sowed in the field by the envious man the Devill through the
be seen in the Booke on this place His point is this That as the Lord doth give a calling and grace so a people towards whom it is especially blessed with Gods calling and grace there are a people designed towards whom it is especially blessed It is true the Apostle had a more large flock the care of all Churches was upon him but wheresoever God giveth a calling there he giveth a People of whom the Minister may say toward you Grace is given me of God Act. 20.28 1 Pet. 5.2 God hath assigned every ordinary Minister a portion of his people For this is the difference between extraordinary as the Apostles Evangelists the seventy Disciples and our ordinary Pastors The Apostles had an universall Commission and the Evangelists were Delegates of the Apostles Durante beneplacito that is as long as they pleased The seventy if not Evangelists which some of the Antients incline to yet they were illimited helpers and fellow-labourers in the worke of the Lord But ordinary Ministers the Lord commanded to fasten them to certain places Tit. 1.5 ordaine Elders City by City and in the Councel of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne â—icatur menâ—icat in Palaeâ—tra infelix Clericus Grec Scoliast the 6. Chap. Let none be ordained at large lest he prove a wandering Jonathan Every Minister must be 1. Separated 2. Authorized 3. Have allotted to him a certaine portion of people which may be instructed by him which the Diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seeme to insinuate Now as God doth give every Pastor his severall flocke so he will that we travell in leading of them we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be B. B. in other mens Dioceses lest God say who required this at your hands When the Lord lighteth candles he doth find candlesticks on which to set them when he giveth a calling he giveth a people amongst whom this function should be exercised in whose consciences he doth give his Ministers a speciall report c. And thus we see the judgement of both these reverend Divines full up to the busines in hand There remaineth only one objection to be answered and then I shall give in the severall inferences from what hath beene laid downe Obj. The objection is this That from what hath been delivered it will follow that the word of God should be bound if every Minister should be tyed within the compasse of his own Congregation Sol. I Answer it doth not follow my reason is because as I noted before there is a greater liberty allowed by Christ in the preaching of the Word then there is in the administration of the Seales and Censures the one cannot be done but Virtute officii the other may be done only * vid. A little but learned Treatise of late set forth concerning preaching by those that are not ordaind minsters Virtute donorum one that is not in the number of Wisdomes maidens by vertue of office yet may be one of Wisdoms children whom God may so blesse in the exercise of the gifts and graces of the Spirit to be an instrument of turning many to righteousnes Dan. 12.3 As for those that are in office and called to particular Churches doubtlesse they are not so tyed to their own Congregations but that they may preach in other Churches besides their own as M. Baines hath well observed out of Clemens lib. 2. constit cap. 48. and not only in other churches of the same constitution or with their own according to the Gospell but in such assemblies and meetings of people that are not yet converted to the faith of Christ if they may be permitted and have liberty given them especially if they be desired and entreated as we find the servants of Christ have done in former times as in Act. 14.7 In which Cities of Lyconia and the inhabitants were for the time Idolaters as in ver 11 12 13. of that chapter so Act. 17.22 where we find that Paul in Mars Hill a place that was consecrated to Idolatrous worship takes occasion to preach the Gospell to those heathens and doubtlesse so may the Ministers of Christ that are in office if they may have liberty given them take occâ—sion to exercise their gifts in preaching Jesus Christ to the Congregations of men and women yet uncalled and in an Idolatrous and Antichristian State Indeed those of the rigid Separation do deny the Ministers of those they call Independant Churches this liberty A digression touching the rigid Separatists that will not allow any to preach or hear in the meeting places commonly known by the name oâ— Churches because they werâ— at first dedicated to Idolatrous superstitious uses saying that Paul was forced to that place of Mars Hill when he preacht the knowledge of God in Christ to the Athenian Idolaters but I answer though it should be granted that by violence he was carried by the Athenians to that Idolatrous place which the words will not yeeld to them ver 19. but suppose it yet it seemes when he came there he was not forced to preach but what he did he did voluntarily ver 22. as one that had a fit opportunity put into his hands to do good it seemes that the former words of their taking him bringing him to that place was no other but their bringing him to a place of greater conveniency to deliver and make known the truth then the market place was And without question the Apostle knew under the Gospell all places were alike to hold forth the truths of Christ none holy nor uncleane but one as lawfull to preach Christ in as another all things being pure to those that are pure Tit. 1.15 and for that place of 1 Cor. 8.10 where the Apostle forbids believers to sit at meate in the Idols Temple it is manifest that it was in case of scandal offence to them that were weake not that the thing was simply in it selfe an evill as we may see ver 9. and Rom. 14.14.15 now as for those places wherein the mixt multitude do meet here in England ordinarily commonly called Parish churches though many of them were dedicated to Saints and superstitious uses by the Papists and the ignorant people have formerly put holines in them yet now these abuses being removed and ignorant people may be better informed in this point if they please as is evident by the late Ordinance of the honourable house of Commons for the removing of all scandalous and offensive Pictures and Monuments of Idolatry and these places lookt upon as only such where for more conveniency the worship of God may be performed I see no reason why Ministers and other gifted men may not preach and the Saints comfortably and without sinne come to heare and enjoy the ordinances of Christ in them so they be performed according to the order of the Gospell * And this was â—he judgement â—f M. Robinson â—â—e his Apoloâ—y p. 49.
primitive Churches to shew for and is doubted of by those with whom it should prevaile can that do it The former meanes will remedy evils if men be consciencious the latter will not do it if men be not consciencious Obj. But the Magistrate must come in and helpe Ans Then in Church helpe there is little difference between the Presbyters and the Independents whatsoever they pretend to the contrary in the point of church power 2. If you interesse the Magistrates power he must then either by himselfe or by some commission take cognizance of the jus and fact wherein his power is to be exercised he must not act upon an implicite beliefe that the acts of the church are right 3. Will you call in his power in all matters of difference wherein your selves cannot agree or will you only desire his power to helpe when either the hainousnesse of the matter or the turbulency of the carriage manifests stubbornnesse If in the former case then you make the Magistrate the Iudge of all controversies in Religion which I believe you are not willing to do If in the latter only wee are agreed Why then is there such a stirre such an out-cry against that which is called the Independent way as if there must needs be a confusion of all things if liberty in it be granted The Lord judge between us and our bretheren in this thing to him wee referre our names and our cause Thus that eminent and famous servant of Christ in the conclusion of his Vindication against M. Edwards And if any desire further satisfaction touching the undue power of the classicall way he may read at large M. Damports Reply to M. Paget sect 27. p. 226 to 231. and 254 255. 5. The next inference from the former position is this That those of the Congregationall way commonly known by the nick-name of Independents do not walke without a rule for what they do in appropriating the administrations of Seales and Censures to their own particular Congregations nor sinne against Christ in refusing to administer the Seales to such as are not in fellowship with them nor any other true visible Church of Christ I know it is layd to the charge of such as if they were proud and scornfull but it is no other then an aspersion for if this be the revealed will of Christ that the administration of the Seales is limited to Pastors and Teachers and they to their owne particular charge then if they had all the humility in the world that is in the hearts of the Saints yet that would not allow them to go against the least part of the revealed will and mind of Christ which they should do if they should administer Church ordinances to such as are of no Church and refuse also to sit downe in fellowship with them For as M. Burroughs in his Heart Divisions p. 166. hath well and rightly observed In all worship that belongs to Saints as Saints they joyfully joyn with them that is as I conceive in prayer hearing of the word holy conference and duties of such like nature that concerne christian communion but as for that worship that belongs to Saints as gathered into a society under officers so they judge it unreasonable that any should have the benefit of the priviledges of the Church and yet be under no power nor discipline of any Church but live at liberty and pick choose ordinances where they please if they walk disorderly have no Church to call them to an account And therfore hence forward let not men censure us as they have done for the discharge of our duty to Jesus Christ Indeed if it were meere will and not conscience that did lead guide us it were another matter but when through riches of mercy we can upon good grounds appeale to the Lord that it is meer conscience and not will that leads and swayes us let them take heed how they passe such unrighteous judgement on their bretheren lest that of our Saviour light on them Mat. 7.1 2. Iudge not that ye be not judged for with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again I would only desire to know this one thing of such rash and bitter censurers of their brethren what profit advantage it can be to us to expose our names to reproach our persons to contempt and all we have to hazard if wee were not perswaded of the truth of what wee practise and that we should sinne against God if wee should to please men do the contrary Besides is it not wel known that we strive to go so farre as we may possibly with a good conscience for the satisfying of those that are contrary minded what would men have yet further of us unlesse it be to sin against the light of truth God hath revealed to us let but a few things be duely considered then see whether we are guilty of those abominable and foule crimes that are laid to our charge 1. Those of the Congregationall way are content to receive such into communion and church fellowship upon their proffering themselves that differ from them in their judgement in things of lesser consequence and moment so long as they have good evidence and testimony of their upright conversation and find them willing to sit down with them and submit themselves to the churches proceedings as farre as God shall give them light 2. They are studious of taking notice of the least breathings of Christ in those that offer themselves to joyn with them in Church communion whether poore or rich condiscending to the meanest worke of grace where they have any the least hintes of truth and sincerity being assured that Christ hath appointed his green Pastures for his weake Lambes as well as for his grown sheep 3. They are willing to give liberty to any such poore soules to manifest what God hath done for them in uniting them to Christ the foundation not to make a confession of their sinnes as many report for the satisfying of those that shall have communion with them in the holy things of God which is no more then reason requires either before the whole Church publiquely or else if they are weake and bashfull as many are to the * And thus much the Presbyterians themselves practise in their admission of men and women to the Sacrament Pastor in private with one or two more of the Church and they to transmit it to the Church 4. If they meet with broken language and bad and low expressions as oftentimes it falles out yet they make not that a ground of refusall so there be sufficient testimony of the holines of the life viz. such a profession as carries with it no palpable contradiction in mens walking but is accompanied with the power of Religion and godlines 5. They bind not any to a formall and expresse written covenant at their comming in as they
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
study the preservation of purity and holines amongst them this in a speciall manner is to be looked after what Paul spake to Timothy in particular we may say to them in church-fellowship keepe your selves pure and the reasons are these two 1. Because that purity is the beauty of a church Psal 93. ult as nothing doth more darken and obscrue a church then sin so nothing doth more adorn and beautifie a church then holines and purity 2. Because that purity is the strength of a church We never read of any churches that have miscarried but first it came from suffering themselves to be polluted and defiled either in opinion or practise The Vestall Virgins we read could not be overcome before they were defloured and therefore the Emperour first caused them to be defiled then destroyes them So here therefore let the churches that are as Virgins espoused to Jesus Christ 2 Cor. 11.2 labour to preserve their purity and then they need not feare their safety and to this purpose let them be carefull to observe and practise these following directions 1. Let every particular member labour to keepe their own vessels pure looke narrowly to his own heart and wayes and keepe himselfe from his own iniquity as David did Psal 18.23 2. Let them study faithfullnes one towards another in their relations watching over one another for the good of the whole Col. 1.1 3. Let those whom it concernes looke narrowly to the admission of members not looking to nor labouring after multitude so much as cleannes and purity a little church with great godlines is farre to be preferred before a great church I meane for number and smal purity 4. Let there be care taken that no root of bitternes be suffered to spring up to the defiling of any or if it appeare let it be in a spirit of love and meekenes suppressed timely t was the church of Corinths fault that they did not mourne for the incestuous persons fact and put him from amongst them 1 Cor. 5.1 2 6 13. 5. Let them have a watchfull eye to all church administrations that they be done according to the rule of the word and not after the wisdome of the flesh 4. They are to study the preservation of their liberty which Jesus Christ hath bestowâ—d upon them and purchased for them with his own bloud Gal. 5.1 that they may not be servants to men 1 Cor. 7.23 Now this liberty consists in these following particulars 1. In choosing their own officers Acts 1.15 and 6.2 3 4. 2. In admâ—ssion of members Acts 9 26.1â—.47 Rom. 14.1 3. In trying and examining their own members that are questioned within themselves as the church of Ephesus Revel 2.2 and debating matters controverted 4. In case of difference to crave the helpe of other churches towards the composing it as the church of Antioch did in Acts 15.2 3. which practise was not by way of appeale but only by craving advice and counsell 5. In case of an offending members refusall to heare the church to admonish or cut him off by excommunication from the body 1 Cor. 5.4 5 13. 6. In sending forth in the publique service of the church such as they shall judge most fit as Phil. 2.25 2 Cor. 8.19 7. In partaking with other churches in those priviledges and comforts that Christ hath bestowed upon them upon due knowledge recommendation as 2 Cor. 3.1 Rom. 16.1 2. If any desire further light in this particular they may read M. Cotton in his Treatise of the Keyes p. 13. to 20. and his Treatise of the way of the churches in New England p. 102. to 110. 5. Lastly They are to looke to the diligent performance of those duties mutually which their relations call them unto I shall only mention those duties that concern chuch members in generall 1. There must be a high esteem one of another Rom. 12.10 Phil. 2.3 2. Unfeigned love one to another 1 Thes 4.9 and this love must be pure 1 Tim. 1.5 Fervent 1 Pet. 1 22 4.8 Impartiall to one as well as another differing in judgement as well as agreeing Phil. 2.3 weake as well as strong Jam. 2.8 9. Rom. 14. encreasing Phil. 1.9 faithfull 1 Joh. 3.17 constant 1 Cor. 13. 3. A care to pray one for another as well as one with another Jam. 5.16 4. Watching over one another 1 Cor. 12.25 Phil. 2.4 Rom. 15.14 5. Stirring up one anothers graces Heb. 3.13 and 10.24 6. Imparting and communicating each to other of what God hath vouchsafed to us in temporals and spirituals without grudging 1 Pet. 4.10 Acts 2.44 45. and 18.26 7. Delighting in one anothers society and fellowship as Psal 133.1 Acts 2.42 8. Sympathising with one anothers condition Rom. 12.15 Heb. 13.2 thereby helping to beare each others burthen as Gal. 6.2 9. Bearing with each others unavoidable infirmities and weakenesses as Râ—m 14.3.13 Ephes 4.2 Col. 3.12 13. 10. An endeavour to recover such as are fallen and overtaken with sinne and that in the Spirit of meekenes Gal. 6.1 11. A care to preserve the credit and reputation of each other as Jam. 4 11. 12. A striving after unity in mind and judgement as well as affection Rom. 15.5 6 7. 1 Pet. 3.8 that so if it be possible there may be no divisions 1 Cor. 1.10 13. A giving to each other a liberty in the use of such things as are indifferent and not restrained by the word of Christ Rom. 14.2 3. not tying up the consciences of one another where Christ hath left us free 14. A maintaining of brotherly affection where we cannot be of one mind not grudging against and censuring one another Phil 2.2 3. Col. 3.13 15. Lastly in being patternes and examples in word and conversation in faith in charity in Spirit and purity as the Apostle speaks to Timothy 1 Tim. 4.12 and Phil. 3.17 c. CHAP. VII This chapter holds forth the severall hindrances and impediments that doe stand in the way of the godly whereby they are kept from this Gospel Church-state All which hindrances are removed in answering all the principall objections that are made against it â—mpediment THe first impediment that stands in their way is this That there are many learned and godly Ministers as well as private christians that both write and speak against this way Now to remove this impediment I shall desire the godly to consider these few things 1. Whether all those are truly godly that make a profession of godlinesse even amongst them that goe for Ministers and guides to others Is not the contrary too true have not too too many the forme of godlinesse denying the power of it according to that of 2 Tim. 3.5 walking up and down in sheeps clothing but inwardly are ravening wolves as Jesus Christ spake of the proud and lofty Pharisees and other false Prophets Mat. 7.15 and doe not their actions both abroad and at home speak out aloud the truth hereof So that the tongues and pens of
in their proper place for a man may be qualifyed for the place and office of a Minister and yet no Minister he may have excellent endowments of humane learning naturall parts truth of holinesse and yet no Minister Some women have store of all these and many Lawyers and Physitians abound in them and yet no Ministers in office So that I say though many men have excellent naturall parts acquired gifts of humane learning many precious breathings of Christ and the Spirit in him yet that doth not presently denominate him a Minister in office and I may adde no not his Ordination by the Classis nor a Noblemans or a gentlemans Presentation or bestowing an Advowson or Benefice upon him no nor the execution of that office in a parish where he is sent T is not enough to say a man is a Minister but how truly and lawfully he came to be a Minister Quest What is it then makes a true and lawfull Minister Answ A true and lawfull call to that office and worke of the Ministery as Heb. 5 4. Now this call in these dayes is not onely internall from God in qualifying a man and making him willing to the worke but externall from those he is to take the charge of whose prerogative it is they have received from Christ to choose their own officers which the most learned and judicious * Cyp. Ep. 3 4 68. Theod. l. 1. c. 9. Euseb de vit Const l. 3. Azor. the Jes part 2. l. 3. c. 28 l. 6. c. 14. Jerom ad Ruff. Ambr. epist 82 Nazian Aug. Bazi Chrysost So multitudes of Moderne Writers as Cal. Musc Bulling Jun. Ames Cartwr c. Divines of all sides grant as could with ease be manifested Now the first of these is not sufficient without the last and God hath so joyned them together that it were no lesse then high presumption in any to separate them So that this being granted for the truth as it cannot be denyed then it must needs follow that most of the Ministers of the Church of England are not Ministers properly in office being without the call of their people to them especially the godly and not a few of them living where there were never any godly to call them A fourth hindrance in their way is That they look upon this way Impediment 4 as a way of separation which hath been and still is such an eye-sore to many that they had rather dye then touch with it Now to remove this I answer in a word there is a two-fold separation the Scripture speaks of 1. A good separation a separation from evill from evill and sinfull wayes and things and persons a separation from false worship from Babels confusion a separation of the precious from the vile of the cleane from the uncleane 2. A Bad separation from good to evil from Christ to Belial from God to the Devill as Jud. 19. Now that Separation we stand guilty of is of the first sort and not the last the separation which God allowes commands and justifyes and without the practise of which he will not be well pleased with his people as Jer. 15.19 2 Cor. 6.18 Rev. 18.4 Ephes 5.11 2 Tim. 3.5 and therefore I conceive there is no just cause or reason why the godly in the Kingdome should be offended at what is now done and which they themselves are called also to practise Indeed if they could prove their By Nationall Church-state â—n the Kingâ—ome of Engâ—and I do not â—nderstand the â—reaching of the word and administration of â—he Sacraments â—for these make â—o more a Church then â—he ornaments â—f a house make 〈◊〉 house But â—hat false visiâ—le order poliâ—ie instituâ—ion in which â—hese divine orâ—inances are â—erformed The officers members of the National Church-state â—ot being framed regulated â—nd ordered acâ—ing to Gospell â—nstitutions but â—fter the tradiâ—ions invenâ—ions of men â—â—om whom â—hey receive being and â—ubsistance Nationâ—ll Church-state to be of divine and Gospell constitution as I said before it were something but till that be done they shall find in the end that they themselves are guilty of the fault they lay to the Congregationall mens charge * 5. Another stumbling block that lyes in the way of many godly persons is because they see many after they have entred on this way to fall into grievous errours and some turne Libertines and grow loose in their wâ—lking Ans Now to remove this consider these following pariculars 1. Suppose this be a truth and so to be greatly lamented yet dare any man say that such persons would not have taken such courses if they had not entered on this way of the Gospell How many are there which are guilty of grosse errours in judgement and loosenesse in practise and yet never knew in all their lives what this way of the Gospell meant as in Germany France Holland England and other parts of the world 2. If this way be of God and hath footing in the Scriptures example from the Apostles practise and approved of by many famous servants of God and purest churches in the world as we have shewed you then farre be it from any to make it the cause of such abominations Can the light of the Sunne properly beget darkenes Impediment 5 so as properly can the way of the Lord be said to beget these evils either in judgement or practise 3. Did you ever heare or know of any Church where the government was most exact according to the Scriptures and unquestionable that hath been perfect and without errours or hath God promised that here on earth his Churches should be totally free Doth not the Scripture speake otherwise which is left to us for our instruction as in 1 Cor. 11.19 There must be heresies amongst you saith the Apostle and he gives the reason for it that so those that are approved may be made manifest amongst you not that these heresies and evils do necessarily flow from the true being and right government of a Church but only per accidens viz. from the evill disposition of those members that are sinfully tollerated in a Church and not cast out and those temptations of Sathan that they are exposed dayly unto by Gods permission 4. Consider where the Lord is most rightly and purely worshipped there the Devill is most busie to make Divisions sow the seeds of errour occasion scandals and offeâ—ces and the Lord in infinite wisdome seeth it good to have it so partly 1. That his power may appeare the more in preserving such a Church and society 2. That his wisdome may appeare the more in guiding such a Church 3. That his mercy may appeare the more in pardoning his People 4. Lastly that his justice may appeare the more in hardning those that do not love but hate his wayes 5. Such as fall into errours and loose walking after their entrance on this way of the Lord come not thereunto from their submitting to that way but from