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-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-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-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
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-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-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
hearts to the beautifull wayes of Sion and accomplishing all those other gracious ends for which it is intended which is the constant prayer of him whose greatest ambition is to be instrumentall for Jehovahs glory and his Saints happinesse WIL. BARTLET March 1. 1646. A TABLE to find out the principall matters contained in the following TREATISE A. ACts 15. No warrant for Claessical and Synodical ruling power over particular churches but makes for the priviledge of particular congregations p. 133 134 135 Accidentals of the visible church-church-state instituted by Christ only lost under Antichrist not the essentials p. 80. Administration of Seales and censures not common and promiscuous but ordinarily limited to bounded within each particular Church p. 61. to 68. Instances brought to the contrary shewed to be invalid p. 68 69. Apostles practised and declared a visible church state of divine institution to be observed by the Saints p. 5. The next age after the Apostles observed this visible church-church-state of Christs instituting p. 6. Apostles no heads of but Ministers servants to the churches of Christ 21 Doctor Ames for the power of particular churches within themselves with out subordination to others p. 43. 6. Arguments to prove the being of a visible church-church-state under the Gospel p. 6 7 8 9. 11. Arguments or motives to prevaile with the Godly in the Kingdome to submit unto it p. 88. to 101. 9. Arguments to prove the power of government in particular congregations p. 48 49. Assertors of the congregationall way or Primitive order of the Gospell free from the foule aspersions of Schisme errour heresie blasphemy laid to their charge p. 28 61. M. Ainsworth for the power of particular Churches within themselves 43 B. M. Baynes for the power of particular churches within themselves 38 Baptisme administred out of particular churches unlawfull 69 70. Repeated or taken up again de novo without any warrant and altogether unlawfull 70. 71 72. Once administred though corruptly not to be reiterated when the Saints enter into church-fellowship 105 Beleevers gifts and graces not so well exercised singly and apart as joyntly united together in church-fellowship 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted and no other 18 19. 88 to 101 M. Brightman for the power of particular churches within themselves 38 C. M. Caryl against suppressing of errors by external violence and compulsion 129 130 M. Cartwr for the power of particular churches within themselves 39 Visible church-Church-state under the Gospell Christ the sole Author of it 9. to 18 Christ was qualified with power from his Father for church-work above all other seven wayes 9 10 11 Divers things proper to Christ the Head of the Church which are not communicable to any creature 22 Sacred visible Châ—rch state of Chrisâ—s instituting under the Gospel consists of six parts viz. matter forme end rule quantity or extent and prerogative 30 Parish Churchâ—s in England sound faulty in all these and their constitution discovered to be meerly civill and humane 55. to 61 Right visible particular Churches have power of government within thâ—mselves proved by Scripture testimony of the choicesest English Writers reason 35. to 49 church-Church-state of Christs instituting proved to be without alteration or cessation 78. to 82 Classicall way of governing churches not a plant of Gods planting shewed to be not only unscripturall but unreasonable also and sinfull in many respects 52 53 54. and 72 73 74. Compulsion of Conâ—ciâ—nce proved to be unlawfull many wayes both in Magistrates Minist 128. to 133 Commandments of Christ not to be neglected for want of mens countenance 135 136 Congrâ—gationall Churches doe not swerve from but come nearest to the practice of the Primitive Churches 61. No losers by opposition 115 116. No cause of errors or licentiousnesse 122. Vindicated in their admission of members and not comming into publique 75. 76 77. have as much power against errors and loosenesse as the Classicall way and better and as free from errors 124 separate onely where Christ commands them not from sound doctrine and christian fellowship but from a false Church-state and order of administring the holy things of God in England 121 122. doe not sin in refusing to administer the seales to those are not in the right order of the Gospel 74 Their way proved to be according to the Scriptures sound reason 138 139 D. Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state under a great sinne 19 20 Dividers between Christ and the creature in ordering and appointing the spirituall ordinances of Gods house how absurd and injurious also to Christ 20 21 22 Duties of church-members one toward another set forth in fifteen particulars 110 111 E Saints are to embody and what concernes their practise therein 101. 106 Ends of Christs instituting a visible Church state under the Gospel 31 34 99 Envy to young ones that God hath in a more excellent manner gifâ—ed in these last dayes given light unto touching the right order of the Gospel a great cause of mens crying it downe 115 Epitome of the Congregationall way according to the Scriptures 140 Five Evils that attend those that hold cessation of Ministery Ordinances 85 86 87 A three-fold Exhortatiâ—n to those are out of the order of the Gospel to those that are against it and to those that God hath brought into the practice of it 140 F. D. Fenner for the power of particular Churches within themselves 4â— No fellowship to be had ordinarily with God out of a true church-Church-state 20 Right externall forme of a true visible Church what 32 33 34 Friends of Christ cannot well slight the sacred institutions of Christ 20 D. Fulke for the power of particular churches within themselves 43 Eight sorts of fruit that grow on the lofty tree of high Presbitery 52 53. G. Glory beauty excellency of Christs instituted church-Church-state and order of worship under the Gospell set forth in six particulars above and beyond all other Church-states of mens framing 93. to 99. God rejects in his worship whatsoever he commands not in his word 18. Godly not all so that pretend to be so 112. Godly many times doe that which becomes not their high and holy calling ibid. make opposition oftentimes against Christ 112 113. not enlightened alike ibid. Are still in a way of learning 114. great numbers of them for the Congregationall way ibid. H. No Headship properly in any but Christ over his Church 21. Distinction between a supreame and subordinate Hâ—adship over the Church of Christ unsound in many respects 21 22. Word preached may be heard in mixt Congregations and parish assemblies 66. 67 68. Heaven and the true visible Churches of Christ alike in ten resemblances 94 95 96. Many excellent helpes for the godly in a right visible church-church-state 91 92. Simple and meâ—re Heresie not to be punished with death 26. I. M. Jacob for
the power of government within particular Churches themselves without standing in subordination to others 42. Eight Impedimeâ—ts that stand in the way of the Saints and hinder them from comming into the right order of the Gospell discovered and removed 112 Indepency a terme most proâ—er to God 27. in what sense Divines give that term to particular Churches 41 margent foure things that discover those of the Congregationall way not properly Indepâ—ndents 27. Why they are so stiled 28. they allow of civill government and reverence and yeild reaâ—y subjection thereunto in the State 137. God will cleare their innocency ibid. K. Five things that concerne the Knowledge and practice of those that enter into a right visible church-Church-state and Gospel order 107. to 112 L. Lawes and Ordinances of Christs visible Churches and how they are to be administred 97 98 Lâ—berty of particular Churches where in it consists 1â—9 110. M. Magistraâ—es duty in and about the matters of Religion and worship of God set forth in five things 22 23 24 25 Marâ—inus a french Bishop against punishing errouâ—s with death 26 Matter of true visible Churches De jâ—re only such as are godly 30 31 Men the best of them inâ—ufficient for ordering the spiritual matters of Christs church 12 13 14. No power to bind the conscience not so much as in things that are indifferent and of a lesse concernment 17 Proper meanes by which the true visible churches of Christ are gathered 96 Ministers Multitudes of thâ—m without either learning or godlinesse in the church of England 118. fâ—w have the teachâ—ng of the Spirit â—bid few renounced their Antichristian Ordination 119. what makes a true and lawfull Minister of the Gospel 121 Extraordinary gifts of Miracles not necessary to church officers now 92 93 94 N. A Nationall politicaâ—â— church-church-state not instituted by Christ under the Gospâ—l 51 52 O. Oâ—jection touching the power of greater assemblies in Classes and Synods over particular churches fully answered in foure particulars 46 47 48 Order of the Gospel according to Christs ap ointment what and wherein it consists 102 1 3. â—04 Ordinances of Christ to be administred to Beleâ—vers as united together in a church-church-state and not otherwise 8. they best subsist in a church-state 9 Ordination of church officers by imposition of hands not of absolute necâ—ssity 107 108 Ordination of Ministers by the Prelats in former timâ—s to be renounce now and the reasons why 119. objection to the contrary answered 120 P. Parish-Churches defective in the essentials of their constitution 56. 1071. their false constitution not to be allowed of nor continued in though conversion and salvation may be had in them 116 117 Master Parker for the power of particular churches within themselves 40 Master Perkins for the power of particular churches within themselves 40 41 Power of church-government within each single congregation without standing in suâ—jection and subordination to the classes or Synods proved by Scripture testimony of learned men and argument 36. to 50. 98. Presbyterians found to confesse the power of government within particular chuâ—ches six wayes and so yeeld the cause to the congregationall party 45 46 Presbyterians in the Preface to their late Booke styled Jus Divinum Râ—g m. E cles found in a manifest untruth touch ng the Independents 4â— maâ—g Greatest Powers on earth bound to submit themselves to the Lawes Christ hath already made touching his visible church and order of worship and not to make new to themselâ—es or others 17 Some Promissory engagement necessary to church union 106 Corporall punishments for mentall evils a pernicious invention 26 Purity to be preserved in the churches of the Saints and by what means 109 Q. A Question worth debating in these times of Reformation touching the visible church-church-state of the Kingdome of England in Epist Ded. marg R. Practice of Re-baptizing altogether without warrant 70 71 72. not necessary when Beleevers are to enter into church fellowship having beene baptized formerly though the manner of externall administration corrupt 105 Master Robinson for the power of particular churches within themselves 43 Reformation of England from the very beginning onely in point of doctrine not in their Antichristian church state and order of worship and government Epist Dâ—d no ground for comfort to those that reforme evils in the churâ—h when they proceed meerly out of subjâ—ction to the commands of men and not out of a particular hatred of those evils and respect to the honour of God 114 136 S Saints have a liberty given them from Christ to refuse whatsoever is not agreeable to the word of God 17 Scriptures sixteâ—ne wayes give the authority power of appointing a visible Church-state with Officers Ordinances and worship sutable thereunto to Christ only excluding the creature wholly 15 to 18 Nine wayes they take away from us whatsoever may be thought to â—e a warrant to us from men to worship and serve God by 17 They are for the power of particular churches exercising government within themselves 35 36 37 Separation twofold 121. Congregational men separate not from the doctrine of faith is received in England but from their false church-church-state and order of worship government 122. Englands separation from Rome only in matters of doctrine Ep. Ded. Se kers under a great sinne in leaving Church-fellowship 60 85. 86 87 Doctor Sibbs for the Power of particular churches within themselves 44 Submission to the order of the Gospell proved lawfull from the practise of the Saints in the Primitive times many other wayes 88 89 90 Synods and Councels the very best of them since the Apostles dayes subject to errours and seldome or never of any good use 23. of little account amongst the most illuminated and choicest servants of Christ for learning and godlines 23 24 T. Temple of God usually understood in Scripture for his visible Churches 79 Tolleration of all Religions not allowed of by them of the congregationall way 124 125 126 V. Uâ—ion of Saints in church fellowship set forth by nine resemblances and from many words in the originall Text. 32 33. An excellent helpe against temptations 8 Universall visible politicall church no such instituted by Christ under the New Testament 51 W. Doctor Whitaker ten things that he observes concerning Councels and Synods 23. For the power of particular churches within themselves 43 Wicked persons no fit matter for a true visible church 31 to 104 Will of God revealed in the Scriptures the only rule to the Saints in worshiping of God 34. Not to be departed from in the matters of Gods worship upon pain of Gods highest displeasure 18 Five things to be observed in the right order of Gods visible worship by those that enter into church-fellowship 106 The Heads of the Treatise Chap. I. That there is undeâ— the New Testament a sacred visible church-Church-state order and polity instituted and appointed by Jesus Christ and him onely to the observation of which Beleevers are every where bound
willingly to submit and subject themselves p. 1. Chap. II. That this visible church-Church-state is a free society of visible Saints embodyed or knit together by a voluntary consent in holy fellowship to worship God according to his word consisting of one ordinary congregation with power of government in it selfe p. 30 Chap. 3. That the severall Administrations of this Church-state especially for seales and censures are now since the Apostles decease limited to and bounded within every particular Church p. 62 Chap. IV. That this Church state is of perpetuall use to the comming againe of Jesus Christ the Author and institutor of it without either alteration or cessation p. 78 Chap. V. That the godly are bound everywhere to gather themselves into such a Church-state if they are of a competent number or to joyn themselves to such Churches as are already gathered p. 88 Chap. VI. How and in what manner the godly are to embody in the places where they live and what concernes them to know and practice after embodying p. 101 Chap. VII All the chiefe impediments lets and hindrances of the Saints that lay in their way to the effecting of this so blesse and happy a worke are removed and all the main and chiefe objections brought against it answered p. 112 Chap. VIII Lastly a briefe Exhortation to three sorts of persons 1. To the godly out of the way 2. To opposers of the way 3. To the Saints already in the way p. 140 Courteous Reader thou art intreated to correct such or the like faults that have escaped the Presse as Page 4 〈◊〉 â—s read could bring it to passe p 6. l. ulâ— r. simply p. 10. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 24. r. will p. 14. l. 21. r. strong holds pag 16. l. 20. r. what and l 21. r. as p. 32. l. 29 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 38. l. 26. dele selves p. 43. l penult r. contingenâ—èr p 44. l. 1. r contingentèr p. 63. l. 8 r. relative p. 72. l. 22. r. it s to believing p. 85. l. 34. r. an age p. 122. l. 19. marg note r. constitution A Modell of the Congregationall way OR Satisfaction offered and endeavoured by unfolding what the right order of the Gospell and way of the Saints in the visible worshipping of God after the CONGREGATIONALL manner and way so much opposed is CHAP. I. That there is under the New Testament a sacred visible Church-state order or politie instituted and appointed by Jesus Christ and him only to the observation of which believers are every where bound willingly to submit and subject themselves THis Proposition and the next that followes in the second Chapter are as the two great Pillars or ground-worke and basis upon which the weight of the whole discourse in this small Treatise lyes And therefore I shall study to be the more punctuall in clearing of them up and giving satisfaction to those that enquire concerning the truth of them As for the first of these Propositions viz. that I have now in the first place laid down I shall do these foure things 1. Shew that there is such a sacred visible Church-state order and politie under the New Testament 2. That this is instituted and ordained by Jesus Christ and him only 3. That Believers every where are bound willingly to submit and subject themselves thereunto 4. Take occasion to discover and confute the errours of those thaâ— are contrary minded Touching the first of these particulars That there is such a sacred visible Church-state c. bâ—fore I come to the evincing the truth of it I shall crave leave to premise thus much 1. That I do not lay this down by way of opposition to but only in distinction from that which is internall and invisible 2. Neither as the chiefest most excellent and glorious but only as that which I find in the number of those Credenda facienda i. e. those truths of Christ which by his Word and Spirit he hath given out to us to be believed and practised and which I have conceived to be at this time more especially seasonable and usefull to the Saints in a way of honouring of Christ and advantaging their own soules Now this being briefly premised I come to the proofe of the first branch of the former Proposition and this I shall do these three wayes 1. From Scripture 2. From Examples 3. From Reasons and Arguments For the first of these The Scriptures that make out this truth are partly from the old Testament and partly from the New 1. The places from the * In speâ—it movendem hic iterum est de N. Test actis cultu in Ecclesia Christi Deo prestando non raro allusiones fieri allegoricas ad ea quâ—e Veteri Testam propria sunt ab his illorum descriptiones sumi Glass Philo. Sac. Vol. 3 p. 496. old Testament may be referred to promises and prophesies of this sacred visible Church-state under the Gospell now among others for the old Testament is rich and plentifull this way take these few 1. That of Psal 110.3 Thy People shall be willing in the day of thy power in the * In oâ—natibus sanctitatis as Avenar renders the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornavit and so Buxto ph Pagaine and others also because as I conceive the visible worship ordinances of God are to his Church as the hangings to the house the beauty and ornament of the house not the house it selfe and so the holy Ordinances of Worship in the Church are not the Church but a part of the beauty and glory of the Church as Christ by his Spirit shines forth in them where they are purely administred beauties of holines now these beauties of holines can be understood of no other then that visible worship or holy ordinances wherein the Saints have communion and fellowship with Christ in his Church according to Esay 33.17 Hence it is that we find this title given to the Church Psal 29.2 Worship the Lord in the beauty of holines because the beauty and glory of the Lord shines forth most splendently in the Churches and Congregations of the Saints where this worship is visibly performed As Psal 27.4 Psal 63.2 as it is noted in the margent 2. That of the Prophet Esay chap. 2.2 3. And it shall come to passe in the last dayes that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted above the hils Meaning the visible Kingdome and Church of Christ which should be enlarged by the Preaching of the Gospel to which the Nations should * Moâ—e fluminis Oecolampad flow and they shall say Come let us go up to the mountaine of the Lord to the house of the God of Jacob alluding to mount Sion where the visible Church then was as Psal 48.1.2 3. That of Esay 4.5 And the Lord will create upon every dwelling place of mount Sion
are here below and absent from the Lord And the truth of this is further evident from the many enemies the Saints meet with in their walking with God where they have all the powers of darknes set against them Now union together in this Church-state is a singular remedy against those temptations they thus meet withall we know by experience that company in travelling makes the way both sweeter and safer whereas travelling alone singly by a mans self is not only the more tedious but dangerous so here and therefore without all controversie this condition of the Saints in this way of the Gospell was foreseen of Iesus Christ as most necessary and usefull 6. If we looke to the Ordinances of Christ we shall find the truth of this particular very cleare the reason is because they cannot well subsist but in this Church-state and order especially since the Apostles times as I shall speake more fully to in the following discourse 1. The office of a Pastor how can it be executed but in this Church-state and order A Shepherd we know cannot be a Shepheard but to a flock nor a steward be a steward but to a family So here to be a Minister in office requires a particular society of believers to which he must stand in relation 2. The administration of the seales how can they take place where there is no Church-state I am not of their mind that say they are ordained to make believers but rather to confirme and build up those that are believers when they are brought into Church-fellowship as we find in the Primitive Churches The word is to plant Churches and the Seales to build and stablish them 3. The censures which are the Keys of Christs Kingdome we know they reach not any till they be in a church-Church-state 1 Cor. 5.12 for by being without there is properly meant of a visible church-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
the Scriptures as the only Umpire and Iudge in matters controversall and dubious Or Lastly scorne to accept from men what they bring to them with the Image and Superscription of Christ upon it the Lord helping them by his Spirit with the eyes of their own understanding to see it I say if these things could be fairly made out against those of the Congregationall way it were something then I confesse our brethren as in words they professe themselves might justly accuse us before heaven and earth of Pride and Arrogancy of presumption Blasphemy and impudency as they are pleased many of them in the heate of their wrath and indignation to do but for ever blessed be the Lord this they cannot do Wherefore is it then that the furnace of their displeasure is seven times more heated against those of the Congregationall way then formerly and this title of Independency so abusively given them For my own part all unavoidable infirmities incident to man excepted I know no other reasons then these either because they wil not subject themselves to their high Presbytery to their Classicall provinciall and National Churches and their absolute power of government over single Congregations of Saints or secondly because they will not say God speed to all such as bring the doctrines of blind obedience and teach the fear of God by the precepts of men to them For as for those foule aspersions which are cast on the prime assertors of the Congregationall way by the sonnes of the high and lofty Presbytery vâ—z of error heresie blasphemy c. are they not well known to truly ingenuous and sober minded men to be no other then the fruit that comes from the wombe of envy hatred and discontent Do not they themselves know what ever they beare the world in hand to the contrary that neither Antipaedobaptisme Rebaptisme Antinomianisme Arminianisme Arianisme c. that are made the common evils of the times can justly be laid to the charge of the former persons in old England or New no not all this while they have appeared in this cause of Christ Let the records of the Assembly be searcht or any other places and see whether any thing of this nature can be found against the dissenting bretheren living or dead or those that are of the same judgement with them touching the right order of the Gospell and point of visible Church-fellowship and government What though divers that are erroneous and hold such Tenets as are destructive to Church and State do shelter themselves under the name of Congregationalists shall the way therefore and those that are the chiefe assertors and practisers of it suffer for it Is this faire and honest dealing there are many now possibly among the multitude that are for the Classicall way that are abominable livers Drunkards Swearers Extortioners Oppressors Persecutors Scoffers if not exact malignants and some of them it may be also hold as grosse errors as any of the former if not grosser shall we therefore presently condemne those that are the great Champions for it to be such Would not the world cry shame of us as of men wanting both Reason and Religion And yet thus the precious servants of Jesus Christ must be dealt with that are asserters of the Congregational way by those that are Presbyterians It seems those Presbyterians that are now so hot and violent against those that are not of their own tribe have forgotten the Prelats practice to themselves of late and yet men will not see the unreasonablenes and irreligiousnesse of their proceding in this manner But certainly if they belong to Christ he will bring them to see it and make them ashamed of all their hard Speeches they have uttered this way Wherefore to close this Chapter however wee shall be dealt withall by the Tongues and Pennes or any other wayes of our opposers wee shall not be discouraged but sit down with our aflictions as with our Crown blessing Jehovah that he will count us worthy to suffer for his Name and Sonnes sake Being assured that those that suffer with him shall also raign with him but those that deny him shall be denyed of him at the last day 2 Tim. 2.12 CHAP II. That this visible church-Church-state Order and Politie which Jesus Christ onely hath instituted and ordained under the New Testament to the observation of which c. is a f ee society or communion of visible Saints embodyed and knit together by a voluntary consent to worship God according to his Word making up one ordinary congregation with power of Government within it selfe onely HEre lyes the stresse of our businesse and therefore I shall endeavour to steere my course the more exactly Chrâ—sto duce auspice Christo Two things I shall in the strength of Christ undertake 1. To cleere and confirme this Proposition 2. To draw some inferences from it Touching the first of these There are six things to be opened and cleared up to us 1. The matter 2. The forme 3. The end 4. The rule 5. The quantity and extent 6. The priviledge and prerogative of this Church-state All which particular Heads hold forth to us a Summary of the Congregationall way in the right understanding of which Christians may abundantly satisfie themselves and their friends about this way of the Lord 〈◊〉 Materia â—oetas fideliuÌ„ so generally cryed down and opposed I shall open the particulars in order 1. I call this church-Church-state a society or fellowship of visible Saints to note the matter or persons that are both to enjoy and exercise it For we are not to imagine that the Kingdom of Christ is of this world but chosen out of the world t is in the world but not of the world That is as the world is taken in a morall evill sense for the wicked of the world but for those that are called from amongst them to a A visible â—â—â—gregation â—â—om the world â—â—d a visible â—â—â—gregation to â—hrist is necesâ—â—ry to Church â—ion comâ—union Vide â—oyes Temple â—easured in p. â—6 visible profession of and subjection to the Gospel of our Lord and Saviour Jesus Christ And this is no more then is evident in the Scripture For we find that the members of visible Churches according to their first constitution were all Saints by calling as appeares Rom. 1.7 1 Cor. 1.2 Philip. 1.1 7. Col. 3.12 and 1 Thes 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a calling separatim conjunctim as Junius observes a * And this is agreeable to the signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab â—vocando Leigh Critic Sac. calling of those Saints to fellowship in a visible Church externally as well as to Christ invisibly and internally And hence it is that those Churches which were planted and gathered by the Apostles in the first and Primitive dayes of the Gospel are styled The Churches of the Saints 1 Cor. 14
of the right matter of it which we have shewed to be Saints Now in this they come as short as in the other for experience tels us that Parish Churches for the generall consist of loose profane scandalous livers such as the Apostle saith are without God and without Christ and without hope Ephes 2.12 that are strangers to the common-wealth of Israel and covenant of Promise Now we may safely argue from that Scripture that such as are without God and without Christ cannot make a Church of Christ Besides the Kingdome of Christ which is his Church is spirituall and not of this world as he himselfe saith John 18.36 Now these parishes for the generality of their matter are of this world carnall and earthly and therefore cannot be the Kingdome of Christ Jesus Christ cannot be the Head of such a Body nor King of such a Kingdome Moreover that cannot be the matter of Christs Church which he hath commanded to be cast out of his Church as wee have shewed before But the subject matter of the Parish Churches are such as ought to be cast out from the Church of Christ And therefore some of our more godly Brethren of the Presbyterian way dare not admit of them to Church priviledges with the godly but separate the godly from them where they have a competent number by themselves to administer the seales to as we could give instances if need were Neither will it be sufficient in this case to say as many doe that the denomination is from the better part because we never find in the Scriptures that holinesse is ascribed to a multitude for the sake of a few if the rest be unholy loose and profane As we doe not say that because such a meeting hath three or foure Gentlemen or Nobles in it that the whole company are Gentlemen and Noblemen We reade that uncleane persons and things doe pollute and unhallow cleane persons as Levit. 14.46 47. 15.4 11 12. Hag. 2.12 13 14. and that a little leaven sowres the whole lump 1 Cor. 1.6 7. and that by the springing up of one root of bitternesse many are defiled and that by one dead flye the whole box of ointment is spoiled but that cleane persons should hallow and sanctifie persons that are unholy or that a little sweet meale should make sweet a sowre lump this we read not of Besides can it be made out by any man that the matter of those Parish Churches for the most part can answer the ends for which a Church is instituted by Christ as we have noted before can a company of dissolute livers worship God and Jesus Christ spiritually can there be abâ—lity for spirituall and holy services where the Spirit is not yet given can there be communion between light and darknesse between Christ and Belial as 2 Cor. 6.16 can they edifie one another in the most holy faith that have not the work of faith yet wrought and begun in them I desire to know of any sober-minded and religious-hearted man whether a company of vile profane drunkards swearers scoffers at goodnesse enemies to the power of godlinesse ignorant poore soules that know no more of God and Christ I had almost said then the seats they sit on can doe any thing in a Church society that tends to the honour of God and edification of the body of Christ 1. If you say they are hearers of the Word that is not sufficient for Heathens may doe that and yet not be Church members as 1 Cor. 14.23 24. The Scribes and Pharisees and other wicked Jewes came often to heare Christ himself preach with his Disciples and yet they were not his Disciples but enemies and opposers seeking to kill him T is not bare hearing the Word that makes a person a member of Christ and his Church but his willing and professed subjection to Christ and the Gospel to be ruled and ordered by it as 2 Cor. 9.13 2. If you say they are Professors of Christ yet that also if contradicted in the life is not sufficient to make a member of Christ his Church for 2 Tim. 3.5 we are bid to turne from such 3. If you say they are baptized I answer that is not sufficient to make them members of this Church of Christ because the Church of Rome hath Baptisme in it and yet no true Church as Master Perkins hath well observed in his Exposition on the Creed A false Church may usurpe Ordinances that hath no right to them as well as a true church be for a time without them that hath right to them Neither is Baptisme the forme of a church or the way and meanes now left to bring men into the church but a seale of Confirmation rather to those that are already joyned to some particular visible Church of Christ And to adde no more Baptisme in it selfe is so far from making any man a church-member as that church-membership may be dissolved though Baptisme remaine as in case of Excommunication 4. If you adde farther and say that the primitive visible Churches as Corinth Ephesus c. had profane wicked men in them This neither will be to any purpose for the question is not whether a true visible Church of Christ may have wicked persons in it for that is not denyed but whether it is to be constituted made up of such persons T is one thing what these Primitive Churches may be through degeneration another thing what they were in their first constitution And therefore I suppose we are not to produce those Churches for examples as they were in their degenerate estate but as they were in their first planting otherwise we do but delude the simple Indeed if those that plead so hotly for the Parish Churches could make it out that in the beginning they had a pure constitution and their first planting was juxta Evangelium Christi it were something and their degenerating only from the right should not hinder us from the upholding of them But till that be done they must beare with us if we labour the bringing of them to the Primitive rule and order of the Gospel which how it may be effected I shall endeavour to hold forth in its proper place 5. If you adde farther that the Parables of the draw-net and the tares and wheat together seeme to hold out that the visible Church of Christ consists of good and bad together I answer in a word if by the field it be granted is meant the visible state of the Church though Christ himselfe saith by field is meant the world which is never called the Church Mat. 13.38 39. but suppose it be taken for the visible church of Christ yet it cannot be understood of the essence and constitution of the church which here we are disputing of and what ought to be the matter of such a church de jure 1. because Christ saith that those Tares were sowed in the field by the envious man the Devill through the
are commonly slandered with but only after satisfaction is given demand their willingnes to give up themselves to the Lord his Church to walke together in the mutuall discharge of those duties that concerneth such a church-Church-state and Gospell relation upon the manifestation whereof they are admitted to fellowship and use of the ordinances 6. If any are not found fit upon tryall they are only desired to wait a while till God shall bring them into a further capacity Some Spirits I confesse when they see they cannot obtaine their ends fly out and leave walking with those they would have joyned speaking evill of the way of Christ and his servants that walke in it and for no other cause that is truly discovered but this that they cannot have their own wils though it be made upon good grounds evident that they are not fit for such a condition Now what shall be done in such a case Either those of the Congregationall way must act so as to please Christ or the creature now if they strive to do the first then they incurre the displeasure of the last and if they should in a sinfull way seeke to the pleasing of the creature then they displease Christ but this will be their comfort so long as Christ helpes them to discharge their consciences towards him they need not regard how the creature deales with them In the world we must have tribulation but in Christ wee shall have peace Joh. 16. ult And as our tribulations abound for him so our consolations shall abound also in and by him 2 Cor. 1.5 Oâ—j But they will not come into publique Ans 1. Jesus Christ saith wheresoever two or three are met together in his name there he will be present with them Mat. 18. â— he will owne them and blesse them he hath taken away all difference betweene places under the Gospell there is not one more holy then another but all alike now Jesus Christ his Apostles indifferently shewed their practise this way in the Synagogue Temple Field Chamber and doubtlesse where ever the Church meets to worship there is a publique not private Assembly 2. They shut not the doors where they meet for the most part but seave them open for all to come behold their wayes unlesse they come to make disturbance 3. Some Churches are in publique as you call it and others have been but have been forced back againe and all would be more publique then they are in that sence as you cal publique if they might enjoy their liberty and not endanger their peace or purity let but Authority allow us that liberty they do the Presbyterians as in conscience they stand bound we walking peaceably to dispense the ordinances of Christ without molestation and then see whether we would refuse it Alas alas that ever men should find fault with us for that we cannot remedy but count our affliction CHAP. IIII. That this Church-state with the Officers Ordinances and administrations thereunto appertaining is of perpetuall use to the comming again of our Lord and Saviour Jesus Christ the instituter of it without either alteration or cessation BEfore I enter on the evidencing and making clear of the truth of this Proposition I desire to premise this one thing to wit that by this church-Church-state I do not here understand any one particular and single Congregation residing in any one place or countrey but the instituted state of Christs visible Church in one place or other consisting of few or many whether in liberty or bondage in purity or corruption according to its severall and various conditions to which it is subject and in which for the essentiall and integrall parts thereof it is kept and preserved by the Almighty power and presence of Jesus Christ for doubtlesse in respect of this or that particular Church and single congregation it may cease and be utterly lost but in respect of the essentials of that instituted church-Church-state and order of Christ revealed to us in his word and delivered to us by the Apostles and left by them upon record for us to follow and practice so it is not lost but remains and continues to the Saints to his comming again Now that this is the truth of God I shall endeavour to make out 1. from Scripture 2. from Argument 1. For the Scriptures that hold out this truth they are of three sorts 1. Prophesies as Esay 9.6 7. and 59.21 Psal 110.1 compared with 1 Cor. 15.25 Luk. 1.33 2. Promises Mat. 16.18 1 Cor. 11.26 and Ephes 3.21 4 11 12 13. 3. Precepts Mat. 28.20 1 Tim. 6.13 14. to which I might adde the judgements of many learned men it there were need All which do clearely shew the perpetuity and continuance of this Gospell Church-state in all ages to the comming of Christ 2. For the Arguments that confirme the perpetuity of this Church-state and confute the contrary that is affirmed by many viz. the cessation of it they are such as these 1. If the government of Christs church which the Father hath given him and he hath accepted shall never have an end then it must of necessity follow that this church-Church-state cannot cease to which this government hath relation unlesse we can suppose that Christ can be a King without a Kingdome a Head without a Body a Husband without a Spouse which once to imagine is exceeding dishonourable to him and little lesse then blasphemy Esay 9.7 Luk. 1.33 But now the Scriptures are cleare that the government of Christ in his Church shall never have an end as we have shewed before therefore c. 2. If this church-Church-state which Jesus Christ hath instituted for the essentialls of it should cease and not be continued in all ages then it would follow that there would be a time when the gates of Hell should prevaile against it and his presence with it Mat. 16.1 to the end of the world should not continue Mat. 28.2 and so all his promises to the contary should be void and of none effect But this cannot be for he is faithfull that hath promised and not one jot or tittle of his word shall perish or be made void and therefore there must needs be a perpetuity and continuance of this church-church-state 3. If the Temple of God which is his visible Church as appeares from 1 Cor. 3.16 17. Rev. 3.12 and 11.1 2. doth remain where Antichrist sits even as the Church of Pergamus did where the seate of Sathan was Rev. 2.13 then this church-Church-state is not ceased but remaines to this day But this Temple of God is where Antichrist himselfe sits as appeares by the Apostle 2 Thes 2.4 who opposeth c. So that he is as God sitteth in the Temple of God where the greeke word for Temple sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one and the same with that of 1 Cor. 3.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Know ye not that ye are the Temple of God so v.
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. If any man defile the Temple of God and that of 2 Cor. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For ye are the Temple of the living God In all which places with diverse other that word Temple is used for the visible Church because the Apostle there speakes to and of the whole Church of Corinth conjunctim Ye are the Temple of God c. So that by Temple here where Antichrist sits is to be understood the Church of God Obj. You will say by Temple is meant the consciences of Gods people in that place of the Thessalonians Ans 1. Grant it yet that doth not make void the other but rather confirmes it 2. We never read in all the Scriptures that the conscience is so called but the church of Christ is frequently so styled as wee have shewed before and therefore either its the Church of God Antichrist sits in or it is not if not then that Scripture is not true but if true as cannot be denyed then there is a church-church-state remaining under Antichrist Obj. But how can this church-state remaine where there is such a generall defection as there is under Antichrist Rev. 13. Ans We must distinguish between the corruption of things and the things themselves between the essentials of a church-state and the accidentals now it cannot be denyed but in respect of the accidentalls of a church-state so all is lost under this defection of Antichrist that is in respect of the right order and administration of Ministery Ordinances and government but not the essentials of these and so long as these remaine the Church-state is not lost for we cannot reason from the corruption of a thing to the nullity and non-being of it as for example the children of Israel and vessels of Gods House that were carried captive into Babylon and prophaned by their being there yet so long as they were not destroyed and broken in pieces they were brought back again to Jerusalem and sanctifyed from their pollution and set againe in the Temple as before and the Lord owned and accepted them notwithstanding their being in Babylon so here the Saints and ordinances the Ministery Seales and Censures of this instituted Church of Christ though they have been under Antichrist yet so long as the essence of them remaines they may be brought back from Rome and reduced to their former purity and first order of the Gospell not that they have a new being but rather they are brought to their wonted wel-being and primitive institution Obj. But doth not this then make the Church of Rome a true Church having the essentials of a true church-Church-state in it Ans No not a jot no more then a Theeves having the goods of an honest man in his house which he hath stollen makes him to be true he is a thiefe still So here Rome is still Rome the mother of Harlots stil notwithstanding her possessing of the essentials of Christs holy things we may see it clearely in Babylon of old the type of Rome when the Jewes were carried away captive with the holy vessels of the Temple t was not the being of these in Babylon that made her the church of God but she was Babylon still full of abominations there was Bel and Merodach her great Idols and Images still worshiped Ier. 50.2 and as God once overthrew the Type as he overthrew Sodome and Gomorah so that not so much as a son of man should dwell there ver 40. So shall be it with the Antitype Rome the mother of fornications the habitation of devils and the hold of every foule spirit Rev. 18.22 23. and the good Lord for his Son and Syons sake hasten it 4. If Church-state and Ministery and Ordinances be all lost under the defection of Antichrist then the Scriptures also are lost which are the churches treasure and as a Depositum were once delivered to the church to keepe Iud. 3. but we find that the Scriptures are not lost but by the power of Christ they have been preserved yea recovered out of Babylon and freed from those horrible corruptions they were exposed unto while they were in the hands of Antichrist and why may not the Ordinances as well as the Scriptures the church as well as her treasure 5. If this church-Church-state and Ordinances should not continue but were all lost and ceased then it would follow that there were no meanes left ordinarily for the conversion and salvation of poore lost soules but the contrary to this appeares as wee find by experience for 1. We have the word of life in the sacred Scriptures to be our Cynosura or rule and guide to direct us in the way to life 2. We have the holy Ghost accompanying the Ministery and preaching of this word in an effectuall manner to the calling and conversion of multitudes and bringing those that are called out of their antichristian-church-Antichristian-church-state to Sion and to worship God according to his own revealed will 3. We have Pastors and teachers lawfully called and set apart to the worke of the Ministery and faithfull dispensing of this word of life and other ordinances that concern a true visible Church-state according to the practise of the Primitive Churches as we before shewed now where there are the same word and ordinances the same Officers for kind with those in the Apostles dayes to dispense and administer them and the precious presence of Christ in his Spirit accompanying them to make them effectuall though perhaps not in such an ample large measure as in those Primitive times there we may conclude the ordinary meanes for salvation are not lost but still remaine and continue Ob. But it is objected that those that are called now in these dayes to administer the holy things of Gods house are not so qualified as these were in the Primitive times they have not those extraordinary gifts of working miracles as they had Ans 1. I would faine know whether all those that were in office in the churches of Christ in those times had those extraordinary gifts as the Officers of the Church of Ephesus 1 Cor. 12.29.30 Philippi Corinth c. doth not the Scripture shew the contrary 2. I would faine know whether the gifts of working Miracles be so essentiall to the Ministery as that there can be no true Ministery where these are wanting If so then many in the Primitive times were not true Ministers of Christ as Iohn the Baptist Apollos and those Pastors and Teachers that were in the severall Churches of the Saints mentioned in the Scripture For we cannot find in the least of their working miracles and yet they had a true Ministerie If not why then do men refuse the Ministery that hath no miracles 3. I desire to know where it appeares or how it can be made out that the Primitive Saints Ministers or People were given to succeeding ages as patternes for extraordinary gifts of Miracles that they were left as patternes of
sanctifyed in Christ Iesus called to be Saints 1 Cor. 1.2 spiritual worshippers Ioh. 4.24 And hence it is that the true visible churches of Christ are frequently stylâ—d heaven in Scripture as Mat. 13.24.31.47 and Rev. 12.1 and 12. v. Rejoyce ye heavens and ye that dwell in them woe to the inhabitants of the earth c. by which heavens can be understood no other but the visible congregations of the Saints so Revel 15.1 5. and 18.20.19.1.21.1 and there cannot be a more lively picture or emblem of heaven then this church-church-state on earth which I shall make out in these briefe resemblances 1. Heaven we all know is a high place not only separated from but elevated farre above the earth so are the visible churches of Christ though they be in the world yet farre above the world and therefore compared to a mountaine and a City upon a hill Propter altitudinem Esay 2.2 3.30.9 Mat. 5.14 2. Heaven is a place of purity and holines the inhabitants of it are all pure and holy for no unrighteous person can enter into it as 1 Cor. 6.9 So the visible churches of Christ are places of purity and holinesse no uncleane person is De jure i.e. of right to enter into this church-church-state Rev. 21.27 neither is any that worketh abomination to be tollerated in it but to be put away and cast out 1 Cor. 5.13 Rev. 2.2 3. Heaven is a place of unspeakeable sweetnes and joy to those that are in it there being a Sea of boundlesse and bottomlesse pleasures in which the Saints shall bathe themselves to all eternity Psal 16. ult So in this visible church-state the Saints that are upright in heart are filled and overcome oftentimes with the joyes of the Spirit having fellowship with the Father and his Son Iesus Christ in the pure and precious ordinances of his worship 1 Ioh. 1.3 They are abundantly satisfyed with the fatnes of his house and inebriated or made drunke with the Rivers of Gods pleasures Psal 36.8 they are carried into Christs wine-cellar and stayed with his flaggons and comforted with his Apples being sick of love Cant. 2.4 in a word they are made partakers of those joyes that eye hath not seen nor eare heard neither hath it entered into the heart of man to conceive 1 Cor. 2.9 10. 4. Heaven is a place of great and wonderfull dignity honour glory where the Inhabitants have all of them their crownes upon their heads to set forth their excellent and high condition 1 Pet. 5.4 so the members of this church-state on earth are persons of great honour and dignity though the world seeth it not and therefore they are styled Kings and Priests to God Rev. 1.6 and they have crownes of gold on their heads Rev. 4.4 and 5.10 and they sit on thrones Psal 122.5 having power committed to them both of binding and loosing opening and shutting the Kingdome of heaven Mat. 18.19 by their officers 5. In Heaven there is a lâ—vely and sweet communion of Saints that live in wonderful love together taking unspeakeable delight joy in each others society and fellowship So t is with the Saints in this church-state on earth their hearts are linked together in wonderfull love and deare affection one towards another as bretheren and sisters dwelling together if they are at any time at variance through the cunning of the Tempter or the corruption of their own hearts to which the best of the Saints are subject while they are here yet they are not at rest till they are reconciled and their hearts closing againe sweetly each with other Psal 133.1 6. In heaven the Saints and Angels do continually sound forth the praises of the eternall God So is it in the congregations of the Saints here on earth there is nothing more they are affected with and exercised in Rev. 4.9 10.11 and 5.8 to 12. and 15.2 3 4. and 19.1 2 3 4 5 6. 7. Heaven is the place where God dwels and doth more especially make himselfe known to the Saints and Angels So here the congregations and churches of the Saints are the places where the glory of God in the face of Jesus Christ doth more especially shine forth and his mind is made known by his Spirit as I have shewed in the 5. Motive 8. In the lower heavens are placed the Sunne Moon and Starres to give light and influence to the earth without which the earth would soon corrupt and grow inhabitable So in the visible churches of Christ is placed the light of the truth and glorious Ministery of the word and other shining ordinances and divine institutions without which the whole world of mankind would live rather like Beasts then men and be in continuall danger of sinking under the burthen of Gods wrath 9. The lower heavens are oftentimes darkned with clouds stormes and tempests that are generated in the middle region of the aire so that many times neither Sunne Moone nor Starres do appeare but are as if they were not to our discerning and yet they have their being notwithstanding these clouds and stormes So it is with the visible churches of the Saints they are so clouded many times with the tempests and stormes of persecutions c. that they scarce seem to be having no glory nor beauty that externally appeares to the eye of men as Cant. 1.5 10. Lastly Heaven is a place that abideth for ever there is no enemy to overcome conquer it so t is with this Church-state of Iesus Christs instituting ordaining he hath passed his word which cannot faile that the gates of hell shall not prevaile against it as in Mat. 16.18 By all which we cleerly see of what a spirituall frame and constitution this true Gospel Church-state of Christs appointment is but it is far otherwise with all other false Church states that are not gathered according to Christs order and appointment for they are made up of the world cages of all uncleane birds habitations of devils and all foule spirits Rev. 18.2 drunkards swearers lyars Idolaters Adulterers persecutors and what not are Church-members 3. The next particular that holds forth the beauty and excellency of this true Gospel Church-state of Christs Institution is the proper meanes and way by which it is gathered and brought to passe â—d M. Durie â—earned â—sbyterian â—is Sermon â—re the hoâ—rable house 〈◊〉 Com. p. 39. Now these meanes are no other then the * Word and Spirit Mat. 28.19 Ioh. 16.8 as in the Primitive times from the practice of the Apostles is most cleare The visible Churches of Christ were then gathered and planted Verbo non Ferro by the Word not by the Sword None were compelled by externall force or violence to believe in Christ and come into church-fellowship but as the word and Spirit did enlighten them sweetly draw them to Christ and his ordinances of worship so they came in willingly freely professing their subjection to the Gospell of Christ 2 Cor. 9 13. Act.
in their proper place for a man may be qualifyed for the place and office of a Minister and yet no Minister he may have excellent endowments of humane learning naturall parts truth of holinesse and yet no Minister Some women have store of all these and many Lawyers and Physitians abound in them and yet no Ministers in office So that I say though many men have excellent naturall parts acquired gifts of humane learning many precious breathings of Christ and the Spirit in him yet that doth not presently denominate him a Minister in office and I may adde no not his Ordination by the Classis nor a Noblemans or a gentlemans Presentation or bestowing an Advowson or Benefice upon him no nor the execution of that office in a parish where he is sent T is not enough to say a man is a Minister but how truly and lawfully he came to be a Minister Quest What is it then makes a true and lawfull Minister Answ A true and lawfull call to that office and worke of the Ministery as Heb. 5 4. Now this call in these dayes is not onely internall from God in qualifying a man and making him willing to the worke but externall from those he is to take the charge of whose prerogative it is they have received from Christ to choose their own officers which the most learned and judicious * Cyp. Ep. 3 4 68. Theod. l. 1. c. 9. Euseb de vit Const l. 3. Azor. the Jes part 2. l. 3. c. 28 l. 6. c. 14. Jerom ad Ruff. Ambr. epist 82 Nazian Aug. Bazi Chrysost So multitudes of Moderne Writers as Cal. Musc Bulling Jun. Ames Cartwr c. Divines of all sides grant as could with ease be manifested Now the first of these is not sufficient without the last and God hath so joyned them together that it were no lesse then high presumption in any to separate them So that this being granted for the truth as it cannot be denyed then it must needs follow that most of the Ministers of the Church of England are not Ministers properly in office being without the call of their people to them especially the godly and not a few of them living where there were never any godly to call them A fourth hindrance in their way is That they look upon this way Impediment 4 as a way of separation which hath been and still is such an eye-sore to many that they had rather dye then touch with it Now to remove this I answer in a word there is a two-fold separation the Scripture speaks of 1. A good separation a separation from evill from evill and sinfull wayes and things and persons a separation from false worship from Babels confusion a separation of the precious from the vile of the cleane from the uncleane 2. A Bad separation from good to evil from Christ to Belial from God to the Devill as Jud. 19. Now that Separation we stand guilty of is of the first sort and not the last the separation which God allowes commands and justifyes and without the practise of which he will not be well pleased with his people as Jer. 15.19 2 Cor. 6.18 Rev. 18.4 Ephes 5.11 2 Tim. 3.5 and therefore I conceive there is no just cause or reason why the godly in the Kingdome should be offended at what is now done and which they themselves are called also to practise Indeed if they could prove their By Nationall church-Church-state â—n the Kingâ—ome of Engâ—and I do not â—nderstand the â—reaching of the word and administration of â—he Sacraments â—for these make â—o more a Church then â—he ornaments â—f a house make 〈◊〉 house But â—hat false visiâ—le order poliâ—ie instituâ—ion in which â—hese divine orâ—inances are â—erformed The officers members of the National church-Church-state â—ot being framed regulated â—nd ordered acâ—ing to Gospell â—nstitutions but â—fter the tradiâ—ions invenâ—ions of men â—â—om whom â—hey receive being and â—ubsistance Nationâ—ll Church-state to be of divine and Gospell constitution as I said before it were something but till that be done they shall find in the end that they themselves are guilty of the fault they lay to the Congregationall mens charge * 5. Another stumbling block that lyes in the way of many godly persons is because they see many after they have entred on this way to fall into grievous errours and some turne Libertines and grow loose in their wâ—lking Ans Now to remove this consider these following pariculars 1. Suppose this be a truth and so to be greatly lamented yet dare any man say that such persons would not have taken such courses if they had not entered on this way of the Gospell How many are there which are guilty of grosse errours in judgement and loosenesse in practise and yet never knew in all their lives what this way of the Gospell meant as in Germany France Holland England and other parts of the world 2. If this way be of God and hath footing in the Scriptures example from the Apostles practise and approved of by many famous servants of God and purest churches in the world as we have shewed you then farre be it from any to make it the cause of such abominations Can the light of the Sunne properly beget darkenes Impediment 5 so as properly can the way of the Lord be said to beget these evils either in judgement or practise 3. Did you ever heare or know of any Church where the government was most exact according to the Scriptures and unquestionable that hath been perfect and without errours or hath God promised that here on earth his Churches should be totally free Doth not the Scripture speake otherwise which is left to us for our instruction as in 1 Cor. 11.19 There must be heresies amongst you saith the Apostle and he gives the reason for it that so those that are approved may be made manifest amongst you not that these heresies and evils do necessarily flow from the true being and right government of a Church but only per accidens viz. from the evill disposition of those members that are sinfully tollerated in a Church and not cast out and those temptations of Sathan that they are exposed dayly unto by Gods permission 4. Consider where the Lord is most rightly and purely worshipped there the Devill is most busie to make Divisions sow the seeds of errour occasion scandals and offeâ—ces and the Lord in infinite wisdome seeth it good to have it so partly 1. That his power may appeare the more in preserving such a Church and society 2. That his wisdome may appeare the more in guiding such a Church 3. That his mercy may appeare the more in pardoning his People 4. Lastly that his justice may appeare the more in hardning those that do not love but hate his wayes 5. Such as fall into errours and loose walking after their entrance on this way of the Lord come not thereunto from their submitting to that way but from
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-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
Ephes 4.13 have been carried away from their former stedfastnes in the use of those pure Gospell ordinances and institutions and now live and walke up and downe the world as if Jesus Christ were Church-lesse the Saints Christ-lesse yea as if the barrel of Christs Meale and Cruse of his Oyle lockt up in his spirituall ordinances and administrations were altogether drawn dry and exhausted but that I might be a poore instrument in the hands of Christ to deliver such from their false wayes that are yet in Egyptian darknes reduce those to the Tents of the Shepherds that are gone from them where they may again as formerly enjoy their beloved Cant. 1.7.8 and be built up to a further enjoyment of his glory And thus beloved in the Lord you have a briefe discovery of what I have propounded to my selfe touching the method grounds and ends of this Treatise I have only a few things to request at your hands and then I shall dismisse you to the Treatise it selfe and commend both it and you to the blessing of Christ Now that which I have to request of you is this 1. That you would not receive with the left hand what is offered to you with the right but endeavour to put a candid and faire construction as in charity you are bound on the weak endeavours of him that had nothing in his eye but Christs honour and your and the whole Kingdomes welfare 2. In the reading of the following Treatise to take with you the helpe of the Spirit of truth who alone searcheth the deepe things of God 1 Cor. 2.10 and can enable us to judge of spirituall things spiritually If we plough with Christs heifer we shall understand his Riddles whereas if wee consult with flesh and blood in the things of God and measure divine mysteries by the wisdome of this world we shall be so farre from having our expectation answered as that we shall stumble and be offended at them 1 Cor. 1.18 to 26. and 2.14 3. When you meet with an any Scriptures and Arguments that are brought to cleare and confirme any point that you would vouchsafe to take in the whole and consider them together and not apart be cause what may be wanting in some may be made up in the rest For if there be but one or two a-amongst six or ten Texts of Scriptures or Arguments that are produced to prove the truth of any one point that are substantiall and to the purpose its sufficient though the rest are not so strong as if ten men were to lift a burthen together though the one halfe of them were but weake in comparison of the other yet if the worke be done t is sufficient we looke after no more 4. Where Scriptures alleadged do not expresly and in so many words speake out the truth of that they are produced for yet to remember if they do it by a sound and good consequence then that is sufficient as we may see in the practise of our Saviour when he would prove the truth of the resurrection to the Sadduces he doth it not by a Scripture that speakes expresly but only by sound consequence as Mat. 22 31 32. Mark 12.26 27. 5. Not to take offence at the short brief passing through particulars because I undertooke at first to give a draught or platforme only according to the Title of the Booke of the visible Church state which Jesus Christ hath instituted for the SAINTS to observe in the dayes of the New Testament Now in a busines of this nature understanding men will confesse that â—are pointing at truths is sufficient and therefore I purposely avoided the transcribing of most of the Scripture proofes that are cited in this Treatise 6. That wheresover I have been necessitaâ—ed to speake in any of the inferences drawn from the Propositions against those wayes and practises which do vary from what is laid down as the truth whether it be the way of absolute and hâ—gh classicall Presbyterie over the particular Churches and Congregations of believers or the way of re-baptizing or the way which is only for distinction sake styled The rigid Separation or way of living altogether without visible Ordinances and worship because of the defectivenes is in the administrators or above them in the Spirit as those that look upon the divine institutions of Christ but as shadowes or things indifferent or the way of fashioning the sacred orders and ordinances of Christs Church to the government of civill States and Common-wealths or any other mentioned in the following Treatise it hath not been in the least out of a spirit of contention against those that walk in those different wayes nor to disparage or undervalue their gifts graces with which they are endowed or to infringe their christian liberty by bringing their persons into trouble but in the discharge of my duty towards Christ and the giving occasion for a more cleare discovery of the truth professing my selfe as in the sight of God alwayes ready to performe any christian duty or office of love towards any of them whensoever I shall by providence be called thereunto 7. Lastly if any shall attempt the answering of it I shall in the Spirit of love request him that he would first of all sit downe and consider with himself seriously that whiles he thinks to strike at an errour he may do what in him lyes to wound the truth and so make worke for repentance T is not for me to boast in the least of what is published by so weake an instrument as my selfe but so much I have seen and observed from the first day of the Lords putting me upon it to the time of its publishing besides what I have found in the practise of it that I cannot but expect the truth therein held forth for the substance of it shal stand and take place notwithstanding all the Batteryes and blasts of opposers that shall come against it I know the age I am cast upon to beare witnes to those truths of Christ I have published cannot easily digest what is set before them and so I shall be exposed to the deepest censures that men of evil and perverse spirits who have only a forme of Godlines but deny the power of it in their walking can lay upon me but through infinite riches of mercy I have learnt in some measure to looke above them all and to cast my selfe and the worke I have published on him who is that Alsufficient God and faithfull Creator that is every way able to keepe that is committed to his charge in weldoing and to bring about his glorious ends 1 Pet. 4.19 by weake and contemptible meanes Thus having premised these few things I forbeare troubling you any further in this place having reserved a word of exhortation to you in the end of the Treatise only desiring the Father of mercies and God of all consolation to make the following Treatise effectuall for the bringing over of your
and upon her Assemblies a cloud and smoak by day and the shining of a flaming fire by night for upon all the glory shall be a defence Which place clearly speaks out to us not only the truth of this visible Church-state under the Gospell Calv. Maesc Oecolamp alii quamplurimi in loc but the excellent and glorious priviledges also that attend it alluding to Gods carefull protection over his Church in his going before them and carrying them through the waste and howling wildernes Deut. 32.9.10 4. That of Esay 9.6 7. And the government shall be upon his shoulders c. of the increase of his government and peace there shall be no end Vpon the throne of David and upon his Kingdome to order it and to establish it with judgement and justice from henceforth even forever By all which can be meant no other then the power of Iesus Christ extending it selfe both to internals and externals By the first he rules internally in the soules of men by grace and holines And by the second he rules externally the outward man with the inward in his visible worship and ordinances 5. That of Ezech. * Adnuncietur igitur his qui in Babylone sub Antichristo quanta futura gloria in Christi templo quaÌ„ nos gloriam expectamus quam caput multitudinis templum quam illustratum luce quam fundatum in petra quam ornatum doctoribus turribus quanta varietas auditorum qui tamen omnes ad cognitionem Dei contendent Oecolamp in loc 43.10 11. And if they be ashamed of all they have done shew them the forme of the house and the fashion thereof and the goings out thereof and the commings in thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and doe them Which Scripture looks to the times of the * Vid. Glâ—ss Philog Sac. vol. 3. p. 563 564. Gospell and dayes of Christ by whom the glory of the new Temple or spirituall Church of God should be erected and set up as Interpreters for the most part agree 6. Lastly though many more might be added take only that of the Prophet Zachary chap. 6.13 Even he speaking of Jesus Christ shall build the Temple of the Lord and he shall beare tbe glory and he shall sit and rule upon his throne Now it must of necessity be granted that the Prophet here understands the * Fuâ—t quidem Châ—istus ipse Templis quoad corpus quia in eo habitavit plenitudo divinitatis sed aedificatur Templum Deo Patri dum erexit ubique purum cultum superstitionibus in nibilum redactis dum nos consecravit etiam in regale sacerdotium Calv. in loc Church-work which the honour of was fit for none but Christ himselfe because none but Iesus Christ could bring to passe as I shall abundantly prove from the next particular 2. Come wee in the next place to the new Testament and there we shall find plentifull testimonies to this purpose I shall referre all for method sake to two heads 1. To what we find from Christ himselfe 2. To what we find to this purpose from his Apostles that succeeded him 1. Those Scriptures that respect Christ himselfe are of two sorts 1. Before his death as Math. 16 18 19. And I say unto thee that thou art Peter upon this rock will I build my Church the gates of Hell shall not prevaile against it and I will give unto thee the Keys of the Kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven Now this must be understood of the visible church-Church-state and order we are speaking to which the Saints enjoy here on earth because Christ did not give any power to Peter to bind in the world for the Kingdome of Christ is not of the world Ioh. 18.36 But by binding and loosing on earth must needs be understood the executing of the censures and ordinances of the visible Church of Christ on earth which is distinct from that Kingdome of glory in heaven So that of Math. 18.17 18. And if he shall neglect to heare them tell it to the Church But if he neglect to heare the Church let him be unto thee as an Heathen and a Publican Verily I say unto you whatsoever ye shall bind on earth shall c. Which place though there be some difference between the Classicall and Congregationall Divines whether by Die Ecclesiae be meant the classicall Presbytery or the Congregationall yet they both and all of all sorts agree in this that it is meant of the visible Church-state under the New Testament which is sâ—fficient for us in this place to have granted because it answers the end for which it is alleadged 2. After Christs resurrection when he had made a glorious conquest over all the powers of darknes and as the true Sampson the mighty one had carried away the gates i. e. all the powers of death and hell on his shoulders then by his own mouth he declares this truth as in Math. 28.18.19.20 And Iesus came and spake unto them saying All power is given unto me in heaven and in earth go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and so I am with you alway even to the end of the world This is so plain to the busines in hand that there needs no explaining of it And that of Act. 1.3 speaking to them of the things pertaining to the Kingdome of God In the next place we come to what we find delivered by the Apostles of Christ to whom he gave order to see his Will in this as well as other things fulfilled and whom he qualified in an extraordinary manner for the very purpose that it might be put into execution Now the Scriptures that hold this forth from the Apostles may be referred to two heads 1. To their own practise 2. To their declaring it to others 1. Their own practise as will appeare throughout the history of the Acts of the Apostles chap. 1. and chap. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship viz. Church fellowship and in breaking of bread and prayers and ver 46.47 so chapters 4 5 6 11 14 15 c. 2. Their declaring it to others wheresoever they went to gather and plant Churches and this I shall make out foure wayes 1. By instructing them in it Rom. 12.1 2 6 7 8. 1 Cor. 12.28 Ephes 4.11 12. Heb. 3.1 2 3 6. and 7.12 and 10.1 2. By pressing them to it as 1 Cor. 14. per totum Col. 2.6 7 8. and 2 Thes 2.15 and 3.4 6. 3. By praysing and commending them for it as 1 Cor. 11.2 Col. 2.5 4. By admonishing them
about it as the Apostle did Timothy 1 Tim. 6.14 and this he doth two wayes 1. Partly from feare of their being seduced 2 Cor. 11.2 3. 2. Partly that he might prevent their seducing Col. 2.4 18 19. and so much for Scripture 2. For examples We may reduce all to three heads 1. To what hath been 2. To what now is 3. To what shall be 1. To what hath been and so two wayes 1. To the Apostles times As the Churches of Corinth Rome Ierusalem Antioch 7. Churches of Asia the Churches of Iudea Macedonia Galatia 2. Next after the Apostles death which we find recorded in the works of â—useb Hist â—l l. 4. c. 22. â—6 â—r l 7. c. 26. â—t in pluriâ— suis opusc â—or in Epist â—b de habit â— â— Hom. 5. l. â— de morib â—es â—om li. 5. c. â— with many â—rs that have â—e collectâ—y Daneus â— other Moâ—e Authors â—eir systems â—ivinity Eusebius and other Ecclesiasticall writers and were in the dayes of Ignatius Iustin Martyr Ireneus Tertullian Origen Cyprian and others all which were under this visible Church order and politie wee speak of 2. What now is not only in this Kingdome but in New-England and other reformed Churches abroad in the world 3. What shall be and cannot be farre of when the Iewes shall be called and the fullnes of the Gentiles brought in which the Scriptures speake out abundantly 3. For reason and Argument to cleare this point I shall referre all to these six heads 1. Because it is agreeable to the Law of nature and nations for we find by experience that there is scarce in the whole world any Nation whether Turks Indians Romans but they have still had their externall and visible order of worship and government they have their Temples Priests Lawes Ordinances Sacrifices Ceremonies which they visibly observe and conforme themselves to the observation of Now doubtlesse Iesus Christ is not behind heathens in his Church and Kingdome 2. This is no other then is suitable to the practise of the Church of God in all ages and conditions before the comming of Christ 1. In Paradise before the fall of Adam there were two sacramentall trees the tree of life and the tree of knowledge of good and evill which were not simple trees but trees set a part by Gods appointment and divine institution as water in Baptisme c. 2. After the fall before the Law was given while the Church of God was in Families then they had externall worship sacrifices Priesthood first borne c. 3. When the Law was given in the wildernes there was an externall forme of worship and Ordinances suteable to their condition a moving Tabernacle c. and after the Israelites came into Canaan there was a fixed Temple at Ierusalem and a compleate forme of Worship in externals that God had prescribed to Moses and after revealed to David by the Spirit 1 Chron. 28.11.12.19 Answerable to which though in another kind Iesus Christ hath laid downe and given out to his Saints a platforme of Church order under the Gospell as the Apostle holds forth plainly in his Epistle to the Hebrewes as Heb. 7.12 where he shewes that the old Law will not serve a new order but we must have a new one and he proves thaâ— Moses and Aaron are met together in Christ For Christ is not only a Priest as Aaron but a law-giver as Moses and he did both their works a high Priest to succeed Aaron and an Apostle to succeed Moses as Heb. 3.1 Christ is Aaron in point of offering up sacrifice and Moses in point of prescribing lawes for holy worship With many other places 3. This Church order and sacred politie is most consonant to the Church of Christ as t is his visible Kingdome City House or Temple Now a visible Kingdome and House or City must have an order and government equivalent as all men grant * Ecclesia esâ— domus Dei ait Paulus 1 Tim. 3.15 atque in domâ— Dei nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confâ—fieri debet iâ— docet ideÌ„ Paâ—lus 1 Cor. 1â— 40. sed omni◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eâ— politia aliquâ— in ea opus eâ— ut decenter ordine omniâ— fiant gerâ—tur Daneus Eccles 4. It is requisite in reference to Christ himselfe the master of this house and King of this Kingdome in which the glory of his power wisdome and goodnes abundantly shines forth even to the amâ—zement of men and Angels 5. It is necessary in respect of the Saints fellowship and communion together in the worship and service of God 1. In respect of the exercise of their graces which cannot so well nor so conveniently and with that advantage to one another be performed as in this order as the Apostle holds forth in 1 Cor. 14. per totum For as it is in Civill society or Politie so it is in Ecclesiasticall Now in Civill Government that Politicall vertue that is in a man cannot be so wel exercised and managed in a confused multitude alone by himselfe as in a society So here these gifts and graces which Christ hath bestowed by his Spirit on the Saints cannot be so well exercised singly by themselves alone as when they are united together into a Church state and order as 2 Cor. 12.7 2. In respect of their enjoying the ordinances for its worth our serious knowledge and observation that the ordinances of Christ are not due to Christians meerly as Christians or Beleevers but to Beleevers as in a Church State for a Beleever is to come under a double consideration as a man is Now a man is considered two wayes either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as he is rationall or politicall that is as he is a man by himselfe or as he is joyned to some society or Corporation So a believer is to be lookt upon either as a believer or member of Christ singly by himselfe or as a member of some visible Church of Christ and in this latter sence only is he capable of enjoying fellowship with Christ in his visible ordinances and worship The reason is this because the same Christ that inwardly unites him by the Spirit and faith to himself doth outwardly also call him to his body the Church to worship and serve him in the use of his Ordinances 3. In respect of those many singular helps and encouragements that in this church-Church-state they enjoy as I shall hereafter in particular shew Which without it they are deprived of for a man cannot possibly be so happy alone as he is in company especially when that society proves a helpe not a hinderance to him as this doth we now speake of We find that in the very state of innocency God saw that it was not best for Adam to be alone now if society were good for man in a perfect state how much more then in an unperfect state as the Saints are now in whiles they
But in Christ there are none for in him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulnes and in him are hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all treasures of wisdome Col. 2.3 which cannot be said of the creature what they have is but a drop to his Ocean and that little they have is from him also 7. Lastly in râ—spect of the duration and perpetuity of it All other power is perishable uncertaine and fading The Monarchs of the world cannot say of their power and authority that it is everlastâ—ng as Jesus Châ—ist can 〈◊〉 Dan. 4.34 35. and Esay 9 6 7. Of the encrease of his government there is no end Now if Christ be so â—â—inently qualifyed for this worke no wonder if it be put altogether into his hands 3. Fâ—om Christ uâ—dertaking and perfoâ—ming it as in Mat. 16. and â—8 17 18. Mat. 28 19 20. Ioh. 20.21 Ephes 4.10 1â— 12. 1 Cor. 11.23 and 12.28 In whâ—câ— placâ—s we find a Church state appointed by Christ with offices officers gifts ordinances and government correspondent 4. From the Apostles their disclayming this power and authority professing their work was meerely a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery not a Lordship Act. 17. and that they were the servants not only of Christ but of the Churches also 2 Cor. 4 5. Rom. 15.31 and that they had no power or dominion over the faith or consciences of the people but helpers of their joy 2 Cor. 1. ult 5. From the insufficiency of all humane abilities to accomplish this worke which I shall make out three wayes 1. From want of wit and skill to do it 2. From want of a mind and will to do it 3. From want of power nd strength to do it 1. Men have no wit nor skill for this worke all the abilities of the creature are too low to reach such Mysteries as these what could Moses or David or Solomon do towards the building the visible Tabernacle and Temple of old with the ordinances of worship thereunto appertaining if God had not first made them acquainted with it by his Spirit So what could the Prophets and Apostles have done towards the building the living Temple of Chrâ—sts Church under the New Testament if Jesus Christ had not acquainted them with the order and manner of it from his owne mouth Who hath known the mind of the Lord 1 Cor. 2. ult Doubtlesse if Christ had left this work to the wit and discretion of men we should have had sorry Church worke Whence is it that there are so many divisions and differences amongst men in the world in the matters of Gods house and worship but this that men are darke and ignorant and not acquainted with the mind of Christ revealed in the word 2. As men have no wit nor skill for this busines so neither have they a mind and will to do it Looke we narrowly into the dispositions of men and we shall find how backward they are this wâ—y As the Apostle spake in his Epistle to the Church at Philippi Phil. 2.21 All seeke their owne but few the things of Iesus Christ men are so taken up with the building their owne houses that they care not what becomes of Gods house as those in the Prophet Haggaiâ—s Hag. â— 2 dayes every man said The time is not yet come to build the house of the Lord. And doubtlesse if Jesus Christ did not carry on the building of his temple further then men are disposed thereunto he might stay long enough for it We are all of us even the best of the Saints of Cranzius dispâ—sition and temper who answered Luther it were to be wishâ—d that such a work were done he spake to him about We could wish that Antichrist were down and Jâ—sus Christ exalted on his throne but where is the man that is of Luthers spirit in the things of God Christ and his Cause may sink for ought that men doe to put themselves forward in preserving and forwarding of it And if at any time men doe begin to set upon this worke doe we not see how soone they are discouraged and draw back and are ready to cease and give over as it was with those Jewes that God brought out of Babylon to Jerusalem after they had begun to build how long was it before they finished neere as many yeeres by computation in building the Temple as they had been in Babylon from the Temple There was little heart little stomach in them to this worke Yea though many of them were good men as well as great men every small threat of their adversaries was enough to make them cease building so that the Lord was faine to send Prophet after Prophet to them to spurre and excite them forward to their worke they were called unto And is it not so now in these dayes how long have we beene building Gods house what murmuring what repining what objections what excuses what carnall reasonings Every man is ready to say The time is not yet come and so sad consequences come of it and sadder yet are like to come I feare and all this I say for want of a will of a heart in Gods owne people to this worke And therefore without controversie this is a truth that further then Jesus Christ acts in us by his Spirit men have no mind to the work 3. From want of power and strength to doe it If men had skill and wit for the work yet so long as they want power how should they bring it to passe Now that men want power and strength for this worke is evident from hence 1. In that there are many and mighty enemies to be throwne downe when this Church-state is to be set up great and high Mountaines that must be made Plaines What a great mountaine was there of a Samaritan faction joyned with the power of the Persian Monarchy before Zerubbabel when he câ—me in the name of the Lord to build his house that had been laid waste And what a great mountaine is the Romane Empire and that Antichristian State which now opposeth and who shall be able to dry up th great river Euphrates Rev. 16.12 that the way of the Kings of the East may be prepared By which River some understand the Monarchy on which it borders which is the Turkish Empire Now this men cannot doe the stilling the rage of adversaries is beyond the power of men He that shakes the Nations when he comes to this worke Hag. 2.7 he onely can build this house amidst all those commotions and tumults that are made in the world against it This work is the work of a God and not a poore silly worme as Man is And therefore saith the Lord to Zerubbabel Zech. 4.6 Not by might nor by power but by my spirit And againe in Psal 2 6. Yet have I set my King upon my holy hill of Sion It is the work therefore of God and not of men If the Lord should leave this woâ—k to the
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-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
vary through their weakenes in some small circumstantialls about the worship of God among themselves yet so long as they hold the head and strive after the life and power of Godlines in their walking and submitt to Civill government they are to be protected because herein they do well and so come within the compasse of the Magistrates countenance encouragemenâ— and protection as Rom. 13.3 4. Esay 49.23 whereas on the contrary if they should be discouraged by denying them their liberty and exposing them to the rage and fury of malevolent spirits they should never enjoy the end of their prayers to God in the behalfe of the magistrate which is That they may under them lead a quiet and peaceable life in all godlines and honesty 1 Tim. 2.2 5. Lastly they are bound to the utmost of their strength and authority to uphold and maintaine those sacred Lawes and Ordinances of Christ given to the Saints in their purity power and liberty against all such as by force or fraud shall endeavour the extirpation and overthrow of them and this they are to doe these three wayes 1. By declaring openly against all such known and manifest errours that fight against Christ and his truth and are condemned in the Scripture 2. By restraining of all such exorbitant and apparant wicked practises whereby men do openly resist and make opposition against those precious wayes of the Lord and his people that are in the religious practise of them 3. By inflicting punishment on the persons of such as shall obstinately persist in their opposition and wil not take notice of the laws either of God or man to subject themselves unto them * Such as the Apostle stiles 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui â—ugum omâ— excutiunt taâ—quam ferae indomitae ad suâ— cupiditates eâ—plendas curreâ—tes Nam ex loâ— ille proprie dicitur qui refuâ—git subjici râ—cusatque pareâ— ac repagula omnia tâ—ansiliâ— Anton. Faâ—uâ— in loc these are evill doers Filii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui nullius sunt usus aut frugis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against Christ and God and so come within the compasse of justice to be executed on them otherwise the Magistrate should beare the Sword in vain which would be his sinne because he is appointed for the punishment of evill doers as well as the praise and encouragement of them that do well Rom 13.3 4. good and evill actions being the proper object of the Mag strates power Yet herein I desire I may not be mistaken as if I would have the civill Magistrate to proceed so farre in the inflicting of corporall punishment on the persons of men as the late Printed Paper entituled An Ordinance for the preventing and spreading of heresies c. would have him for I cannot see how â—he sentence of blood can be pronouncâ—d in the case of spirituall mentall evils as simple heresie or misbelieving any point of Christian faith where men are otherwise peaceable in the state And that t is not my judgement or the judgement of those that are called Independents alone I shall referre the Reader to M. Owen mentioned before in his Country Essay for the practise of Church government annexed to his excellent Sâ—rmon preached before the House of Commons Aprill 29 1646. p. 76. 77. 78. where he hath much to this purpose and to the purpose Iâ— would be seriously considered saith he upon a view of â—hâ— state and condition of Christians since their name was known in the world whether this doctrine of punishing errinâ— persons with death imprisonment banishment and the like â—â—der the name of heretiques hath not been as usefull and advantagâ—ous for error as truth Nay whether it hath not appeared the most pernicious invention that ever was broached In the first second and third Ages we heare little of it nothing for it something against it much afterwards against it in Austin and others Marlinus that famous French Bishop he shewes rejected the communion of a company of his associated Bishops because they had consented with Maximus the Emperour unto the death of the Priscilianists as vile heretiques as ever breathed I know the usuall pretences saith he such a thing is blasphemy but search the Scripture looke upon the definitions of Divines and by all mens consent you will find heresy in what head of Religion so ever it be and blasphemy properly so called to be exceedingly distant Let a blasphemer undergo the law of blasphemy but yet I thinke we cannot be too cautious how we place men in that damnable series calling heaven and earth to witnes the contrary Obj. To spread such errors will be destructive to soules Ans So are many things which yet are not punishable with forcible death let him that thinks so go kill Pagans and Mahumetans as such heresy is a canker but a spirirituall one let it be prevented by spirituall meanes cutting off mens heads is no proper remedy for it if State-physitians thinke otherwise and I may adde those that take themselves to be Church-physitians I say no more but that I am not of the Colledge This and a great deale more hath that judicious Author 3. A third sort of men that walke contrary to the former truth are such as not onely refuse to subscribe to the former truth in lifting up the Lord Jesus Christ as the sole orderer and instituter of this visible Church-state order and politie but quarrell with those of the Congregationall way for their forwardnes and faithfullnes in so doing nick-naming them Independents as if selfe and creature deniall and lifting up the name and authority of Iesus Christ in the forementioned things were blasphemy and to be numbred among one of the seven deadly sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed if such false accusers fierce ones despisers of them that are good as the Apostle cals them 2. Tim. 3.3 having a form of godlines but denying the power thereof v. 5. could justly lay to those of the Congregational way this lofty title of Independency proper only to the most high God as men turned in upon themselves regarding only themselves living to themselves depending on themselves their own wisdom understanding councell judgement and strength sleighting and rejecting him who is stiled Jam. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one Lawgiver who is able to save and to destroy it were another matter or else if it could be clearely evinced by any of the Congregationall mens words or writings opinions or practises in old England or new First that they do altogether exclude the advice and counsell of the servants of Christ in neighbour Churches when there is occasion for it or secondly That they refuse to be accountable for their actions unto those who shall in a faire and orderly way according to the rule of the Gospell in the name of Christ desire them Or thirdly deny appeales unto men as they will appeale to Christ in
33. The Temple is holy so are the Keyes the Tables of the Law the Seales Censures Officers Ordinances Noyes ut sup p. 6. all holy as Christ himselfe is that is the instituter of them When the Temple under the Law was to be built the materials of it were all hewne squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High-Priests breast-plate by twelve precious stones so the visible members are correspondent to the mysticall in outward appearance And there is great reason for it 1. Because Jesus Christ the King of his Church requires that all such as are profane and scandalous should not be admitted to but driven â—rom the holy things of his house Mat. 7.6 18.18 1 Cor. 5.5 7 13. Revel 2.20 and therefore no fit matter for this Church 2. Because such onely as are Saints can answer to those ends for which Christ hath instituted this Church Now these ends among others are these three 1. To performe spirituall worship and service to God and Jesus Christ their King 1 Pet. 2.9 2. For spirituall communion and fellowship as with Christ so one with another 1 Cor. 1.9 10.16.17 3. For mutuall edification and consolation as appeares in 1 Cor. 14.26 1 Thes 5.11 Now this is no work for drunkards swearers blasphemers ignorant and scandalous persons these serve to dishonour God and destroy his house and therefore not fit matter for his house 2. I call it a free society of Saints 2. Forma In this divisiâ— let there be the name of Christ and feare of God a gathering of Professors visible Saints men women of good knowledge and upâ—ight conversaâ—ion so holding â—orth their â—ommunion with Christ â—y their owne â—esire and voâ—untary consent â—nto one body â—nite themâ—elves Vide â—wens Counâ—y Eassy p. 60. embodyed and knit together in one by a voluntary consent to note the forme of this Church-state Now this uniting and embodying of the Saints together in Church fellowship may be cleered and made evident divers waies to us 1. From the severall Resemblances this Church hath with those things that hold forth neare union As 1. That of a house or building where the materials are not onely knit fast to the foundation but to one another Ephes 2.22 2. That of a Temple 1 Cor. 3.17 alluding to the Temple under the Law where the stones were so knit together that it seemed to the eye of the beholder as one entire substance 3. That of a naturall body 1 Cor. 12.27 Col. 3.15 4. That of a fraternity or brotherhood 1 Pet. 2.17 compared with Chap. 5.2 13. Zech. 11.14 5. That of an Army with banners Cant. 6.4 6. That of a City compact Psal 122.3 7. That of a golden candlestick in which the shaft and branches are closely knit together in one Rev. 1.12 20. 8. That of the Tent and Tabernacle which the Lord built for himselfe to dwell among his people and filled and sanctified with his glorious presence Exod. 25. Revel 21.3 Now the materials of the Tabernacle were so coupled and united together with loops and catches that they were but one Tabernacle and so the Saints in Church fellowship 9. Lastly that of the joyning together of severall graines of corne into one loafe or bread 1 Cor. 10.17 Secondly from the severall words the holy Ghost useth to hold forth this in the Scriptures â—ide Leigh in â—is Critic Sac. â— verbum 1. That of Ephes 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the injoynting of the Saints 2. That of Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set such an one in joynt againe 3. That of 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knitting together in one 4. That of Eph. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when materials of a house are put one within another 5. That of Col. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to descend one to another as men that are knit together in the same judgement ver 19. 6. That of Acts 2.1 and 5.13 and 9.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c the word signifies to glew things together that are unjoynted and at a distance one from the other 7. That of Jer. 50.5 Come let us joyne our selves to the Lord c. where the Hebrew word to joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutuo dedit accepit item adhaesit So Zech. 2.11 Many nations shall be joyned to the Lord in that day that is they shall mutuall give themselves to the Lord with the consent of one another For iâ— the same worâ— with the forme signifies mutually to give our selves that is with the knowledge and consent one of another as Avenarius and others viz. Pagnine Sheindler and Buztorph observe Thirdly from sound reason 1. Because the godly without this embodying are not a Chuâ—ch properly but a casuall loose company under great disorder and confusion as a heap of stones thrown together without any further distinction 2. Because without this there cannot be that beauty shining forth in the Saints and Ordinances for what are a company of choise materials which are fit for a building so long as they lie loose one from another T is with the Saints united as Philosophers speake of the Via lactea or milky way in the heavens they yeeld forth a glorious lustre and precious light above what they are single by themselves 3. Because without this the Saints lose not their beauty onely but their strength also both defensive and offensive 1. Defensive for by their knitting together they are able to make far more resistance against the common adversaries of their peace then when they are single and by themselves Vis unita fortior A bundle of Arrowes together are not easily broken but taken asunder and they are easily snapt to pieces So here 2. Offensive for hereby they are the better able to prevail with God against those that annoy and hurt them for the Saints thus together wrastling with God they do offer a kind of holy violence to his sacred Majesty and obtaine their requests speedily in Christ As the heat of the Sunne when the beames thereof meet together in a burning-glasse is greatly strengthened so it is with the prayers of the Saints met thus together they prevaile much with the strong God Act. 12.5 4. Because without this knitting together in one the Saints cannot so well discharge and performe those mutuall duties Christ hath called them unto as watching over one anothers soules reproving an offending brother telling the Church in case of not hearing and receiving admonition and such like For where there is no engagement there men are subject to neglect duty as we find by sad experience â— Finis 3. I say to worship God to note one chiefe end for which Jesus Christ hath instituted this Church state not the whole end for there are divers ends of this institution but this is the chief end that so
them overseers should go to and fro speaking of matters that were carried from their own church to others 4. It occasions tyrannie and oppression to the free born Subjects of Christs Kingdome domineering over their consciences not suffering them to enjoy their liberty in Church or State unlesse they will subscribe to their dictates and be of their judgement as he that runnes may read in their late published and printed Petitions c. The right garbe and straine of Antichrist that man of sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in Rev. 13.17 that will not suffer any man to buy or sell unlesse he have the marke or the name of the Beast or the number of his name and of that Gyant M. Burroughs speaks of in his Heart divisions p. 55. who laid upon a Bed all he tooke and those who were too long he cut them even with his Bed and such as were too short he stretched them out to the length of it and this verrily saith he is cruelty 5. It puts men upon inevitable temptations of wresting the Scriptures and applying them to another and cleane contrary sence then God appointed them for e. g. to make them speake out that there is a patterne of diverse single Congregations in one church and of a Presbyteriall government in common over these single Congregations That differences in matters of opinion are not to be suffered though in things not destructive to Church or State that men are to be driven from their errors Cogendo non persuadendo by compulsion c. when the Scriptures are directly against these things 6. It puts a stop in the way of knowledge stinting and straitning if not stifling mens gifts and abilities in searching out divine truths and the great mysterie which that Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—phes 3.10 that manifold wisdome of God having such variety in it as is able to exercise the strongest abilities even of Angels themselves to search into and make discoveries of Now saith this Classicall Government Thus far you must goe and no farther This is the judgement of the Church of England and the Assembly and Presbyterie in their severall Classes have subscribed to it touching the knowledge of God and the way of his Worship and Government in the Church and no man is to vary or differ from it nor call it into question without running the hazard of his precious liberty c. 7. It makes men to build their observation of and practicing obedience to the Divine Lawes Institutions and Ordinances of Christ upon the principles of humane wisdome and policie yea the meere wills and commandements of men For Ministers must not preach nor administer in the holy things of God to their people neither must the Saints beleeve or practice further then shall the Classis shall judge to be sound and orthodox and give their consent to and approbation of and are these things of God 8. Lastly it so genders to bondage and begets in the best men such a Diatrophes-like spirit 〈◊〉 Epist of â—oh 9 10. a spirit of pride and bitternesse against the Brethren like the Prelates chaire that infected the most pious soules and ablest Preachers that sate downe in it as we could instance in many Yea it so mingles with the world and introduceth such formality if not worse in the worship and service of God that I cannot but belevee and expect the Lord Jesus root it up as he did the Prelacy the difference between them being more in name then nature shew then substance â—he 4. Infeâ—nce from the â—â—oposition 4. From what hath formerly been said touching the nature and priviledge of a particular society of Saints united together as the true and proper visible Church of Christ now under the Gospel The constitution of the Parish Churches in England must of necessity be found faulty and their originall to be from beneath and not from above from men and not from God and therefore not so much to be pleaded for and defended as true visible Churches of Christ as they are by the Presbyters in the Preface of their Jus Divinum Reg. eccles 1. For first of all how doe they answer to this Church we have spoken of in this chapter in respect of the efficient cause and institutâ—r of it scil Jesus Christ when their originall is from men Now that this is a truth is evident from the first founding of them which appeares to be from Dyonisius Bishop of Rome which first ordained Diocesan Churches as Platina observeth of him and in England by one Honorius Bishop of Cant. as Master Saltmarsh hath lately observed out of Master Selden De decimis So Polydor Virgil De invent rerum li. 4. c. 9. And t is no other then what M. * Reas for Râ—formation p 28 29. Jacob hath long since noted from M. Hooker in his Ecclesiasticall Politie and Doctor Tooker both Prelaticall men who affirme the distinction of parishes to be a meere positive law and not jure divino i. e. by Divine right And I find the like in that famous learned man Master Paul Baynes his Dioc. Tryall p. 12. whose words are these A Parishionall Church may be considered 1. Materially and 2. Formally 1. Materially as it is a Church within such locall bounds the members of which dwell contiguously one bordâ—ring upon the other Now saith he this God instituted not for it is accidentall to the Church If a parishionall Church in London should dwell as the Dutch doe one far enough from the other while the same Beleevers were united with the same Governours the Church were not changed though the place were altered which is worth observation against such as cry out against the Independent Churches because the members of them dwell not contiguously one bordering upon the other though in point of convenience not of absoulte necessity we judge it fit that Members of Churches should dwell as neere together as their occasions and callings will give leave 2. Formally for a multitude which do in manner of a parish ordinarily congregate Now saith he such Churches and such onely we say God erected To this purpose M. Owen also in his Country Essay for Church-government answering this Objection By this means parishes will be unchurched saith 1. If by Churches you understand such entire societies of Christians as have all Church power both according to right and exercise in and among themselves as Independents speak of Congregations then they were never churched by any 2. If onely civill divisions of men that may conveniently be taught by one Pastor and ruled by Elders whereof some may be fit to partake of the Ordinances some not as the Presbyterians esteeme them then c. So that here is no other then an humane constitution allowed of to the parish Churches in England 2. How doe these Parish Churches in England answer to the former true visible Church of Christ under the Gospell in respect
carelessnes of those that were set over the Field to keepe it Mat. 13.39 So that if they be in the church he hath no hand in it t is not by his allowance much lesse his appointment and ordination and therefore to make this more cleare I adde this 2. reason that if Jesus Christ never ordained that wicked men should be matter of his house stones in his building because if this should be true then all those commands of Christ for casting them out of his church when they are discovered to be in should be void to no purpose for if that wicked men which are the Tares be the true matter of a church of the true constitution of a visible Church then they are to be let alone not cast out lest in so doing we destroy the church sin against the commandement of Christ So that notwithstanding what is said for the matter of the parish churches we see they cannot be found to be according to the first constitution of the Gospell and I feare those that go about to set up a new building of Reformation upon this rotten foundation will find in a short time that all they do will fall about their own eares 3. Again it may be further demanded how these parish-churches do answer to the church we have formerly spoken of in respect of their union and knitting together by a free and voluntary consent which is the forme of a true visible church of Christ hath there ever been such a knitting and combination of the Officers and Members in an holy and unanimous consent and agreement to walke together as we have formerly shewed according to the rule of Christ in the Gospell c. Is not the contrary evident For 1. Have not those parishes been time out of mind under one visible Antichristian church-government and rule for the outward worship of God and dispensation of Ordinances 2. Have not Prelates and Patrons imposed preachers over those parishes without yea many times against the approbation and consent of the People 3. Have not the godly with the wicked in those parishes been alwayes mixed together in the ordinances and worship of God making up one church frame and constitution without any separation 4. Hath not co-habitation and comming within the bounds and precincts of a parish been sufficient to make a person a member of the Church in their sence though never so notorious a liver so he be not poor and through his charge of children burthensome to the parish never enquiring whether he be capable of communion with Christ and his Saints in the enjoyment of the Ordinances 5. Wherefore else is it that now in these times of greater light and liberty that many of our Presbyterian bretheren do beginne to gather the godly in their parishes into a body of themselves separating the precious from the vile in a way of acknowledging what worke of grace the Lord hath wrought in them of which there would I conceive be no need if they were already united and embodyed together 4. Lastly to speake nothing of the rule by which they walke in the worship of God it may be demanded how these parish Churches do answer to the pattern before set down according to the Gospell in point of Discipline and government do they enjoy the priviledges of church power within themselves without subordination to others Have they not generally to this day been without it standing formerly under the authority of the Lord Bishops and their Courts that used them at their pleasure and led them captive to their wills Did not both Priest and people dance after their pipe And if the classicall government do now take place is it not to be feared that they will be poore soules In statu quo priùs under as great bondage if not greater then before But for that we leave it till time the discoverer of all things make the truth known in this particular 5. Another inference from the former position is this to shew how great the sinne is of those that are called Seekers that have been professed members of such a particular church of Saints rightly constituted according to the order of the Gospell but now have left it denying any such church or churches and Ministery to be and so have left all communion with Christ and his Saints in the ordinances of his worship expecting a Ministery accompanied with the gifts of Miracles as in the Apostles dayes But such men do not see how much Sathan hath blinded their eyes I shall speake more largely and directly to them in the fourth chapter of this Treatise 6. Then it will follow in the last place that the bretheren of the congregational way are not guilty of all those foule crimes of errour heresie blasphemyes and of making schismes and rents in the church of Christ as they are accused by the tongues and pennes both of Preachers and professors in the Presbyterian way for the judicious Reader may see by what hath been already and is yet further to be laid downe that those that walke in this Separated church-Church-state from the world do not swerve from the way of the Lord which he himselfe hath instituted and commanded nor from the judgement and practise of those that have been some of the famous lights that have shined in this Kingdome and therefore after all those former aspersions have been laid and cast upon them they will be found in the truth and God will make their enemies ashamed that ever they should write such volumnes and waste so many precious houres to oppose and vex their righteous soules for Magna est veritas et praevalebit CHAP. III. That the severall administrations of this Church-state especially for Seales and Censures are now in these dayes since the death of the Apostles and extraordinary Church-officers and governours limited to and bounded within every particular Church the Officers of one Congregation may not ordinarily in common as the Apostles did administer the Seales and Censures that belongs to another Congregation Now the truth of this I shall endeavour to make out in these ten following Conclusions 1. THat all Ministeriall power for administration of Seales and execution of Church censures was first given in commission to the Apostles only as these Scriptures hold forth Mat. 20.19 Joh. 20.21 22 23. 1 Cor. 11.23 And therefore we read oftentimes of Peters baptising Cornelius and others Acts 10. and Pauls excommunicating of Alexander 1 Tim. 1.20 and such like acts of theirs which they did by themselves alone as the first Subjects of this executive Church-power 2. That these Apostles were immediately called and extraordinarily gifted by Christ for this worke and employment of their Ministery Joh. 20.21 22. Gal. 1.1 Act. 2.4 1 Cor. 12. 3. That these extraordinary officers were only Protempore and so were the last as well as the first subject of this power and authority so that when they dyed their extraordinary call and commission together with their
extraordinary gifts for the discharge of it dyed with them as may be gathered from Asts 20.29 and experience hath manifested soon after their decease 4. That Jesus Christ the Head and King of his Church in admirable wisdome ordained such to succeed them which should though they were not so extraordinarily called and qualifyed accomplish and effect that great worke of gathering and perfecting the Saints which are his body the Church as is evident from Eph. 4.11 12. 1 Cor. 12.28 Rom. 12.7 8. 5. That these kind of ordinary officers as Pastors and Teachers were in the very times of the Apostles and by the Apostles themselves with the consent of the people begunne to be chosen and setled in particular Churches and Congregations as appeares from Act. 14.23 and 20.28 and appointed to be perpetuall and continue in the Churches of Christ to his comming again Ephes 4.13 6. That these ordinary officers were charged by the Apostles to looke to their owne flocks over which the holy Ghost had made them overseers as Act. 20.28 and 1 Pet. 5.2 and the People also to obey them and submit themselves to them as Heb 13.17 that notable place of 1 Thes 5.12 where he shewes how that Church should know them that were over them in the Lord and did labour amongst them and admonish them and how highly they should account of them for their workes sake ver 13. In which Scripture he excellently and clearely holds forth the truth of the Proposition in hand by discovering that speciall relation was between those officers and the members of that Church three times in one verse which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are over you and then againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admonish you where we see the Apostle still keepes himselfe to the Pronoune Rolative Vos vos you you not others so much as you viz. members of that particular Church to whom these Pastors and Teachers were related 7. That these Pastors and Teachers did obey for the most part this charge and command of the Apostles as we see in the former instance neither can we read that the officers of one particular Church did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is play the Bishops in other mens Diocesses they did not administer the Seales and censures out of their own Churches they might preach and pray in other Churches beside their own but not administer Seales and censures the reason is because there is a greater liberty allowed by Christ in the one then in the other 8. That the office of a Pastor and Teacher is founded in the relation that is between the Church and the officer or officers thereof now the Church under the Gospell to which these officers doe belong is not Universall and Nationall or Diocesan as we in the former Chapter made manifest but congregationall only viz. such a company of believers as can meet together to worship God in one place and therefore the execution of their office cannot be universall but limited to the congregation to which they belong especially in the administration of the Seales and Censures 9. That no such Officer as Pastor c. can require from any other Church or Congregation besides his own to which he belongs and over which the holy Ghost hath made him overseer that respect maintenance and obedience which is due from people to officers as appeares from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 1 Thes 5.12 13. Neither stand they charged with giving account for the soules of any other then those are committed to them in that particular Church where they are called nor can any other then those of their particular Church challenge from them the watching over their soules and dispensing to them the Ordinances of Christ This is cleare and evident in nature and civill government of States and Families one State cannot be charged with the government of another nor one master of a Family with the rule of another but as nature hath ordained one to one Arist so Christ hath ordained in his Church to each congregation their proper Pastors and overseers and they that know what belongs to the worke will not complain they have not enough to go through and answer for as I noted before 10. That no such Pastor and Teacher lawfully called to a particular Church and charge of soules may easily translate himselfe from such a Church to another but attend on that office and worke he is called unto notwithstanding many hardships he meets with the reason is because evâ—ry man in every place and calling is to strive to continue and abide with God in it and to attend that work God hath called him unto and not out of covetuousnes or distrustfullnes as it is with many get more worke into their hands then they can with a good conscience discharge And though the testimony of the learned doth not in the least adde any worth or weight to the Scripture yet because many men think nothing is authenticall that hath not evidence from learned men I will adde the judgement of two among many famous writers M. Calvin of Geneva and M. Baines of England 1. M. Calvin I shall only quote that in his Institutions lib. 4. cap. 3. sect 7. The words translated are these he having spoken of what helps a Minister of one Church may afford to another by way of councell in any darke and difficult matter he presently addes But for as much as for the keeping of the Peace of the Church this politie is necessary that there be set forth to every man what he should doe lest all be confusedly dis-ordered runne about without calling or rashly runne all together into one place and lest such as are more carefull for their own commodity then for the edification of the Church should at their own will leave their churches vacant this ordering ought commonly to be kept so neer as may be that every man contented with his own bounds should not breake into another mans charge And this is no invention of man but the ordinance of God himselfe For we read saith he that Paul and Barnabas made Presbyters or Ministers in all the churches of Lystra Iconium and Antioch Act. 14.22 33. and Paul commands Tytus that he ordain Elders in every towne Tit. 1.5 elsewhere he mentioneth the Bishops which were at Philippi Phil. 1.1 and Archippus the Bishop of Coloss Col. 4.17 and there remaineth a famous Sermon of his which he made to the Elders of the Church of Ephesus Act. 20.28 whosoever therefore shall take upon him saith he the government and charge of the Church let him know that he is bound to this law of Gods calling And so goes on in his discourse to this purpose 2. M. Baines in his exposition of the Epistle to the Ephesians Cap. 3. ver 2. p. 350 351 352. where he is large to this purpose I shall give you but a taste of what is more fully to
grace and helps of faith and love and repentance and obedience to the truth of Church-fellowship is without controversie Eph. 4.12 13. but not of the former And the Apostle makes it cleere in Heb. 2.3 4. that the chief end of gifts of Miracles was to confirme the Gospel of Christ then sent forth to be preached which now needs not for as M. Thomas Goodwin lately in one of his Lectures on the Ephesians shewed common education serves so farre now as Miracles did of old which were not to begin a saving justifying faith for that was the office of the Word but to make men to attend the Word which now education doth and therefore there is no such need of a Ministery with Miracles 4. Doth not the Scripture abundantly shew us that working of Miracles may be in a false Ministery as Marke 13.22 2 Thes 2.9 10. Rev. 13.13 14 Rev. 16.14 and 19.20 and in such as Christ will not owne for his at the last day as Matth. 7.22 23. 5. Doth not such an opinion as this of requiring gifts of working Miracles in those that are called and sent to preach and administer ordinances bring a great disparagement on the truth it selfe for if it be not able to make it selfe evident without Miracles is it not a great Argument of its weaknes and insufficiency whereas it s farre otherwise with the truth as Ephes 5.13 6. Doth not this opinion directly crosse and contradict that of our Saviour Joh. 16.8 and derogate from the authority and power of the Spirit for there he tels us that its the office of the Spirit to convince the world of sinne of righteousnes and judgement now to say that this worke cannot be done unlesse there be Miracles wrought by men that are the Spirits instruments what is this but to derogate from the Spirit and to make the efficacy of the Ministery to depend more upon the externall working of Miracles then upon the internall working of the Spirit whereas the greatest Miracles that ever were wrought by the Apostles or others can never prevaile to gaine the hearts of wretched sinners to the embracing of the truth nor convince them of sin righteousnesse and judgement if the Spirits presence be wanting and therefore many times wee find amongst the Jewes that notwithstanding all the Miracles that Christ himselfe and his Apostles wrought before them they continued obstinate and hardned in their sinnes so that the efficacy of the meanes depends on the Spirit and if so then there is no such necessity for working of Miracles to convince men of the truth for be the externall meanes or instrument weake or strong it matters not so the Spirit employ it and commonly we find it to be true by experience that the weaker the secondary cause or meanes is the more glorious doth the power of the Spirit appeare according to 1 Cor. 1.26 27 28 29. 7. Lastly what greater miracles can there be wrought by men to evince the truth of their calling then by casting out of the Devill from men and womens soules and consciences and the opening of the eyes of their understanding Act. 26.1 John 5. â— the raising of them from the death of sin the healing and sanctifying of their corrupt natures c. by the power of the Spirit All which are far greater Miracles then corporall dispossession healing of mens bodies opening of their bodily eyes c. and the power of Christ appeares far greater in working of these Miracles then in all other miracles whatsoever and of these kind of miracles I conceive that Scripture is to be understood Joh. 14 12. where Christ promiseth that his Disciples after he was ascended to the Father should by the power of the Spirit doe greater works then those himselfe wrought which I suppose he understands of those spirituall works of wonder that I have formerly mentioned in the raising poore soules out of the grave of sinne opening the eyes of their blind and dark understandings c. The truth of the Proposition being thus cleared I now come to some inferences 1. In the first place it will cleerly follow that those men are mightily mistaken and out of the way that stick not to affirme that the Church-state and order of Government thereunto correspondent which Jesus Christ hath instituted is mutable and ought to be suited according to the Lawes and Government of particular States and Kingdomes as if the Churches of Christ in the Primitive times had a mixt government and administration of the Ordinances according to the lawes and customes of the countryes As for example the Church of Christ in Asia had one way of government the Churches in Galatia another way of order and government and the Churches in Judea another Whereas the Scripture affirmes the cleane contrary scil that Jesus Christ hath left but one order of Church state and politie for all his Churches to observe and make use of which as I have shewed in the essentials of it is unchangeable and to be observed and kept to the appearing of Jesus Christ the author and instituter of it 1 Tim. 6.13 14. and therefore what the Apostle ordained in one Church he did in all as 1 Cor. 7.17 And this is the judgement of learned Whitaker against Duraeus and Cartwright against Whitgift who handles this point very largely in his second Reply his words are these Thus saith he to Whitgift where the Christian Magistrate is given of God to keep the order which God hath set in his Church you bring him in as a breaker and changer of the order which God hath appointed by his holy Apostles But the godly Christian Magistrates may understand that as neither our Saviour Christ nor any wise and well instructed Ministery under him will meddle with any order or forme of Common wealth lawfully instituted of them for the better government of their people but leave them as they find them So they ought to leave whole and untouched that order that Jesus Christ hath placed in his Church And as the Author saith truly in another place that Christ came not to overthrow civill governments even so he saith it is as true that God sendeth not Kings to overthrow Church Government planted by Christ and his Apostles Yea so much more absurd is this latter then the first by how much they ought to have more firmity which were set downe by the Lord himself then which were by men For what sonne of Adam shall presume to alter that order which the Lord himselfe from heaven hath set c. And therefore certainly Iesus Christ will give such men but little thanks another day for their endeavour to make his Institutions as a nose of waxe to be altered and changed to whatsoever forme and fashion men shall please in every Civill State and Kingdome on earth 2. But I shall passe from such Formalists and Time-servers to another sort of men who although they allow not of an alteration of Christs Institutions and Ordinances
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.
2.37.41 But it is otherwise with false Antichristian church-states they force men to the faith and use of church ordinances the meanes they use are externall by power and policy allurements or threatning the Foxes Skinne or the Lyons Paw the noyse of Axes and Hammers are heard in the building of their churches so that let persons be what they will have they conscience or no conscience knowledge or no knowledge they must come in and subject to their power and authority as is the practise of Antichrist Rev. 12.15.16 17. and thus they make whole Nations christians and churches though false ones suddenly and in a day 4. The Lawes and ordinances by which this true Gospell church state is ordered and governed and the manner how they are administred 1. The Lawes and ordinances by which this Gospell Church-state is ordered and governed Now these are none other but divine institutions such as Christ gave in commission to his Apostles to teach those that they converted and made disciples by the preaching of the word to observe Mat. 28.20 Teaching them to observe all that I have commanded you and therefore saith the Apostle that which I received of the Lord that I deliver unto you 1 Cor. 11.23 but it s otherwise with all false church-states the lawes by which they are ordered and governed are not simply divine and fetcht from the unerring rule of Gods word but from unwritten Traditions from the Cannons and constitutions of men carnall ordinances of the creature not of Christs appointment 2. The manner how these divine Lawes and ordinances of Christ are executed and administred in this Gospell church-state Now This is done by way of instruction exhortation comfort reproofe and correction in all meekenes gentlenes long suffering and forbearance using the Keyes of this Kingdome of Christ not in a Lordly and Majesteriall way but in all humblenes and feare as Christ himselfe the author of them whose way of dealing with men was in all gentlenes and love and by this rule he hath charged all the officers of his Kingdome to walke towards his Saints that are his Subjects which have as great right in him as those he hath made rulers over them for in him they are all but fellow-servants bretheren the vid Duries Sermon before â—he Ho. House of Commons ut supra p. 41. meanest of them as M. Dury hath observed in his Serm. before cited in case of any offence may call the greatest though he were an Apostle yea the chiefest of the Apostles to an account as we see it fell out in Act. 11. But t is not so in other church-states that are not according to the order of the Gospell for usually they deale with the soules of men as with vid Duries Sermon ut supra p. 40. Beasts in a meere arbitrary way and manner binding men to do all they command them Volens nolens let conscience be for it or against it requiring no more then a meere implicite faith ignorantly to obey only because commanded as a horse turneth this or that way because he that rides him drawes the bridle to this or that hand having no respect to reason or conscience and herein indeed as the same M. Dury in his Sermon saith The great whore of Babylon the mother of fornication hath out-stript all the rest of the earth in policy and shewed to all the Kings of the earth the depth of the mysterie of iniquity in this kind of government so that they have drunke out of the cup of her fornications and their States-men have committed adultery with her 5. The Power and Priviledge with which this Church-state of Christs instituting is invested This holds forth the beauty of it here none are higher and greater then other or standing in subjection and subordination one to another but are all alike in jurisdiction and authority as I have proved before in the second Chapter all Sister churches all golden Candlesticks all fellow servants and brethren seeking the welfare and happinesse one of another having thrones of judgement set up within every one of them and whole Christ to be their King Priest and Prophet by and from whom they enjoy all his power and promises all his sacred Lawes and ordinances to rule and govern them to quicken comfort and establish them in the truth but it s farre otherwise with those church-states that are not of Christs constituting and framing for all their power and priviledge is lockt up within the compasse of the Cleargy that ingrosse all the power to themselves and among themselves for they make themselves the prime subject of all church-power and authority are a distinct body of themselves from the people they call the Layety hereupon having all power in themselves they have all Lawes Ordinances and administrations in themselves be they divine or humane and can adde or detract as they please the congregations under them being meerely passive further then their authority and injunctions act them which is little lesse then meere slavery and bondage altogether unbeseeming the free Denizons of Sion 6. Lastly The sacred ends for which this Gospell church-state was ordained And they are these two 1. The exaltation of the great God and our Saviour Jesus Christ for here his name is great Psal 76.1 2 3. Esay 12.4 5 6. here he is greatly feared and reverenced as Psal 89.7 Here his noble acts are declared and his praise set forth Psal 149.1 Ephes 3. ult In this true Gospell church-state the eternall God enjoyes the perfection of his Saints his service by them in this state being far more eminent rich and noble then when performed singly and by themselves alone as Rom. 16.6 That ye may with one mind and one mouth glorify God 2. The bringing of the Saints into nearer fellowship with God and Jesus Christ 1 Cor. 1.9 2 Cor. 6.16 1 Joh. 1.3 both which are not carnall but spirituall ends wheras the ends of a false church-state are carnall not spirituall more selfe then Christ is aymed at by those that are the founders of it viz. their own greatnes power and dominion their own pleasure ease profit to have all in subjection to them not to Christ so they may have an absolute being of themselves and have all things in Subjection to them without controll for naturally all false and Antichristian government reacheth to this and are the only Independants as they use the word that 's all they care for or looke after as we saw in the Prelates of late and are like to see in their successors if the God of all mercy and grace prevent not 10. In the tenth place 10. Motivâ— Without thâ— the worke of Reformaâ— will be to 〈◊〉 purpose this should move the Saints to this excellent worke because till they do come out from the wicked and separate themselves and fall upon the practise of this Church-fellowship they will not only by their continuance amonst them endanger themselves by partaking
want of good principles and sound hearts at the first If their ends had been good at first and their hearts upright they had never gone out to crooked wayes of their own or others but as the Apostle saith 1 Joh. 2.19 They went out from us because they were not of us so such as fall away from the truth to the embracing damnable heresies do therefore fall away because they were never properly of the truth certainly when men venture on the pure and sound wayes of God with unsound and base ends the Lord justly suffers them to fall such as have not the glory of God but themselves in their eye the Lord shall in just judgement lead such forth with the workers of iniquity Psal 125. last verse 6. Though this way of the Lord may have such evill weeds to grow up in it yet it doth not allow of them but labours either the reforming or casting of them out when they are discovered as a sound Constitution doth those distempers it lyes under as Mat. 18.11 1 Cor. 4.4 5. 2 Thes 3.6.14 Rev. 2. and as a learned Author saith What flaming Sword is there in the hand of a classicall Presbytery to keep men out of errours which may not be in a congregation In one Congregation there may be as many Presbyters as from many Congregations make a Classis and why then may they not do the selfe same acts their offices office is the same therefore the promise of assistance is the same and if the councell and advice of other neighbour Churches be required a Congregation may have that as well Anatomist Anatomised p. â—0 and perhaps sooner then a Classis can which must stay for a Provinciall Synod 7. Lastly let it be considered that there have been as the former Author observes as great defections both of Ministers and people unto errours under Presbyteriall Government as under any other as is cleare in the Low Countryes where so many Ministers and People have turned Arminians Papists Socinians greater errours then the denyall of Paedobaptisme and yet those of the Presbyterian way here are not free of that as is well known besides other evils of more dangerous consequence as might be named Impediment 6 6. Another impediment why the godly do not enter on this way of the Gospell is because they sâ—y this way cryes up toleration for all sorts of Religion and liberty of mens consciences and so every man may do as he list and what confusion and destruction will this soon produce in Church and state For the removall of this impediment let these few things be considered 1. That this is a great untruth and so nothing but a slander and an evill report that some evill Spyes give out upon the view they have taken of this holy Lâ—nd from some base private ends its much to be feared of their own which the Searcher of all hearts will in due time reveale and discover And that it is so is evident from the workes of some of no mean abilities for learning and godlines that have been in the Congregationall way 1. That late precious servant of Iesus Christ M. Ier. Burroughs who was eminent for his Gospell annointings in his Heart Divisions chap. 7. pag. 41. where he spends most of that chapter to this purpose pag. 42 43 44. and at last towards the end of the chapter pag. 45. he hath these following words And consider now my bretheren whether the Congregationall way be such as if it be suffered there will be no helpe to reduce an erring or hereticall church but all Religions Arianisme Mahumetisme any thing must be suffered Surely men do not deale fairely in raysing such mighty accusations upon such poore and weake grounds This great aspersion and huge out-cry that these men would have all Religions suffered and in their way there is no helpe against any hereticall Congregations moulders and vanishes away before you So likewise in his Sermon before the House of Lords November 26. 1645. pag. 45. where speaking to them excellently in the behalfe of the Saints that have been faithfull to them in the trust committed to their charge though they could not come up fully in some things to them they have published to the world and therefore desires them not to listen to any who should whisper such suggestions or vent such things as tend to he exasperating of their spirits against those deare servants of Christ he hath these words There is a great out-cry against the Toleration of all Religions and we are willing to joyne against such a tolleration But that which fils the mouthes of many in this is the heate of their spirits against those that differ from them in any thing that they might with the more strength be able by this to strike at them suffer not your power to be abused to serve mens designes be faithfull with God encourage those that feare him and God will take care of your honours c. 2. Master Thomas Goodwin of whose worth without flattery speake it the Kingdome is not ignorant in that notable Sermon of his before the honourable House of Commons called The great Interest of States and Kingdomes p. 53. where pressing that Honourable House to looke well to their interest meaning the Saints that are in England to maintaine and preserve them and make provision for them as they meant to preserve the Kingdome he hath these words to our purpose If any man thinke I am a pleading for a liberty of all opinions of what nature and how grosse soever I humbly desire them to remember that I only plead for Saints and I I answer plainly the Saints they need it not The Apostle tels us there are damnable heresies 2. Pet. 2.1 2. and they will soon un-Saint men there are errours that are Capitall not holding the Head Col. 2. Do but distinguish these from others and let this be one foundation laid for this union 3. Master John Goodwin whose innocency and integrity in the cause of Christ and great worke and labour of love to Christ and his Churches I doubt not but in due time shall be cleared and rewarded abundantly In his Reply with another Brother to A. S. 2. Edit pag. 24. whose words to our purpose are these Nor on the other hand do I speake this to intimate that I approve a toleration of the broaching of all opinions or any toleration of some practises And that men might see what he sayes if they will not shut their eyes wilfully against the light he reduceth his discourse to 3. Heads 1 The least venting of any opinion against Fundamentals as Judaisme denying Christ to be the true Messiah Arianisme and Socixianisme opposing the Deiety of Jesus Christ Arminianisme that questâ—ons the person of the Holy Ghost Papisme that holds justication by works or that Anababtisme that denyes the derivation of Adams originall corruption to us c. the venting of these and the like opinions he acknowledgeth to be
suppressed and much more the practise of Idolatry pag. 25. 2. The spreading and practizing of opinions that apparantly tend to Libertinisme licentious ungodlines ought not quietly to be permitted pag. ibid. 3 And then shewes what opinions are to be tolerated to wit such are not against Fundamentals nor lead to licentiousnesse but tend only to the beating out of truthes pag. 26. 4. Master Sprigge my quondam colleague in the University of Oxford whose fruitfulnesse in the grace of the Gospell hath not a little rejoyced my soule In his judicious Treatise called the Ancient bounds or liberty of Conscience stated chap. 1. pag. 4. whose words are these Nor do we question whether the Magistrate may not to this negative discountenance adde positive viz. to declare against errors as well as the Ministers to convince and exhort against them Nor whether amongst us errors of manifest scandall and danger to mens soules and consciences as Arianisme Socinianisme Familisme c. ought not to be restrained by the Christian Magistrate and the Assertors and maintainers of them interdicted under penalties the divulging or spreading of them by publique preaching or printing with much more to this purpose So that this being so cleere and manifest from the published writings of these precious Saints of Christ it can appeare to be no other then a grosse untruth and apparent scandall and slander that is cast upon this way of the Lord and those he hath risen and stirred up to assert and maintaine it 2. If by a tolleration of liberty of mens consciences men understand it of things that are doubfull only in controversy amongst the godly then what hurt can follow though there should be a declaration of difference of judgement and practice And doubtlesse if there should not be a forbearing one another in such things as are not cleare but dubious all the world as M. Burroughes truely saith in his Heart-Divisions Chap. 9. pag. 55. must needs be quarrelling and he in that Chapter shewes the lawfulnesse hereof not onely from the judgements of many Protestant Writers but also from eight as I conceive unanswerable and ungainsayable Arguments and considerations from pag. 57. to pag. 66. which are too large to transcribe but are very worthy the godlies serious looking into and search after See also M. Sprigs Ancient Bounds c. 4. p. 17. 3. But if by a tolleration of liberty to all mens consciences we understand it simply of the things of the mind and judgement as opinions and not of the externall practices of men What hinders but that it should be granted without the use of any externall waies of compulsion to force men from them For my owne part I am so farre from seeing any reason or Scripture for using externall violence to force men from their present judgements though erroneous suppose the worst of errors as Papisme Arrianisme Socinianisme Turcisme Judaisme c. as that I judge such a course both against Scripture and Reason as I shall endeavour to make out in these following particulars though in so doing I shall crosse and it may be displease two sorts of men 1. Such as would give to the Civill Magistrate a coercive and compulsory power to enforce men from their present opinions in the matters of Religion and to change their minds and alter their judgements by the use of externall violent wayes and meanes as Imprisonments Mulcts Fines Whippings banishments 2. Such as give to Ministers met together in a Classis or Synod an absolute power not onely of judging and determining in matters of Religion but of imposing their conclusions on the consciences of people to be obeyed and in case of non-obedience ipso facto to cut them off from enjoying the priviledge both of Church state Now to shew my reasons against both of these for the better confirming of my former answer I shall speake to each of them apart 1. To those that cry up compulsion in matters of Religion to force men by externall violent meanes from their present judgements and opinions they are of as proper to the civil Magistrate and a part of his office I cannot allow of it for these reasons â—sons against â—pulsion of 〈◊〉 science in â—ters of Reâ—on 1. Because for any man whatsoever to take such a course as coercive and compulsory wayes to force the minds of men positively to act contrary to their principles conscienciously held is to act beyond their commission and contrary to the rule of Christ laid down in the word which is to winne men by instruction and not to force men by destruction â—id The â—ly of the 2. â—heren to â—S p. 23. 24. as Mat. 28.20 Luk. 9.54 55. 2 Cor. 10.4 5. 2 Tim. 2.24 25. and 4.1 2.3 2. This course were for poore weake creatures to encroach upon the Prerogative of God himselfe whose worke and in whose power alone it is to change mens minds as is apparent from Scripture as 2 Cor. 10.4 2 Tim. 2.25 1 Pet. 1.22 1 Cor. 3.6 7. Ioh. 16.8 and the reason is because the subject to be wrought upon is too high for any but God alone humane power may reach to the bodies of men to the outward man but not to their inward to their soules and consciences poor weake man cannot make as Christ saith one haire white or black they may restrain from practise by outward meanes but convert and change they cannot No not the glorious Angels that are faire above man for power and strength and for sutablenes to the Spirits of men to whom they can in a more easie and familiar way apply themselves then one man can to another and yet these blessed Spirits cannot effect this worke This they can do they can present things to the fancy and affect the mind many times but it is not in their power to make those things they present to the understandings of men to take effectually so as to worke that for which they present them without the Almighty power of God go with them they are all but ministring Spirits but as instruments in the hand of God as men are so that this is proper only to God to convert and change the minds and consciences of men and not in the power of any creature and therefore as they incroach on Gods prerogative so they lose their labour in all those violent wayes they take unlesse the Lord concurre with them which we cannot expect he should do because it s not a meanes of his ordaining but contrary thereunto as we have shewed before 3. Because such wayes and meanes of externall violent compulsion are against the very nature of the mind and conscience the one being spirituall and rationall and the other carnall and therefore they must be either spirituall or morall and rationall wayes at least that must be used to worke upon the minds and consciences of men What saith that judicious Minister M. * In his Sermon before thâ— ho. House of Parl. and Citâ— on a day
Saints in a farre more eminent manner and degree in pardoning their sinnes subduing their corruptions healing their back-slidings curing their distempers supplying their wants strengthning their weakenes supporting them under their troubles helping them against their infirmities defending them against their adversaries perfecting and encreasing their gifts and graces making them fruitfull in holines and crowning them with loving kindnes and tender mercies as they find by experience All which shewes us how much Iesus Christ takes delight and pleasure in the right ordered congregations of the Saints 7. To make out this more fully the Scriptures speake of many notable and singular priviledges which such shall enjoy in this relation which may be another argument to move the Saints 7. Motive Many singulaâ— priviledges thâ— Saints enjoy iâ— this church-state 1. Here they shall have a feast of far things Esay 25.6 7. 2. Here Death shall be swallowed up in victory v. 8. 3. Here they shall enjoy a fuller manifestation of Gods love Psal 36.8 4. Here the Lord will command the blessing to them and theirs Psal 133.6 5. Here they shall see the King in his beauty Esay 33.17 that is in his excellent ordinances and Gospell administrations 6. Here they shall have glorious protection and safety sitting under under the Banner of Christs love Cant. 2.9 Esay 4.5 6. Joel 2. ult And here the glorious Lord will be a place of broad Rivers and streames wherein shall go no Gallie with Oares neither shall gallant Ship passe thereby Jerusalem shall be a quiet habitation Esay 33.20 Qua descriptiâ—ne incolumitas â—cclesiae et deâ—ensio divina â—b hostibus inâ—uitur Glass â—n Ioc. vol. 3. p. 563. 21. 7. Here they shall enter into Christs Wine-celler and be stayed with his flaggons and comforted with his Apples being sick of love Cant. 2.5 8. Here their soules shall grow up as calves in the Stall and spread forth their rootes as the Trees of Lebanon Hos 14.6 7 8. yea here they shall flourish and grow fat and bring forth fruit in their old age Psal 92.13 14. 9. In a word here they shall enjoy heaven upon earth and glory on this side glory so that they shall say t is good being here and never repent their condition nor desire to go back again to the Tents of the Edomites but go on triumphing in the service of Jehovah till they come to breath out their soules into the armes of Christ their everlasting husband â— Motive The Saints enâ—oy many exâ—ellent helpes â—nd advantages â—o their soules â—n this church-â—tate 8. To make out this more fully as another argument to prevaile with this godly hereunto consider the excellent helps and meanes they may enjoy in these societies to further them in the wayes of godlines and advantage their eternall welfare as 1. Here they shall enjoy all Gods ordinances in Gods own way after his own mind and accompanied with his speciall power to make them effectuall to their soules which they cannot enjoy out of these assemblies because the Lord hath not annexed his promise of meeting his people out of his own way where he walkes 2. Here they shall enjoy Christs own instituted discipline and government the excellency of which I shall speak to in the next place which is very effectuall to prevent from falling and to recover when poore soules are falne and which is no where else to be found Mat. 16. 18. 3. Here they shall have the help of the Saints in a more speciall manner engaged to look after them to watch over them that they go not astray or if they be overtaken at any time to restore them againe not in a rough but in a meek and gentle manner Gal. 6.1 1 Thes 5.14 15. Phil. 2.4 4. Here they shall have their burthens borne their necessities supplyed with cheerfulnesse their afflictions and temptations laid to heart If they are in prison or sick they shall be visited and prayers made for them for their support in or deliverance out of their troubles Act. 12.5 12. If they have unruly passions breaking out here they shall be warned if their minds be feeble here they shall be comforted 1 Thes 5.14 5. Here they shall have speciall occasions to exercise those gifts and graces they have received from Jesus Christ for the edifying themselves and their brethren in love and building up each other in their most holy faith 1 Thessal 5.11 Iude 20. 1 Corinthians 14.12 6. Lastly here they shall find and meet with all the encouragements that their hearts can desire to make them holy humble heavenly cheerfull and abounding in the Spirit because here they shall enjoy most of God and be under his continuall care and watchfull providence for good as I have before shewed you And therefore this should be a great encouragement to the godly to joyne themselves 9. In the ninth place I shall desire the godly to set before them 9. Motive The admiraâ— beauty and gâ—â—ry that shiâ— forth in this Church-staâ— the beauty excellency and glory of this Church-state and order of the Gospell above and beyond all other Church-states whatsoever that are false and spurious to which end and purpose I shall set before them these six things 1. The originall rise and spring of this Church-state 2. The matter of which it is composed 3. The meanes by which it is effected 4. The Lawes and Ordinances by which it is governed and the manner how they are administred 5. The power and priviledge with which it is invested 6. Lastly the ends and purposes for which it is ordained 1. The originall rise and spring of this Church-state Now this is from above not from beneath from heaven not from earth from God not from men T is not in all the power of men and Angels to compasse and bring about such a worke as we have shewed Chap. 1. This is a house for none but wisdome her selfe to build Pro. 9.1 2. who is no other theÌ„ Iesus Christ the eternal Son of God the wisdom of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightnes of his Fathers glory and the expresse image of his person Heb. 1.3 and therefore this church-state is said to come down from above â—cclesia Doâ—nus ibi nâ—â—en habet quia â—ominus ait â—i duo vel â—es congregari â—nt in nomine â—o ibi sum â— medio eorum â—ecolampad loc â— 17. 14. from heaven Rev. 21. aâ—d the name of it * Jehovah Shamah the Lord is there Ezek. ult ult All other church-states are from beneath of mens framing and constituting they may call corruption their Father and the worme their Mother and their Sister as Job said of himselfe for they shall all of them perish and be consumed at the brightnes of Iesus Christs comming 2 Thes 2.8 but Mount Sion that is from above endureth for ever 2. The matter whereof this church-church-state is composed now this is spiritual and heavenly viz. such as are