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
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
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
if Christ hath instituted as we have shewed such an externall Church politye for his Saints to observe to his comming again how then dare men deny it may they not as well deny the scriptures themselves by placing all in the office and worke of the spirit within us without the use of any externall rule or meanes to worship God by And the truth is that to this at last men come speaking very basely and unworthily if not blasphemously of the scriptures But before I leave those men if it may please the Lord to shâ—w them the evâ—ll of their way I would faine know of them whether it were not the practice of Jesus Christ himselfe in the dayes of his fl sh and his Apostles after him whom he substituted in his roome and appointed to give out his divine will concerning the ordinances of his kingdome to live in the use and practicâ— of outward worship and ordinances Did not Christ himselfe pract ce preaching praying Baptisme Supper c. and so the Apostles after him and did they not give the Churches this in charge that they shâ—uld tread in their steps and be followers of them as they were of Christ and can it be denyed that the Oâ—dinanâ—es of God are those sacred things in and by which the Saints come to have lively fellowship and communion with God Nâ—ither let men think it sufficient to say that they have fellowship with God without and above ordinances for then it would follow that men should live in fellowship with God without worshipping and serving of him in that way he hath prescribed viz. by observing those duties and ordinances which Jesus Christ hath instituted and commanded in his Word as preaching prayer singing receiving the Sacraments executing the censures c. in Church fellowship as hath been and shall be farther noted in the following discourse And therefore if these men desire to be found in the number of those that Christ calls his friends â—â—hn 14.15 let them labour to doe what he hath commanded them and not slight the way of his visible worship and ordinances which he hath instituted for his Churches to walk in till his comming againe when he shall deliver up the Kingdome to his Father and have put downe all rule and authority and power in 1 Cor. 15.14 2. The other sort of men contrary minded to this blessed truth are those that teach and write for sound doctiine that Jesus Christ hath not sole power of headship over the Church in appointing and ordering this visible Church-state for all Nations to observe and keâ—p but it is in the power of men also to appoint and set up a frame of Church-Government and order for men to serve and worship God by according to the nature and frame of those States and Kingdomes wherein they live and the foundation they build on is by distinguishing betweene a Supreame principall headship and a Ministeriall subordinate headship They doe not deny but Christ is the supreame Head over all but then they would faine make the world believe if it lay in their power that there is a secondary and subordinate headship which Iesus Christ hath deligated in his room and hath left power and authority with to make lawes to his Church and they say that this Ministeriall headship may stand wel enough with the Principal and Supream as a Vice-Roy may stand with a King but I utterly deny it affirming it to be a distinction coined in the Popes conclave at Rome and holy Baines in his Commentary on Col. 2.19 shews it to be altogether unsound 1. Because it is contradictory for it is such an essentiall property of an head to be principall and have rule that what is not thus is not an head 2. Who ever heard of any secundary ministeriall head in a naturall body without deformity Now it is a naturall body with which Christ doth compare himselfe in this respect 3. That which is a ministeriall head must doe the work of an head but that none can doe the work is double internall or externall influence regiment or direction Of the first it is granted for the other of Regiment The Apostle themselves wâ— not Heads of but servants 〈◊〉 the Churcheâ— Id. ibid. the Scripture denyeth it to any but Christ the Prince of Pastors leaving to all other a power ministeriall onely to serve the Churches as superior unto them 4. No Direction which is dependent is the direction of an Head as the hand leading and drawing up the foot directeth it but is not an head to it because the direction of the hand commeth from the principality of the head reported unto it As for those instances that are brought for the upholding of the former distinction he answers them cleerly and shews that the union of the Church the Scripture teacheth to depend on Christ and his Sâ—irit and not on a visible head Men may have many names properly attributed to them but this improperly Kings may suffer men to be called Noble Wise Rich but to be called Kings within his Dominion is not permitted because there is nothing more derogatory from the glory of his Crowne So here And what this lâ—arned man hath spoken in the former place is confirmed both by Ancient and Moderne Divines against the Papists as is easie to prove And sufficient might be added from the Sermons which have been prâ—ached for these severall yeeres before the Honourable Houses of Parliament by learned men of all sorts but I suppose it is needlâ—s in a busines so cleere and palpable Now if Jesus Christ be sole Head and none joyned in commission with him for the ordering of these affaires that concerne his own and his Fathers spirituâ—ll and eternall Kingdom then doubtlesse no Powers on earth Civill or Ecclesiasticall can challenge that honour and authority to themselves which is onely pâ—oper to Jesus Christ and which he hath reserved to himselfe alone and is communicable to none other besides him Now there are some things which Christ hath reserved to himselfe as for example to erect a spirituall Church and Kingdome to himselfe like himselfe 2. To appoint a ministery worship order government both internall and externall sutable thereunto 3. To give out glorious Gospell truths and doctrines of salvation for the Saints to belleeve and practise 4. To raign and rule in and over the hearts and consciences of the Saints by the mighty Scepter of his Word and Spirit 5. To forgive sinnes to heale diseases to blesse Oâ—dinances to câ—allenge praises command homage duty service of the whole man from sinners these and the like things are proper to Jâ—sus Christ as he is the great high Priest Prophet and King of his Church and not communicable to Angels or men and therefore let not humane powers take that to them which is none of their due but belongs to Christ alone Quest What is their due then Ans M. Sprig in his Ancient Bounds hath spoken so much and
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
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.
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
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
doubtlesse authority is wise as an Angell of God to discerne what such Sycophants aime at in their seeking to asperse the Godly in the Land withall as those dealt by Daniel chap. 6. where it is evident what a course they tooke to be rid of him as we may see from v. 4. to 18. and the cause of all is noted v. 3. Daniel was honoured above them because an excellent spirit was in him and Darius thought to set him over the whole Realme I need not make application certainly whatever such men talke in Presse and Pulpit Authority may for ever be assured that those that faithfully endeavour in all good conscience as for their lives to honour the eternall God and their Saviour Jesus Christ in one command of his they will in another and therefore they need not doubt but those they nick-name Independants will by the helpe of Christ strive to obey the the fift Commandement as well as the first or any other and I suppose to this day notwithstanding all the aspersions of malevolent tongues and Pennes Authority hath found the truth of this we now speake of in abundance and I doubt not but so they shall to the end 8. The last and great Impediment that lyes in the way of the Godly is this That they are jealous lest this way we plead for is but the device of man having not the stamp and image of Christ upon it whatsoever we pretend and so if they should close with it they cannot expect the Lords presence with them blessing upon them in the practise of it but the Lord may say to them as he did to the form a Jewes in the like case who hath required these things at your hands Esay 1. Now for removing of this huge mountaine I shall only desire one thing may be seriously considered which is this that farre be it from those of the Congregationall way to perswade any man whatsoever to walke in obedience to and the practise of that which Christ himselfe will not own for his nor carries his image and superscription upon wherefore let it be put to the tryall whether this way of worshipping God I have pressed the godly in the land to the practise of do not hold weight in the ballance of the Sanctuary and be not more like to Jesus Christ then all other wayes of worship that are on foot in the Kingdome I shall for this purpose set before the godly some few briefe particulars that most naturally agree to this way we presse unto the practâ—se of and undoubtedly prove it to be from Heaven and hath the eternall God in Jesus Christ for its only author and institutor Arguments â—r the Conâ—egationall â—ay 1. That way of visible worship government in the Church of God that is most agreeable to the Scriptures in all its parts and parcels that must needs be the way of God but such is the way wee have before set down commonly called the Congregationall way and nick-named Independency ergo 2. That way of c. That most lifts up Jesus Christ and throwes down and abaseth the creature that must of necessity be the way of God but such is the congregationall way therefore 3. That way of c. that makes most for holines and advancement of purity in the hearts and lives of men that cannot be denyed to be the way of the Lord and to carry Christs image on it but such is the congregationall way ergo 4. That way of c. that carryes most of Christs glorious power presence in it and with it to the soules and consciences of men that is without controversie the way of Christ but so doth the congregationall way ergo c. 5. That way of c. that in the very nature and essence of it not only tends to the preservation of the spirituall liberty of those are within it but to the safety and welfare also of those that are without it that must needs be the way of the Lord but such is the congreg way ergo 6. That way of worship c. that hath not only least of the world in it but most of the worlds hatred and opposition against it that unavoidably declares it to be of God but so it is with this way we plead for therefore 7. Lastly That way of c. which drawes the most choysest and heavenliest soules to the embracing of it delighting in it as most sutable to the workings of the spirit of Christ in them that none can deny to be the way of the Lord but so it is with this congregationall way we plead for ergo These and the like Arguments might be produced and easily confirmed if need were to satisfie any ingenious and rationall man for the truth of the way we here presse Ob. You will say Prove but the first of these and it shall be sufficient Ans I have already in a great measure done it in the former discourse * Vid. Câ— of this Tâ—tise whâ— chiefe anâ—â—stantiall of the Coâ—gational are openâ— proved However to satisfie if possible all that are not obstinate take a brief view of the truth of the way in these particulars from Script 1. For the matter of a visible Church Saints Rom. 1.7 1 Cor. 1.2 14.33 Phil. 1.1 7. Col. 3.12 1 Thes 5.27 2. For the forme Uniting together in one spirituall body politique 1 Cor. 10.17 12.12.20 27. Ephes 2.22 and therefore compared to a temple house candlestick naturall body c. as I have shewed Chapter 2. 3. For the quantity as many as can meet together in one place Act. 2. 5. 6. Chap. 14.27 1 Cor. 14.23 4. For the power of government within it selfe Mat. 18.17 18 19. 1 Cor. 5.4 5 6 7 13. Act. 15.22 23. Rev. 2.20 5. For the office and officers of a particular visible Church Ephes 4.11 12. Rom. 12.6 7. 1 Cor. 12.28 6. For the choosing of officers by the whole Church Act. 1.15 ult 6.2 3. 14.23 7. For admission of members the godly and their seed Act 2.38 39. as the seed by covenant 1 Cor. â— so themselves by declaration of their repentance and profession of their faith in Christ as Mat. 16.16 Act. 2.38 41 42. Act. 19.18 19. 8. For casting out from the Church Mat. 18.17 1 Cor. 5.5 13. 2 Cor. 3.6 14. Rev. 2.20 9. For partaking in Church-fellowship with other Churches upon recommendation Rom. 16.1 2 Cor. 3.1 10. For craving the help and assistance of neighbour Churches in difficult cases by way of advice and counsel Act. 15.1 2. 11. For sending out some of the members in the Churches businesse 2 Cor. 8.19 Phil. 2.25 Rom. 16.1 12. For the duties of Pastors and People each to other Abundant Scriptures might be produced as 1 Thes 5.11 12 13 14. Heb. 13.17 Act. 20.28 but this I have fully and in particular especially touching the members duties each towards other spoken to before So that here we