hearts to the beautifull wayes of Sion and accomplishing all those other gracious ends for which it is intended which is the constant prayer of him whose greatest ambition is to be instrumentall for Jehovahs glory and his Saints happinesse WIL. BARTLET March 1. 1646. A TABLE to find out the principall matters contained in the following TREATISE A. ACts 15. No warrant for Claessical and Synodical ruling power over particular churches but makes for the priviledge of particular congregations p. 133 134 135 Accidentals of the visible church-state instituted by Christ only lost under Antichrist not the essentials p. 80. Administration of Seales and censures not common and promiscuous but ordinarily limited to bounded within each particular Church p. 61. to 68. Instances brought to the contrary shewed to be invalid p. 68 69. Apostles practised and declared a visible church state of divine institution to be observed by the Saints p. 5. The next age after the Apostles observed this visible church-state of Christs instituting p. 6. Apostles no heads of but Ministers servants to the churches of Christ 21 Doctor Ames for the power of particular churches within themselves with out subordination to others p. 43. 6. Arguments to prove the being of a visible church-state under the Gospel p. 6 7 8 9. 11. Arguments or motives to prevaile with the Godly in the Kingdome to submit unto it p. 88. to 101. 9. Arguments to prove the power of government in particular congregations p. 48 49. Assertors of the congregationall way or Primitive order of the Gospell free from the foule aspersions of Schisme errour heresie blasphemy laid to their charge p. 28 61. M. Ainsworth for the power of particular Churches within themselves 43 B. M. Baynes for the power of particular churches within themselves 38 Baptisme administred out of particular churches unlawfull 69 70. Repeated or taken up again de novo without any warrant and altogether unlawfull 70. 71 72. Once administred though corruptly not to be reiterated when the Saints enter into church-fellowship 105 Beleevers gifts and graces not so well exercised singly and apart as joyntly united together in church-fellowship 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted and no other 18 19. 88 to 101 M. Brightman for the power of particular churches within themselves 38 C. M. Caryl against suppressing of errors by external violence and compulsion 129 130 M. Cartwr for the power of particular churches within themselves 39 Visible Church-state under the Gospell Christ the sole Author of it 9. to 18 Christ was qualified with power from his Father for church-work above all other seven wayes 9 10 11 Divers things proper to Christ the Head of the Church which are not communicable to any creature 22 Sacred visible Châ—rch state of Chrisâ—s instituting under the Gospel consists of six parts viz. matter forme end rule quantity or extent and prerogative 30 Parish Churchâ—s in England sound faulty in all these and their constitution discovered to be meerly civill and humane 55. to 61 Right visible particular Churches have power of government within thâ—mselves proved by Scripture testimony of the choicesest English Writers reason 35. to 49 Church-state of Christs instituting proved to be without alteration or cessation 78. to 82 Classicall way of governing churches not a plant of Gods planting shewed to be not only unscripturall but unreasonable also and sinfull in many respects 52 53 54. and 72 73 74. Compulsion of Conâ—ciâ—nce proved to be unlawfull many wayes both in Magistrates Minist 128. to 133 Commandments of Christ not to be neglected for want of mens countenance 135 136 Congrâ—gationall Churches doe not swerve from but come nearest to the practice of the Primitive Churches 61. No losers by opposition 115 116. No cause of errors or licentiousnesse 122. Vindicated in their admission of members and not comming into publique 75. 76 77. have as much power against errors and loosenesse as the Classicall way and better and as free from errors 124 separate onely where Christ commands them not from sound doctrine and christian fellowship but from a false Church-state and order of administring the holy things of God in England 121 122. doe not sin in refusing to administer the seales to those are not in the right order of the Gospel 74 Their way proved to be according to the Scriptures sound reason 138 139 D. Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state under a great sinne 19 20 Dividers between Christ and the creature in ordering and appointing the spirituall ordinances of Gods house how absurd and injurious also to Christ 20 21 22 Duties of church-members one toward another set forth in fifteen particulars 110 111 E Saints are to embody and what concernes their practise therein 101. 106 Ends of Christs instituting a visible Church state under the Gospel 31 34 99 Envy to young ones that God hath in a more excellent manner gifâ—ed in these last dayes given light unto touching the right order of the Gospel a great cause of mens crying it downe 115 Epitome of the Congregationall way according to the Scriptures 140 Five Evils that attend those that hold cessation of Ministery Ordinances 85 86 87 A three-fold Exhortatiâ—n to those are out of the order of the Gospel to those that are against it and to those that God hath brought into the practice of it 140 F. D. Fenner for the power of particular Churches within themselves 4â— No fellowship to be had ordinarily with God out of a true Church-state 20 Right externall forme of a true visible Church what 32 33 34 Friends of Christ cannot well slight the sacred institutions of Christ 20 D. Fulke for the power of particular churches within themselves 43 Eight sorts of fruit that grow on the lofty tree of high Presbitery 52 53. G. Glory beauty excellency of Christs instituted Church-state and order of worship under the Gospell set forth in six particulars above and beyond all other Church-states of mens framing 93. to 99. God rejects in his worship whatsoever he commands not in his word 18. Godly not all so that pretend to be so 112. Godly many times doe that which becomes not their high and holy calling ibid. make opposition oftentimes against Christ 112 113. not enlightened alike ibid. Are still in a way of learning 114. great numbers of them for the Congregationall way ibid. H. No Headship properly in any but Christ over his Church 21. Distinction between a supreame and subordinate Hâ—adship over the Church of Christ unsound in many respects 21 22. Word preached may be heard in mixt Congregations and parish assemblies 66. 67 68. Heaven and the true visible Churches of Christ alike in ten resemblances 94 95 96. Many excellent helpes for the godly in a right visible church-state 91 92. Simple and meâ—re Heresie not to be punished with death 26. I. M. Jacob for
As for that place of Jeremy 15.19 where the Lord saith they should returne to him but not he to them doubtlesse the Lord doth not speake it of the Ministry of the word for that he continued afterwards to those rebellious Jewes but in respect of more speciall ordinances wherein the Lord prohibits his Ministers and Saints to have communion with Idolaters but especially I take it to be understood of the Lords forbidding the Prophet to conforme himself in his life and conversation to their wicked wayes but that he should be such an example and pattern of holines and righteous walking before them that they might the better be convinced of the evill of their wayes and so returne to the Lord from whom they had departed not in the least that he should cease declaring the mind and will of God to them Now this objection being answered I come to the inferences Now the truth of the former Proposition being thus cleared and confirmed these things will then unavoidably follow Inference â—â—om the forâ—er Propositiâ—â— 1. That those particular instances which are produced by diverse reverend Divines of the Eunuch Centurions and Jailors baptisme though not belonging to any particular Church against what we have laid downe are of little force and validity in regard that what was done to those persons was by the hands of extraordinary officers that were not tyed to particular Churches as ordinary Pastors teachers were then still are of like insufficiency is that instance of circumcision which is brought by some of high accomplishment in learning and pyety to warrant their practise against what hath been delivered for it is well known that to the administration of circumcision there was not required a Church-Officer but God left it undetermined and as a thing indifferent in respect of the administrator whether the Priest or the Father or the Mother so the thing be done as we see in Moses child whereas t is otherwise in the administrations of the Church under the New Testament as wee have shewed before and though we cannot read of any baptismall administrations in gathered Churches in the dayes of the Apostles yet I suppose we are not to deny it unlesse we will deny that children which were members of Churches as appears Eph. 6.1 2 3. Col. 3.20 were not baptized at all either they must be baptized before the Churches were gathered or after not before for doubtlesse many of those children were not then born therefore after and then without all controversie there must of necessity be baptismall administrations when and where the Churches did meet though the holy Ghost for reasons best known to himselfe is pleased to conceale them 2. That those are justly blame worthy that very frequently and ordinarily in these dayes of the Gospell in which we live goe from place to place to baptize such as are not of their own nor scarce of any other particular Church of Christ I shall crave leave to propose these few things to them 1. Whether they do not hereby introduce an universall or Nationall church visible with officers and ordinances sutable thereunto taking for granted â—hat their Parish member-ship being a branch of the other is sufficient to instate them in church priviledges the insufficiency of which I have already shewed 2. Whether they do not by this their practise not only confound those offices which Jesus Christ the King of his church hath distinguished Ephes 4.11 but also hereby hold forth to the world 1. That the extraordinary offices of Apostles and Evangelists are not to this day ceased whose commission did extend it selfe to all Churches 2. That they presume to have the same Call Warrant and Commission for what they do which the Apostles had at first from Jesus Christ 3. Whether they do not take that to them and upon them by this their practise which the Apostles themselves by all their authority did never give to the officers and Elders of particular churches for we never read that ever the Apostles did give in command that the Elders and Ministers of particular churches should extend the exercise of the office especially the administration of the Seals and censures which is the point we speake to beyond the bounds of their own congregation 4. Lastly whether hereby they do not only by this their example occasion from and by others the pollutions prophanation of the holy things of Gods House but also lay stumbling blocks in the way of many precious and godly soules that would come off from their old wayes of confusion did they not discerne such practises in those that take upon them to be guides and leaders of others for are we not ordinarily upbraided with these and the like words Do you not see how such and such godly men reverend Ministers and learned Divines make no scruple at all of administring the Seales especially that of Baptisme to those that are not of their own congregation and thus according to the old saying Plus prosunt exempla quam praecepta multitudes are kept from comming to the enjoyment of the pure ordinances of Christ in the right order of the Gospell 3. It will follow also from hence unavoidably that those many Christians the truth of whose grace and union with the head and foundation we question not which of late dayes calling into question the truth and lawfullnes of their first baptisme have fallen upon the practise of rebaptizing and taking up the Ordinance of baptisme De novo are utterly void and altogether to seeke of a true and a just ground from the Scripture for their practise herein and so this latter baptisme of theirs will be found as unlawfull upon the same ground they held their first unlawfull because unlawfully administred For if the administration of the Seales be now tyed to ordinary officers and these to a particular Church since the Apostles times that give them their lawfull and right call to administer the ordinances then it will follow that there is no lawfull baptisme but by him that is an officer of some particular Church and he that is an officer of some particular church must have a lawfull calling from the Church to which he is an officer for all extraordinary officers that had their call and commission immediately from heaven are ceased now those which rebaptize cannot prove the taking up of that ordinance again after this manner but are enforced to hold that a Disciple in common that by the exercise of his gifts doth convert a sinner from the evill of his wayes may also baptize him which if true then first of all what need of Christs ordaining officers in a Church for these purposes Secondly then why may not a godly woman by her good exhortations and chaste conversation converting her husband baptize him also which I suppose they are farre from maintaining and yet it necessarily followes the ground they build their practise upon wherefore three things I shall here propose in the
God may receive honour and glory from his people which he hath called out of the world 1 Pet. 2.9 Heb. 2.12 Ephes 3.21 Prov. 16.4 â— Regula 4. I adde according to his will revealed to them in his Word to note the rule by which the Saints are to walk in all the worship they are to performe to God both in respect of the matter and manner of worship according to Mat. 28.20 1 Thes 4.2 1 Tim. 6.3 2 Tim. 1.13 for it is not in the power of men be they never so wise learned or godly to prescribe a rule to the Saints to worship God by besides what is left us in the Word of God as we have before shewed at large Quantitas 〈◊〉 extensio 5. I call it one ordinary congregation consisting of so many beleevers as can conveniently meet together to worship God in one place to make it distinct from all other Societies or Bodies called Churches of the same kind So that the Officers and Members of one Church are not the Officers and Members of another but as they are knit together among themselves so they are distinguished from others being as the similar parts of the Catholique and have the nature of the whole intire viz. immediate fellowship with CHRIST and right to all the Ordinances Thus the Church of Corinth was one in it selfe and distinct from Cenchrea which is conceived to be no other then Pagus vel Portus Corinthi the Port or Haven Towne of Corinth neere adjoyning to it and yet two distinct Churches And so the seven Churches in Asia what were they but so many distinct congregations So the Church of Antioch was but one ordinary congregation as Act. 14.27 and so the Church at Jerusalem was no other then one such Church if we will credit the holy Ghost as Act. 2.46 5.12 6.1 15.25 21.22 And hence it is that we find in the first planting of the Gospell that the Churches were many in number as we may reade 1 Cor. 4.17 2 Cor. 8.18 19 23 24. and therefore frequently in the plurall number called the Churches of (a) Gal. 1. 1 Cor. 16 1â— Galatia of (b) 2 Cor. â— Macedonia of (c) 1 Cor. 1â— Asia of (d) 1 Thes â— Gal. 1.22 Judea of (e) Act. 9. Galile and Samar of (f) Act. 15 Cyria and Cylicia So againe sometimes they are called in the plurall number the (g) Rom. 1 Churches of the Gentiles the (h) 1 Cor. â— 33. Churches of the Saints the (i) 1 Cor. 1 Churches of God the (k) Rom. 1â— Churches of Christ at least 37. times are they so named in the plurall number to note that they were distinct bodies and were no larger then could meet together in one place to worship God as the Parish Churches doe * Vid. Bayâ— Dioc. Tryaâ— and Noyes his Templâ— measured of the quaâ— of the Chuâ— here in England some of which congregations consist of divers thousands All which particular distinct bodies or Churches of Christ though they be many in number yet they are all of them but one in nature and constitution To which purpose we shall find the Scripture often speaketh of the visible Church indefinitely as of onely one so 1 Cor. 12.13 Mat. 22.2 1 Tim. 3.5 calling it one body Eph. 4.4 that is one in nature and power though many in number 6. I adde having power under Jesus Christ of government within it selfe to note the priviledge 6. Privilegâ— and prerogative Christ hath endowed it withall and to exclude that superiority that some claime to themselves over their brethren in the point of Church power For if every particular Church of Saints which here we speak of have received alike the power of binding and loosing of opening and shutting the Kingdome of heaven within it selfe then certainly no Church whatsoever hath power of government over another But now this we take to be the very mind of Jesus Christ in the Gospell that every such particular visible congregation of Saints as here we speak of hath received alike this power of government within it selfe without standing in subjection and subordination to others Now that this is the very mind of Christ we shall endeavour to cleare 1. From Scripture 2. Testimony of the Learned in England 3. Reason and Argument 1. Scripture and so both in the generall and particular 1. In generall from whence the truth will appeare in that we find in those Epistles the Apostle doth write to the severall Churches of Rome Cor. Coloss Thes c. he seldome or never singles out the Officers apart from the rest of the body but takes in the whole both Officers and Church together in the ordering and managing of Church affaires as appears from Rom. 16 1. 1 Cor. 5 4 6 7 12 13. 14.40 Col. 4.10 16 17. 1 Thes 5.14 27. and t is no more then what we find the Apostles to doe in that Church businesse they went about Act. 15. where ver 22 23. we find the Apostles did not single out themselves from the rest of the Church but took the Brethren in with themselves both to their debates and resolutions And so we finde in the severall Epistles that Christ sent by John to the Churches in Asia the words are Let him that hath an eare heare what the Spirit saith to the Churches not to the Angels and Officers alone and apart by themselves And if so then t is no rotten foundation as the Vi. Jus Divin â—egim Eccles â— 108 109. Presbyterians say the What name â—ill the Presâ—yterians inâ—ent next for â—s if we goe 〈◊〉 the middle â—ay let them â—â—ke heed they â—e not found on â—e right hand 〈◊〉 the left in â—e worship of â—od Middle-way men take viz. the Independents in the practise of Church affaires 2. In particular and so first for the calling and choice of their owne officers as Deut. 1.13 16.18 Act. 1.15 26. where the Apostles call upon the people to nominate those to the office of Apostleship whom they judged fittest by their direction Where we may behold cleerly that the Apostles did not choose Ioseph and Matthias alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig â—eare per sufâ—agia This is â—â—nfessed by â—e more godâ— moderate â—â—esbyterians we may see a Treatise â—led Some â—â—lps to Church â—â—vernvent â—m Staffordâ—re for the â—ing the Presâ—â—â—erian way â—â—esented to the â—â—rliament 44. pag 29. M. Byfield his Treatise â—led The poâ—â—r of Christ â—â—g 31. but the whole Church chose them by consent giving out their lots ver 26. that is it was done by the common Suffrage of the Disciples Brethren which were members of that body afterwards expresly called a Church Chap. 2.57 So Act. 6.2 3. where we see the whole Church was called to looke out such as were fit for the Deacons office The people must choose and the Apostles appoint or designe or set apart such as were chosen
extraordinary gifts for the discharge of it dyed with them as may be gathered from Asts 20.29 and experience hath manifested soon after their decease 4. That Jesus Christ the Head and King of his Church in admirable wisdome ordained such to succeed them which should though they were not so extraordinarily called and qualifyed accomplish and effect that great worke of gathering and perfecting the Saints which are his body the Church as is evident from Eph. 4.11 12. 1 Cor. 12.28 Rom. 12.7 8. 5. That these kind of ordinary officers as Pastors and Teachers were in the very times of the Apostles and by the Apostles themselves with the consent of the people begunne to be chosen and setled in particular Churches and Congregations as appeares from Act. 14.23 and 20.28 and appointed to be perpetuall and continue in the Churches of Christ to his comming again Ephes 4.13 6. That these ordinary officers were charged by the Apostles to looke to their owne flocks over which the holy Ghost had made them overseers as Act. 20.28 and 1 Pet. 5.2 and the People also to obey them and submit themselves to them as Heb 13.17 that notable place of 1 Thes 5.12 where he shewes how that Church should know them that were over them in the Lord and did labour amongst them and admonish them and how highly they should account of them for their workes sake ver 13. In which Scripture he excellently and clearely holds forth the truth of the Proposition in hand by discovering that speciall relation was between those officers and the members of that Church three times in one verse which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are over you and then againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admonish you where we see the Apostle still keepes himselfe to the Pronoune Rolative Vos vos you you not others so much as you viz. members of that particular Church to whom these Pastors and Teachers were related 7. That these Pastors and Teachers did obey for the most part this charge and command of the Apostles as we see in the former instance neither can we read that the officers of one particular Church did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is play the Bishops in other mens Diocesses they did not administer the Seales and censures out of their own Churches they might preach and pray in other Churches beside their own but not administer Seales and censures the reason is because there is a greater liberty allowed by Christ in the one then in the other 8. That the office of a Pastor and Teacher is founded in the relation that is between the Church and the officer or officers thereof now the Church under the Gospell to which these officers doe belong is not Universall and Nationall or Diocesan as we in the former Chapter made manifest but congregationall only viz. such a company of believers as can meet together to worship God in one place and therefore the execution of their office cannot be universall but limited to the congregation to which they belong especially in the administration of the Seales and Censures 9. That no such Officer as Pastor c. can require from any other Church or Congregation besides his own to which he belongs and over which the holy Ghost hath made him overseer that respect maintenance and obedience which is due from people to officers as appeares from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 1 Thes 5.12 13. Neither stand they charged with giving account for the soules of any other then those are committed to them in that particular Church where they are called nor can any other then those of their particular Church challenge from them the watching over their soules and dispensing to them the Ordinances of Christ This is cleare and evident in nature and civill government of States and Families one State cannot be charged with the government of another nor one master of a Family with the rule of another but as nature hath ordained one to one Arist so Christ hath ordained in his Church to each congregation their proper Pastors and overseers and they that know what belongs to the worke will not complain they have not enough to go through and answer for as I noted before 10. That no such Pastor and Teacher lawfully called to a particular Church and charge of soules may easily translate himselfe from such a Church to another but attend on that office and worke he is called unto notwithstanding many hardships he meets with the reason is because evâ—ry man in every place and calling is to strive to continue and abide with God in it and to attend that work God hath called him unto and not out of covetuousnes or distrustfullnes as it is with many get more worke into their hands then they can with a good conscience discharge And though the testimony of the learned doth not in the least adde any worth or weight to the Scripture yet because many men think nothing is authenticall that hath not evidence from learned men I will adde the judgement of two among many famous writers M. Calvin of Geneva and M. Baines of England 1. M. Calvin I shall only quote that in his Institutions lib. 4. cap. 3. sect 7. The words translated are these he having spoken of what helps a Minister of one Church may afford to another by way of councell in any darke and difficult matter he presently addes But for as much as for the keeping of the Peace of the Church this politie is necessary that there be set forth to every man what he should doe lest all be confusedly dis-ordered runne about without calling or rashly runne all together into one place and lest such as are more carefull for their own commodity then for the edification of the Church should at their own will leave their churches vacant this ordering ought commonly to be kept so neer as may be that every man contented with his own bounds should not breake into another mans charge And this is no invention of man but the ordinance of God himselfe For we read saith he that Paul and Barnabas made Presbyters or Ministers in all the churches of Lystra Iconium and Antioch Act. 14.22 33. and Paul commands Tytus that he ordain Elders in every towne Tit. 1.5 elsewhere he mentioneth the Bishops which were at Philippi Phil. 1.1 and Archippus the Bishop of Coloss Col. 4.17 and there remaineth a famous Sermon of his which he made to the Elders of the Church of Ephesus Act. 20.28 whosoever therefore shall take upon him saith he the government and charge of the Church let him know that he is bound to this law of Gods calling And so goes on in his discourse to this purpose 2. M. Baines in his exposition of the Epistle to the Ephesians Cap. 3. ver 2. p. 350 351 352. where he is large to this purpose I shall give you but a taste of what is more fully to
yet plainly hold a cessation of them for the present and therefore forsake the Assemblies of the Saints to which they were joyned and say there are no Churches no Ordinances no Ministery now to dispense them but all lost under Antichrist Now that such men may see the evill of their opinion and practice herein and so if it be the good pleasure of Christ they may come to repent and doe their first works and returne to the Shepherds Tents where Jesus Christ feedeth and causeth his flock to rest at noone Cant. 1.7 8. I shall set these few considerations before them from the evils that follow this practice 1. That this opinion practice of theirs Five evill effects that attend those thâ— hold cessatioâ— of a visible Church-statâ— directly crosseth the very letter of the Scriptures is that of Eph. 3.21 formerly mentioned where the holy Ghost saith that glory is to be given to God by Jesus Christ in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is throughout all generations or ages Now how could this Scripture be true if there be an or generation in which this Church state doth cease and is utterly lost So that of 1 Cor. 11.26 where the holy Ghost also shewes that the Lords death that is the effect and fruit of his death in the administration of the Supper is to be observed and made use of by the Saints in Church-fellowship for their benefit and comfort to his comming againe Now how can this be if the Church and Ministery and Ordinances are all lost and ceased And that of Mat. 18.20 and 28. last verse in which places Christ promiseth to be with his Churches and people in the administration of his Ordinances to the end of the world as wee have formerly shewed 2. It discovers men notwithstanding the high thoughts they have of themselves to be of a low and sensuall frame of spirit that Thomas-like will not beleeve nor give credit to the testimony of the Word unlesse they see and have visible and sensible signes and wonders wrought before them and so to speak truly destroy the excellency and livelynesse of faith which our Saviour placeth in this that it acts and works most properly and genuinely when it hath no externall and visible signe to look on as Ioh. 20.29 30. and the Apostle Heb. 11.1 The Scribes and Pharisees Hypocrites and those hard-hearted Jewes indeed in our Saviours time stood much upon signes and wonders that so they might beleeve but our Saviour returnes them this answer that an evill and adulterous generation seeketh after a signe but there shall none be given them that is to profit them c. Mat. 12.38 39. And we may much feare that all those signs and wonders that God hath of late wrought in England to recover us out of our old wayes and to bring us to his own instituted wayes of worship shall not profit such kind of spirits who walk more after the flesh then spirit in the very things of God 3. It makes men to place the power and authority of administring the things of Gods house in that which is fallible and deceiving as gifts of working Miracles are and may be in a false Ministery as we have shewed before and if it were possible our Saviour saith the elect themselves would be deceived by the workers of them as in Mat. 24.24 for there shall arise false christs and false prophets and shall shew great signes and wonders in so much that if it were possible they shall deceive the very Elect. 4. Such as are carryed on in this way are unavoidably brought to deny themselves Beleevers for if there be no conversion now for want of such a Ministery as they talk of then they exclude themselves from the number of the faithfull and proclaime to the world that they are strangers to the Promise and Common-wealth of Israel being without God and Christ and hope in the world and this at length some stick not to affirme not onely denying worship but Beleevers and Scripture also 5. Lastly It not onely leaves upon them the guilt of cursed ingratitude and unkindnesse to Jesus Christ for what he hath bestowed upon the Saints and vouchsafed to them and they at least wise some of them have enjoyed in the use of church-fellowship and ordinances for I appeale to them and other of the Saints whether the highest and sweetest enjoyments from Christ have not been by the Spirit in these Now this relinquishing of this fellowship I say doth not onely render them odiously ingratefull to God but exposeth them also to most dangerous and dreadfull temptations and at last to Apostasie and that unpardonable sinne against the holy Ghost as appeares from Heb. 10.23 to the end where he makes for saking Church-communion ver 25. to be the Prodrâ—mus and fore-runner of that unpardonable sin ver 26 27 28 29. and a drawing back to perdition ver 39. and how just is it with the Lord to leave us when we wilfully put our selves out of his protection Wherefore let such be intreated in the bowels of Christ to take heed how they tempt the Lord in this kind I say those that are wilfull in their way and refuse counsell I shall leave with such men those few Scriptures of 2 Chron. 15.2 Heb. 3.12 and Rev. 2.4 5. to be considered which I conceive doe in a speciall manner look to the walking and continuing of the Saints with God and Jesus Christ in his Ordinances and hold forth the danger of relinquishing and forsaking them CHAP. V. That the godly in this Kingdome are every where bound to gather themselves into this sacred visible politicall Church-state and order of the Gospell if they are of a competent number in those places where they live or to joyne themselves to those particular churches of Christ which are already rightly gathered One of these must be done by them NOw that this is the duty of the godly I shall labour to make out from these ensuing Reasons and Arguments which are as so many soule-quickning and convincing motives and which by the blessing of Christ may be very effectuall to put them upon the practice of it â—otive The 〈◊〉 of Christ 1. Is taken from the call of Christ which is to come from Babylon to Sion that is not onely from grosse and sinfull practices but also from communion in speciall ordinances as Esay 52.11 Rev. 18.4 2 Cor. 6.16 17. Act. 2.40 Ephes 5.11 he calls them to Sion that they may be a habitation for the Lord to dwell in As long as you continue that are Saints in your old Babylonish wayes of confusion you can never be a holy temple to Christ nor a golden candlestick for him to walk in And therefore the names of Temple house tabernacle candlestick are given to Beleevers especially as they are in Church-fellowship 1 Cor. 3.16 17. Eph. 2.21.22 Heb. 3.6 Rev. 1.20 21.3 â—otive The â—ple of the â—s in the â—itive times 2.
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
the power of government within particular Churches themselves without standing in subordination to others 42. Eight Impedimeâ—ts that stand in the way of the Saints and hinder them from comming into the right order of the Gospell discovered and removed 112 Indepency a terme most proâ—er to God 27. in what sense Divines give that term to particular Churches 41 margent foure things that discover those of the Congregationall way not properly Indepâ—ndents 27. Why they are so stiled 28. they allow of civill government and reverence and yeild reaâ—y subjection thereunto in the State 137. God will cleare their innocency ibid. K. Five things that concerne the Knowledge and practice of those that enter into a right visible Church-state and Gospel order 107. to 112 L. Lawes and Ordinances of Christs visible Churches and how they are to be administred 97 98 Lâ—berty of particular Churches where in it consists 1â—9 110. M. Magistraâ—es duty in and about the matters of Religion and worship of God set forth in five things 22 23 24 25 Marâ—inus a french Bishop against punishing errouâ—s with death 26 Matter of true visible Churches De jâ—re only such as are godly 30 31 Men the best of them inâ—ufficient for ordering the spiritual matters of Christs church 12 13 14. No power to bind the conscience not so much as in things that are indifferent and of a lesse concernment 17 Proper meanes by which the true visible churches of Christ are gathered 96 Ministers Multitudes of thâ—m without either learning or godlinesse in the church of England 118. fâ—w have the teachâ—ng of the Spirit â—bid few renounced their Antichristian Ordination 119. what makes a true and lawfull Minister of the Gospel 121 Extraordinary gifts of Miracles not necessary to church officers now 92 93 94 N. A Nationall politicaâ—â— church-state not instituted by Christ under the Gospâ—l 51 52 O. Oâ—jection touching the power of greater assemblies in Classes and Synods over particular churches fully answered in foure particulars 46 47 48 Order of the Gospel according to Christs ap ointment what and wherein it consists 102 1 3. â—04 Ordinances of Christ to be administred to Beleâ—vers as united together in a church-state and not otherwise 8. they best subsist in a church-state 9 Ordination of church officers by imposition of hands not of absolute necâ—ssity 107 108 Ordination of Ministers by the Prelats in former timâ—s to be renounce now and the reasons why 119. objection to the contrary answered 120 P. Parish-Churches defective in the essentials of their constitution 56. 1071. their false constitution not to be allowed of nor continued in though conversion and salvation may be had in them 116 117 Master Parker for the power of particular churches within themselves 40 Master Perkins for the power of particular churches within themselves 40 41 Power of church-government within each single congregation without standing in suâ—jection and subordination to the classes or Synods proved by Scripture testimony of learned men and argument 36. to 50. 98. Presbyterians found to confesse the power of government within particular chuâ—ches six wayes and so yeeld the cause to the congregationall party 45 46 Presbyterians in the Preface to their late Booke styled Jus Divinum Râ—g m. E cles found in a manifest untruth touch ng the Independents 4â— maâ—g Greatest Powers on earth bound to submit themselves to the Lawes Christ hath already made touching his visible church and order of worship and not to make new to themselâ—es or others 17 Some Promissory engagement necessary to church union 106 Corporall punishments for mentall evils a pernicious invention 26 Purity to be preserved in the churches of the Saints and by what means 109 Q. A Question worth debating in these times of Reformation touching the visible church-state of the Kingdome of England in Epist Ded. marg R. Practice of Re-baptizing altogether without warrant 70 71 72. not necessary when Beleevers are to enter into church fellowship having beene baptized formerly though the manner of externall administration corrupt 105 Master Robinson for the power of particular churches within themselves 43 Reformation of England from the very beginning onely in point of doctrine not in their Antichristian church state and order of worship and government Epist Dâ—d no ground for comfort to those that reforme evils in the churâ—h when they proceed meerly out of subjâ—ction to the commands of men and not out of a particular hatred of those evils and respect to the honour of God 114 136 S Saints have a liberty given them from Christ to refuse whatsoever is not agreeable to the word of God 17 Scriptures sixteâ—ne wayes give the authority power of appointing a visible Church-state with Officers Ordinances and worship sutable thereunto to Christ only excluding the creature wholly 15 to 18 Nine wayes they take away from us whatsoever may be thought to â—e a warrant to us from men to worship and serve God by 17 They are for the power of particular churches exercising government within themselves 35 36 37 Separation twofold 121. Congregational men separate not from the doctrine of faith is received in England but from their false church-state and order of worship government 122. Englands separation from Rome only in matters of doctrine Ep. Ded. Se kers under a great sinne in leaving Church-fellowship 60 85. 86 87 Doctor Sibbs for the Power of particular churches within themselves 44 Submission to the order of the Gospell proved lawfull from the practise of the Saints in the Primitive times many other wayes 88 89 90 Synods and Councels the very best of them since the Apostles dayes subject to errours and seldome or never of any good use 23. of little account amongst the most illuminated and choicest servants of Christ for learning and godlines 23 24 T. Temple of God usually understood in Scripture for his visible Churches 79 Tolleration of all Religions not allowed of by them of the congregationall way 124 125 126 V. Uâ—ion of Saints in church fellowship set forth by nine resemblances and from many words in the originall Text. 32 33. An excellent helpe against temptations 8 Universall visible politicall church no such instituted by Christ under the New Testament 51 W. Doctor Whitaker ten things that he observes concerning Councels and Synods 23. For the power of particular churches within themselves 43 Wicked persons no fit matter for a true visible church 31 to 104 Will of God revealed in the Scriptures the only rule to the Saints in worshiping of God 34. Not to be departed from in the matters of Gods worship upon pain of Gods highest displeasure 18 Five things to be observed in the right order of Gods visible worship by those that enter into church-fellowship 106 The Heads of the Treatise Chap. I. That there is undeâ— the New Testament a sacred visible Church-state order and polity instituted and appointed by Jesus Christ and him onely to the observation of which Beleevers are every where bound
about it as the Apostle did Timothy 1 Tim. 6.14 and this he doth two wayes 1. Partly from feare of their being seduced 2 Cor. 11.2 3. 2. Partly that he might prevent their seducing Col. 2.4 18 19. and so much for Scripture 2. For examples We may reduce all to three heads 1. To what hath been 2. To what now is 3. To what shall be 1. To what hath been and so two wayes 1. To the Apostles times As the Churches of Corinth Rome Ierusalem Antioch 7. Churches of Asia the Churches of Iudea Macedonia Galatia 2. Next after the Apostles death which we find recorded in the works of â—useb Hist â—l l. 4. c. 22. â—6 â—r l 7. c. 26. â—t in pluriâ— suis opusc â—or in Epist â—b de habit â— â— Hom. 5. l. â— de morib â—es â—om li. 5. c. â— with many â—rs that have â—e collectâ—y Daneus â— other Moâ—e Authors â—eir systems â—ivinity Eusebius and other Ecclesiasticall writers and were in the dayes of Ignatius Iustin Martyr Ireneus Tertullian Origen Cyprian and others all which were under this visible Church order and politie wee speak of 2. What now is not only in this Kingdome but in New-England and other reformed Churches abroad in the world 3. What shall be and cannot be farre of when the Iewes shall be called and the fullnes of the Gentiles brought in which the Scriptures speake out abundantly 3. For reason and Argument to cleare this point I shall referre all to these six heads 1. Because it is agreeable to the Law of nature and nations for we find by experience that there is scarce in the whole world any Nation whether Turks Indians Romans but they have still had their externall and visible order of worship and government they have their Temples Priests Lawes Ordinances Sacrifices Ceremonies which they visibly observe and conforme themselves to the observation of Now doubtlesse Iesus Christ is not behind heathens in his Church and Kingdome 2. This is no other then is suitable to the practise of the Church of God in all ages and conditions before the comming of Christ 1. In Paradise before the fall of Adam there were two sacramentall trees the tree of life and the tree of knowledge of good and evill which were not simple trees but trees set a part by Gods appointment and divine institution as water in Baptisme c. 2. After the fall before the Law was given while the Church of God was in Families then they had externall worship sacrifices Priesthood first borne c. 3. When the Law was given in the wildernes there was an externall forme of worship and Ordinances suteable to their condition a moving Tabernacle c. and after the Israelites came into Canaan there was a fixed Temple at Ierusalem and a compleate forme of Worship in externals that God had prescribed to Moses and after revealed to David by the Spirit 1 Chron. 28.11.12.19 Answerable to which though in another kind Iesus Christ hath laid downe and given out to his Saints a platforme of Church order under the Gospell as the Apostle holds forth plainly in his Epistle to the Hebrewes as Heb. 7.12 where he shewes that the old Law will not serve a new order but we must have a new one and he proves thaâ— Moses and Aaron are met together in Christ For Christ is not only a Priest as Aaron but a law-giver as Moses and he did both their works a high Priest to succeed Aaron and an Apostle to succeed Moses as Heb. 3.1 Christ is Aaron in point of offering up sacrifice and Moses in point of prescribing lawes for holy worship With many other places 3. This Church order and sacred politie is most consonant to the Church of Christ as t is his visible Kingdome City House or Temple Now a visible Kingdome and House or City must have an order and government equivalent as all men grant * Ecclesia esâ— domus Dei ait Paulus 1 Tim. 3.15 atque in domâ— Dei nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confâ—fieri debet iâ— docet ideÌ„ Paâ—lus 1 Cor. 1â— 40. sed omni◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eâ— politia aliquâ— in ea opus eâ— ut decenter ordine omniâ— fiant gerâ—tur Daneus Eccles 4. It is requisite in reference to Christ himselfe the master of this house and King of this Kingdome in which the glory of his power wisdome and goodnes abundantly shines forth even to the amâ—zement of men and Angels 5. It is necessary in respect of the Saints fellowship and communion together in the worship and service of God 1. In respect of the exercise of their graces which cannot so well nor so conveniently and with that advantage to one another be performed as in this order as the Apostle holds forth in 1 Cor. 14. per totum For as it is in Civill society or Politie so it is in Ecclesiasticall Now in Civill Government that Politicall vertue that is in a man cannot be so wel exercised and managed in a confused multitude alone by himselfe as in a society So here these gifts and graces which Christ hath bestowed by his Spirit on the Saints cannot be so well exercised singly by themselves alone as when they are united together into a Church state and order as 2 Cor. 12.7 2. In respect of their enjoying the ordinances for its worth our serious knowledge and observation that the ordinances of Christ are not due to Christians meerly as Christians or Beleevers but to Beleevers as in a Church State for a Beleever is to come under a double consideration as a man is Now a man is considered two wayes either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as he is rationall or politicall that is as he is a man by himselfe or as he is joyned to some society or Corporation So a believer is to be lookt upon either as a believer or member of Christ singly by himselfe or as a member of some visible Church of Christ and in this latter sence only is he capable of enjoying fellowship with Christ in his visible ordinances and worship The reason is this because the same Christ that inwardly unites him by the Spirit and faith to himself doth outwardly also call him to his body the Church to worship and serve him in the use of his Ordinances 3. In respect of those many singular helps and encouragements that in this Church-state they enjoy as I shall hereafter in particular shew Which without it they are deprived of for a man cannot possibly be so happy alone as he is in company especially when that society proves a helpe not a hinderance to him as this doth we now speake of We find that in the very state of innocency God saw that it was not best for Adam to be alone now if society were good for man in a perfect state how much more then in an unperfect state as the Saints are now in whiles they
again And therefore considering that the absolution of excommunication doth pertaine to the Churches it followeth that the excommunication doth in like manner appertaine unto them And so afterwards he sheweth that the Peoples consent was required in things of this nature and that the Ministers did not take upon them of their own authority to excommunicate c. and shews the truth of this from the authorities of Cyprian and Augustine p. 187. and so before p. 35. of his first reply in the case of a Churches neglect to call a Minister or to consent upon one that is unmeet he sheweth that the power of Elders in other Churches is no other then of Admonition or sharpely chargeing them that they forbeare such an election or in case it be done not to confirme it and in case these Churches neglect their duty or the Church which is admonished rest not in their admonition then to bring it to the next Synod and if it rest not therein then the Magistrate is to do his duty and the same he confirmes in his second Reply Tract 7. p. 80 81 82. where he maintaines the Church of Corinths joyning with the Apostle in the excommunication of the incestuous person Thirdly Master Dudly Fenner Fenner de sac Theol l. 7. pag. â—77 278. that was contemporary with Master Cartwright and joyned with him in the publique Ministery to the English Company in Antwerp in his Treatisâ— De sacra Theolog to which Master Cartwright in an Epistle prefixed to it gives a singular testimony Lib. 7. p. 277 278 279. hath much to thâ—s purpose Among other passages this is not the least for our purpose that in matters maximi momenti i. e. of the greatest moment as Censures elections of Ministers c. they are to be done in the Assembly by the authority of the whole Church And if the people have any thing to counsell or object they have liberty to bring it in and afterwards matters are to be concluded when they have beene heard speake and have given their consent Fourthly Master Parker Parker de Eccl. â—olit l. 3. c. 12. who is so large and full for what we affirme that it would require a whole volume by it selfe to translate what he hath written to this purpose In his third booke De Eccles pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers and he that reades him diligently shall finde that from the authority of Scriptures Ancient and Moderne Writers and other unanswerable reasons he proves the authority of Churches to be in themselves and then Lib. 3. Chap. 22. p. 329. and so onwards he shews that Synods and Classes have no other power over those Churches then by way of counsell and admonition whosoever reades that 22. Chapter shall finde him to prove it six wayes from the ground from the forme from the matter from the object from the manner of proceeding and from the end of those Classicall combinations All which would be too large to translate Where let the reader take notice that he doth not simply deny the use of synods and combination of Churches into Classes as we doe not but onely their superiority that is challenged to be due to them over the congregations of the Saints which we cannot see to be any other then an usurpation not given to them by Jesus Christ Fiftly pious and learned M. Perkins â—erk his Expos 〈◊〉 Revel c. 2. â— 2. and v. 20 in his Exposition on the three first Chapters of the Revelations affirmeth that Jesus Christ gave to every one of those seven Churches in Asia power and Authority to preach the Word administer the Sacraments to reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them His words are these chap. 2. ver 2. Christ hath given to his Church a power judiciall to suspend evill men from the Sacrament and to excommunicate them from the outward fellowship of the Church for else he would not have commended this Minister with his Church for the execution of his power And the reasons saith he alledged to the contrary are of no force And at ver 20. of the same Chapter he saith We may learne two things 1. The large power that God gave to his Church which was besides the power to preach the Word and administer the Sacraments a farther power to appoint who should preach amongst them and who shouâ—d not and also power to represse evill men and women and so keep them in order The like power was given to the * Now the Câ— of Ephesus wâ— a particular vâ—sible Church having poweâ— of governmeâ—â— within it self Master Perkiâ— shewes and cleare from tâ—â— Scripture church of Ephesus as we have seene saith he before and the like power did God give to all Churches as we shall see if we read the Histories of the church And great cause there is hereof for without this authority no church could long stand and be a church Sixtly Holy Baynes Baynes Diocâ— Tryall pag. 1 printed 162 that eminent light which succeeded Master Perkins We affirme saith he that no such head Church was ordained either virtually or actually but that all Churches were singular Congregations equall * This godly learned Authoâ— with others dâ— use the word Independenâ— not simply bâ— in some respecâ— not in respect of God and Christ thâ— Spirit the scriptures principles of reason and equity for so we acknowledge all Churches to be dependenâ— but in respect of men onely and as it refers to other Churches or subordination to them in poiâ— of power and authority because we know of no such ordained by Christ in the Word INDEPENDENT each of other in regard of subjection So in pag. 21. touching the Churches of Geneva he shews by answering to an objection was made from thence 1. That they have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communication one asking the counsell and consent of the other in the common Presbyterie 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbyterie wherein themselves are Members and Judges with others And then afterwards he shews that Geneva made this Consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were entire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors or Elders of it might have communion marke that Communion viz. among themselves not jurisdiction over others So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth he concludes with these words Finally saith he the Churchâ—s of
particular Tabernacles every particular Church and Congregation under one Pastor their meeting is the Church of God a several Church * Vid. the note before in the margent at the testimony of M. Baynes INDEPENDANT And as for the Church of England he saith it is called a particular Church from other nations because it is under a government civill which is not dependant on any other forraine Prince Now what can be spoken more fully for the Congregationall way then this famous Minister hath in these words So then put all these together besides multitudes of other choice servants of Christ that are yet living in this Kingdome and forraine parts who are many of them in the practise of this truth with abundance of the rich blessings of Christ on them and then see whether it becomes men to say that none but a company of injudicious weak simple idle and giddy-headed men are of this opinion that the power of Church government is entirely within a particular Church But that we may leave men for ever without excuse let us before we leave this particular see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin Regim Eccles they set forth with all their strength wherein when I read me thinks that Scripture of the Apostle is verifyed 1. Cor. 3.19 For the wisdome of the world is foolishnes with God for it is written he taketh the wise in their own craftines And my reason is bâ—cause whe e they should speake most there they say least and where they should be strongest there they are weakest For whereas the whole Volumne consists of neare about 32. sheets of Paper there is not much above 6. sheets that speakes to the point of their Presbytery and not above a sheet and halfe to the principall part of the controversie p. 231. in laying down of which also they have not dealt fairely and candidly by expressing themselves in ful plain and ample termes but equivocally and ambiguously * And in laâ— down the dâ—â—â—rences betâ— the Presb. Independ their Prefaâ— they speak untruth in very first â—ticular for the Independants have left it upon Record that a particular Church is a sin part of the Catholique their own expression Ames medulla Theolog. c. 32. De ecclesiâ— stituta p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant So M. Wil. Sedgwick in his Sermon beforâ— verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill hath the sâ— p. 4. And yet these men in the place before quoted say to the contrary reserving more to themselves in their practise then what is expressed in their Proposition as I doubt not but will ere long be made out Now these Geâ—tlemen in the last chapter of their Booke before they come to lay down their own Assertion which is the thing I produce to the confirmation of the former truth grant six things to the Independents 1. That particular Churches have within themselves power of Discipline entirely so farre forth as any cause in debate particularly and peculiarly concerneth themselves and not others 2. That where there is no consotiation or neighbourhood of a single Câ—urches whereby they may mutually aid one another there a single Congregation must not be denyed entirenes of juâ—isdiction 3. That every single Congregation hath equall power one as much as another and that there is no subordination of one to anoanother according to that trite and known Axiom Par in parem non habet imperium i. e. An equall hath no rule or power over an equall Subordination Prelaticall which is of one or more Parrishes to the Prelate and his Cathedrall is denyed all particular Churches being collaterall and of the same authority 4. That Classicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it 5. That the highest ecclesiasticall Assembly in the world cannot require from the lowest a subordination absolute and Pro Arbitrio i. e. at their own meer will and pleasure but only in some respect subordination-absolute being only to the law of God laid down in Scripture 6. They grant Charitative consultative Fraternall christian advice or direction either to be desired or bestowed by neighbouring Churches either apart or in their Synodall meetings for the mutuall benefit of one another by reason of that holy profession in which they are all conjoyned and knit together Now what can be more fully to our purpose then what these men themselves say Obj. You will say though they say all this yet t is not all they say for they say the Presbyteriâ—ns have a further power that particular Congregtions have not which is the power of greater Assemblies in a Classis or Synod over a particular Church to deliver it to Sathan in case of obstinacy Ans But first where do these men read in all the New Testament of these greater Assemblies and lesser Assemblies that have this authoritative power over one another to excommunicate and deliver over to Sathan Let them produce but one plaine Scripture for it by way of precept for it or practise of it and we will say something to it let them not thinke to put off the matter so easily as if 3. or 4. Recocta crâ— be fastidiuâ— parit et nâ— seam old Arguments that have been at least ten times answered will serve the turne Gods people have learnt to be more wise now then formerly 2. Do not these men know that its a great question amongst themselves or their friends in the Assembly whether Traditio Satanae i. e. The power of delivering over to Sathan were not Apostolicall that is peculiar to the power of Apostles so as ordinary Elders had it not and then the utmost power of all those great classicall Presbyteriall Assemblies over the lesser as they call them in way of censuring will be at last the same with the Independants non-communion which the Independants acknowledge upon good grounds to be the last meanes Christ hath appointed in his Church to worke upon the heart and therefore as forcible and effectuall as that formall and juridicall delivering over of a particular Church to Sathan which the Presbyterians so stifly though ungroundedly plead for 3. Let the Assembly of Presbyters be never so great yet I hope there is none of them that will affirm that such an Assembly can proceed by all their authority they claime to the delivering over a particular Church to Sathan Clave non errante they are not freed from error no more then a lesser Assembly and commonly the truth of Christ is with the fewer not the greater number one poore despised Saint may understand more of Gods mind and see further into some one particular truth then a whole Synod And we have examples of
it Indeed if they could or would claime to themselves an unerring Spirit as the Pope doth it were something Or if they had such a presence of the holy Ghost with them that they might say as the Apostles did It seemed good to the holy Ghost and to us then it were to the purpose but before this be done they do but Oleum et operam perdere and Jesus Christ will give them but little thanks in the end and if that those that are champions for these higher Assemblies as they call them whereby they would rule the churches of Christ would but read Doctor Whitaker De concil from p. 248. ad finem without prejudice and an evill eye I am confident they would be more humble in their own eyes and moderate and gentle towards their bretheren they so much scorne If any desire further satisfaction in this very particular let him read M. Burroughs his Heart Divisions p. 43 44 45 46 47. 4. Lastly if the divine right be in the Congregationall Presbytery as they aknowledge at large p. 182. 138. of their Jus divinum How comes it to passe that they claim such power in higher Assemblies as the Classicall Provincial and National Presbyteries how can these things stand together are there two divine rights especially when the Classicall divine right as they call it over the Congregationall is merely humane 1. In that the preaching Elders of greater Presbytery were ordained to their office by a questionable power by the Bishops which they have not to this day renounced 2. In that the ruling Elders are made by a power as questionable though not so Antichristiaâ— to wit an Ordinance of Parl. as M. Saltmarsh hath lately observed in his Reasons discussing the divine right of Presbytery p. 3 4. And so much for the testimony of the learned 3. In the last place we come to those reasons and Arguments the learned do usually give for the confirming the former truth and confuting the contrary I shall name only the heads of some of them â—od omnes atâ—git ab omniâ— approbari â—et Whit. de â—e p. 44. 1. That which concernes all the Church reason requires should be done by all the Church but to choose this or that Officer to excommunicate this or that member concernes all the Church ergo 2. No adjunct in order of Nature is before the Subject nor is it capable of receiving any thing but as it adheres to and so from the subject but administration of Ordinances is the adjunct of the Church and the Church the subject ergo 3. The Church is the body of Christ but the Presbytery is not so but a part of the body ergo the power is in the Church primarily and not in Presbytery 4. If the Church hath power to refuse a man and to cast him out then she hath power to choose and put him in but the first is true because otherwise she doth not sinne in suffering false Teachers nor can she decline a vitious Elder Invito vel non curante Presbyterio ergo 5. There is no power that any can have from heaven ordinarily but by some transaction between God and them but there is no such transaction between God and the Presbytery primarily the Covenant and Promise was not made with them but with the Church ergo 6. If the Church only and not the Presbyterie be the Kingly Nation Royall Priesthood and Kings and Priests to God then the power belongs to the Church and not to the Presbytery But the Church is the Kingly Nation and not the Presbytery ergo The antecedent is without question the consequent is evident because else they should be titular Kings only without power and they that are not Kings and Priests as the Presbytery Qua tales they should have Power 7. If the Text Mat. 18. Go tell the Church be not meant of the Presbytery only but of the Church consisting of Elders and bretheren together then the power belongs not to the Presbytery alone but to the whole But that place Go tell the Church is not meant of the Presbyterie only but of the whole Vid. Cottons Keyes p. 40 41 42 43 44. Jacobs divine beginning and institution of Christs visible Church Philips answer to Lambe p. 150. consisting of Elders and bretheren as those Divines in the margent have fully cleared answering al the objections that have been brought to the contrary which would be too large here to set down only take these few reasons why this place cannot be meant of the Presbyterie alone 1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone but sometimes for the Members alone without it or distinct from the Presbytery as Act. 14.23 and 15.4 22. 1 Cor. 12. and frequently for the whole Flock Elders and Bretheren together 1 Cor. 1. Phil. 1.2.1 c. 2. Because the relation of the party offending is to the Church not to the Presbytery for the fellowship is with the Church as Church the covenant and brotherhood is with them and therefore though the Presbytery orderly exerciseth the power yet it is In ordine ad ecclesiam there is no particular relation between the party and Presbyterie as may advantage the Presbytery to exercise such an act of power over him no more then they may administer the Seales to a private person but to him as a Church Member and with the whole Church 3. The Presbytery consisting of a few Elders are offended by a brother that is bound up in fellowship with a hundred private bretheren now the Presbytery dealing with him can go no further if they be the Church then themselves c. 4. The Presbytery may be the party offendiâ—g and then you must tell the Church that the Church offendeth that is go tell themselvâ—s Oâ—j I may tell a higher Classis or Assembly Ans But what if they joyn with the offending Presbyters then I must stay for a generall Councell which is not free from errour neither 5. If by tell the Church be meant the Presbytery only then there being but two or three of the Presbytery a brother offended cannot take one or two of them for witnesses because then he should tell the Church before the time come and so could make no further proceeding But a brother offended may take one or two of the Elders for witnesses ergo Presbyterie cannot be the Church and if so then much lesse can it be taken for a Classis Synod c. 8. If the Church be compleat in point of government without Presbyterian classicall and Synodicall Offices and callings then the Church hath power in it selfe without such offices and callings But a particular Church is compleat in point of Church power and exercise of government as we have shewed and proved abundantly before and they themselves grant ergo 9. Where the sentence administred by the Church of a particular Congregation is ratifyed and confirmed in heaven by Christ there the power
must needs be granted to be in the Church But the sentence administred by the Church of a particular congregation is ratifyed by Christ in heaven as Mat. 18.18 19. ergo And thus now by the assistance of Christ I have gone through all the parts of this second Proposition whereby the meanest may come to have insight into the reality and excellency of the Congregationall way and be able not only to satisfy themselves about it but others also and see sufficient ground to suffer for it as for a principall pâ—rt of the will and mind of Christ if ever they should be called unto it Now then this being so that the Church to which the Officers and administration of the Seales is limited under the New Testament is an ordâ—nary congregation of Saints having power of government within it selfe under Jesus Christ 1. Inference from the former Proposition their head and King then it will follow 1. That there is no ground or warrant in Scripture for an universal visible Church with Officers government correspondent a universall visible Church militant on earth is not denyed but the question is of a universall visible politicall Church with Officers and Administrations sutable that is universall Pastors universall Elders universall Deacons universall Seales and censures universall Lawes and rules of Government for such as the Church is such must her Officers Oâ—dinances and Government be But this we cannot find thâ— Scriptures to hold out in the least to us but are altogether silent and little do men know how much they contribute towards the keeping of the Pope in his chaire by pleading so much as they do for such a universall visible Church subject to government for if there be such a Church of divine institution then it will necessarily follow that there must be a universall ordinary Pastor of that Church and then the Papists will thanke them And to speake truly let us but once grant that particular Churches are not entire in themselves nor endowed with the power of government immediatly from Christ but are parts and dependants of one whole universall Church visible ministeriall or politicall then it will follow that we must referre our selves in matters of Religion and Government to that one body visible whereon we professe our selves to depend and what this leads to those that have but halfe an eye may discerne The just extent therefore without doubt of a true visible Church under the Gospell is no other then what we have before shewed to wit one ordinary Congregation or society of Saints that can meet together in one place to worship God 2. Then it will follow also that there is as little ground for a Nationall Diocesan and Provinciall Church And to speak truly there is lesser shew and ground for these in the Scripture then for the other we spake to before and are therefore justly condemned by diverse judâ—cious and learned men in their writings vide Jacob. Reas for Reformation p. 5 6 7 8. c. Burrough Vindication against Edwards p. 23. his words are these I said that we are freed from the Pedagogie of the Jewes and now there were no Nationall Churches by institution as the Jews were mentioning three things 1. There are no Nationall Officers as they had 2. No Nationall worship as they had 3. It was not sufficient now to make a member of the Church because one is by birth of this or any other Nation as then it was because one was born of the Nation of the Jewes and is this saith he a doctrine that will not go down with a Presbyterian Surely it must be a Prelatical Presbyterian who cannot digest this I am confident all the Presbyterian Churches in the world will acknowledge what I said here to be true That wee may call the Church in England a Nationall Church because of the many Saints in it who are the body of Christ I deny not nor ever did neither do I know any of his judgement or practise that do but that it is by the institution of Christ formed into one politicall Church as the Nation of the Jewes was this is no Independency to deny Where are any particular men standing Church Officers to the whole Nation by divine institution What Nationall Worship hath Christ instituted Doth our birth in the Nation make us members of the Church These things are so palpably plaine to any that will understand that t is tedious to spend time about them so also Cottons Keyes p. 31 32. 3. It will follow also that the ruling power of Synods and Classes over the particular Churches which is now so much pleaded for not the counselling power for that is granted by us is not Jure divino but a meer usurpation and such a way and practise as Christ will never own nor prosper For what he hath said Mat. 15.13 shall certainly come to passe which is That every plant which is not of his Fathers planting shall be rooted up such a government possibly may stand for a time as the Prelaticall did having the power of the Prince to support it but doubtlesse it will being so neare of kinne to it share in the like destiny And that which moves me to believe and expect it is not only the non-Scripturalnes of this high Classicall way of Government but the unreasonablenes and sinfullnes of it which will easily appeare from these ensuing particulars which are the naturall issues of this government and by which you may understand from whence it takes its originall Severall sorts fruts that â—owes upon â—â—e lofty Tree high Presâ—â—terie and derives its pedigree 1. This high Classical government makes one ordinary Pastor or Elder to undertake the rule of more Churches and Flocks then his owne perhaps twenty or forty if not more and so brings in a burthen too heavy for the ablest Minister to go under for if one Flocke be worke enough for one Shepheard to watch over he hath little reason to take the care of twenty on him wise men judge it the safest course to meddle with no more worke then they can comfortably go through especially such worke as the care of soules which is of greatest and highest concernment and the rather considering that of the Apostle 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things 2. It makes the church which is the body of Christ and hath all parts and members suted to her condition to be lame and defective having no power of discharging her own offices viz. of receiving in and casting out members but by anothers leave that is inferiour to her 3. It refuseth to have matters heard and determined in that place where they are done and acted then which what more unreasonable it was condemned in Cyprians dayes as Doctor Reinolds proves against Hart in his conference with him p. 570. and Cyprian himselfe saith lib. 1. epist 8. That it is not fit that those over whom the holy Ghost had made
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
Government p. 60 voluntary union and knitting together in one This is necessarily supposed as I shewed before Chap. 2. The godly must be formed into one body or Church-society as in the Primitive times distinguished from others Now this is to be done by the Saints that are to embody these three wayes 1. They are to separate or sequester themselves from the loose and profane multitude among whom they live having no more fellowship with them in speciall ordinances whiles they continue such This is expresly commanded 2 Cor. 6.16 17. Ephes 5.11 2 Tim. 3 5. Rev. 18.4 2. They are voluntarily to give up themselves to the Lord and one another as those of Macedonia did 2 Cor. 8.15 to walk together in all the ordinances of Christ 3. This is to be done in a mutuall consent covenant or * Some promissory engagements Owen ut supra agreement as was the practice of the Church of the Jewes and was also prophecyed then should be done now in the dayes of the Gospel Ier. 50.5 and is now practiced in the very Nationall Churches of England and Scotland accordingly Now if it be as they take it lawfull for a National Church to enter into such a Covenant to walke with God and one another according as he shall make himselfe knowne to them in his Word I cannot see how it can be unlawfull for a particular Church thus to doe And for this Vide Master Burr Heart Divis p. 69. 2. As there must be union so also communion that is they must in the worship of God meet together joyntly as members of one body tarrying one for another as 1 Cor. 10.16 17. 11.33 1 Cor. 5.4 3. There must be a sweet harmony consent and agreement in the performance of the holy ordinances of Christ labouring to the uttermost to be of one heart and one mind in executing all Church-affaires Act. 2.1.41 42. Act. 4.32 4. There must be a free ready willing and cheerfull contributing of such blessings mercies gifts and graces temporall and shirituall as Jesus Christ hath bestowed upon us for the comfort and edification of the whole body thus united and joyned together 1 Cor. 14.12 Ephes 4.12 1 Pet. 4.10 11. Rom. 12.6 7 8. Act. 4.32 5. There must be a diligent care had and taken that things be so ordered and ordinances be so performed that Jesus Christ do not suffer in his honour nor the church in her happines welfare which is done 1. By keeping the ordinances pure and free from the mixtures of mens inventions 2. By keeping close to the rule of the word in all church actions and administrations without consulting with flesh and blood 3. By following the dictates of the Spirit that Jâ—sus Christ gives to us as our guide and not our own vain fancyes and carnall imaginations laying aside and denying our own wisdome reason understanding further then we see it acted and guided by the word and Spirit of Christ 4. By being very spirituall and heavenly meeke and humble lowly and loving in all our undertakings and performances that Christ may have glory and the Gospell credit 5. Lastly by aspiring and pressing hard after perfection in holines and comming to a full stature in Christ Ephes 4.13 And thus we have done with the first part of the Chapter the Saints embodying and how they are to do it Now followes the second part of the Chapter and that is what concernes their knowledge and practise after embodying Now this I shall endeavour to make out in five things 1. There must be choice of their officers as Pastor Teacher Elder Act. 14.23 Deacon if they have such provision among themselves which are to watch over them administer to them in the things of Gods house and these they are to set apart according to the rule of the word by Fasting and Prayer craving the helpe of other churches in such great and weighty affâ—ires and which may give them the right hand of fellowship Act. 14.23 Q. Are they not to be ordained by imposition of hands A. There is no absolute necessity of it for we read no precept for it and but little practise of it in such cases In other cases we do but not in this That of 1 Tim. 4.14 is no institution of it but only a practise of the Elders of the church of Ephesus with the Apostle 2 Tim. 1.6 not of the officers of severall churches as it is now used When that Matthias was chosen an Apostle in Judas roome wee read only of his being numbred among the rest of the Apostles When they made Deacons for the poore Act. 6. we read after they had prayed they laid their hands on them I say after but not before or in the time they were praying as the presbyterians in their ordination do now and whether that Timothy had hands laid on him in time of prayer as it is now used in ordination of Ministers is more then any I suppose can determine So that it seemes it was used rather in way of blessing of them as Christ did the little childeren and others that were sick then setting them apart to the office they were chosen to And that of Act. 14.23 doth not prove it as we have shewed before And Jesus Christ himselfe never used it when he sent forth his Disciples to preach nor gave it in commission to his Apostles that they should do it nor have they enjoyned such a thing And therefore as Polanus Tilenus Calvin other great Divines say it is a matter indifferent not absolutely necessary essential to an officers calling as many suppose And t is no more then what the church of Scotland hath also declared heretofore But to cleare this busines fully there is a learned Treatise put forth lately wherein the judgement of the Reformed churches and Protestant Divines is shewed exactly about this point so that I need not to speake further of it 2. The preservation of their unity for unity among bretheren in church-fellowship is very lovely pleasant and full of beauty as Psal 133.1 2. O quam bonum jucundum c. and there is no one duty more prest on the Saints in church-fellowship then this of unity as the Scriptures do abundantly testify 1 Cor. 1.10 Rom. 14.19 Ephes 4.2 3. Phil. 1.27 and 2.3 4 5. And if we looke no further then to the evill and sad effects which the contrary doth produce viz. Divisions and Rents in Churches The truth both of the excellency and necessity hereof will easily appeare And therefore for this end and purpose that the godly in this way and order of the Gospell may live together in unity and brotherly love they are to study self-denyall humility patience long-suffering and forbearance towards one another putting on bowels of mercy forgiving one another as God for Christs sake hath forgiven us Ephes 4. ult and Col. 3.12 For this see more in that excellent Treatise of Heart Divisions 3. They are to
sometimes did to write Books of Recantation and have as little credit as comfort in what they have done this way 6. If the truth were knowne and men would speak out all is in their hearts it is not to be doubted but a chiefe ground of many mens crying downe this way of the Lord and those that walke in it is no other but their envy at those especially young ones to whom the Lord hath in these last dayes imparted and communicated greater measures of his Spirit and larger discoveries of the mysterie of the Gospel according to the promise Joel 2.28 Act. 2.17 wherein young men shall have the priority of old Because the Lord is good therefore their eye is evill as Christ said to them Mat. 20.15 that took offence at his kindnesse to those that came into the vineyard after them and wrought but an houre But this is an evill frame of heart and cleane contrary to that of Moses that wisht that all the Lords people were Prophets Num. 11.29 7. But lastly doth not this generality of opposition against this way alledged conclude and evidence the truth and goodnes of it especially when such opposition tends to the increase and furtherance of it and that also amongst the most pious and spirituallest Beleevers What though the Authors in the * D. Bastwick the Captain of the Presbyterian Army as he styles himselfe M. Prinne M. Edwards M. Baily M. Vicars Marg. as men not having yet learned or else not regarding what Christ in the Scriptures requires of them Rom. 12.16 17 18 19 20 21. James 1.19 20 21. 1 Pet. 2.1 have cryed it downe as the most pernicious way yet all the dirt they have throwne in the face of it cannot make the Saints out of love with it In the dayes of the Apostles those that embraced the doctrine of the Gospel and right way of worshipping God were generally condemned and spoken against as Sectaries and Heretiques Act. 14.5 14. Act. 28 22. yet that could not hinder the prevailing of it being it was of God So neither shall the worst that men can doe hinder it now but maugre all the powers of hell and the world that oppose it it shall take place for Christ must reigne Impediment 2 2. The second impediment that lies in the way of divers godly persons is this That salvation may be had in that present church-state they for the present are and therefore judge it a nee lesse thing to come into any other Church-state To such I shall commend these few considerations 1. That though it be granted as a truth which cannot be denyed that its possible for men to be saved though they never come into a right visible Church-state and order because faith and salvation is not so tyed to the visible church as that there is no partaking thereof out of it And though it be true also that conversion may be obtained and is in many of the Parish Assemblies as we know by experience yet how unkindly do such Christians deale with Jesus Christ that shall as the Head and King of his church appoint ordaine a holy order for his Saints to observe in their serving and worshipping of God and yet they shall refuse to submit thereunto is it not a disparagement to the wisdome of the Lord Jesus that hath thus ordained a church order for his Saints to walke in and yet they shall count it a needlesse thing 2. Such should consider whether the truth of grace doth not teach them to have respect to the whole revealed will of God and not to dispense with themselves in the neglect of obedience to any the least part of it and if so then how dangerous is it for them to sit downe and content themselves in their present disordered station without comming out of it to Sion as Christ commandeth Esay 52.11 with Rev. 18.4 3. Is not this an argument of a low Spirit exceeding earthly câ—rnall like those Potters that remained of the children of Israel in Babylon when the rest were returned to Jerusalem 1 Chron. 4 23. that preferred their carnall ease in Babylon before the enjoyment of the true and pure worship of God in Sion do not such men exceedingly degenerate from the servants of God of old spoken of in the Scriptures â—hat have greatly longed after and mourned with much bitternes when they have been deprived of the enjoyment of God in his ordinances as David and others Esay 56.3 4. Psal 84. 4. Doth not this plainly discover to the world that such men are to this day marvellous ignorant of this great mystery of the Gospel they see not the lustre and beauty that shines forth in the visible Churches of the Saints a right and true communion of Saints having fellowship with Christ in his own ordinances is a meere riddle a paradox to them the comly order and sweet harmony of Jacobs Tents and Israels Tabernacles is not discerned by them though a Balaam himselfe was greatly affected therewith Oh when shall this darkenes be removed 5. I would faine know whether such poore soules are not great enemies to their own happines and hinderers of their own welfare For first have they not many precious Talents Gifts and Graces bestowed upon them for which they shall be accountable to Christ one day which now are as it were put under a Bushel lye asleep and of no use or benefit to themselves or others all which if they were once come into a society of faithfull and zealous Saints would be occasioned frequently to be brought forth and improved to the glory of God the benefit of others and their own great encrease and advantage Secondly are they not subject to many wanderings and out-goings from God and so have need of some to watch over their precious soules to prevent as it is possible such swervings from Christ by their wholsome and gentle admonitions exhortations and reproofes which priviledge they might enjoy if they were in this order of the Gospell but now are deprived of Thirdly are they not many times so overtaken through the subtilty of Sathan deceitfullnes of sin that they not only fall into sinne but there lye and continue in their back-sliding and have none to looke after them to restore them againe to set their broken bones in joynt again whereas if they were in this way of the Lord the Gospell requires how sweetly might they be recovered according to the injunction of the Apostle to the Church of the Galatians Gal. 6.1 And therefore doubtlesse those men that thus reason as before that it s no great matter to come into any other church-state then they are are no small enemies to their own good 6. Lastly may it not be just with God to leave men to themselves in this thing and for their slighting of his wayes sweare in his wrath that they shall never enter into this rest of his that he gives his Saints that he brings to Sion Let us feare
in their proper place for a man may be qualifyed for the place and office of a Minister and yet no Minister he may have excellent endowments of humane learning naturall parts truth of holinesse and yet no Minister Some women have store of all these and many Lawyers and Physitians abound in them and yet no Ministers in office So that I say though many men have excellent naturall parts acquired gifts of humane learning many precious breathings of Christ and the Spirit in him yet that doth not presently denominate him a Minister in office and I may adde no not his Ordination by the Classis nor a Noblemans or a gentlemans Presentation or bestowing an Advowson or Benefice upon him no nor the execution of that office in a parish where he is sent T is not enough to say a man is a Minister but how truly and lawfully he came to be a Minister Quest What is it then makes a true and lawfull Minister Answ A true and lawfull call to that office and worke of the Ministery as Heb. 5 4. Now this call in these dayes is not onely internall from God in qualifying a man and making him willing to the worke but externall from those he is to take the charge of whose prerogative it is they have received from Christ to choose their own officers which the most learned and judicious * Cyp. Ep. 3 4 68. Theod. l. 1. c. 9. Euseb de vit Const l. 3. Azor. the Jes part 2. l. 3. c. 28 l. 6. c. 14. Jerom ad Ruff. Ambr. epist 82 Nazian Aug. Bazi Chrysost So multitudes of Moderne Writers as Cal. Musc Bulling Jun. Ames Cartwr c. Divines of all sides grant as could with ease be manifested Now the first of these is not sufficient without the last and God hath so joyned them together that it were no lesse then high presumption in any to separate them So that this being granted for the truth as it cannot be denyed then it must needs follow that most of the Ministers of the Church of England are not Ministers properly in office being without the call of their people to them especially the godly and not a few of them living where there were never any godly to call them A fourth hindrance in their way is That they look upon this way Impediment 4 as a way of separation which hath been and still is such an eye-sore to many that they had rather dye then touch with it Now to remove this I answer in a word there is a two-fold separation the Scripture speaks of 1. A good separation a separation from evill from evill and sinfull wayes and things and persons a separation from false worship from Babels confusion a separation of the precious from the vile of the cleane from the uncleane 2. A Bad separation from good to evil from Christ to Belial from God to the Devill as Jud. 19. Now that Separation we stand guilty of is of the first sort and not the last the separation which God allowes commands and justifyes and without the practise of which he will not be well pleased with his people as Jer. 15.19 2 Cor. 6.18 Rev. 18.4 Ephes 5.11 2 Tim. 3.5 and therefore I conceive there is no just cause or reason why the godly in the Kingdome should be offended at what is now done and which they themselves are called also to practise Indeed if they could prove their By Nationall Church-state â—n the Kingâ—ome of Engâ—and I do not â—nderstand the â—reaching of the word and administration of â—he Sacraments â—for these make â—o more a Church then â—he ornaments â—f a house make 〈◊〉 house But â—hat false visiâ—le order poliâ—ie instituâ—ion in which â—hese divine orâ—inances are â—erformed The officers members of the National Church-state â—ot being framed regulated â—nd ordered acâ—ing to Gospell â—nstitutions but â—fter the tradiâ—ions invenâ—ions of men â—â—om whom â—hey receive being and â—ubsistance Nationâ—ll Church-state to be of divine and Gospell constitution as I said before it were something but till that be done they shall find in the end that they themselves are guilty of the fault they lay to the Congregationall mens charge * 5. Another stumbling block that lyes in the way of many godly persons is because they see many after they have entred on this way to fall into grievous errours and some turne Libertines and grow loose in their wâ—lking Ans Now to remove this consider these following pariculars 1. Suppose this be a truth and so to be greatly lamented yet dare any man say that such persons would not have taken such courses if they had not entered on this way of the Gospell How many are there which are guilty of grosse errours in judgement and loosenesse in practise and yet never knew in all their lives what this way of the Gospell meant as in Germany France Holland England and other parts of the world 2. If this way be of God and hath footing in the Scriptures example from the Apostles practise and approved of by many famous servants of God and purest churches in the world as we have shewed you then farre be it from any to make it the cause of such abominations Can the light of the Sunne properly beget darkenes Impediment 5 so as properly can the way of the Lord be said to beget these evils either in judgement or practise 3. Did you ever heare or know of any Church where the government was most exact according to the Scriptures and unquestionable that hath been perfect and without errours or hath God promised that here on earth his Churches should be totally free Doth not the Scripture speake otherwise which is left to us for our instruction as in 1 Cor. 11.19 There must be heresies amongst you saith the Apostle and he gives the reason for it that so those that are approved may be made manifest amongst you not that these heresies and evils do necessarily flow from the true being and right government of a Church but only per accidens viz. from the evill disposition of those members that are sinfully tollerated in a Church and not cast out and those temptations of Sathan that they are exposed dayly unto by Gods permission 4. Consider where the Lord is most rightly and purely worshipped there the Devill is most busie to make Divisions sow the seeds of errour occasion scandals and offeâ—ces and the Lord in infinite wisdome seeth it good to have it so partly 1. That his power may appeare the more in preserving such a Church and society 2. That his wisdome may appeare the more in guiding such a Church 3. That his mercy may appeare the more in pardoning his People 4. Lastly that his justice may appeare the more in hardning those that do not love but hate his wayes 5. Such as fall into errours and loose walking after their entrance on this way of the Lord come not thereunto from their submitting to that way but from
suppressed and much more the practise of Idolatry pag. 25. 2. The spreading and practizing of opinions that apparantly tend to Libertinisme licentious ungodlines ought not quietly to be permitted pag. ibid. 3 And then shewes what opinions are to be tolerated to wit such are not against Fundamentals nor lead to licentiousnesse but tend only to the beating out of truthes pag. 26. 4. Master Sprigge my quondam colleague in the University of Oxford whose fruitfulnesse in the grace of the Gospell hath not a little rejoyced my soule In his judicious Treatise called the Ancient bounds or liberty of Conscience stated chap. 1. pag. 4. whose words are these Nor do we question whether the Magistrate may not to this negative discountenance adde positive viz. to declare against errors as well as the Ministers to convince and exhort against them Nor whether amongst us errors of manifest scandall and danger to mens soules and consciences as Arianisme Socinianisme Familisme c. ought not to be restrained by the Christian Magistrate and the Assertors and maintainers of them interdicted under penalties the divulging or spreading of them by publique preaching or printing with much more to this purpose So that this being so cleere and manifest from the published writings of these precious Saints of Christ it can appeare to be no other then a grosse untruth and apparent scandall and slander that is cast upon this way of the Lord and those he hath risen and stirred up to assert and maintaine it 2. If by a tolleration of liberty of mens consciences men understand it of things that are doubfull only in controversy amongst the godly then what hurt can follow though there should be a declaration of difference of judgement and practice And doubtlesse if there should not be a forbearing one another in such things as are not cleare but dubious all the world as M. Burroughes truely saith in his Heart-Divisions Chap. 9. pag. 55. must needs be quarrelling and he in that Chapter shewes the lawfulnesse hereof not onely from the judgements of many Protestant Writers but also from eight as I conceive unanswerable and ungainsayable Arguments and considerations from pag. 57. to pag. 66. which are too large to transcribe but are very worthy the godlies serious looking into and search after See also M. Sprigs Ancient Bounds c. 4. p. 17. 3. But if by a tolleration of liberty to all mens consciences we understand it simply of the things of the mind and judgement as opinions and not of the externall practices of men What hinders but that it should be granted without the use of any externall waies of compulsion to force men from them For my owne part I am so farre from seeing any reason or Scripture for using externall violence to force men from their present judgements though erroneous suppose the worst of errors as Papisme Arrianisme Socinianisme Turcisme Judaisme c. as that I judge such a course both against Scripture and Reason as I shall endeavour to make out in these following particulars though in so doing I shall crosse and it may be displease two sorts of men 1. Such as would give to the Civill Magistrate a coercive and compulsory power to enforce men from their present opinions in the matters of Religion and to change their minds and alter their judgements by the use of externall violent wayes and meanes as Imprisonments Mulcts Fines Whippings banishments 2. Such as give to Ministers met together in a Classis or Synod an absolute power not onely of judging and determining in matters of Religion but of imposing their conclusions on the consciences of people to be obeyed and in case of non-obedience ipso facto to cut them off from enjoying the priviledge both of Church state Now to shew my reasons against both of these for the better confirming of my former answer I shall speake to each of them apart 1. To those that cry up compulsion in matters of Religion to force men by externall violent meanes from their present judgements and opinions they are of as proper to the civil Magistrate and a part of his office I cannot allow of it for these reasons â—sons against â—pulsion of 〈◊〉 science in â—ters of Reâ—on 1. Because for any man whatsoever to take such a course as coercive and compulsory wayes to force the minds of men positively to act contrary to their principles conscienciously held is to act beyond their commission and contrary to the rule of Christ laid down in the word which is to winne men by instruction and not to force men by destruction â—id The â—ly of the 2. â—heren to â—S p. 23. 24. as Mat. 28.20 Luk. 9.54 55. 2 Cor. 10.4 5. 2 Tim. 2.24 25. and 4.1 2.3 2. This course were for poore weake creatures to encroach upon the Prerogative of God himselfe whose worke and in whose power alone it is to change mens minds as is apparent from Scripture as 2 Cor. 10.4 2 Tim. 2.25 1 Pet. 1.22 1 Cor. 3.6 7. Ioh. 16.8 and the reason is because the subject to be wrought upon is too high for any but God alone humane power may reach to the bodies of men to the outward man but not to their inward to their soules and consciences poor weake man cannot make as Christ saith one haire white or black they may restrain from practise by outward meanes but convert and change they cannot No not the glorious Angels that are faire above man for power and strength and for sutablenes to the Spirits of men to whom they can in a more easie and familiar way apply themselves then one man can to another and yet these blessed Spirits cannot effect this worke This they can do they can present things to the fancy and affect the mind many times but it is not in their power to make those things they present to the understandings of men to take effectually so as to worke that for which they present them without the Almighty power of God go with them they are all but ministring Spirits but as instruments in the hand of God as men are so that this is proper only to God to convert and change the minds and consciences of men and not in the power of any creature and therefore as they incroach on Gods prerogative so they lose their labour in all those violent wayes they take unlesse the Lord concurre with them which we cannot expect he should do because it s not a meanes of his ordaining but contrary thereunto as we have shewed before 3. Because such wayes and meanes of externall violent compulsion are against the very nature of the mind and conscience the one being spirituall and rationall and the other carnall and therefore they must be either spirituall or morall and rationall wayes at least that must be used to worke upon the minds and consciences of men What saith that judicious Minister M. * In his Sermon before thâ— ho. House of Parl. and Citâ— on a day
Barnabas namely Judas sirnamed Barsabas and Silas chiefe men among the BRETHREN wrot letters by them after this manner The Apostles Elders BRETHREN send greeting to the Brethren which are of the Gentiles in Antioch and Syria and Cilicia that is the Churches that were gathered and planted in those Countryes Vid. Jus Divin reg ecclâ— Now this is far from the practise opinion also of the Presbyterians in these dayes that affirm the authoritative power of Synods and Classis is in themselves without the joynt consent approbation of particular bretheren in the churches and therefore this instance of theirs which they produce against the Congregationall way is altogether without warrant from the Scripture 7. Another impediment that stands in the godlies way to this Impediment 7 blessed worke is this that they cannot see it to have the Magistrates countenance and allowance whereas if this were once done they would not forbeare to enter on the practise of it For the removing of this impediment Let these few things be minded 1. That if by the Magistrates countenance allowance they mean an expresse Warrant and Ordinance for it as they have done for Presbytery t is granted there is no such yet thus much I can say and we have cause to blesse God for it that to this day the Lord hath so farre kept authority in Parliament that they have not made any expresse Law against it nor we trust in Christ will they ever doe 2. Who knowes but by that time the three yeares allowance of the other be fully expired the Lord may so farre reveale himselfe to Authority as that they shall not only countenance the Congregationall way but also make a Law for the establishing of it not only three yeares but as the Lawes of the Medes and Persians that shall never be altered or repealed Jehovah the Lord and God of truth peace hath done and can do as great things as these and why should we not believe it Seeing he hath made a promise that Kings and Queenes that is such as are in authority shall be nursing Fathers and Mothers to his People in the pure wayes of his worship as Esay 49.23 3. Suppose that this way of the Gospell should never have the expresse command and countenance of the civill Magistrate for it which for my part I cannot believe because of the former promise yet I hope it will be granted that what Jesus Christ the Head and King of his Church hath ordained and commanded for his people to walke up to the practise of as I take this order of the Gospell to be that hath been formerly laid downe is not to be left undone and the practise thereof neglected because it cannot obtaine the countenance of the creature the reason is because the practise of Gods will Quare in graâ—m hominum â—il est agenâ—m conâ—â—a deâ— sed quicâ—id deus praeâ—pit agendum 〈◊〉 etiam si hoâ—nes eo offenâ—ntur seque â—o a nobis haâ—i putent â—d ipsis noliâ—us contra dei â—cceptum graâ—ca i. Piscat â— Mat. 10.37 â—bser 28. and worship revealed in the Scriptures doth not depend on the will and pleasure of men but meerely on the command and injunction of God himselfe whom we ought to love and honour above all men * And therefore we find in the Primitive times that the Apostles and servants of Christ when they had no countenance at all from the civil Powers that were in those dayes but rather the contrary yet they went on in the practise of what Christ enjoyned them against all their opposition And its worthy our consideration that if the way of the Lord that now we pleade for the enjoyment of in peace and holines was lawfull in those dayes when civill Magistrates were no friends but professed enemies to Jesus Christ and his Churches Then doubtlesse its much more lawfull now in these dayes wherein civill Magistrates do openly professe themselves friends to Christ and hold forth to the world by manifold Protestations that they place their greatest ambition in being Servants to Christ otherwise it would follow that Christ and his Churches should be losers and in a worse condition by living under such Magistrates as we are bound to believe are reall in their Protestations and professions of and for Christ then under those that were Heathen which were absurd in any to affirme The reason is because such Magistrates know themselves to be ordained of God for the good of the Saints and not for their hurt for their encouragement and furtherance in the wayes of Godlinesse and not for their discouragement and hinderance Rom. 13.4 5. 4. Lastly what ground for comfort can those have to build on if the Magistrate should approve of it and countenance it as wee doubt not as we said before but in the Lords time he wil when they enter upon it for that very reason cause because its the command of the Magistrate and he approves of it I say for that very cause and reason and no other as many of late that would not part with the Ceremonies and Service-booke though never so Popish and Antichristian til they saw the same Power that set them up did pul them downe not touch with any other way of worship prescribed in Gods Word before they saw what the Civill Magistrate did authorize Now I say what comfort can these men have in what they do seeing that hereby 1. They make the order appointed by Christ for his service and worship to depend on the will and pleasure of man and 2. Their fear of God is taught by the Precepts of men Esay 29.13 And 3. Their honouring of the creature herein is a flat dishonouring of God for this kind of obedience to humane power diminisheth if not annihilates the right and true obedience that is due to divine power setting up the Minister and servant in the place and room of the Lord and Master And what comfort can men take in this doubtlesse there is a day comming when the eternall God will make men ashamed of it and it may cost them bitterly Obj. Then you will say by this doctrine Magistrates are not to be reverenced nor regarded Ans A meere non sequitur for cannot Cesar be obeyed unlesse he be set up in Gods roome but this is no other then a vile aspersiâ—n that malicious and envious spirits would cast on the faithfull servants of Jesus Christ whose reverence respect and just obedience to authority I make no doubt shall be found in due time to appeare in its beauty and excellency through the good hand of our God upon them when the rottennes of such base malicious selvish spirits shall be discovered to their everlasting ignominy and disgrace For God is faithfull that hath promised to plead the cause of his people cause their integrity and faithfulnes even in this point I doubt not to shine forth as the Sun at noon-day Psal 37.6 And