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
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
in their pollutions but also all endeavours to reforme the worship of Christ and exalting his Kingdome here in England will be greatly obstructed if not altogether in vaine and to no purpose For grant the Prelaticall government be removed and the Presbteriall set up in the roome of it which many wise men do much question and not without cause yet they will find it a work not so feisable possible to rule govern the rude multitude as they imagine but notwithstanding all their terrible thunderbolts of excommunication and delivering them over Brachio seculari they will be the rude multitude still if they should sit never so much in the chaire of Repentance of the Presbyterians making yet that would have no spirituall efficacy upon their hearts but they would be loose still and prophane still as wofull experience shewes it in Scotland and other places where this Discipline is on foot 11. Lastly to adde no more Is not this the day of Englands Vowes to become the Lords and his Christs Have they not covenanted Reformation in the worship of God according to the rule of his Word and not after the will and commands of men or their own or others inventions And doth not the Lord now expect that they should performe their vowes If any desire further Arguments to move them hereunto they may read M. Burroughs his Moses Choise that hath much to this purpose from p. 260. to p. 335. So that all these things rightly and duely weighed I hope the godly will be provoked every where speedily to set upon this course of joyning together where they live or to some particular churches neare them where they may enjoy fellowship with Jesus Christ and his Saints and be built up from glory to glory How they should be able to set about this excellent worke I shall shew in the next Chapter that followeth CHAP. VI. How and in what manner the godly are to embody and joyn themselves together into holy church-fellowship in the places where they live and what concernes them to know and practise after their embodying THis Chapter consists of two parts 1. How the godly are to embody 2. What concernes their knowledge and practise after embodying Touching the first the embodying of the Saints together For the better effecting of it three things are to be done by them 1. They are to informe themselves touching the right order of the Gospell what it is and how it was practised by the churches in the dayes of the Apostles before it was defloured and abused with the dreggs of mens inventions The Saints are to observe the pattern in the Mount that is they are to looke to the Primitive institutions of Christ and observe them and walke according to them in all the worship of God When Moses was to build the Tabernacle he was to looke to the pattern that God gave him in the Mount and he did so and he was judged faithfull before the Lord for so doing Heb. 3. and David after him and other of the Servants of God they diligently looked into the Booke of the Law that they might know how to proceed in such a work as this as building the Temple and thus Jesus Christ when the question was put to him about divorce he brings them to the first institution and the Apostle Paul in the busines of the Supper of the Lord he raiseth them up to the consideration of the first institution 1 Cor. 11.24 25. And so should the godly in this way of becomming a Temple and House to God and Jesus Christ looke how and in what manner it was done in the Premitive times and there is great reason for it 1. Because as Tertullian saith Quod primum optimum that which is first is best 2. Because the Primitive order was left to be a pattern to all succeeding generations till Jesus Christ himselfe do come 3. Because in so doing we give a testimony of our honouring of Christ in following his commands And lastly because then we may expect his blessing on our endeavours but on the contrary we shall provoke him to anger as they did of old that tooke not the due and right order of bringing the Arke to Jerusalem 1 Cron. 15.13 2. When we have done so then we are to sit down and compare our selves in our present stations with that first order of the Gospell and see how farre short we have come of it and then be ashamed and blush and be confounded before the Lord for the neglect of our duty all this while and beg pardon through Christ as Hezekiah did for those that have eaten the Passeover otherwise then it was written i. e. then God had instituted and ordained 2 Cron. 30 18 19. and this is requisite to such a condition Ezek. 43.11 12. and if they be ashamed of all they have done shew them the forme of the house and the fashion thereof 3. When the godly have endeavoured this then in the strength of the Lord of glory they are to set upon the bringing of themselves and all they take in hand about this worke to that Primitive order Q. But you will say we may mistake in this point unlesse we be directed as many do to this day some going too farre on the right hand and others too farre on the left and both are dangerous It would be necessary therefore to afford us some helpe by shewing what this order of the Gospell is which the godly are to come up unto in their practise for the right worshipping of God Ans To helpe therefore in this thing I shall afford what light I have received from Jesus Christ in the Scriptures touching this particular and referre all I have to say touching the true order of the Gospell the Saints are to observe to three heads 1. To right meanes of worship 2. To right persons that are to make use of those meanes 3. To the right manner or method of putting these meanes into practise Touching the first of these the right meanes of worship Right meanes 〈◊〉 worship Now by these I understand true and pure ordinances such as Jesus Christ the Head King of his Church hath alone instituted and commanded Mat 28. ult 1 Cor. 11.23 and 12.28 And the reason is this because if the worship we performe and bring to God be not of his own ordering and appointing though it be never so specious and glorious to the eye of man and pleasing to our selves yet it will not please the Lord for he will be served in his owne way and by his owne meanes and institutions or else he rejects it as Commandement 2. Col. 2. Quest But what are those Gospell-Ordinances and meanes of worship which Jesus Christ hath instituted and ordained for the Saints to use Ans 1. The pure Word of God preached as it is contained in the Scriptures of the Old and New Testament Mat. 28.19 Act. 6.4 Rom. 1.16 10.14 15 16 17. 2. The pure and precious
have in a little roome given you an Epitome or compendium of the substantiall parts of the Congregationall way according as it is held forth to us in the Scripture especially that which hath been most of all controverted and called into question and so have endeavoured to answer the desire of those that would have us to prove our first Argument The Lord adde his blessing CHAP. VIII This Chapter containes a short exhortation to three sorts of persons 1. Such as are truly godly but are yet strangers to this order of the Gospell 2. Such as are open enemies to this way of the Lord. 3. Such as God hath shewed mercy unto in bringing them to Sion and put their soules in possession of this heavenly priviledge 1. TO such as are godly but yet remaine in their old confusion and are strangers to the right order of the Gospel and instituted way of worshipping God My request is that they would not slight what hath been laid before them and brought unto them but as they tender the honour of Jesus Christ and the comfortable condition of their own soules with all readinesse of mind to receive and entertain what they shall find upon due tryall and examination to be the truth more Arguments then I have formerly given need not to be prest upon you only this I shall make bold to adde and leave upon your soules whether it be not fully declared from Heaven by signes and wonders that God is greatly displeased with your hitherto-neglect of building his house and contenting your selves with any formes of worship and traditions of men so you may enjoy your outward and temporall accommodations as if the enjoyment of communion and fellowship with God the Father and his Son our Lord and Saviour Jesus Christ in the right and pure wayes of his worship were not infinitely to be preferred before all these sublunary and earthly things and if so why then should you not hasten your repentance and reformation to the purpose in this busines I say to the purpose because halfe worke cannot will not please the Lord Joel 2.12 13. 't was the commendation of Caleb and Joshuah that they followed the Lord fully and wholly in all that the Lord commanded them and made knowne to them to be his will Num. 14.24 and they found the benefit of it for they entered into that good Land whereas the rest that failed of their duty herein even a Moses an Aaron came short so I say it wil be your commendation and shall be your righteousnesse before the Lord if you halt no longer between God and Baal and love no longer to abide in the Tents of the Edomites but make haste to Sion to Ierusalem to build the house of the Lord otherwise if you continue as before loving the flesh-pots of Egypt and the waters of Abanah and parphar rivers of Damascus before and beyond the milke and honey of this Land of Canaan and those Wells of salvation that are to be found in Syon it may be a just and righteous thing with the Lord that you should never live to see better dayes You know what Jesus Christ said to the Cripple that he had shewed mercy to go thy wayes and sinne no more Joh. 5.1 lest a worse thing happen unto thee so give me leave to say to you go your wayes and sinne no more after the old way of dishonouring God and Iesus Christ by worshipping him after the inventions and traditions of men You know he is a jealous God and will not give his glory to any other be he never so great mighty or learned in the World you know he hath borne long with you and winked at your former ignorance Act. 17.2 30. but now he câ—ls upon you to repent even of this sinne of false worship he might have cut you off and swept you away in the common deluge of the Sword that was lately on the Land but he hath dealt more kindly and favourably with you wherefore be not as the Israelites of old after such great mercies received to fall upon new provocations lest a worse evill befall you then any yet If our deliverances worke us not up to those holy ends for which they are given us certainly our latter end will be worse then the beginning Yet God waites to see what his People will do in this worke of his pure worship in the building of his house in the honouring of his Son in the setting him up above all in hiâ— Kingly and Propheticall as well as in his Priestly office which hitherto even the Saints themselves most unkindly have neglected in a great measure Why should you not therefore Velis et Remis with all possible might hasten to answer the Lords expectation Oh trust not your own hearts any longer Oh hearken not to the Syren-like songs and enchantments of the world Oh build not upon the precepts and examples of men no not the wisest greatest learnedest whatsoever but on Iesus Christ as he hath revealed and made himselfe known to us in his Word honour him according to his excellent greatnes and love him according to his excellent goodnes then you shall be honoured loved of him his father more then ever you have yet been Oh wherefore hath God called you out of the world Why hath Christ dyed for you by his blessed Spirit marryed you to himselfe made you partakers of the divine nature if it be not to honour and serve him as he hath required you in his worâ— When the Death-bed comes then it will be too late to say would God I had followed the Lord fully and honoured him in lifting up of his Son Jesus Christ in al the wayes of the Gospel though it had cost me the losse of all my outward enjoyments Wherefore that as your lives so your deaths may be sweet and comfortable to you resolve upon this work kissâ— the Son bow to his Scepter helpe build up the wall of Sion and throw downe Babylon that you may be found in the number of those that follow the Lambe who are called and chosen and faithfull Rev. 17.24 2. For you that are open enemies to this holy way of the Lord and desperately set your selves by your Pennes and tongues to hinder the progresse and prosperity of it let me tell you from the Lord that of all other men that shall drinke of the cup of the Wine of Gods indignation you are like to have the bottome for if they shall be cursed that come not forth to helpe the Lord what then shall become of those that come forth in all the strength of their rage and malice against the Lord If Jesus Christ will be angry with those that refuse to yeeld him Osculum subjectionis the kisse of subjection and will have those brought forth before him and slain 〈◊〉 27. that will not have him to raign over them what will he do thâ—n with those that lay their hands upon
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
Ephes 4.13 have been carried away from their former stedfastnes in the use of those pure Gospell ordinances and institutions and now live and walke up and downe the world as if Jesus Christ were Church-lesse the Saints Christ-lesse yea as if the barrel of Christs Meale and Cruse of his Oyle lockt up in his spirituall ordinances and administrations were altogether drawn dry and exhausted but that I might be a poore instrument in the hands of Christ to deliver such from their false wayes that are yet in Egyptian darknes reduce those to the Tents of the Shepherds that are gone from them where they may again as formerly enjoy their beloved Cant. 1.7.8 and be built up to a further enjoyment of his glory And thus beloved in the Lord you have a briefe discovery of what I have propounded to my selfe touching the method grounds and ends of this Treatise I have only a few things to request at your hands and then I shall dismisse you to the Treatise it selfe and commend both it and you to the blessing of Christ Now that which I have to request of you is this 1. That you would not receive with the left hand what is offered to you with the right but endeavour to put a candid and faire construction as in charity you are bound on the weak endeavours of him that had nothing in his eye but Christs honour and your and the whole Kingdomes welfare 2. In the reading of the following Treatise to take with you the helpe of the Spirit of truth who alone searcheth the deepe things of God 1 Cor. 2.10 and can enable us to judge of spirituall things spiritually If we plough with Christs heifer we shall understand his Riddles whereas if wee consult with flesh and blood in the things of God and measure divine mysteries by the wisdome of this world we shall be so farre from having our expectation answered as that we shall stumble and be offended at them 1 Cor. 1.18 to 26. and 2.14 3. When you meet with an any Scriptures and Arguments that are brought to cleare and confirme any point that you would vouchsafe to take in the whole and consider them together and not apart be cause what may be wanting in some may be made up in the rest For if there be but one or two a-amongst six or ten Texts of Scriptures or Arguments that are produced to prove the truth of any one point that are substantiall and to the purpose its sufficient though the rest are not so strong as if ten men were to lift a burthen together though the one halfe of them were but weake in comparison of the other yet if the worke be done t is sufficient we looke after no more 4. Where Scriptures alleadged do not expresly and in so many words speake out the truth of that they are produced for yet to remember if they do it by a sound and good consequence then that is sufficient as we may see in the practise of our Saviour when he would prove the truth of the resurrection to the Sadduces he doth it not by a Scripture that speakes expresly but only by sound consequence as Mat. 22 31 32. Mark 12.26 27. 5. Not to take offence at the short brief passing through particulars because I undertooke at first to give a draught or platforme only according to the Title of the Booke of the visible Church state which Jesus Christ hath instituted for the SAINTS to observe in the dayes of the New Testament Now in a busines of this nature understanding men will confesse that â—are pointing at truths is sufficient and therefore I purposely avoided the transcribing of most of the Scripture proofes that are cited in this Treatise 6. That wheresover I have been necessitaâ—ed to speake in any of the inferences drawn from the Propositions against those wayes and practises which do vary from what is laid down as the truth whether it be the way of absolute and hâ—gh classicall Presbyterie over the particular Churches and Congregations of believers or the way of re-baptizing or the way which is only for distinction sake styled The rigid Separation or way of living altogether without visible Ordinances and worship because of the defectivenes is in the administrators or above them in the Spirit as those that look upon the divine institutions of Christ but as shadowes or things indifferent or the way of fashioning the sacred orders and ordinances of Christs Church to the government of civill States and Common-wealths or any other mentioned in the following Treatise it hath not been in the least out of a spirit of contention against those that walk in those different wayes nor to disparage or undervalue their gifts graces with which they are endowed or to infringe their christian liberty by bringing their persons into trouble but in the discharge of my duty towards Christ and the giving occasion for a more cleare discovery of the truth professing my selfe as in the sight of God alwayes ready to performe any christian duty or office of love towards any of them whensoever I shall by providence be called thereunto 7. Lastly if any shall attempt the answering of it I shall in the Spirit of love request him that he would first of all sit downe and consider with himself seriously that whiles he thinks to strike at an errour he may do what in him lyes to wound the truth and so make worke for repentance T is not for me to boast in the least of what is published by so weake an instrument as my selfe but so much I have seen and observed from the first day of the Lords putting me upon it to the time of its publishing besides what I have found in the practise of it that I cannot but expect the truth therein held forth for the substance of it shal stand and take place notwithstanding all the Batteryes and blasts of opposers that shall come against it I know the age I am cast upon to beare witnes to those truths of Christ I have published cannot easily digest what is set before them and so I shall be exposed to the deepest censures that men of evil and perverse spirits who have only a forme of Godlines but deny the power of it in their walking can lay upon me but through infinite riches of mercy I have learnt in some measure to looke above them all and to cast my selfe and the worke I have published on him who is that Alsufficient God and faithfull Creator that is every way able to keepe that is committed to his charge in weldoing and to bring about his glorious ends 1 Pet. 4.19 by weake and contemptible meanes Thus having premised these few things I forbeare troubling you any further in this place having reserved a word of exhortation to you in the end of the Treatise only desiring the Father of mercies and God of all consolation to make the following Treatise effectuall for the bringing over of your
willingly to submit and subject themselves p. 1. Chap. II. That this visible Church-state is a free society of visible Saints embodyed or knit together by a voluntary consent in holy fellowship to worship God according to his word consisting of one ordinary congregation with power of government in it selfe p. 30 Chap. 3. That the severall Administrations of this Church-state especially for seales and censures are now since the Apostles decease limited to and bounded within every particular Church p. 62 Chap. IV. That this Church state is of perpetuall use to the comming againe of Jesus Christ the Author and institutor of it without either alteration or cessation p. 78 Chap. V. That the godly are bound everywhere to gather themselves into such a Church-state if they are of a competent number or to joyn themselves to such Churches as are already gathered p. 88 Chap. VI. How and in what manner the godly are to embody in the places where they live and what concernes them to know and practice after embodying p. 101 Chap. VII All the chiefe impediments lets and hindrances of the Saints that lay in their way to the effecting of this so blesse and happy a worke are removed and all the main and chiefe objections brought against it answered p. 112 Chap. VIII Lastly a briefe Exhortation to three sorts of persons 1. To the godly out of the way 2. To opposers of the way 3. To the Saints already in the way p. 140 Courteous Reader thou art intreated to correct such or the like faults that have escaped the Presse as Page 4 〈◊〉 â—s read could bring it to passe p 6. l. ulâ— r. simply p. 10. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 24. r. will p. 14. l. 21. r. strong holds pag 16. l. 20. r. what and l 21. r. as p. 32. l. 29 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 38. l. 26. dele selves p. 43. l penult r. contingenâ—èr p 44. l. 1. r contingentèr p. 63. l. 8 r. relative p. 72. l. 22. r. it s to believing p. 85. l. 34. r. an age p. 122. l. 19. marg note r. constitution A Modell of the Congregationall way OR Satisfaction offered and endeavoured by unfolding what the right order of the Gospell and way of the Saints in the visible worshipping of God after the CONGREGATIONALL manner and way so much opposed is CHAP. I. That there is under the New Testament a sacred visible Church-state order or politie instituted and appointed by Jesus Christ and him only to the observation of which believers are every where bound willingly to submit and subject themselves THis Proposition and the next that followes in the second Chapter are as the two great Pillars or ground-worke and basis upon which the weight of the whole discourse in this small Treatise lyes And therefore I shall study to be the more punctuall in clearing of them up and giving satisfaction to those that enquire concerning the truth of them As for the first of these Propositions viz. that I have now in the first place laid down I shall do these foure things 1. Shew that there is such a sacred visible Church-state order and politie under the New Testament 2. That this is instituted and ordained by Jesus Christ and him only 3. That Believers every where are bound willingly to submit and subject themselves thereunto 4. Take occasion to discover and confute the errours of those thaâ— are contrary minded Touching the first of these particulars That there is such a sacred visible Church-state c. bâ—fore I come to the evincing the truth of it I shall crave leave to premise thus much 1. That I do not lay this down by way of opposition to but only in distinction from that which is internall and invisible 2. Neither as the chiefest most excellent and glorious but only as that which I find in the number of those Credenda facienda i. e. those truths of Christ which by his Word and Spirit he hath given out to us to be believed and practised and which I have conceived to be at this time more especially seasonable and usefull to the Saints in a way of honouring of Christ and advantaging their own soules Now this being briefly premised I come to the proofe of the first branch of the former Proposition and this I shall do these three wayes 1. From Scripture 2. From Examples 3. From Reasons and Arguments For the first of these The Scriptures that make out this truth are partly from the old Testament and partly from the New 1. The places from the * In speâ—it movendem hic iterum est de N. Test actis cultu in Ecclesia Christi Deo prestando non raro allusiones fieri allegoricas ad ea quâ—e Veteri Testam propria sunt ab his illorum descriptiones sumi Glass Philo. Sac. Vol. 3 p. 496. old Testament may be referred to promises and prophesies of this sacred visible Church-state under the Gospell now among others for the old Testament is rich and plentifull this way take these few 1. That of Psal 110.3 Thy People shall be willing in the day of thy power in the * In oâ—natibus sanctitatis as Avenar renders the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornavit and so Buxto ph Pagaine and others also because as I conceive the visible worship ordinances of God are to his Church as the hangings to the house the beauty and ornament of the house not the house it selfe and so the holy Ordinances of Worship in the Church are not the Church but a part of the beauty and glory of the Church as Christ by his Spirit shines forth in them where they are purely administred beauties of holines now these beauties of holines can be understood of no other then that visible worship or holy ordinances wherein the Saints have communion and fellowship with Christ in his Church according to Esay 33.17 Hence it is that we find this title given to the Church Psal 29.2 Worship the Lord in the beauty of holines because the beauty and glory of the Lord shines forth most splendently in the Churches and Congregations of the Saints where this worship is visibly performed As Psal 27.4 Psal 63.2 as it is noted in the margent 2. That of the Prophet Esay chap. 2.2 3. And it shall come to passe in the last dayes that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted above the hils Meaning the visible Kingdome and Church of Christ which should be enlarged by the Preaching of the Gospel to which the Nations should * Moâ—e fluminis Oecolampad flow and they shall say Come let us go up to the mountaine of the Lord to the house of the God of Jacob alluding to mount Sion where the visible Church then was as Psal 48.1.2 3. That of Esay 4.5 And the Lord will create upon every dwelling place of mount Sion
are here below and absent from the Lord And the truth of this is further evident from the many enemies the Saints meet with in their walking with God where they have all the powers of darknes set against them Now union together in this Church-state is a singular remedy against those temptations they thus meet withall we know by experience that company in travelling makes the way both sweeter and safer whereas travelling alone singly by a mans self is not only the more tedious but dangerous so here and therefore without all controversie this condition of the Saints in this way of the Gospell was foreseen of Iesus Christ as most necessary and usefull 6. If we looke to the Ordinances of Christ we shall find the truth of this particular very cleare the reason is because they cannot well subsist but in this Church-state and order especially since the Apostles times as I shall speake more fully to in the following discourse 1. The office of a Pastor how can it be executed but in this Church-state and order A Shepherd we know cannot be a Shepheard but to a flock nor a steward be a steward but to a family So here to be a Minister in office requires a particular society of believers to which he must stand in relation 2. The administration of the seales how can they take place where there is no Church-state I am not of their mind that say they are ordained to make believers but rather to confirme and build up those that are believers when they are brought into Church-fellowship as we find in the Primitive Churches The word is to plant Churches and the Seales to build and stablish them 3. The censures which are the Keys of Christs Kingdome we know they reach not any till they be in a Church-state 1 Cor. 5.12 for by being without there is properly meant of a visible Church-state And so much for the first branch 2. In the next place we come to the proof of the 2. branch of the former Proposition which is this That this sacred visible Church state order and politie under the New Testament is instituted and appointed by Iesus Christ and him only No created power in heaven or earth is exalted to this dignity besides himselfe nor hath a hand with him in it Now this I shall endeavour being a truth of great importance especially at this time to make out fully Much might be said from the Prophets (a) Esay 9 6. Zech. 6.12 13 Micah 5.2 foretelling it from the Churches (b) Esay 33.22 James 4.12 Rev. 5.12 13. 15.4 acknowledging it from the Angell Gabriels (c) Luk. 1.31 32 33. message to the virgin Mary from Christs (d) Phil. 2.8 9 right to it and publishing of it (e) Mat. 28.18 19 20. But I shall passe by these and endeavour to cleare it by â—hese six things only 1. From God the Fathers designing him alone to this honourable worke and employment he hath set no other apart to it besides Iesus Christ David was a glorious type of this and Solomon and so was Eliakim Esay 22.20 21 22 23 24. and therefore the Father is said to commit all judgement in to his hands Ioh. 5.22 and to put all things under his feet and crowne him with honouâ— and glory Heb. 2.7 8. and to make him head over all things to his Church Ephes 1.22 Col. 2.10 1 Pet. 3.22 and to give him a name above every name Phil. 2.9 2. From God the Fathers qualifying him for it above all others Christ was anointed for this worke above all his fâ—llowes whether Kings Priests Prophets or Saints in common as we see in Psal 45.6 7. Heb. 1.8 9. Now Christ was qualifyed with eminency of power from the Spirit for this worke above all others in a sevenfold respect 1 In respect of the greatnes strength glory and Majesty of it No other created power can compare with Chr st in this All the power and dominion of men and Angels is only a finite power dominion the power of a poore creature but this in Christ as he is Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man is above a meer creature and so infinite and therefore when the holy Ghost speaks of the power and authority of Christs Kâ—ngly office and government he sets it forth by the titles of Wonderfull Counsellor the mighty God the everlasting Father the Prince of peace Esay 9.6 And though other created powers as men and Angels are sometime in the Scriptures called Gods yet have they not the nature of God but shall dye like men Psal 82.6 7. but Christ hath both name and nature also 2. In respect of the latitude and extent of it it hath no limits or bounds all the power and authority of men and Angels is a limited and confined power and authority like the proud waves of the Sea thus farre shalt thou go saith the Lord but no further but now the power of this Monarch is universall it extends to heaven and earth not only to the persons and estates of men but to their hearts and consciences also Dan. 4.34 35. Psal 45.11 3. In respect of the equity justice and integrity of it all other power and authority is subject to flawes in it to injustice and sin the best Magistrates and Ministers the best Church and state may possibly be corrupted Humanum est errare but now the Scepter of Christ is a righteous Scepter t is not possible for him to be unholy unjust c. Psal 45.6 7. 4. In respect of the solenes of it he is alone of himselfe without the creature in his power all other powers on earth are mined powers they have others joyned with them in commission as the King and Parliament together the Lord Major of the City and Common-councell together the Pastor and People together But now Jesus Christ is Solus in thronum he is alone of himselfe the Father hath put all power into his hands alone without joyning Angels or men in commission with him he depends not on any of them but they all dâ—pend upon him As he is by himselfe alone so he is of himselfe alone without the helpe of others All other created powers are beholding to him but he to none of them 5. In respect of the absolutenes of it he is exalted to be Lord and King over his Church to govâ—rn it so that he can do whatsoever he pleaseth but it is not so with Angels or men they cannot pro arbitrio command and enjoyne to the Saints what they please in matters of Gods worship they have no absolute jurisdiction they are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers not Lords servants to Christ and his Church they can act no further then by vertue of leave from him and they shall one day be accountable to Christ for what they now doe 6. In respect of the fulnes compleatnes and perfection of it all created power is defective and full of weakenes and impâ—rfections
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
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.
seales of the Covenant of Grace given to the Saints viz. Baptisme and the Lords Supper Mat. 28.19 1 Cor. 11.23 24. 3. The gift of conceived Prayer from the assistance of the Spirit Act. 6.4 Rom. 8.26 27. 4. Singing of Psalmes Mat. 26.30 1 Cor. 14.15 Col. 3.16 5. The administration of the Censures opening and shutting the Kingdome of heaven Mat. 16. 18. 1 Cor. 5.4 6. A right Ministery to dispense all these viz. those offices and officers Christ hath ordained and given to this end Eph. 4.11 7. Lastly a Church or congregation of Saints in which all these are to be dispensed observed and performed as 1 Cor. 12.28 These I take to be the true and right meanes of worship 2. To right meanes of worship there must be right persons to make use of these meanes Now these must of necessity be such as can make use of those spirituall meanes in a spirituall manner and they can be none but such as are spirituall i. e. that are sanctified in Christ Jesus and called to be Saints 1 Cor. 1.2 such as are acted by the Spirit and indeed such onely doth the Lord seeke to worship him Joh. 4.23 for they onely can worship him in spirit But as for others that are yet dead in their sinnes and trespasses and slaves to Satan and their owne lusts as all naturall persons are he seeketh not after them to worship him for they cannot make use of those instituted meanes of worship though the fault be not the Lords but their owne and they shall one day answer for it they cannot pray nor fast spiritually nor performe any duty of Gods worship acceptably for they are destitute of the Spirit destitute of faith strangers to the covenant of promise without God and Christ Ephes 2.1 and hope in the world Yea they pollute these holy ordinances of Gods worship when ever they make use of them and thereby provoke the Lord to wrath as Psal 50. â—6 17 Esay 1.13 14. Jer. 77.8 they are a burthen to the Lord and his people as the Sodomites were to Lot and the wicked were to David and Iudas was to Christ Ioh. 13.21 31. and therefore as they were not suffered to come neere to the Lord of old under the Law â—zek 44.7 8 9 â— Cor. 5.13 so they are to be rejected under the Gospel and not suffered to remaine in fellowship with Christ and his Saints and as the Lord found fault with the Church of the Jewes for suffering the uncircumcised in heart and life and such as polluted and prophaned his great name in drawing neere to him and put no difference betweene the cleane and the uncleane Ezek. 22.26 So he blamed the Churches in the time of the New Testament for their indulgence towards such 1 Cor. 5. and Rev. 2. and therefore Christ of purpose ordained Laws and Ordinances both for the keeping out and casting out of the Assemblies of the Saints such as were open and knowne vicious and scandalous persons By all which it is most cleare and certaine that none but such as are holy and sanctified persons at the least â—hat is such a â—fession of â—linesse as â—h no appaâ— contradiâ—n thereunto men and woâ—â—ns conversaâ— and walkâ— professedly so are in a capacity to use those holy ordinances and means of worship that Christ hath instituted and appointed to be observed and used in his Church Indeed those that are yet in their naturall estates uncalled and unconverted unsanctified and altogether destitute of the spirit of Christ are to enjoy the liberty of the Word preached because that is an ordinance which Jesus Christ hath ordained to convert sinners from the evill of their wayes and to put them into a capacity for communion with Christ and his Saints in all the rest of his ordinances but till they are called and brought home to Christ by yeelding a professed subjection to the Gospell as those were in the Primitive times 2 Cor. 9.13 they are not to be admitted to speciall ordinances and enjoyment of those spirituall priviledges which Christ hath appointed onely for the Saints Obj. Are not those that we judge godly and in a capacity to make use of all the holy ordinances of Worship to be baptized againe before they be admitted into Church-fellowship and to the use of those ordinances as is the judgement and practice of many in these dayes Answ Negatively they are not and my reasons are these three that follow 1. Because t is supposed they have been though corruptly baptized already and therefore not to be baptized againe Now the corruption of an administration doth not wholly make it void and null If they had the essentials of that ordinance when it was first administred to them that is sufficient without taking of it up againe de novo though there was an error in the câ—rcumstantials Now the essentials of Baptisme the learned conclude to be true matter and forme the matter water the forme baptizing them in or into the Name of the Father of the Sonne and of the holy Ghost And both these cannot be denyed but that the godly in this Kingdome have had though a right administration or manner and way of administration might be and doubtlesse was to the most wanting 2. Because it cannot be denyed but such godly persons we speak of that were baptized in their infancy have received the effect and fruit of that ordinance in a lively manner on their soules the Lord having added to the outward washing with water the inward grace and baptisme of the Spirit by causing them to put on Christ which is sufficient to cover or make up all the failings that were in the first administration 3. Because if the essentials of their first Baptisme were all destroyed and lost in their Antichristian administration as Re-Sap hold but I deny and have shewed to the contrary in the 4. Chap. then it must of necessity follow that the godly must altogether remaine without any Church-state because there must be the same power to erect this ordinance anew that first ordained it and the same or the like officers to administer it as were before it was lost but neither Christ nor any such extraordinary officers are now on earth And hence it is that this doctrine and practice of the Re-baptizers hath made so many to turne Seekers and Waiters denying all Churches Ministery and Ordinances expecting when Christ or his Apostles will come to restore them to their primitive purity and rectitude 3. There must be a right manner of performing those ordinances and meanes of worship by those that are qualified and called hereunto by Christ and this must carefully be lookt unto because the best ordinances may be spoiled by the evill handling and managing of them Now the right manner of worshipping God by those that are to enter upon this Gospel-order and Church-state instituted by Christ consists in these five things 1. There must be a * Owens Country Essay for Church
and tremble Impediment 3. Another impediment is this That they have as learned and godly a Ministery over them as any to this day in the world Now for the removing of this let these few things be seriously considered 1. That it cannot be denyed but divers of those Parish churche have those over them that are both learned and godly though withall it must also be granted that there are in the Kingdome a farre greater number of such as have neither learning nor godlines that go for Ministers of the Church of England and are setled in those Parish Churches such as are not only the shame and blot of this â— Whites â—tury of â—isters Nation but have already endangered the welfare of it and are like to do it the second time if the Lord from heaven prevent it not 2. For many of those that have learning it s much to be feared if it were brought to the Test it would prove rather to be from beneath then from above not that of the Spirit by which men are taught of God and enabled to speake a word in due season to the weary soule as Christ and his servants were Esay 50.4 but only that which is naturall and from men and they have attained in Natures Schoole which naturall parts and acquired learning not meeting with a sanctifyed heart and a true principle of grace doth oftentimes through the corruption of pride and selfe-coâ—ceite that attends it render men blind in the things of God and leade them aside from the truth and commonly as we see by experience such men trust chiefly to other mens workes and judgements looking no further for the Sence and meaning of what Scriptures they preach upon and produce then what this or that Father this or that Commentator speaks of it not daring to swerve from their interpretation and the common received opinion of the Church though oftentimes quite besides the purpose and mind of Christ and the holy Ghost 3. As learned and godly as the most and best of the Ministers are in the Church of England yet with griefe of heart let it be spoken very few of them have learned to this very day to disclaime and renounce the evill and errour of the way of their comming into the Ministery I meane their Antichristian ordination which they received from the Prelates but allow of it to this day which cannot but much provoke the Lord and hinder his blessing of their endeavours for the future to the People the charge of whose soules they take upon them For if the allowing of our selves in the least sinne may justly put a stop in the way of Gods prospering his people cause him to withdraw his presence from them then much more doubtlesse such an evill as this for those that beare the vessels of the Lord are to be cleane Jer. 52.11 and that cleannesse respects freedome from Babylonish and Antichristian pollution And doubtlesse the Lord lookes much to his vessel-bearers that they be clean and holy and not contaminated with these or any other kind of pollutions as we may see in his exemplary punishment on Nadah and Abihu that perished in their will-wil-worship and false zeale the great Idol of the world to this day Obj. But you will say what need this renouncing our Antichristian ordination by the Prelates seeing the Parliament hath removed and disclaimed the whole Episcopall government root and branch Ans There is great need as may appeare in these foure things 1. Because personall sinnes must have personall repentance and humiliation the Parliaments Act is Nationall and doth not exclude but rather intimates and leads to the practise of the other Now each Ministers sinne being particular and personall so ought their Repentance also 2. Because such Ministers especially here about London have lately covenanted to cast off whatsoâ—ver belonged to and was an appurtenance of that Antichristian Hierarchy they were formerly under Now their ordination was not the least but a chiefe part of that power of the Prelates wherein they so much gloryed 3. Because the Lords detestation of Antichrist is so great that he will not endure his people should touch with the least of her abominations as I shewed before and as he would not of old so much as take a stone for a corner nor for a foundation of his Church from heathen Babylon Jer. 51.26 So neither will he now make use of any thing of Antichristian Babylon in his Church of the New Testament 4. Lastly because God hath required that his people should be humbled and ashamed of all their old sinnes in this way before he will shew them the right and true pattern of his Gospell worship Ezek. 43.10 11. And who knowes but for want of this amongst those that go for Ministers in the church of England it is that God suffers them to be so darke as they are even to this day in the midst of so much glorious light in the matters of his house and worship A man may come into 40. places where they are preaching and praying even upon dayes of humiliation and yet never heare them bewaile among multitude of other sinnes they confesse this particular evill of their Antichristian ordination Obj. But some are so farre from seeing a necessity of this that they rather plead for what they have done and justify themselves in their condition saying that though they received their ordination so the office of their Ministery from the hands of Antichristian Bishops as they are now acknowledged since the Parliaments voting them so yet they lookt on them as Elders and Presbyters and no otherwise Ans To this I answer 1. That it may be some did though I suppose it will be graneed that thousands did not not so much as enquiring or making scruple out of conscience but as the blind man swallowes all so have they done and their sinne may be lesser then those that have had more light 2. But secondly it s well known to those that have their eyes but halfe open that the Bishops did not act in their ordaining of Priests as they were Presbyters but as they were a degree above them to wit Bishops which was allowed them in those dayes by the Ministers of the church of England and what preaching Elder was there by himselfe or with a few other of his bretheren and Colleagues that could then as now without a Bishop make a Minister Now then those Bishops being Antichristian their ordination also must needs be so according to that known Philosophicall maxime Quicquid est agit secundum quod est the effect must needs have resemblance with the cause vid. Whites Answer to Prynne pag. 20. read the Queries about the ordination of Ministers lately published 4. I Answer in the last place that t is not meere learning no nor learning with godlines that makes any man a true Minister of the Church of Christ in these dayes of the Gospell though neither of these is to be excluded
doubtlesse authority is wise as an Angell of God to discerne what such Sycophants aime at in their seeking to asperse the Godly in the Land withall as those dealt by Daniel chap. 6. where it is evident what a course they tooke to be rid of him as we may see from v. 4. to 18. and the cause of all is noted v. 3. Daniel was honoured above them because an excellent spirit was in him and Darius thought to set him over the whole Realme I need not make application certainly whatever such men talke in Presse and Pulpit Authority may for ever be assured that those that faithfully endeavour in all good conscience as for their lives to honour the eternall God and their Saviour Jesus Christ in one command of his they will in another and therefore they need not doubt but those they nick-name Independants will by the helpe of Christ strive to obey the the fift Commandement as well as the first or any other and I suppose to this day notwithstanding all the aspersions of malevolent tongues and Pennes Authority hath found the truth of this we now speake of in abundance and I doubt not but so they shall to the end 8. The last and great Impediment that lyes in the way of the Godly is this That they are jealous lest this way we plead for is but the device of man having not the stamp and image of Christ upon it whatsoever we pretend and so if they should close with it they cannot expect the Lords presence with them blessing upon them in the practise of it but the Lord may say to them as he did to the form a Jewes in the like case who hath required these things at your hands Esay 1. Now for removing of this huge mountaine I shall only desire one thing may be seriously considered which is this that farre be it from those of the Congregationall way to perswade any man whatsoever to walke in obedience to and the practise of that which Christ himselfe will not own for his nor carries his image and superscription upon wherefore let it be put to the tryall whether this way of worshipping God I have pressed the godly in the land to the practise of do not hold weight in the ballance of the Sanctuary and be not more like to Jesus Christ then all other wayes of worship that are on foot in the Kingdome I shall for this purpose set before the godly some few briefe particulars that most naturally agree to this way we presse unto the practâ—se of and undoubtedly prove it to be from Heaven and hath the eternall God in Jesus Christ for its only author and institutor Arguments â—r the Conâ—egationall â—ay 1. That way of visible worship government in the Church of God that is most agreeable to the Scriptures in all its parts and parcels that must needs be the way of God but such is the way wee have before set down commonly called the Congregationall way and nick-named Independency ergo 2. That way of c. That most lifts up Jesus Christ and throwes down and abaseth the creature that must of necessity be the way of God but such is the congregationall way therefore 3. That way of c. that makes most for holines and advancement of purity in the hearts and lives of men that cannot be denyed to be the way of the Lord and to carry Christs image on it but such is the congregationall way ergo 4. That way of c. that carryes most of Christs glorious power presence in it and with it to the soules and consciences of men that is without controversie the way of Christ but so doth the congregationall way ergo c. 5. That way of c. that in the very nature and essence of it not only tends to the preservation of the spirituall liberty of those are within it but to the safety and welfare also of those that are without it that must needs be the way of the Lord but such is the congreg way ergo 6. That way of worship c. that hath not only least of the world in it but most of the worlds hatred and opposition against it that unavoidably declares it to be of God but so it is with this way we plead for therefore 7. Lastly That way of c. which drawes the most choysest and heavenliest soules to the embracing of it delighting in it as most sutable to the workings of the spirit of Christ in them that none can deny to be the way of the Lord but so it is with this congregationall way we plead for ergo These and the like Arguments might be produced and easily confirmed if need were to satisfie any ingenious and rationall man for the truth of the way we here presse Ob. You will say Prove but the first of these and it shall be sufficient Ans I have already in a great measure done it in the former discourse * Vid. Câ— of this Tâ—tise whâ— chiefe anâ—â—stantiall of the Coâ—gational are openâ— proved However to satisfie if possible all that are not obstinate take a brief view of the truth of the way in these particulars from Script 1. For the matter of a visible Church Saints Rom. 1.7 1 Cor. 1.2 14.33 Phil. 1.1 7. Col. 3.12 1 Thes 5.27 2. For the forme Uniting together in one spirituall body politique 1 Cor. 10.17 12.12.20 27. Ephes 2.22 and therefore compared to a temple house candlestick naturall body c. as I have shewed Chapter 2. 3. For the quantity as many as can meet together in one place Act. 2. 5. 6. Chap. 14.27 1 Cor. 14.23 4. For the power of government within it selfe Mat. 18.17 18 19. 1 Cor. 5.4 5 6 7 13. Act. 15.22 23. Rev. 2.20 5. For the office and officers of a particular visible Church Ephes 4.11 12. Rom. 12.6 7. 1 Cor. 12.28 6. For the choosing of officers by the whole Church Act. 1.15 ult 6.2 3. 14.23 7. For admission of members the godly and their seed Act 2.38 39. as the seed by covenant 1 Cor. â— so themselves by declaration of their repentance and profession of their faith in Christ as Mat. 16.16 Act. 2.38 41 42. Act. 19.18 19. 8. For casting out from the Church Mat. 18.17 1 Cor. 5.5 13. 2 Cor. 3.6 14. Rev. 2.20 9. For partaking in Church-fellowship with other Churches upon recommendation Rom. 16.1 2 Cor. 3.1 10. For craving the help and assistance of neighbour Churches in difficult cases by way of advice and counsel Act. 15.1 2. 11. For sending out some of the members in the Churches businesse 2 Cor. 8.19 Phil. 2.25 Rom. 16.1 12. For the duties of Pastors and People each to other Abundant Scriptures might be produced as 1 Thes 5.11 12 13 14. Heb. 13.17 Act. 20.28 but this I have fully and in particular especially touching the members duties each towards other spoken to before So that here we