so â—ully to this particular that I need not say any thing however becâ—use something will be expectâ—d I shall referre all to these five heâ—ds which I desire may be candidly interpreted as seriously coâ—sidâ—â—ed 1. Tâ—â—y are bound by diligent study in their own proper persons 〈◊〉 enquire after and acquaint themselvâ—s with what the eternall God by Iesus Christ hath already revealed in his word touching the right order of government in his Church and manner of his visible worship among the Saints which he hath given them in charge to observe and practise and not to take up these sacred things by custome or tradition or depend altogether upon the judgement and information of others as is evident from Deut. 17.19 20. And it shall be when he sitteth upon the throne of his Kingdome that he shall write him a coppy of this law in a booke out of that which is before the Priests the Levites and it shall be with him and he shall read them all the dayes of his life that he may learn to feare the Lord his God to keep all the words of this law and these Statutes to do them that his heart be not lifted up above his bretheren and that he turne not aside from the Commandement to the right hand or to the left c. This indeed must be granted that the supream Magistrate may crave the helpe and assistance of counsels and Synods for information and counsell herein but not wholly depend and rest on them to neglect his own personall endeavours and the reason is because no Councels or Synods can now say that they are so immediately and infallibly guided and assisted from heaven as that we may build upon their determinations without further enquiry but are subject to errours in the matters of Religion as wel as others as Histories abundantly make manifest * Vid. Cranmâ— who suffered martyrdome for Jesus Châ—â—â—â— in Qu. Marâ— dayes in his Treatise called A Confutation of unwritten Verities against the Papists whâ— he proves this abundantly from Euseb Greg. Naz. August Panormitan c So Doctor Whitâ— sometimes profess of Di. in Cambr. de Concil p. 12 concilia generalia posse errare et falsaâ—â—piniones amplecti nam concilium Antiochenum veritatem damnavit et heresin apertam propâ—navit Similiter Ariminense et Ephesinum secundum ex quo patet veritatem non esse metiendâ— ex numero Episcoporum And this he proves at large p. 248. ad finem from Scripture Reasâ— Examp. test of Fathers And though he spoke much in the commendations of right gatheâ— Councels yet in diverse places of the Treatise he delivers these ten things concerning them 1. That their calling together is quiddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. et humanum inventum p. â— that is meerely humane 2. That they cannot frame Articles of faith to bind the conscienâ— p. 19. 3. That their end in comming together is not to feed as Pastors but to conâ— what is best for the Churches p. 85. 4. That they are not simply necessary p. 23. 5. That they do not give authority to the Scripture p. 242 243. 6. That their decâ— are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is immediately inspired by the holy Ghost p 262 263. 7. Tâ— the ultimate determination and judgement of a Generall Councell may be false p. 231. 8. That there is no judgement of a Councell properly in matters of faith p. id 9. Tâ— the truth of things determined in Councels may afterwards be called into question and agaâ— disputed p. 283. 10. That the Churches of Christ hâ—ve been kept found in faith with them for the first three hundred yeares p. 23. And to this agrees M. Owen a modeâ— and learned Presbyterian in his Country Essay for Church government annexed to his Serâ— preached before the honourable House of Commons p. 72. his words among others are these 〈◊〉 Iudge of heresy since the Apostles dayes but have been obnoxious to errour in that judgement â—d those that have been forwardest to assume a Iudicature and power of discerning between â—th and eâ— our so as to have others â—egulated theâ—eby have erred most foulely Of old it was â—erally conâ—eived to be in Councels Now I should acknowledge my selfe oblieged to any man â—t would direct me to Councell since that of Acts 15. which I may not be forced from the â—ord to assert that it in something or other went astray and he produceth testimonies to â—s purpose from Lutheâ— Beza Nazian c 〈◊〉 Luther he shewes did not feare to affirm of the very first and best of generall Synods â—t he understood not the holy Ghost to speake in them and that their Cannons were but plain â—y and Sâ—ubble 〈◊〉 Beza that such was the folly ignorance ambition wickednes of many Bishops in the best â—es that you would have supposed the Devill to have been President in theâ—r Assemblies 〈◊〉 Nazianzene That he complained he never saw good end of any Councell and affirmed â—t he was reâ—olved nâ—ver to come at them more with much more that he hath in that place 〈◊〉 this purpose So that although Synods and Councels of learned and godly men are not wholly to be reâ—ted or despised yet they are not so to be depended upon as the Scriptures are which we â—e commâ—nded by Christ to search Joh. 5.39 and which alone in themselves are the rule of â—th and Iudge of controversies as all Protâ—stant Divines do grant 2. When God hath so blessed their endeavours as to reveale and make known his will unto them laid downe in the Scriptures they are bound to publish and declare the same to their Subjects and require them for the honour and glory of God to yeeld willing subjection and obedience thereunto according to the practise of religious Princes of old as Asa in 2 Chron. 14.4 who commandded Iudah to seeke the Lord God of their fathers and to do the law and the commandement and so Iehoshaphat after him 2 Chro. 17.7.8.9 and Hezekiah and Iosiah and so did David and Solomon before them 3. They are not to rest here but the better to encourage their Subjects th y are to go before them in exemplary practise requiring no more of them then they are forward and willing themselves to do according to the famous examples of Moses Ioshuah and Samuel And the rather because that hereby they shall not only publish to men and Angels that they acknowledge the supremacy and soveraignty of Iesus Christ over themselves though the greatest on earth but also engage him to the preserving â—nd prospering of them in all their undertakings as the Prophet told Kâ—ng Asa 2 Chro. 15.1 4. They are bound to countenance and encourage all those that they find the Lord to make a willing people in the wayes of his worship by granting them their liberty though they be the fewest and meanest and never so much contemned and despised in and by the world and though they also differ and
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
spirit of love and meeknesse to be seriously and conscienciously considered by them 1. Whether there be any lawfull baptisme where the administrator hath no lawfull calling thereunto 2. Whether the lawfull call to the dispensing of that ordinance of baptisme be not now in these dayes of the Gospell from or by that particular Church and society of Saints to which that administrator or officer doth belong 3. Whether a persons entring on such an action of so high a nature by his own meer private motion or supposition of an extraordinary and immediate call from heaven wanting the ordinary instituted way of Christ in the Gospell be not a strong delusion and an occasion of leading them into dangerous errors as we find by wofull experience to wit universall grace free-will denying originall sinne and the decrees af God to be absolute And of late there is a small Pamphlet that goes under M Francis Cornwals name a great pleader for rebaptizing and champion against Paedobaptisme that hath diverse unsound things in it deceiving the simple and among other these two that follow The first is that those that are not able to make out a confession of their beliefe in Jesus the Christ are therefore not born of God 1 Joh. 5.1 Then it must follow that there is no salvation where there is no actuall profession and confession of faith Nay that there is no worke of inherent and habituall sanctification and regeneration where there is not ability and power to hold it forth which how false and against the very letter of the word those that have but halfe an eye may discerne 2. That those that refuse and deny to be baptized that is after that manner he there speaks of all along by making a confession of their faith and going into the water to be dipt have no promise to receive the gifts of the Spirit but rather shall be given up to strong delusions to believe a lye 2 Thes 2.11 Now whether this poore man be not given up to strong delusions in writing as he doth in in this manner let any understanding man judge for either he meanes the extraordinary gifts of the Spirit as the gifts of Miracles that such as are not so baptized have no promise to receive or else he understands the ordinary and usuall sanctifying gifts of the Spirit that all the elect have in their regeneration and conversion to God Now let him take either of these or both and he shall find how he is deluded For as for the first sort of gifts wee have a cleare instance that they were powred out upon Cornelius and those that heard the word with him from the mouth of Peter before ever they were baptized or came neare the water or the water them as we find Act. 14.44 45 46. So that it seems the gifts of the Spirit did precede baptisme not follow it And if it should be demanded of him whether since his rebaptizing and other of his way they have received those gifts of speaking tongues and healing all manner of diseases and casting out of Devils I feare they would be to seeke of answering affirmatively and why then do men speake so confidently of that they have no warrant for nor experience of And then for the second sort of gifts those which are proper only to the Elect as Faith Repentance and the like it s as cleare as the Sunne in the firmament that they are in the hearts and put forth many times in the lives of elect persons before ever they were baptized as we see in the new converts and the Eunuch Jaylor Paul himselfe and others and experience shewes it abundantly to this day in those that were never baptized by way of dipping But to make the vanity of this doctine to appeare fully is it not evident from Christs own mouth that the promise of the Spirit is to believing simply without the least mention of baptisme as in Joh. 7.38 39. Which they that believe on him should receive not they that are baptized 4. It will unavoidably follow from hence that the power of Ministers in a Classis or Synod exercising authority and jurisdiction in the name of Christ over more Congregations and Churches then their own to which they belong is altogether unwarrantable and not from Scripture for if the administration of the Seales and execution of Church censures that officers are intrusted with be appropriated to their own Congregations then it must needs follow when they take upon them the government ordering and censuring of other Churches they violate those sacred bonds which Jesus Christ hath tyed them to And for this M. Burroughs in his Treatise of Heart Divisions is very cleare 6.22 p. 157. where having laid down the chiefe controversie now on foot he gives two considerations to helpe us in our thoughts about it 1. That the extent of power of jurisdiction must be by institution aswell as the power it selfe all juridicall power whatsoever either in State or Church receives limits or extent from the same authority it first had its rise this is impossible to be denyed If a man by a Charter be made a Major of a towne he cannot therefore challenge the power of a Major wheresoever he comes except the authority that first gave him his power shall also extend it now the Charter by which any Church officer is invested with power is the word and therefore we cannot straiten or enlarge the power of a Minister otherwise then we find it in the word c. 2. That a man naturally is of nothing more impatient then to have jurisdiction challenged over him except he sees the claime to be right in the point of spirituall jurisdiction man is the most tender of all because in that men come in the name of Christ to him challenging authority to exercise the power of Christ over him not over the outward man so much as over his soule to deliver it up to Sathan surely there had need be shewn a cleare and full charter that any men have that gives them such a power as this that men in conscience should be bound to submit to Obj. You will say what helpe or remedy can there be if the officers of a Church or a whole Church should erre as its possible Ans See what the same M. Burroughs saith in his answer to M. Edwards p. 31. where he hath this very question The Church saith he is a spirituall society gathered for spirituall ends it hath within it selfe no helpe against spirituall evils but spirituall and these can only prevaile with men so farre as they are spirituall consciencious If the declaring the mind of Christ by other churches if the protesting against erring Elders or churches and withdrawing communion from them will not strike upon conscience what shall Can the adding of an act of formall jurisdiction whose divine institution few see and I may adde which the Presbyterians themselves have no precept from Christ nor example in all the
Ι'ΧÎΟΓΡΑΦΙ'Α OR A MODEL OF The Primitive Congregational way Wherein satisfaction is offered by unfolding according to the Scriptures what the right order of the Gospel and way of the Saints in the visible worshipping of God is in the dayes of the New Testament And how the Saints in these dayes may walk up to it notwithstanding their present hindrances Together with the maine points in controversie touching the right visible Church-state Christ hath instituted under the Gospel with the extent of Church-Officers and power of particular visible Churches and continuance of Divine Ordinances and Institutions under the defection and Apostasie of Antichrist By W BARTLET Minister of the Gospel at Wapping Esay 30.21 And thine eares shall heare a word behind thee saying This is the way walke in it Ezek. 43.11 And if they are ashamed of all they have done shew them the form of the house and the fashion thereof c. Rev. 18 4 5. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues for her sins have reached to heaven and God hath remembred her iniquities Jer. 50.5 They shall aske the way to Sion with their faces thitherward c. Calv. in Epist ad Sado et In illa Ecclesiae forma quam Apostoli constituerunt unicum habemus verae Ecclesiae exemplar à quâ— si quis vel minimum deflectit aberrat Echo Nobiliss viri Pet. Beauvis Benlosi Papismus pompatica quaedam est Monarchia quam genuit ambitio fovit superstitio roboravit Tyrannis propagavit tam ignorantia seculi quam fallacia pseudo-Cleri Ergo ab execrandu Antichristi faecibus redeatis ad Christi sacra LONDON Printed by W.E. for H. Overton at the entrance into Popes-head Alley out of Lumbard-street 1647. To all the Saints and Servants of Jesus Christ scattered up and down in the Kingdome of England and throughout the world that hitherto have beene strangers to the paths of Sion and have not worshipped God according to the right order of the Gospell Dearely beloved in the Lord TIll better provision come In all humility I here present you as from Jesus Christ the Head and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 15.3 King of Saints with this plain Treatise for whose sakes it is composed and sent abroad into the world The subject matter of it looking directly to the glory of Christ and the welfare of your soules is so excellent that I ingenuously professe it cals for the richest annointings from â—n high to declare and hold forth the beauty and lustre thereof And had I not proved by experience that the glorious God ordaineth strength out of the mouthes of Babes Psal 8.2 and as the Apostle saith 1 Cor. 1.27 28. chooseth the foolish the meale the base things of the world and things that are despised yea things that are not to be instrumentall for his praise I should have been altogether discouraged from setting about it But in regard the * Josh 6.20 Jericho's wall fall downe at the blowing oâ— Rams hornes 1 Sam. 17. David conquereâ— Goliah with â— Sling and a stone Esay 41 14 15 16. the Church a poore worme thretneth the mountaines to dust The Disciples of Christ takeâ— out of Fisher-boates by no other meanes then preachinâ— subdue Kingdomes nations to Christ weaknes of the instrument exceedingly advanceth the glory both of the wisdome and power of God I was the more encouraged to undertake it â—ow because of my intending the generall good of believers and profiting the meanest in publishing this Treatise I have propounded to my selfe 3. things in the carrying of it on 1 The manner and way of ordering and disposing it 2. The grounds and arguments that divinely moved me to it and were as a fire in my bosome not suffering me to rest 3. The end and scope that I had before me and at which I aimed of all which I shall briefly give you an account As for the first of these I have endeavoured three things 1. That the method be plain and easie by way of Proposition and Deductions or inferences from them according to the most usual and ordinary way of preaching observed in the Kingdome to which people have been accustomed whereby the truth is not only cleared and defended but that which is contrary thereunto and unsound is discovered and weakened 2. That the style be not lofty with an affected straine soaring above the capacity and reach of the ignorant a distemper that sticks too close the tongues and Pennes of many men forgetting that of the Apostle 1 Cor. 14.19 That in the Church he had rather speake five words with understanding that he might teach others then ten thousand words in an unknown tongue but low and familiar avoiding to the uttermost according to the same Apostle 1 Cor. 2.4 the entising words of mans wisdome in handling the sacred mysteries of the Gospell neither can this be any prejudice I suppose to such as are learned considering that they especially if they have learned Christ do judge of Books rather by the matter then the style That great Oratour Demostenes himselfe could say that the riches of Greece did not consist in words 3. That the matter it selfe propounded and discussed in this Treatise be not so much an argumentative as positive way held forth from the authority of the Scripture chiefly and sound reason consonant thereunto which are those spirituall weapons that are mighty through God to the casting down those strong holds in the hearts of men that exalt themselves against the knowledge of God 2 Cor. 10.4 5. As for the judgements of the most eminent learned and godly men which I have here and there throughout the Treatise produced I have not done it in the least to disparage the authority of the Scriptures for without controversie the word of God is greater * To build upon any Doctorâ— saying withouâ— Scripture or reason agreeing to Scripture were to follow Pythagoras rather then Christ vid. Cranmers confutation of unwritten Verities Be a man never so learned after the Apostles yet his words without Gods word arâ— of none authority id ibid. And this he abundantly proveth from ancient Fathers and Schoolmen as Chrysostome Jerome Ambrose Augustine Cyril Fulgent Greg Theophil Damasc Bruno Beda Ansel Tho. Aquin. and others in the Treatise then all the testimonies of men but only to satisfy such as are weake and conceive that those of the Congregationall way are singular and contrary to all men both in their judgment and practise 2. Touching the grounds and reasons that prevailed with me to the setting upon this worke they were such as these following 1. The ardent and burning desire of my soule after the lifting up of Jesus Christs honour and furthering Sions welfare both which at this present time do not a little suffer from the tongues and Pennes of multitudes in this Kingdome and other parts of
the world 2. The stopping in some measure if it be possible the mouthes of opposers and giving satisfaction to other more moderate that enquire after the truth of the Congregationall way according to the Scriptures and vindicating of it also from those foule aspersions that have been and are stil cast upon it those that walke in it many men not fearing in these dayes of iniquities abounding to speake all manner of evill of the wayes servants of Christ that will not dare not comply with them in their sinfull wayes as was the practise of many in the primitive times 1 Pet. 4.4 Wherein they thinke it strange that you runne not with them to the same excesse of ryot * Blasphemy in a Greek word and with the learned in that tongue a blasphemer is one that taketh away the same credit or good name of another from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blaspheming or speaking evill of you 3. The bleeding condition of the true Churches of Christ through the violent out-rage of divers men that of late are prejudiced against them and that right order of the Gospel they walk in So that the feet of many weak soules begin to slide and the feeble Lambes of Christ that of late have been folded and brought in to the beauties of holinesse are thereby in danger to be turned out of the way 4. The great danger of Reformations miscarrying that of late yeeres was so happily begun there being not onely an obstructing thereof at present but a great and marvellous appearance also of recidivation and returning to the old and former wayes of formality superstition and tyrannie in many places of the Kingdome 3. As for the ends I have proposed to my selfe in the publishing this Treatise they have been such as these 1. Not to increase and widen the Lord knowes but to heale and abate the present differences that are now on foot in the Kingdome about the Sacred and Divine Ordinances and Institutions of Christ touching the right way and order of the Saints in the visible worship of God The truth is I have not a little suffered from the tongues of men as a rent-maker and peace-breaker for my endeavours to bring the Saints in the place where Providence cast me into the order of the Gospel but whether justly I doubt not but my Lord and Master will in due time make evident In the interim this is my comfort that my sufferings in this or any other kind being for righteousnesse sake shall infinitely advantage my internall and eternall peace and wel-fare however it shall goe with my externall condition in this world 2. Nor yet to condemne or contemne in the least the personall gifts and graces of the servants of Christ that yet remaine in their present questionable Church-state but onely as duty â—inds me towards Christ and them to discover how vain a thing it is for them to expect a right Gospel-Reformation in matters of visible worship throughout the Kingdome so long as they It s greatly 〈◊〉 be desired â—â—at this queâ—â—ion were â—â—roughly deâ—â—ted Qu. Weether â—he Church of â—ngland as it is National conâ—â—sting of so â—any thousand â—arishes that â—â—e as branches â—nd members of â—he same and â—ave no power â—f government â—n themselves â—ut stand unâ—er an absolute â—uthoritative â—cclesiastiâ—all â—ower without â—hem to rule â—overn them â—n the mâ—tâ—erâ— of Gods Worship be a â—rue Church for matter and â—orme accorâ—ing to the Scripture and divine appointment remaine under a false visible Nationall Church-state and order of worship because as long as the right order of the Gospell instituted by Jesus Christ for the Saints to walke and worship God in is slighted and rejected the blessing of Christ on our endeavours after a sound and through Reformation in the Kingdome cannot be expected the old leaven of a false and Antichristian constitution must first be cast out as the Apostle reasons with the Corinthians in the point of their Church pollution 1 Cor. 5.6 7. before there can be a new lump that is a sound Church state according to divine institution We cannot be ignorant how the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frame of Englands visible Church state and order of worship and government hath been unsound from the very first day that the Lord was pleased to beginne the freedome of this Kingdome from Antichristian bondage and thraldome And though the Reformation in doctrine and matters of faith as being the principall was carefully looked after for which we and our posterity after us have great cause to blesse God * Though matters of faith are the principall parts of Christs will so ought to be done yet matters of externall worship and Church-order are also commanded so not to be neglected as Christ said to the Scribes Pharisees in a like-case Mat. 23.23 and so Cal. Pet. Mart. M. Cartwright others judge yet in respect of the visible frame and constitution of the Church and order of worship and government so there was little or no Reformation nor separation from Rome All the separation in England from Antichrist formerly was more in respect of purity of doctrine then worship and the reformation that is now on foote is more in respect of government in the Church of England then of the Church state of England it selfe which I desire may be marked for the same Nationall forme and frame of Church state continues stil and is allowed of as it was formerly before ever there was a renouncing of the power and authority of the Pope in H 8. and Ed. 6. dayes The change hitherto is only in point of government the constitution stil the same And therefore I say one chiefe end I have had in publishing this plaine Treatise is not to despise the godly that yet remaine in their old Nationall Church state or in the least to give a check to the Parliaments proceedings hitherto who doubtlesse as charity binds me to believe have proceeded according to that light they have received but only to hold forth in a briefe manner according as it hath been desired what the true visible Church-state is of Christs appointment under the New Testament and how proper it is to him only to institute it what necessity lyes upon all those that professe the doctrine of the Gospell to embrace it and submit unto it and to come off from all other Church states that are of humane constitution as I understand a Nationall politicall Church-state to be if we will expect Jesus Christ to dwell amongst us and take pleasure in us for the future 3. Another end proposed to my selfe in composing this Treatise was not to discover or lay open before the world the nakednes of any of my brethren that either walke contrary to the rule of the word and besides it in the matters of worship or that through the wiles of Sathan cunning craftines of men as the Apostle speakes
are here below and absent from the Lord And the truth of this is further evident from the many enemies the Saints meet with in their walking with God where they have all the powers of darknes set against them Now union together in this Church-state is a singular remedy against those temptations they thus meet withall we know by experience that company in travelling makes the way both sweeter and safer whereas travelling alone singly by a mans self is not only the more tedious but dangerous so here and therefore without all controversie this condition of the Saints in this way of the Gospell was foreseen of Iesus Christ as most necessary and usefull 6. If we looke to the Ordinances of Christ we shall find the truth of this particular very cleare the reason is because they cannot well subsist but in this Church-state and order especially since the Apostles times as I shall speake more fully to in the following discourse 1. The office of a Pastor how can it be executed but in this Church-state and order A Shepherd we know cannot be a Shepheard but to a flock nor a steward be a steward but to a family So here to be a Minister in office requires a particular society of believers to which he must stand in relation 2. The administration of the seales how can they take place where there is no Church-state I am not of their mind that say they are ordained to make believers but rather to confirme and build up those that are believers when they are brought into Church-fellowship as we find in the Primitive Churches The word is to plant Churches and the Seales to build and stablish them 3. The censures which are the Keys of Christs Kingdome we know they reach not any till they be in a Church-state 1 Cor. 5.12 for by being without there is properly meant of a visible Church-state And so much for the first branch 2. In the next place we come to the proof of the 2. branch of the former Proposition which is this That this sacred visible Church state order and politie under the New Testament is instituted and appointed by Iesus Christ and him only No created power in heaven or earth is exalted to this dignity besides himselfe nor hath a hand with him in it Now this I shall endeavour being a truth of great importance especially at this time to make out fully Much might be said from the Prophets (a) Esay 9 6. Zech. 6.12 13 Micah 5.2 foretelling it from the Churches (b) Esay 33.22 James 4.12 Rev. 5.12 13. 15.4 acknowledging it from the Angell Gabriels (c) Luk. 1.31 32 33. message to the virgin Mary from Christs (d) Phil. 2.8 9 right to it and publishing of it (e) Mat. 28.18 19 20. But I shall passe by these and endeavour to cleare it by â—hese six things only 1. From God the Fathers designing him alone to this honourable worke and employment he hath set no other apart to it besides Iesus Christ David was a glorious type of this and Solomon and so was Eliakim Esay 22.20 21 22 23 24. and therefore the Father is said to commit all judgement in to his hands Ioh. 5.22 and to put all things under his feet and crowne him with honouâ— and glory Heb. 2.7 8. and to make him head over all things to his Church Ephes 1.22 Col. 2.10 1 Pet. 3.22 and to give him a name above every name Phil. 2.9 2. From God the Fathers qualifying him for it above all others Christ was anointed for this worke above all his fâ—llowes whether Kings Priests Prophets or Saints in common as we see in Psal 45.6 7. Heb. 1.8 9. Now Christ was qualifyed with eminency of power from the Spirit for this worke above all others in a sevenfold respect 1 In respect of the greatnes strength glory and Majesty of it No other created power can compare with Chr st in this All the power and dominion of men and Angels is only a finite power dominion the power of a poore creature but this in Christ as he is Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man is above a meer creature and so infinite and therefore when the holy Ghost speaks of the power and authority of Christs Kâ—ngly office and government he sets it forth by the titles of Wonderfull Counsellor the mighty God the everlasting Father the Prince of peace Esay 9.6 And though other created powers as men and Angels are sometime in the Scriptures called Gods yet have they not the nature of God but shall dye like men Psal 82.6 7. but Christ hath both name and nature also 2. In respect of the latitude and extent of it it hath no limits or bounds all the power and authority of men and Angels is a limited and confined power and authority like the proud waves of the Sea thus farre shalt thou go saith the Lord but no further but now the power of this Monarch is universall it extends to heaven and earth not only to the persons and estates of men but to their hearts and consciences also Dan. 4.34 35. Psal 45.11 3. In respect of the equity justice and integrity of it all other power and authority is subject to flawes in it to injustice and sin the best Magistrates and Ministers the best Church and state may possibly be corrupted Humanum est errare but now the Scepter of Christ is a righteous Scepter t is not possible for him to be unholy unjust c. Psal 45.6 7. 4. In respect of the solenes of it he is alone of himselfe without the creature in his power all other powers on earth are mined powers they have others joyned with them in commission as the King and Parliament together the Lord Major of the City and Common-councell together the Pastor and People together But now Jesus Christ is Solus in thronum he is alone of himselfe the Father hath put all power into his hands alone without joyning Angels or men in commission with him he depends not on any of them but they all dâ—pend upon him As he is by himselfe alone so he is of himselfe alone without the helpe of others All other created powers are beholding to him but he to none of them 5. In respect of the absolutenes of it he is exalted to be Lord and King over his Church to govâ—rn it so that he can do whatsoever he pleaseth but it is not so with Angels or men they cannot pro arbitrio command and enjoyne to the Saints what they please in matters of Gods worship they have no absolute jurisdiction they are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers not Lords servants to Christ and his Church they can act no further then by vertue of leave from him and they shall one day be accountable to Christ for what they now doe 6. In respect of the fulnes compleatnes and perfection of it all created power is defective and full of weakenes and impâ—rfections
creature when would his great name be hallowed when would his kingdome come or when would his will be done this way 2. In that there is much rubbish to be cast out that stands in the way of building and setting up this work of the Lord as there was at the building of the wall of Jerusalem Neh. 4.10 a kingdome within us as well as without us to be subdued befâ—re this worke of the Lord can take place What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what strange holds of carnall imaginations and reasonings are there in the hearts of men against this worke of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of defence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safe as the Apostle calls them 2 Cor. 10.4 5. How doe men love the reliques of Baal long after the flesh-pots of Egypt their old superstitious wayes of worship they have been accustomed unto how doe they to this day mourne for Tammuz T is no easie matter to prepare the hearts of the people to meet the God of their Fathers and before this be done it will be hard to build this house and Church of God and to doe this the arme of the eternall God must appeare or else all is in vaine as the Psalmist hath it Psal 127.1 Except the Lord build the house they labour in vaine that build it So here especially this house of God that cannot be set up before the hearts of men be prepared Doe not we see by sad experience to this day that people look upon the right order of the Gospel as a light vaine novell thing those too that pretend to great knowledge Now this very opinion of novelty that men have touching this way of Christ is such a hindrance to this work that unlesse the Lord put forth his power on the spirits of men t is not all the men in the world are able to bring them to embrace Reformation and therefore doubtlesse this is Christs work and not the creatures Gods and not mans 6. Lastly to adde no more to what hath been laid down for the clearing of this truth take this onely That the Scriptures do wholly exclude and shut out the Creature from having a hand in this businesse and attribute all to the Lord and this I shall make out I hâ—pe very plainly and to abundant satisfaction 1. It is evident that the Scriptures never speake in the plurall number of Heads over the Church primary and secundary but only in the singular number of one Head viz. Christ who hath absolute and sole power juâ—isdiction and authority in the matters of Râ—ligion and Worship as Ephes 1.22.5.23 Col. 1.18 2.10 19. and therefore they speak onely of one Law-giver James 4.12 and the government on his shoulders onely and not on any other with him Esay 9 6. 22.21 22 23. 2. It is evident that the Scriptures deny all headship and Lordship to any other besides Christ in the Church 1 Pet. 5.3 Psal 45.11 3. Our Saviour himselfe forbids it to his Disciples and Apostles that were to follow him Mar. 10.42 Luk. 22.25 Mat. 23.8 to 13. Mat. 28.20 4. The Apostles themselves after his departure who had most right of all other to this power altogether disclaim it 2 Cor. 1. ult professing their work was meerly a service and ministery Act. 1.17 not a Lordship as we have noted before And therefore when you meet in reading the Scriptures with such places as these as I ordaine and as I give order in the Churches you are not to understand it of any absolute but onely a derived power from Christ to establish in the Churches what Christ commanded and gave them in commission nothing of their owne but as 1 Cor. 11.23 that they received from the Lord that they delivered to the Saints 5. The Scriptures in an expresse manner forbid Beleevers to be the servants of men in this point as to bow our consciences to their injunctions in the matters of Worship 1 Cor. 7.23 in Civil things we may and ought but not in divine and spirituall things there Christ alone must have active obedience Psal 45.11 and hence it is that the Scriptures doe charge us not to serve God after the traditions doctrines and commandements of men let them pretend never so much holines and zeale for the glory of God Mat. 15.9 Col. 2.7 8 20 21. the reason is because God will be worshipâ—d after his own mind and will revealed to us in the Scriptures and not after the wisdome of men 6. The Scriptures reprove and sharply rebuke such as stoop and bowe their consciences to the precepâ—s and commands of men in serving and worshipping of God as Hos 5.11 Esay 29.13 Gal. 4.9 10. 7. The Scriptures hold it forth as matter of commendation to the Saints when they have withstood the authority of men in the matters of Gods worship and rather suffered their bodies to die then their consciences to be defiled by yeâ—lding to their humane injunctions as the three Children Dan. 3. Revel 3.4 14.4 8. The Scrâ—ptures hold it forth as a property and character of Antichrist to make Lawes and impose them on the consciences of mâ—n 2 Thes 2.4 and so Rev. 13.16 17. 9. The Scriptures take away whatsoever may be thought to be a warrant for us from men to worship God by besides which Jesus Christ hath left us a rule to walk by in his written Word 1. They take away the wisdome of men as a warrant for us in the worship of God as 1 Cor. 3.20 Coloss 2.20 21 22 23. 2. They take away whatsoever seemeth good in our own eyes Deut. 12.8 Esay 66 3. 3. T ey take away mens traditions and customes Mar. 7.9 Colos 2.8 Act. 21.21 Deut. 18.9 Levit. 18. ult Jerem. 10.3 and whatsoever inventions of men as Psal 1â—6 29 39. Ps 99.8 Deut. 4.2 12.32 Prov. 30.6 4. T ey take away the very will and commands of men as Hos 5.11 Amos 4.4 Mat. 15.9 Mar. 7.7 Col. 2.22 Tit. 1.14 Esay 29.13 5. They take away whatsoever word or doctrine comes from Ministers or any other which cannot be resolved into the written word of Christ as in Ezek. 13.3 7. Esay 8.20 Gal. 1.8 9. 1 Cor. 4.6 6. They take away all good intentions of men in this businesse as â—o 2 Sam. 6.7 1 Sam. 13.9 10 13. 1 Chro. 15.13 2 Chro. 26.16 7. It takes away all examples of men though never so eminent Ezek. 20 18. 1 Cor. 11.1 8. It rebukes the counsels of States for their boldnesse this way and layes it as a blot on tâ—em shewing that by this means people have been brought to Idolatry as 1 King 12.26 27 28 29 30. 2 Chron. 25.16 Jer. 19.5 7. Mich. 6. ult 9. It takes away from men all power to make Lawes to binde the Consciâ—nces of Beleevers so much as in things that are indifferent * Vid. M. Burr Heart-Divisions p. 159 160 161. where he discourseth excellently to this point For
where Christ hath left men free there they are not to be bound Now if they deny men power for the lesser then doubtlesse much more for the greater but the first is true therefore the latter And lest Christians should abuse this liberty of theirs in the use of things indifferent he himselfe hath provided divers rules for this purpose in the Word Rom. 14.19 15.2 1 Cor. 6 12 23. 1 Cor. 10.32 1 Cor. 14 40 Rom. 14.13 10. It takes away from men the very power of tempting and enticing their brother to follow after their wayes and counsels in this businesse of Worship as Deut. 13.1 2 3 4 5 6 7 8. 10. The Scriptures hold forth that the greatest Powers on earth are to subjâ—ct themselves to those very Lawes and Ordinances for Worship that Jesus Christ hath already made and enjoyned and not to make lawes to themselves or others as they themselves thinke best Pâ—al 45.11 Psal 2.10 11 12 Mat. 28.20 Phil. 2.7 8 9. 1 Pet. 3 22. 11. The Scriptures shew us that our duty is to heare what the Spirit saith to the Churches after they are constituted and planted and not what Angels or men say as Rev. 2.7 11 17 3.6 13 22. so that men have nothing at all to doe with these matters eâ—â—her in the beginning or carrying on of this Church-work but we are to rest satisfied in what the Spirit by the Word holds forth to us Esay 8.20 12. The Scrâ—ptures shew that the Saints have a liberty of rejecting and refusing whatsoever they shall find is not agreeable to the revealed mind and will of Christ in the Word when it is charged on them as matters of faith and reqâ—ired in conscience to yeeld subjection thereto as 1 Thes 5.22 Col. 2.20 21 22. 1 Ioh. 4.1.2 Act 17 11. Gal. 5.1 13. The Scriptures forbid us to turne to the right hand or to the left in matters of Gods worship Deut. 5.32 18.19 Josh 1.7 Prov. 4 27. and there is a pâ—omise to prevent it Esay 30.21 and a blessing to the observation of it in Iosh 1.7 15. The Scriptures chaâ—ge us upon paine of death not so much temporall as eternall not to adde to or diminish from what God hath set down in his written Word touching the matter and mannee of his worship Deut. 4.1 12.32 Prov. 30.6 Revel 22.14 19. The reason of it may be this because to adde thereunto argues Gods word to be defective and insufficient and to diminish from it argues it to be superfluous whâ—ch for men to doe is abominable and for which we shall be proceeded against as lyars Prov. 30 6. 15. The Scriptures shew us that God rejects whatsoever he commandeth not in his Worship Levit. 10.1 Ierem. 7.31 19 5. 16. Lastly to adde no more the Scriptures shew us the honour that attends this worke is proper onely to Jesus Christ and fittest for him who is the builder of his owne house himselfe and not the creature as Zech. 6.13 and Psal 22.27 28 29 30. and to speak as the thing is this honour and glory that attends the forming of this Church-state and right order of worshipping JEHOVAH in the dayes of the New Testament is a Crowne that becomes not the head of Angels or men but Christs alone And therefore let them all vaile Bonnet to him and cry out with those ten thousand times ten thousand and thousands of thousands Rev. 5.11 12. and say Worthy is the Lambe that was slaine to receive power and riches and wisdome and strength and honour and glory and blessing Ver. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth on the throne and to the Lambe for ever and ever Ver. 14. And the foure beasts said Amen And the 24 Elders fell downe and worshipped him that liveth for ever and ever And so let all those doe that love the Lord Jesus Christ in sincerity Amen And so much for the second branch 3. Now I come to the third branch of the Proposition which is this That Beleevers are bound every where to observe what Jesus Christ hath done this way and to submit and subject themselves willingly thereunto This I need not be large in the proofe of seeing the Scripture is so cleare for the truth of it 1. T is cleeâ—e by way of Prophesie that they shall doe so as in Psal â—10 3 They shall be a willing people in the day of his power in the beauties of holinesse and * Et haec est dignitas Ecclesiae quod voluntario confluit non tyrannide coacta Ibunt dicit non trahentur vi neque bellis adigentur sed sua sponte voluntarii audâ—to Evangelio ibunt tracto nimirum occulto illo paterno tractu hilares non metu sed amore evocati Ibunt non subsistent ad vocationem Dei non moras trahent c. Oecolampad in loc Esay 2 2 3 4. Jer. 50.4 5. They shall not be forcâ—d by outward violence to this worke nor have their excuses to delay their comming as those Luk. 14. 2. By way of precept and injunction Psalm 45.11 Mat. 28.20 3. By way of threatning Psal 2.12 Kisse the Sonne lest he be angry and ye perish from the way So Luke 19.23 But those mine enemies which would not that I should raigne over them bring hither and slay them before me 4. By way of encouragement from the many and singular priviledges which such shall have that thus honour Jesus Christ as their onely Lord and King which priviledges I shall not here set downe but refer them to their proper place in Chap. 5. where I lay downe severall Arguments to work and win over the Saints to the practice of their duty this way And so much for the 3. branch 4. Now for the discovering and confuting of those that are contrary minded there are divers sorts of men that more especially oppose this former Truth The first sort are those that affirme there is no such externall visible politicall Church-order that Christ hath instituted 1. Such as deâ— Divine Gospeâ— Institutions appointed by Jesus Christ foâ— his Saints to observe in the dayes of the New Test to which the Saints ought to conforme and subject themselves But all the government that Christ hath in beleivers is only internall by the spirit As for externalls as officers ordinances and government either they looke on them as forms shadows that are to vanish and have no more being since the comming of Christ but are swallow'd up in the substance so deny them altogether or els as things that are left indifferent to the discretion of the Saints which they may use if they shall thinke fit or forbeare if they please Now how fully is this errour confuted by the truth that hath beene formerly laid down For