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-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
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
are here below and absent from the Lord And the truth of this is further evident from the many enemies the Saints meet with in their walking with God where they have all the powers of darknes set against them Now union together in this Church-state is a singular remedy against those temptations they thus meet withall we know by experience that company in travelling makes the way both sweeter and safer whereas travelling alone singly by a mans self is not only the more tedious but dangerous so here and therefore without all controversie this condition of the Saints in this way of the Gospell was foreseen of Iesus Christ as most necessary and usefull 6. If we looke to the Ordinances of Christ we shall find the truth of this particular very cleare the reason is because they cannot well subsist but in this Church-state and order especially since the Apostles times as I shall speake more fully to in the following discourse 1. The office of a Pastor how can it be executed but in this Church-state and order A Shepherd we know cannot be a Shepheard but to a flock nor a steward be a steward but to a family So here to be a Minister in office requires a particular society of believers to which he must stand in relation 2. The administration of the seales how can they take place where there is no Church-state I am not of their mind that say they are ordained to make believers but rather to confirme and build up those that are believers when they are brought into Church-fellowship as we find in the Primitive Churches The word is to plant Churches and the Seales to build and stablish them 3. The censures which are the Keys of Christs Kingdome we know they reach not any till they be in a Church-state 1 Cor. 5.12 for by being without there is properly meant of a visible Church-state And so much for the first branch 2. In the next place we come to the proof of the 2. branch of the former Proposition which is this That this sacred visible Church state order and politie under the New Testament is instituted and appointed by Iesus Christ and him only No created power in heaven or earth is exalted to this dignity besides himselfe nor hath a hand with him in it Now this I shall endeavour being a truth of great importance especially at this time to make out fully Much might be said from the Prophets (a) Esay 9 6. Zech. 6.12 13 Micah 5.2 foretelling it from the Churches (b) Esay 33.22 James 4.12 Rev. 5.12 13. 15.4 acknowledging it from the Angell Gabriels (c) Luk. 1.31 32 33. message to the virgin Mary from Christs (d) Phil. 2.8 9 right to it and publishing of it (e) Mat. 28.18 19 20. But I shall passe by these and endeavour to cleare it by â—hese six things only 1. From God the Fathers designing him alone to this honourable worke and employment he hath set no other apart to it besides Iesus Christ David was a glorious type of this and Solomon and so was Eliakim Esay 22.20 21 22 23 24. and therefore the Father is said to commit all judgement in to his hands Ioh. 5.22 and to put all things under his feet and crowne him with honouâ— and glory Heb. 2.7 8. and to make him head over all things to his Church Ephes 1.22 Col. 2.10 1 Pet. 3.22 and to give him a name above every name Phil. 2.9 2. From God the Fathers qualifying him for it above all others Christ was anointed for this worke above all his fâ—llowes whether Kings Priests Prophets or Saints in common as we see in Psal 45.6 7. Heb. 1.8 9. Now Christ was qualifyed with eminency of power from the Spirit for this worke above all others in a sevenfold respect 1 In respect of the greatnes strength glory and Majesty of it No other created power can compare with Chr st in this All the power and dominion of men and Angels is only a finite power dominion the power of a poore creature but this in Christ as he is Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man is above a meer creature and so infinite and therefore when the holy Ghost speaks of the power and authority of Christs Kâ—ngly office and government he sets it forth by the titles of Wonderfull Counsellor the mighty God the everlasting Father the Prince of peace Esay 9.6 And though other created powers as men and Angels are sometime in the Scriptures called Gods yet have they not the nature of God but shall dye like men Psal 82.6 7. but Christ hath both name and nature also 2. In respect of the latitude and extent of it it hath no limits or bounds all the power and authority of men and Angels is a limited and confined power and authority like the proud waves of the Sea thus farre shalt thou go saith the Lord but no further but now the power of this Monarch is universall it extends to heaven and earth not only to the persons and estates of men but to their hearts and consciences also Dan. 4.34 35. Psal 45.11 3. In respect of the equity justice and integrity of it all other power and authority is subject to flawes in it to injustice and sin the best Magistrates and Ministers the best Church and state may possibly be corrupted Humanum est errare but now the Scepter of Christ is a righteous Scepter t is not possible for him to be unholy unjust c. Psal 45.6 7. 4. In respect of the solenes of it he is alone of himselfe without the creature in his power all other powers on earth are mined powers they have others joyned with them in commission as the King and Parliament together the Lord Major of the City and Common-councell together the Pastor and People together But now Jesus Christ is Solus in thronum he is alone of himselfe the Father hath put all power into his hands alone without joyning Angels or men in commission with him he depends not on any of them but they all dâ—pend upon him As he is by himselfe alone so he is of himselfe alone without the helpe of others All other created powers are beholding to him but he to none of them 5. In respect of the absolutenes of it he is exalted to be Lord and King over his Church to govâ—rn it so that he can do whatsoever he pleaseth but it is not so with Angels or men they cannot pro arbitrio command and enjoyne to the Saints what they please in matters of Gods worship they have no absolute jurisdiction they are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers not Lords servants to Christ and his Church they can act no further then by vertue of leave from him and they shall one day be accountable to Christ for what they now doe 6. In respect of the fulnes compleatnes and perfection of it all created power is defective and full of weakenes and impâ—rfections
if Christ hath instituted as we have shewed such an externall Church politye for his Saints to observe to his comming again how then dare men deny it may they not as well deny the scriptures themselves by placing all in the office and worke of the spirit within us without the use of any externall rule or meanes to worship God by And the truth is that to this at last men come speaking very basely and unworthily if not blasphemously of the scriptures But before I leave those men if it may please the Lord to shâ—w them the evâ—ll of their way I would faine know of them whether it were not the practice of Jesus Christ himselfe in the dayes of his fl sh and his Apostles after him whom he substituted in his roome and appointed to give out his divine will concerning the ordinances of his kingdome to live in the use and practicâ— of outward worship and ordinances Did not Christ himselfe pract ce preaching praying Baptisme Supper c. and so the Apostles after him and did they not give the Churches this in charge that they shâ—uld tread in their steps and be followers of them as they were of Christ and can it be denyed that the Oâ—dinanâ—es of God are those sacred things in and by which the Saints come to have lively fellowship and communion with God Nâ—ither let men think it sufficient to say that they have fellowship with God without and above ordinances for then it would follow that men should live in fellowship with God without worshipping and serving of him in that way he hath prescribed viz. by observing those duties and ordinances which Jesus Christ hath instituted and commanded in his Word as preaching prayer singing receiving the Sacraments executing the censures c. in Church fellowship as hath been and shall be farther noted in the following discourse And therefore if these men desire to be found in the number of those that Christ calls his friends â—â—hn 14.15 let them labour to doe what he hath commanded them and not slight the way of his visible worship and ordinances which he hath instituted for his Churches to walk in till his comming againe when he shall deliver up the Kingdome to his Father and have put downe all rule and authority and power in 1 Cor. 15.14 2. The other sort of men contrary minded to this blessed truth are those that teach and write for sound doctiine that Jesus Christ hath not sole power of headship over the Church in appointing and ordering this visible Church-state for all Nations to observe and keâ—p but it is in the power of men also to appoint and set up a frame of Church-Government and order for men to serve and worship God by according to the nature and frame of those States and Kingdomes wherein they live and the foundation they build on is by distinguishing betweene a Supreame principall headship and a Ministeriall subordinate headship They doe not deny but Christ is the supreame Head over all but then they would faine make the world believe if it lay in their power that there is a secondary and subordinate headship which Iesus Christ hath deligated in his room and hath left power and authority with to make lawes to his Church and they say that this Ministeriall headship may stand wel enough with the Principal and Supream as a Vice-Roy may stand with a King but I utterly deny it affirming it to be a distinction coined in the Popes conclave at Rome and holy Baines in his Commentary on Col. 2.19 shews it to be altogether unsound 1. Because it is contradictory for it is such an essentiall property of an head to be principall and have rule that what is not thus is not an head 2. Who ever heard of any secundary ministeriall head in a naturall body without deformity Now it is a naturall body with which Christ doth compare himselfe in this respect 3. That which is a ministeriall head must doe the work of an head but that none can doe the work is double internall or externall influence regiment or direction Of the first it is granted for the other of Regiment The Apostle themselves wâ— not Heads of but servants 〈◊〉 the Churcheâ— Id. ibid. the Scripture denyeth it to any but Christ the Prince of Pastors leaving to all other a power ministeriall onely to serve the Churches as superior unto them 4. No Direction which is dependent is the direction of an Head as the hand leading and drawing up the foot directeth it but is not an head to it because the direction of the hand commeth from the principality of the head reported unto it As for those instances that are brought for the upholding of the former distinction he answers them cleerly and shews that the union of the Church the Scripture teacheth to depend on Christ and his Sâ—irit and not on a visible head Men may have many names properly attributed to them but this improperly Kings may suffer men to be called Noble Wise Rich but to be called Kings within his Dominion is not permitted because there is nothing more derogatory from the glory of his Crowne So here And what this lâ—arned man hath spoken in the former place is confirmed both by Ancient and Moderne Divines against the Papists as is easie to prove And sufficient might be added from the Sermons which have been prâ—ached for these severall yeeres before the Honourable Houses of Parliament by learned men of all sorts but I suppose it is needlâ—s in a busines so cleere and palpable Now if Jesus Christ be sole Head and none joyned in commission with him for the ordering of these affaires that concerne his own and his Fathers spirituâ—ll and eternall Kingdom then doubtlesse no Powers on earth Civill or Ecclesiasticall can challenge that honour and authority to themselves which is onely pâ—oper to Jesus Christ and which he hath reserved to himselfe alone and is communicable to none other besides him Now there are some things which Christ hath reserved to himselfe as for example to erect a spirituall Church and Kingdome to himselfe like himselfe 2. To appoint a ministery worship order government both internall and externall sutable thereunto 3. To give out glorious Gospell truths and doctrines of salvation for the Saints to belleeve and practise 4. To raign and rule in and over the hearts and consciences of the Saints by the mighty Scepter of his Word and Spirit 5. To forgive sinnes to heale diseases to blesse Oâ—dinances to câ—allenge praises command homage duty service of the whole man from sinners these and the like things are proper to Jâ—sus Christ as he is the great high Priest Prophet and King of his Church and not communicable to Angels or men and therefore let not humane powers take that to them which is none of their due but belongs to Christ alone Quest What is their due then Ans M. Sprig in his Ancient Bounds hath spoken so much and
Now if the Apostles themselves would not set apart Deacons to their office without the peoples approbation and free choice much lesse would they obtrude Pastors on them without their consent So that of Act. 14.23 the Originall reads it otherwise then the Translation the Translation reads it ordained but the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they chose Elders by the lifting up of the hands of the people which is different from ordination as Coronation is from the election of a King and therefore when the holy Ghost speaks of election he usith this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when he speaks of Ordination he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words though in writing and sound they are neere alike yet in signification otherwise as much as betweene the lifting up of the hands and the laying of them on So that of 2 Cor. 8.19 abundantly proves this power of the whole Church And to this agreeth the testimony of the Learned both Ancient and Moderne as if need were I could abundantly produce But my labour is saved herein by a late Treatise to this purpose wherein the judgements of the Reformed Churches and Protestant Divines are abundantly declared touching this and other matters of like nature 2. For the power of administring the Censures as excommunicating c. this also is in the Church as appeares from Scriptures Mat. 18.17 18. which is to be understood of such a particular visible Church we now speak of because when Christ speaks of binding and loosing he understands the Brethren Whatsoever ye shall bind on earth c. meaning those that complaine And doubtlesse this is a truth we may not depart from for although the execution of Censures be in the Elders and Officers of a Church yet it is still in ordine ad Ecclesiam that is in reference to the whole Church whose servants they are There is no such particular relation betweene the party offending and the Eldership as may advantage the Eldership or Presbyterie of a particular Church to exercise such an act of power over the party no more then they may administer the Sacraments to a private person but to him as a Church member and with the whole Church so they are to act and no otherwise Another place is that of 1 Cor. 5.4 5. where we find the whole Church is concerned in that businesse of excommunicating the incestuous person And 2 Cor. 2.6 to 10. there he writes to the whole Church againe to release and absolve or forgive him The Elders by sentencing his absolution and restitution the Brethren by consenting thereunto Againe is it not evident from the Asian Churches where we find Jesus Christ to charge the neglect of censuring their guilty members upon some of them as the Church of Pergamus and Thyatira both in one Chapter Rev. 2.18 20. Jesus Christ was displeased with them because they did not put the power in execution he had given unto them for the purging out of those that offended And it is worth observation that Jesus Christ doth not blame the neighbour Churches for the sins of these Churches but layes all the blame upon themselves Which implyes clearely they had received power within themselves to cast out those offenders and reforme those abusers Or else without question he would not have blamed them for the neglect of that he never gave them And therefore reverent M. Perkins in his Exposition on these Chapters saith that God gave to every one of these Churches power and authority to Preach the Word administer the Sacraments reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them as will appeare from his testimony 2. A second sort of proofes is from the testimony of our English Divines for what Master Perkins saith of the priviledge of particular visible Churches is confirmed also by many more of our owne English Worthies some that are asleep in Christ with him and others that are yet living I will give you a list of some of the chiefest of them men that have been famous in their generation not onely for their admirable gifts of learning judgement and piety but also for the service they have done to Jesus Christ in this and other Nations And the rather 1. because this equality of power in the Churches of Christ is looked upon by some as a novell and late upstart opinion held onely by such as are poore weak injudicious unlearned men at best men that are of a factious and schismaticall temper 2. Because others of the moderate sort affirme that they differ onely in the point of Church rule and government they approve of a communion of Saints onely they suppose the power of Government is not in themselves but in the Classis and Synod Now that it may appeare to be so I shall produce these severall testimonies following â—ghtm Rev. 2. v. 1. pag. â— edit 4. I shall beginne with eminent and famous M. Brightman who agrees with the Centur. that the Pastors looked every one to the health of his own Flocke and that the Primitive purity of Church government which as the Centur. observe was almost like a popular every Church having equall power in it selfe to transact her own affaires Cent. 2. c. 7. was not defloured with the dregges of mens inventions till Constantines time his wordes are these The description doth agree very excellently to the Primitive Church c. It was most glorious with the cloathing that was made of the righteousnes of faith c. Neither was it yet defloured with the dregges of mans inventions but in her whole Worship Discipline Life and manners she had the Moon under her feet following the holy truth as her load-star There was one forme of government in all Churches namely that that is delivered in the Acts of the Apostles and the rest of their writings c. Neither had Sathan brought in Prelaticall Pompe and Pride into the Sheepfold of the Lord but the Pastors having worke enough to do in looking every one to his own flock c. 2. Reverend M. Cartwright whose workes speak out his eminency in his first reply to Bishop Whitgift he hath many passages to this purpose I shall mention only a few It Cartw. 1. Râ— to Whit. p. â— is certaine saith he S. Paul did both understand and observe the rule of our Saviour Christ viz. that of Mat. 18.17 tell the Church for he communicateth this power of Excommunication to the Church and therefore it must needs be the meaning of our Saviour Christ that the excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for he biddeth the Church of Corinth twice in the first Epistle once by a Metaphor another time in plain words that they should excommunicate the incestuous person And in the second Epistle understanding of the repentance of the man he entreateth them that they would receive him
again And therefore considering that the absolution of excommunication doth pertaine to the Churches it followeth that the excommunication doth in like manner appertaine unto them And so afterwards he sheweth that the Peoples consent was required in things of this nature and that the Ministers did not take upon them of their own authority to excommunicate c. and shews the truth of this from the authorities of Cyprian and Augustine p. 187. and so before p. 35. of his first reply in the case of a Churches neglect to call a Minister or to consent upon one that is unmeet he sheweth that the power of Elders in other Churches is no other then of Admonition or sharpely chargeing them that they forbeare such an election or in case it be done not to confirme it and in case these Churches neglect their duty or the Church which is admonished rest not in their admonition then to bring it to the next Synod and if it rest not therein then the Magistrate is to do his duty and the same he confirmes in his second Reply Tract 7. p. 80 81 82. where he maintaines the Church of Corinths joyning with the Apostle in the excommunication of the incestuous person Thirdly Master Dudly Fenner Fenner de sac Theol l. 7. pag. â—77 278. that was contemporary with Master Cartwright and joyned with him in the publique Ministery to the English Company in Antwerp in his Treatisâ— De sacra Theolog to which Master Cartwright in an Epistle prefixed to it gives a singular testimony Lib. 7. p. 277 278 279. hath much to thâ—s purpose Among other passages this is not the least for our purpose that in matters maximi momenti i. e. of the greatest moment as Censures elections of Ministers c. they are to be done in the Assembly by the authority of the whole Church And if the people have any thing to counsell or object they have liberty to bring it in and afterwards matters are to be concluded when they have beene heard speake and have given their consent Fourthly Master Parker Parker de Eccl. â—olit l. 3. c. 12. who is so large and full for what we affirme that it would require a whole volume by it selfe to translate what he hath written to this purpose In his third booke De Eccles pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers and he that reades him diligently shall finde that from the authority of Scriptures Ancient and Moderne Writers and other unanswerable reasons he proves the authority of Churches to be in themselves and then Lib. 3. Chap. 22. p. 329. and so onwards he shews that Synods and Classes have no other power over those Churches then by way of counsell and admonition whosoever reades that 22. Chapter shall finde him to prove it six wayes from the ground from the forme from the matter from the object from the manner of proceeding and from the end of those Classicall combinations All which would be too large to translate Where let the reader take notice that he doth not simply deny the use of synods and combination of Churches into Classes as we doe not but onely their superiority that is challenged to be due to them over the congregations of the Saints which we cannot see to be any other then an usurpation not given to them by Jesus Christ Fiftly pious and learned M. Perkins â—erk his Expos 〈◊〉 Revel c. 2. â— 2. and v. 20 in his Exposition on the three first Chapters of the Revelations affirmeth that Jesus Christ gave to every one of those seven Churches in Asia power and Authority to preach the Word administer the Sacraments to reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them His words are these chap. 2. ver 2. Christ hath given to his Church a power judiciall to suspend evill men from the Sacrament and to excommunicate them from the outward fellowship of the Church for else he would not have commended this Minister with his Church for the execution of his power And the reasons saith he alledged to the contrary are of no force And at ver 20. of the same Chapter he saith We may learne two things 1. The large power that God gave to his Church which was besides the power to preach the Word and administer the Sacraments a farther power to appoint who should preach amongst them and who shouâ—d not and also power to represse evill men and women and so keep them in order The like power was given to the * Now the Câ— of Ephesus wâ— a particular vâ—sible Church having poweâ— of governmeâ—â— within it self Master Perkiâ— shewes and cleare from tâ—â— Scripture church of Ephesus as we have seene saith he before and the like power did God give to all Churches as we shall see if we read the Histories of the church And great cause there is hereof for without this authority no church could long stand and be a church Sixtly Holy Baynes Baynes Diocâ— Tryall pag. 1 printed 162 that eminent light which succeeded Master Perkins We affirme saith he that no such head Church was ordained either virtually or actually but that all Churches were singular Congregations equall * This godly learned Authoâ— with others dâ— use the word Independenâ— not simply bâ— in some respecâ— not in respect of God and Christ thâ— Spirit the scriptures principles of reason and equity for so we acknowledge all Churches to be dependenâ— but in respect of men onely and as it refers to other Churches or subordination to them in poiâ— of power and authority because we know of no such ordained by Christ in the Word INDEPENDENT each of other in regard of subjection So in pag. 21. touching the Churches of Geneva he shews by answering to an objection was made from thence 1. That they have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communication one asking the counsell and consent of the other in the common Presbyterie 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbyterie wherein themselves are Members and Judges with others And then afterwards he shews that Geneva made this Consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were entire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors or Elders of it might have communion marke that Communion viz. among themselves not jurisdiction over others So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth he concludes with these words Finally saith he the Churchâ—s of
particular Tabernacles every particular Church and Congregation under one Pastor their meeting is the Church of God a several Church * Vid. the note before in the margent at the testimony of M. Baynes INDEPENDANT And as for the Church of England he saith it is called a particular Church from other nations because it is under a government civill which is not dependant on any other forraine Prince Now what can be spoken more fully for the Congregationall way then this famous Minister hath in these words So then put all these together besides multitudes of other choice servants of Christ that are yet living in this Kingdome and forraine parts who are many of them in the practise of this truth with abundance of the rich blessings of Christ on them and then see whether it becomes men to say that none but a company of injudicious weak simple idle and giddy-headed men are of this opinion that the power of Church government is entirely within a particular Church But that we may leave men for ever without excuse let us before we leave this particular see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin Regim Eccles they set forth with all their strength wherein when I read me thinks that Scripture of the Apostle is verifyed 1. Cor. 3.19 For the wisdome of the world is foolishnes with God for it is written he taketh the wise in their own craftines And my reason is bâ—cause whe e they should speake most there they say least and where they should be strongest there they are weakest For whereas the whole Volumne consists of neare about 32. sheets of Paper there is not much above 6. sheets that speakes to the point of their Presbytery and not above a sheet and halfe to the principall part of the controversie p. 231. in laying down of which also they have not dealt fairely and candidly by expressing themselves in ful plain and ample termes but equivocally and ambiguously * And in laâ— down the dâ—â—â—rences betâ— the Presb. Independ their Prefaâ— they speak untruth in very first â—ticular for the Independants have left it upon Record that a particular Church is a sin part of the Catholique their own expression Ames medulla Theolog. c. 32. De ecclesiâ— stituta p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant So M. Wil. Sedgwick in his Sermon beforâ— verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill hath the sâ— p. 4. And yet these men in the place before quoted say to the contrary reserving more to themselves in their practise then what is expressed in their Proposition as I doubt not but will ere long be made out Now these Geâ—tlemen in the last chapter of their Booke before they come to lay down their own Assertion which is the thing I produce to the confirmation of the former truth grant six things to the Independents 1. That particular Churches have within themselves power of Discipline entirely so farre forth as any cause in debate particularly and peculiarly concerneth themselves and not others 2. That where there is no consotiation or neighbourhood of a single Câ—urches whereby they may mutually aid one another there a single Congregation must not be denyed entirenes of juâ—isdiction 3. That every single Congregation hath equall power one as much as another and that there is no subordination of one to anoanother according to that trite and known Axiom Par in parem non habet imperium i. e. An equall hath no rule or power over an equall Subordination Prelaticall which is of one or more Parrishes to the Prelate and his Cathedrall is denyed all particular Churches being collaterall and of the same authority 4. That Classicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it 5. That the highest ecclesiasticall Assembly in the world cannot require from the lowest a subordination absolute and Pro Arbitrio i. e. at their own meer will and pleasure but only in some respect subordination-absolute being only to the law of God laid down in Scripture 6. They grant Charitative consultative Fraternall christian advice or direction either to be desired or bestowed by neighbouring Churches either apart or in their Synodall meetings for the mutuall benefit of one another by reason of that holy profession in which they are all conjoyned and knit together Now what can be more fully to our purpose then what these men themselves say Obj. You will say though they say all this yet t is not all they say for they say the Presbyteriâ—ns have a further power that particular Congregtions have not which is the power of greater Assemblies in a Classis or Synod over a particular Church to deliver it to Sathan in case of obstinacy Ans But first where do these men read in all the New Testament of these greater Assemblies and lesser Assemblies that have this authoritative power over one another to excommunicate and deliver over to Sathan Let them produce but one plaine Scripture for it by way of precept for it or practise of it and we will say something to it let them not thinke to put off the matter so easily as if 3. or 4. Recocta crâ— be fastidiuâ— parit et nâ— seam old Arguments that have been at least ten times answered will serve the turne Gods people have learnt to be more wise now then formerly 2. Do not these men know that its a great question amongst themselves or their friends in the Assembly whether Traditio Satanae i. e. The power of delivering over to Sathan were not Apostolicall that is peculiar to the power of Apostles so as ordinary Elders had it not and then the utmost power of all those great classicall Presbyteriall Assemblies over the lesser as they call them in way of censuring will be at last the same with the Independants non-communion which the Independants acknowledge upon good grounds to be the last meanes Christ hath appointed in his Church to worke upon the heart and therefore as forcible and effectuall as that formall and juridicall delivering over of a particular Church to Sathan which the Presbyterians so stifly though ungroundedly plead for 3. Let the Assembly of Presbyters be never so great yet I hope there is none of them that will affirm that such an Assembly can proceed by all their authority they claime to the delivering over a particular Church to Sathan Clave non errante they are not freed from error no more then a lesser Assembly and commonly the truth of Christ is with the fewer not the greater number one poore despised Saint may understand more of Gods mind and see further into some one particular truth then a whole Synod And we have examples of
it Indeed if they could or would claime to themselves an unerring Spirit as the Pope doth it were something Or if they had such a presence of the holy Ghost with them that they might say as the Apostles did It seemed good to the holy Ghost and to us then it were to the purpose but before this be done they do but Oleum et operam perdere and Jesus Christ will give them but little thanks in the end and if that those that are champions for these higher Assemblies as they call them whereby they would rule the churches of Christ would but read Doctor Whitaker De concil from p. 248. ad finem without prejudice and an evill eye I am confident they would be more humble in their own eyes and moderate and gentle towards their bretheren they so much scorne If any desire further satisfaction in this very particular let him read M. Burroughs his Heart Divisions p. 43 44 45 46 47. 4. Lastly if the divine right be in the Congregationall Presbytery as they aknowledge at large p. 182. 138. of their Jus divinum How comes it to passe that they claim such power in higher Assemblies as the Classicall Provincial and National Presbyteries how can these things stand together are there two divine rights especially when the Classicall divine right as they call it over the Congregationall is merely humane 1. In that the preaching Elders of greater Presbytery were ordained to their office by a questionable power by the Bishops which they have not to this day renounced 2. In that the ruling Elders are made by a power as questionable though not so Antichristiaâ— to wit an Ordinance of Parl. as M. Saltmarsh hath lately observed in his Reasons discussing the divine right of Presbytery p. 3 4. And so much for the testimony of the learned 3. In the last place we come to those reasons and Arguments the learned do usually give for the confirming the former truth and confuting the contrary I shall name only the heads of some of them â—od omnes atâ—git ab omniâ— approbari â—et Whit. de â—e p. 44. 1. That which concernes all the Church reason requires should be done by all the Church but to choose this or that Officer to excommunicate this or that member concernes all the Church ergo 2. No adjunct in order of Nature is before the Subject nor is it capable of receiving any thing but as it adheres to and so from the subject but administration of Ordinances is the adjunct of the Church and the Church the subject ergo 3. The Church is the body of Christ but the Presbytery is not so but a part of the body ergo the power is in the Church primarily and not in Presbytery 4. If the Church hath power to refuse a man and to cast him out then she hath power to choose and put him in but the first is true because otherwise she doth not sinne in suffering false Teachers nor can she decline a vitious Elder Invito vel non curante Presbyterio ergo 5. There is no power that any can have from heaven ordinarily but by some transaction between God and them but there is no such transaction between God and the Presbytery primarily the Covenant and Promise was not made with them but with the Church ergo 6. If the Church only and not the Presbyterie be the Kingly Nation Royall Priesthood and Kings and Priests to God then the power belongs to the Church and not to the Presbytery But the Church is the Kingly Nation and not the Presbytery ergo The antecedent is without question the consequent is evident because else they should be titular Kings only without power and they that are not Kings and Priests as the Presbytery Qua tales they should have Power 7. If the Text Mat. 18. Go tell the Church be not meant of the Presbytery only but of the Church consisting of Elders and bretheren together then the power belongs not to the Presbytery alone but to the whole But that place Go tell the Church is not meant of the Presbyterie only but of the whole Vid. Cottons Keyes p. 40 41 42 43 44. Jacobs divine beginning and institution of Christs visible Church Philips answer to Lambe p. 150. consisting of Elders and bretheren as those Divines in the margent have fully cleared answering al the objections that have been brought to the contrary which would be too large here to set down only take these few reasons why this place cannot be meant of the Presbyterie alone 1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone but sometimes for the Members alone without it or distinct from the Presbytery as Act. 14.23 and 15.4 22. 1 Cor. 12. and frequently for the whole Flock Elders and Bretheren together 1 Cor. 1. Phil. 1.2.1 c. 2. Because the relation of the party offending is to the Church not to the Presbytery for the fellowship is with the Church as Church the covenant and brotherhood is with them and therefore though the Presbytery orderly exerciseth the power yet it is In ordine ad ecclesiam there is no particular relation between the party and Presbyterie as may advantage the Presbytery to exercise such an act of power over him no more then they may administer the Seales to a private person but to him as a Church Member and with the whole Church 3. The Presbytery consisting of a few Elders are offended by a brother that is bound up in fellowship with a hundred private bretheren now the Presbytery dealing with him can go no further if they be the Church then themselves c. 4. The Presbytery may be the party offendiâ—g and then you must tell the Church that the Church offendeth that is go tell themselvâ—s Oâ—j I may tell a higher Classis or Assembly Ans But what if they joyn with the offending Presbyters then I must stay for a generall Councell which is not free from errour neither 5. If by tell the Church be meant the Presbytery only then there being but two or three of the Presbytery a brother offended cannot take one or two of them for witnesses because then he should tell the Church before the time come and so could make no further proceeding But a brother offended may take one or two of the Elders for witnesses ergo Presbyterie cannot be the Church and if so then much lesse can it be taken for a Classis Synod c. 8. If the Church be compleat in point of government without Presbyterian classicall and Synodicall Offices and callings then the Church hath power in it selfe without such offices and callings But a particular Church is compleat in point of Church power and exercise of government as we have shewed and proved abundantly before and they themselves grant ergo 9. Where the sentence administred by the Church of a particular Congregation is ratifyed and confirmed in heaven by Christ there the power
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-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
be seen in the Booke on this place His point is this That as the Lord doth give a calling and grace so a people towards whom it is especially blessed with Gods calling and grace there are a people designed towards whom it is especially blessed It is true the Apostle had a more large flock the care of all Churches was upon him but wheresoever God giveth a calling there he giveth a People of whom the Minister may say toward you Grace is given me of God Act. 20.28 1 Pet. 5.2 God hath assigned every ordinary Minister a portion of his people For this is the difference between extraordinary as the Apostles Evangelists the seventy Disciples and our ordinary Pastors The Apostles had an universall Commission and the Evangelists were Delegates of the Apostles Durante beneplacito that is as long as they pleased The seventy if not Evangelists which some of the Antients incline to yet they were illimited helpers and fellow-labourers in the worke of the Lord But ordinary Ministers the Lord commanded to fasten them to certain places Tit. 1.5 ordaine Elders City by City and in the Councel of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne â—icatur menâ—icat in Palaeâ—tra infelix Clericus Grec Scoliast the 6. Chap. Let none be ordained at large lest he prove a wandering Jonathan Every Minister must be 1. Separated 2. Authorized 3. Have allotted to him a certaine portion of people which may be instructed by him which the Diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seeme to insinuate Now as God doth give every Pastor his severall flocke so he will that we travell in leading of them we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be B. B. in other mens Dioceses lest God say who required this at your hands When the Lord lighteth candles he doth find candlesticks on which to set them when he giveth a calling he giveth a people amongst whom this function should be exercised in whose consciences he doth give his Ministers a speciall report c. And thus we see the judgement of both these reverend Divines full up to the busines in hand There remaineth only one objection to be answered and then I shall give in the severall inferences from what hath beene laid downe Obj. The objection is this That from what hath been delivered it will follow that the word of God should be bound if every Minister should be tyed within the compasse of his own Congregation Sol. I Answer it doth not follow my reason is because as I noted before there is a greater liberty allowed by Christ in the preaching of the Word then there is in the administration of the Seales and Censures the one cannot be done but Virtute officii the other may be done only * vid. A little but learned Treatise of late set forth concerning preaching by those that are not ordaind minsters Virtute donorum one that is not in the number of Wisdomes maidens by vertue of office yet may be one of Wisdoms children whom God may so blesse in the exercise of the gifts and graces of the Spirit to be an instrument of turning many to righteousnes Dan. 12.3 As for those that are in office and called to particular Churches doubtlesse they are not so tyed to their own Congregations but that they may preach in other Churches besides their own as M. Baines hath well observed out of Clemens lib. 2. constit cap. 48. and not only in other churches of the same constitution or with their own according to the Gospell but in such assemblies and meetings of people that are not yet converted to the faith of Christ if they may be permitted and have liberty given them especially if they be desired and entreated as we find the servants of Christ have done in former times as in Act. 14.7 In which Cities of Lyconia and the inhabitants were for the time Idolaters as in ver 11 12 13. of that chapter so Act. 17.22 where we find that Paul in Mars Hill a place that was consecrated to Idolatrous worship takes occasion to preach the Gospell to those heathens and doubtlesse so may the Ministers of Christ that are in office if they may have liberty given them take occâ—sion to exercise their gifts in preaching Jesus Christ to the Congregations of men and women yet uncalled and in an Idolatrous and Antichristian State Indeed those of the rigid Separation do deny the Ministers of those they call Independant Churches this liberty A digression touching the rigid Separatists that will not allow any to preach or hear in the meeting places commonly known by the name oâ— Churches because they werâ— at first dedicated to Idolatrous superstitious uses saying that Paul was forced to that place of Mars Hill when he preacht the knowledge of God in Christ to the Athenian Idolaters but I answer though it should be granted that by violence he was carried by the Athenians to that Idolatrous place which the words will not yeeld to them ver 19. but suppose it yet it seemes when he came there he was not forced to preach but what he did he did voluntarily ver 22. as one that had a fit opportunity put into his hands to do good it seemes that the former words of their taking him bringing him to that place was no other but their bringing him to a place of greater conveniency to deliver and make known the truth then the market place was And without question the Apostle knew under the Gospell all places were alike to hold forth the truths of Christ none holy nor uncleane but one as lawfull to preach Christ in as another all things being pure to those that are pure Tit. 1.15 and for that place of 1 Cor. 8.10 where the Apostle forbids believers to sit at meate in the Idols Temple it is manifest that it was in case of scandal offence to them that were weake not that the thing was simply in it selfe an evill as we may see ver 9. and Rom. 14.14.15 now as for those places wherein the mixt multitude do meet here in England ordinarily commonly called Parish churches though many of them were dedicated to Saints and superstitious uses by the Papists and the ignorant people have formerly put holines in them yet now these abuses being removed and ignorant people may be better informed in this point if they please as is evident by the late Ordinance of the honourable house of Commons for the removing of all scandalous and offensive Pictures and Monuments of Idolatry and these places lookt upon as only such where for more conveniency the worship of God may be performed I see no reason why Ministers and other gifted men may not preach and the Saints comfortably and without sinne come to heare and enjoy the ordinances of Christ in them so they be performed according to the order of the Gospell * And this was â—he judgement â—f M. Robinson â—â—e his Apoloâ—y p. 49.
primitive Churches to shew for and is doubted of by those with whom it should prevaile can that do it The former meanes will remedy evils if men be consciencious the latter will not do it if men be not consciencious Obj. But the Magistrate must come in and helpe Ans Then in Church helpe there is little difference between the Presbyters and the Independents whatsoever they pretend to the contrary in the point of church power 2. If you interesse the Magistrates power he must then either by himselfe or by some commission take cognizance of the jus and fact wherein his power is to be exercised he must not act upon an implicite beliefe that the acts of the church are right 3. Will you call in his power in all matters of difference wherein your selves cannot agree or will you only desire his power to helpe when either the hainousnesse of the matter or the turbulency of the carriage manifests stubbornnesse If in the former case then you make the Magistrate the Iudge of all controversies in Religion which I believe you are not willing to do If in the latter only wee are agreed Why then is there such a stirre such an out-cry against that which is called the Independent way as if there must needs be a confusion of all things if liberty in it be granted The Lord judge between us and our bretheren in this thing to him wee referre our names and our cause Thus that eminent and famous servant of Christ in the conclusion of his Vindication against M. Edwards And if any desire further satisfaction touching the undue power of the classicall way he may read at large M. Damports Reply to M. Paget sect 27. p. 226 to 231. and 254 255. 5. The next inference from the former position is this That those of the Congregationall way commonly known by the nick-name of Independents do not walke without a rule for what they do in appropriating the administrations of Seales and Censures to their own particular Congregations nor sinne against Christ in refusing to administer the Seales to such as are not in fellowship with them nor any other true visible Church of Christ I know it is layd to the charge of such as if they were proud and scornfull but it is no other then an aspersion for if this be the revealed will of Christ that the administration of the Seales is limited to Pastors and Teachers and they to their owne particular charge then if they had all the humility in the world that is in the hearts of the Saints yet that would not allow them to go against the least part of the revealed will and mind of Christ which they should do if they should administer Church ordinances to such as are of no Church and refuse also to sit downe in fellowship with them For as M. Burroughs in his Heart Divisions p. 166. hath well and rightly observed In all worship that belongs to Saints as Saints they joyfully joyn with them that is as I conceive in prayer hearing of the word holy conference and duties of such like nature that concerne christian communion but as for that worship that belongs to Saints as gathered into a society under officers so they judge it unreasonable that any should have the benefit of the priviledges of the Church and yet be under no power nor discipline of any Church but live at liberty and pick choose ordinances where they please if they walk disorderly have no Church to call them to an account And therfore hence forward let not men censure us as they have done for the discharge of our duty to Jesus Christ Indeed if it were meere will and not conscience that did lead guide us it were another matter but when through riches of mercy we can upon good grounds appeale to the Lord that it is meer conscience and not will that leads and swayes us let them take heed how they passe such unrighteous judgement on their bretheren lest that of our Saviour light on them Mat. 7.1 2. Iudge not that ye be not judged for with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again I would only desire to know this one thing of such rash and bitter censurers of their brethren what profit advantage it can be to us to expose our names to reproach our persons to contempt and all we have to hazard if wee were not perswaded of the truth of what wee practise and that we should sinne against God if wee should to please men do the contrary Besides is it not wel known that we strive to go so farre as we may possibly with a good conscience for the satisfying of those that are contrary minded what would men have yet further of us unlesse it be to sin against the light of truth God hath revealed to us let but a few things be duely considered then see whether we are guilty of those abominable and foule crimes that are laid to our charge 1. Those of the Congregationall way are content to receive such into communion and church fellowship upon their proffering themselves that differ from them in their judgement in things of lesser consequence and moment so long as they have good evidence and testimony of their upright conversation and find them willing to sit down with them and submit themselves to the churches proceedings as farre as God shall give them light 2. They are studious of taking notice of the least breathings of Christ in those that offer themselves to joyn with them in Church communion whether poore or rich condiscending to the meanest worke of grace where they have any the least hintes of truth and sincerity being assured that Christ hath appointed his green Pastures for his weake Lambes as well as for his grown sheep 3. They are willing to give liberty to any such poore soules to manifest what God hath done for them in uniting them to Christ the foundation not to make a confession of their sinnes as many report for the satisfying of those that shall have communion with them in the holy things of God which is no more then reason requires either before the whole Church publiquely or else if they are weake and bashfull as many are to the * And thus much the Presbyterians themselves practise in their admission of men and women to the Sacrament Pastor in private with one or two more of the Church and they to transmit it to the Church 4. If they meet with broken language and bad and low expressions as oftentimes it falles out yet they make not that a ground of refusall so there be sufficient testimony of the holines of the life viz. such a profession as carries with it no palpable contradiction in mens walking but is accompanied with the power of Religion and godlines 5. They bind not any to a formall and expresse written covenant at their comming in as they
Because in so doing they shall doe no more then what the Saints have done before them in the Primitive times for we find in those daies that Beleevers did not live loosely and casually or as we say at randome but were gathered and brought into distinct bodies or church-societies to live under that discipline and church order or government which Jesus Christ had commanded and left to his Apostles to settle For it is worth our observation that Jesus Christ did not onely send forth his Apostles and Disciples to convert sinners to him ☞ but he appointed an order of government to be established by them to which those that were converted should subject unto as we may see in many places 1 Cor. 12.28 Ephes 4.12 13. Rom. 12.6 7 8. and therefore we read so much of churches tha were planted and gathered into the order of the Gospell Act. 14.23 as Corinth Ephes Phil. Coloss and so the churches of Judea Galatia Asia Macedonia as we have noted before which were no other then so many distinct bodies or societyes of believers which the Apostles after they were converted to Christ did unite together in those Cities and Countryes So much is evident from the Epistles that the Apostle Paul wrote to those Churches For he doth not write to all in Corinth to all in Rome to all in Philippi but to the Saints in those Cities that were called and become a Church to Christ 't was not every Towne and City and Country that made a Church as t is now in England but so many as were called and united together now people become members of a church by vertue of being born in those Townes and places and parishes where they live but ab initio non fuit sic i. e. from the beginning it was not so 3. Because till the godly do fall upon this worke 3. Motive Necessity of yeelding obedience to Christs commands cals for it there are many holy and sacred dutyes that Jesus Christ hath laid down to them in his word which they will be found to live in the neglect and omission of viz. 1. That of Mat. 18.17 Tell the church but how can those tell the Church that are not joyned to a Church that is such a Church or Congregation of Saints as we have in the former Chapter set downe 2. That of 1 Cor. 5.4 5 13. In the name of our Lord Jesus Christ to deliver such a one to Sathan c. but how can they cast out of the Church such as are scandalous by that authority Christ hath given to it that are not joyned to any church 3. That of 1 Cor. 14.12 Seeke that ye may excell to the edifying of the Church but how can such seeke to excel in spirituall gifts for this end that they may edify the church when they are of no church 4. That of 1 Cor. 14.34 Let your women keep silence in your churches that is church-meetings as Beza and Piscator reade it Mulieres vestrae in conventibus sileant not that there were severall distinct particular churches standing under one common classicall government as the Presbyterians would have it but how can godly women keepe silence in the churches when they are members of no churches 5. That of Heb. 13.17 Obey them that have the rule over you and submit your selves but how can they obey their Rulers if they have none to rule and watch over them in the Lord 6. That of Rom. 12.6 7 8. But how can believers keepe up the administâ—ation and execution of those offices and ordinances in the churches of Christ so long as they are not in such churches where those offices are to be executed 7. That of Gal. 5.1 13. Stand fast in the liberty wherewith Christ hath made you free be not c. but how can believers stand fast in that liberty which Jesus Christ hath purchased for them and bequeathed unto them while they are not in any Church-state to which this liberty referres â— Motive Christ hath orâ—ained no other â—ondition for â—elievers to aâ—ide in here 4. Another reason is because there is no other state and condition that Jesus Christ hath appointed for his Saints in this life in relation to the enjoyment and performance of his publique worship then this to wit to bâ— joyned to a particular church and therefore as Head and King of Saints he ordained not only a word to call convert them but holy offices and officers holy lawes and ordinances to rule and govern them and build them up in grace to glory as Ephes 4.10 11 12. 1 Cor. 12.28 Mat. 16.19 compared with Mat. 18.18 but of this we spake sufficiently before upon the second argument â— Motive The Word and Spirit of Christ â—re more especially entailed â—o this church-state 5. Because the Lord Jesus Christ hath in a more especiall manner tyed his Word and Spirit and all his precious Promises to believers in such a church-state as Exod. 20.24 1 Kings 9.3 Esay 4.5 6. and 25.6 7 8. Esay 56.7 Psal 132.13 14 15. Mat. 6.33 Mat. 18.19 20. Here the Saints may in a more full and excellent manner expect the presence of Jesus Christ by way of assisting quickning comforting sanctifying and strengthening of them and therefore this should greatly prevaile with them to come into this church-state 6. Motive Christ takes most delâ—ght to be with the Saints in this church-state 6. Because the Lord Jesus Christ doth own such particular churches of Saints as the places of his greatest delight as appeares 1. In that he walkes in the middest of them as Revel 2.1 2 Cor. 6.16 2. In that he not only walkes in them but lodgeth and dwels in them they are his resting place where he takes sweet repose Psal 132.13 14. and 72.2 and 26.8 3. In that here he feedes Cant. 1.7 and 6.2 3. every particular church of Saints is as a Bed of Spices full of sweetnes pleasantnes to Jesus Christ here he eates his pleasant fruits Cant. 4.16 4. In that here he imparts his loves Cant. 7.12 Christ and the Saints do mutually impart their inward bosome delights to each other a man will not let out his heart to others as he will and doth to his wife nor the wife to any as to her husband Now Christ and the Saints in church-fellowship are as husband and wife 2. Cor. 11.2 5. In that here Jesus Christ doth more then ordinarily hold forth and manifest his glory as God did of old in the Tabernacle Psal 63.2 which was a type of particular churches now under the Gospell and Christs appearing in his glory to them by his word and Spirit Indeed it cannot be denyed but Jesus Christ doth hold forth the glory of his wisdome and power and goodnes and holines and truth in every place but no where as in the Assemblies of the Sainte here the Spirit reveales the glory of Christ in all these to and upon the hearts of the
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-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-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.
Government p. 60 voluntary union and knitting together in one This is necessarily supposed as I shewed before Chap. 2. The godly must be formed into one body or Church-society as in the Primitive times distinguished from others Now this is to be done by the Saints that are to embody these three wayes 1. They are to separate or sequester themselves from the loose and profane multitude among whom they live having no more fellowship with them in speciall ordinances whiles they continue such This is expresly commanded 2 Cor. 6.16 17. Ephes 5.11 2 Tim. 3 5. Rev. 18.4 2. They are voluntarily to give up themselves to the Lord and one another as those of Macedonia did 2 Cor. 8.15 to walk together in all the ordinances of Christ 3. This is to be done in a mutuall consent covenant or * Some promissory engagements Owen ut supra agreement as was the practice of the Church of the Jewes and was also prophecyed then should be done now in the dayes of the Gospel Ier. 50.5 and is now practiced in the very Nationall Churches of England and Scotland accordingly Now if it be as they take it lawfull for a National Church to enter into such a Covenant to walke with God and one another according as he shall make himselfe knowne to them in his Word I cannot see how it can be unlawfull for a particular Church thus to doe And for this Vide Master Burr Heart Divis p. 69. 2. As there must be union so also communion that is they must in the worship of God meet together joyntly as members of one body tarrying one for another as 1 Cor. 10.16 17. 11.33 1 Cor. 5.4 3. There must be a sweet harmony consent and agreement in the performance of the holy ordinances of Christ labouring to the uttermost to be of one heart and one mind in executing all Church-affaires Act. 2.1.41 42. Act. 4.32 4. There must be a free ready willing and cheerfull contributing of such blessings mercies gifts and graces temporall and shirituall as Jesus Christ hath bestowed upon us for the comfort and edification of the whole body thus united and joyned together 1 Cor. 14.12 Ephes 4.12 1 Pet. 4.10 11. Rom. 12.6 7 8. Act. 4.32 5. There must be a diligent care had and taken that things be so ordered and ordinances be so performed that Jesus Christ do not suffer in his honour nor the church in her happines welfare which is done 1. By keeping the ordinances pure and free from the mixtures of mens inventions 2. By keeping close to the rule of the word in all church actions and administrations without consulting with flesh and blood 3. By following the dictates of the Spirit that Jâ—sus Christ gives to us as our guide and not our own vain fancyes and carnall imaginations laying aside and denying our own wisdome reason understanding further then we see it acted and guided by the word and Spirit of Christ 4. By being very spirituall and heavenly meeke and humble lowly and loving in all our undertakings and performances that Christ may have glory and the Gospell credit 5. Lastly by aspiring and pressing hard after perfection in holines and comming to a full stature in Christ Ephes 4.13 And thus we have done with the first part of the Chapter the Saints embodying and how they are to do it Now followes the second part of the Chapter and that is what concernes their knowledge and practise after embodying Now this I shall endeavour to make out in five things 1. There must be choice of their officers as Pastor Teacher Elder Act. 14.23 Deacon if they have such provision among themselves which are to watch over them administer to them in the things of Gods house and these they are to set apart according to the rule of the word by Fasting and Prayer craving the helpe of other churches in such great and weighty affâ—ires and which may give them the right hand of fellowship Act. 14.23 Q. Are they not to be ordained by imposition of hands A. There is no absolute necessity of it for we read no precept for it and but little practise of it in such cases In other cases we do but not in this That of 1 Tim. 4.14 is no institution of it but only a practise of the Elders of the church of Ephesus with the Apostle 2 Tim. 1.6 not of the officers of severall churches as it is now used When that Matthias was chosen an Apostle in Judas roome wee read only of his being numbred among the rest of the Apostles When they made Deacons for the poore Act. 6. we read after they had prayed they laid their hands on them I say after but not before or in the time they were praying as the presbyterians in their ordination do now and whether that Timothy had hands laid on him in time of prayer as it is now used in ordination of Ministers is more then any I suppose can determine So that it seemes it was used rather in way of blessing of them as Christ did the little childeren and others that were sick then setting them apart to the office they were chosen to And that of Act. 14.23 doth not prove it as we have shewed before And Jesus Christ himselfe never used it when he sent forth his Disciples to preach nor gave it in commission to his Apostles that they should do it nor have they enjoyned such a thing And therefore as Polanus Tilenus Calvin other great Divines say it is a matter indifferent not absolutely necessary essential to an officers calling as many suppose And t is no more then what the church of Scotland hath also declared heretofore But to cleare this busines fully there is a learned Treatise put forth lately wherein the judgement of the Reformed churches and Protestant Divines is shewed exactly about this point so that I need not to speake further of it 2. The preservation of their unity for unity among bretheren in church-fellowship is very lovely pleasant and full of beauty as Psal 133.1 2. O quam bonum jucundum c. and there is no one duty more prest on the Saints in church-fellowship then this of unity as the Scriptures do abundantly testify 1 Cor. 1.10 Rom. 14.19 Ephes 4.2 3. Phil. 1.27 and 2.3 4 5. And if we looke no further then to the evill and sad effects which the contrary doth produce viz. Divisions and Rents in Churches The truth both of the excellency and necessity hereof will easily appeare And therefore for this end and purpose that the godly in this way and order of the Gospell may live together in unity and brotherly love they are to study self-denyall humility patience long-suffering and forbearance towards one another putting on bowels of mercy forgiving one another as God for Christs sake hath forgiven us Ephes 4. ult and Col. 3.12 For this see more in that excellent Treatise of Heart Divisions 3. They are to
sometimes did to write Books of Recantation and have as little credit as comfort in what they have done this way 6. If the truth were knowne and men would speak out all is in their hearts it is not to be doubted but a chiefe ground of many mens crying downe this way of the Lord and those that walke in it is no other but their envy at those especially young ones to whom the Lord hath in these last dayes imparted and communicated greater measures of his Spirit and larger discoveries of the mysterie of the Gospel according to the promise Joel 2.28 Act. 2.17 wherein young men shall have the priority of old Because the Lord is good therefore their eye is evill as Christ said to them Mat. 20.15 that took offence at his kindnesse to those that came into the vineyard after them and wrought but an houre But this is an evill frame of heart and cleane contrary to that of Moses that wisht that all the Lords people were Prophets Num. 11.29 7. But lastly doth not this generality of opposition against this way alledged conclude and evidence the truth and goodnes of it especially when such opposition tends to the increase and furtherance of it and that also amongst the most pious and spirituallest Beleevers What though the Authors in the * D. Bastwick the Captain of the Presbyterian Army as he styles himselfe M. Prinne M. Edwards M. Baily M. Vicars Marg. as men not having yet learned or else not regarding what Christ in the Scriptures requires of them Rom. 12.16 17 18 19 20 21. James 1.19 20 21. 1 Pet. 2.1 have cryed it downe as the most pernicious way yet all the dirt they have throwne in the face of it cannot make the Saints out of love with it In the dayes of the Apostles those that embraced the doctrine of the Gospel and right way of worshipping God were generally condemned and spoken against as Sectaries and Heretiques Act. 14.5 14. Act. 28 22. yet that could not hinder the prevailing of it being it was of God So neither shall the worst that men can doe hinder it now but maugre all the powers of hell and the world that oppose it it shall take place for Christ must reigne Impediment 2 2. The second impediment that lies in the way of divers godly persons is this That salvation may be had in that present church-state they for the present are and therefore judge it a nee lesse thing to come into any other Church-state To such I shall commend these few considerations 1. That though it be granted as a truth which cannot be denyed that its possible for men to be saved though they never come into a right visible Church-state and order because faith and salvation is not so tyed to the visible church as that there is no partaking thereof out of it And though it be true also that conversion may be obtained and is in many of the Parish Assemblies as we know by experience yet how unkindly do such Christians deale with Jesus Christ that shall as the Head and King of his church appoint ordaine a holy order for his Saints to observe in their serving and worshipping of God and yet they shall refuse to submit thereunto is it not a disparagement to the wisdome of the Lord Jesus that hath thus ordained a church order for his Saints to walke in and yet they shall count it a needlesse thing 2. Such should consider whether the truth of grace doth not teach them to have respect to the whole revealed will of God and not to dispense with themselves in the neglect of obedience to any the least part of it and if so then how dangerous is it for them to sit downe and content themselves in their present disordered station without comming out of it to Sion as Christ commandeth Esay 52.11 with Rev. 18.4 3. Is not this an argument of a low Spirit exceeding earthly câ—rnall like those Potters that remained of the children of Israel in Babylon when the rest were returned to Jerusalem 1 Chron. 4 23. that preferred their carnall ease in Babylon before the enjoyment of the true and pure worship of God in Sion do not such men exceedingly degenerate from the servants of God of old spoken of in the Scriptures â—hat have greatly longed after and mourned with much bitternes when they have been deprived of the enjoyment of God in his ordinances as David and others Esay 56.3 4. Psal 84. 4. Doth not this plainly discover to the world that such men are to this day marvellous ignorant of this great mystery of the Gospel they see not the lustre and beauty that shines forth in the visible Churches of the Saints a right and true communion of Saints having fellowship with Christ in his own ordinances is a meere riddle a paradox to them the comly order and sweet harmony of Jacobs Tents and Israels Tabernacles is not discerned by them though a Balaam himselfe was greatly affected therewith Oh when shall this darkenes be removed 5. I would faine know whether such poore soules are not great enemies to their own happines and hinderers of their own welfare For first have they not many precious Talents Gifts and Graces bestowed upon them for which they shall be accountable to Christ one day which now are as it were put under a Bushel lye asleep and of no use or benefit to themselves or others all which if they were once come into a society of faithfull and zealous Saints would be occasioned frequently to be brought forth and improved to the glory of God the benefit of others and their own great encrease and advantage Secondly are they not subject to many wanderings and out-goings from God and so have need of some to watch over their precious soules to prevent as it is possible such swervings from Christ by their wholsome and gentle admonitions exhortations and reproofes which priviledge they might enjoy if they were in this order of the Gospell but now are deprived of Thirdly are they not many times so overtaken through the subtilty of Sathan deceitfullnes of sin that they not only fall into sinne but there lye and continue in their back-sliding and have none to looke after them to restore them againe to set their broken bones in joynt again whereas if they were in this way of the Lord the Gospell requires how sweetly might they be recovered according to the injunction of the Apostle to the Church of the Galatians Gal. 6.1 And therefore doubtlesse those men that thus reason as before that it s no great matter to come into any other church-state then they are are no small enemies to their own good 6. Lastly may it not be just with God to leave men to themselves in this thing and for their slighting of his wayes sweare in his wrath that they shall never enter into this rest of his that he gives his Saints that he brings to Sion Let us feare
and tremble Impediment 3. Another impediment is this That they have as learned and godly a Ministery over them as any to this day in the world Now for the removing of this let these few things be seriously considered 1. That it cannot be denyed but divers of those Parish churche have those over them that are both learned and godly though withall it must also be granted that there are in the Kingdome a farre greater number of such as have neither learning nor godlines that go for Ministers of the Church of England and are setled in those Parish Churches such as are not only the shame and blot of this â— Whites â—tury of â—isters Nation but have already endangered the welfare of it and are like to do it the second time if the Lord from heaven prevent it not 2. For many of those that have learning it s much to be feared if it were brought to the Test it would prove rather to be from beneath then from above not that of the Spirit by which men are taught of God and enabled to speake a word in due season to the weary soule as Christ and his servants were Esay 50.4 but only that which is naturall and from men and they have attained in Natures Schoole which naturall parts and acquired learning not meeting with a sanctifyed heart and a true principle of grace doth oftentimes through the corruption of pride and selfe-coâ—ceite that attends it render men blind in the things of God and leade them aside from the truth and commonly as we see by experience such men trust chiefly to other mens workes and judgements looking no further for the Sence and meaning of what Scriptures they preach upon and produce then what this or that Father this or that Commentator speaks of it not daring to swerve from their interpretation and the common received opinion of the Church though oftentimes quite besides the purpose and mind of Christ and the holy Ghost 3. As learned and godly as the most and best of the Ministers are in the Church of England yet with griefe of heart let it be spoken very few of them have learned to this very day to disclaime and renounce the evill and errour of the way of their comming into the Ministery I meane their Antichristian ordination which they received from the Prelates but allow of it to this day which cannot but much provoke the Lord and hinder his blessing of their endeavours for the future to the People the charge of whose soules they take upon them For if the allowing of our selves in the least sinne may justly put a stop in the way of Gods prospering his people cause him to withdraw his presence from them then much more doubtlesse such an evill as this for those that beare the vessels of the Lord are to be cleane Jer. 52.11 and that cleannesse respects freedome from Babylonish and Antichristian pollution And doubtlesse the Lord lookes much to his vessel-bearers that they be clean and holy and not contaminated with these or any other kind of pollutions as we may see in his exemplary punishment on Nadah and Abihu that perished in their wil-worship and false zeale the great Idol of the world to this day Obj. But you will say what need this renouncing our Antichristian ordination by the Prelates seeing the Parliament hath removed and disclaimed the whole Episcopall government root and branch Ans There is great need as may appeare in these foure things 1. Because personall sinnes must have personall repentance and humiliation the Parliaments Act is Nationall and doth not exclude but rather intimates and leads to the practise of the other Now each Ministers sinne being particular and personall so ought their Repentance also 2. Because such Ministers especially here about London have lately covenanted to cast off whatsoâ—ver belonged to and was an appurtenance of that Antichristian Hierarchy they were formerly under Now their ordination was not the least but a chiefe part of that power of the Prelates wherein they so much gloryed 3. Because the Lords detestation of Antichrist is so great that he will not endure his people should touch with the least of her abominations as I shewed before and as he would not of old so much as take a stone for a corner nor for a foundation of his Church from heathen Babylon Jer. 51.26 So neither will he now make use of any thing of Antichristian Babylon in his Church of the New Testament 4. Lastly because God hath required that his people should be humbled and ashamed of all their old sinnes in this way before he will shew them the right and true pattern of his Gospell worship Ezek. 43.10 11. And who knowes but for want of this amongst those that go for Ministers in the church of England it is that God suffers them to be so darke as they are even to this day in the midst of so much glorious light in the matters of his house and worship A man may come into 40. places where they are preaching and praying even upon dayes of humiliation and yet never heare them bewaile among multitude of other sinnes they confesse this particular evill of their Antichristian ordination Obj. But some are so farre from seeing a necessity of this that they rather plead for what they have done and justify themselves in their condition saying that though they received their ordination so the office of their Ministery from the hands of Antichristian Bishops as they are now acknowledged since the Parliaments voting them so yet they lookt on them as Elders and Presbyters and no otherwise Ans To this I answer 1. That it may be some did though I suppose it will be graneed that thousands did not not so much as enquiring or making scruple out of conscience but as the blind man swallowes all so have they done and their sinne may be lesser then those that have had more light 2. But secondly it s well known to those that have their eyes but halfe open that the Bishops did not act in their ordaining of Priests as they were Presbyters but as they were a degree above them to wit Bishops which was allowed them in those dayes by the Ministers of the church of England and what preaching Elder was there by himselfe or with a few other of his bretheren and Colleagues that could then as now without a Bishop make a Minister Now then those Bishops being Antichristian their ordination also must needs be so according to that known Philosophicall maxime Quicquid est agit secundum quod est the effect must needs have resemblance with the cause vid. Whites Answer to Prynne pag. 20. read the Queries about the ordination of Ministers lately published 4. I Answer in the last place that t is not meere learning no nor learning with godlines that makes any man a true Minister of the Church of Christ in these dayes of the Gospell though neither of these is to be excluded
in their proper place for a man may be qualifyed for the place and office of a Minister and yet no Minister he may have excellent endowments of humane learning naturall parts truth of holinesse and yet no Minister Some women have store of all these and many Lawyers and Physitians abound in them and yet no Ministers in office So that I say though many men have excellent naturall parts acquired gifts of humane learning many precious breathings of Christ and the Spirit in him yet that doth not presently denominate him a Minister in office and I may adde no not his Ordination by the Classis nor a Noblemans or a gentlemans Presentation or bestowing an Advowson or Benefice upon him no nor the execution of that office in a parish where he is sent T is not enough to say a man is a Minister but how truly and lawfully he came to be a Minister Quest What is it then makes a true and lawfull Minister Answ A true and lawfull call to that office and worke of the Ministery as Heb. 5 4. Now this call in these dayes is not onely internall from God in qualifying a man and making him willing to the worke but externall from those he is to take the charge of whose prerogative it is they have received from Christ to choose their own officers which the most learned and judicious * Cyp. Ep. 3 4 68. Theod. l. 1. c. 9. Euseb de vit Const l. 3. Azor. the Jes part 2. l. 3. c. 28 l. 6. c. 14. Jerom ad Ruff. Ambr. epist 82 Nazian Aug. Bazi Chrysost So multitudes of Moderne Writers as Cal. Musc Bulling Jun. Ames Cartwr c. Divines of all sides grant as could with ease be manifested Now the first of these is not sufficient without the last and God hath so joyned them together that it were no lesse then high presumption in any to separate them So that this being granted for the truth as it cannot be denyed then it must needs follow that most of the Ministers of the Church of England are not Ministers properly in office being without the call of their people to them especially the godly and not a few of them living where there were never any godly to call them A fourth hindrance in their way is That they look upon this way Impediment 4 as a way of separation which hath been and still is such an eye-sore to many that they had rather dye then touch with it Now to remove this I answer in a word there is a two-fold separation the Scripture speaks of 1. A good separation a separation from evill from evill and sinfull wayes and things and persons a separation from false worship from Babels confusion a separation of the precious from the vile of the cleane from the uncleane 2. A Bad separation from good to evil from Christ to Belial from God to the Devill as Jud. 19. Now that Separation we stand guilty of is of the first sort and not the last the separation which God allowes commands and justifyes and without the practise of which he will not be well pleased with his people as Jer. 15.19 2 Cor. 6.18 Rev. 18.4 Ephes 5.11 2 Tim. 3.5 and therefore I conceive there is no just cause or reason why the godly in the Kingdome should be offended at what is now done and which they themselves are called also to practise Indeed if they could prove their By Nationall Church-state â—n the Kingâ—ome of Engâ—and I do not â—nderstand the â—reaching of the word and administration of â—he Sacraments â—for these make â—o more a Church then â—he ornaments â—f a house make 〈◊〉 house But â—hat false visiâ—le order poliâ—ie instituâ—ion in which â—hese divine orâ—inances are â—erformed The officers members of the National Church-state â—ot being framed regulated â—nd ordered acâ—ing to Gospell â—nstitutions but â—fter the tradiâ—ions invenâ—ions of men â—â—om whom â—hey receive being and â—ubsistance Nationâ—ll Church-state to be of divine and Gospell constitution as I said before it were something but till that be done they shall find in the end that they themselves are guilty of the fault they lay to the Congregationall mens charge * 5. Another stumbling block that lyes in the way of many godly persons is because they see many after they have entred on this way to fall into grievous errours and some turne Libertines and grow loose in their wâ—lking Ans Now to remove this consider these following pariculars 1. Suppose this be a truth and so to be greatly lamented yet dare any man say that such persons would not have taken such courses if they had not entered on this way of the Gospell How many are there which are guilty of grosse errours in judgement and loosenesse in practise and yet never knew in all their lives what this way of the Gospell meant as in Germany France Holland England and other parts of the world 2. If this way be of God and hath footing in the Scriptures example from the Apostles practise and approved of by many famous servants of God and purest churches in the world as we have shewed you then farre be it from any to make it the cause of such abominations Can the light of the Sunne properly beget darkenes Impediment 5 so as properly can the way of the Lord be said to beget these evils either in judgement or practise 3. Did you ever heare or know of any Church where the government was most exact according to the Scriptures and unquestionable that hath been perfect and without errours or hath God promised that here on earth his Churches should be totally free Doth not the Scripture speake otherwise which is left to us for our instruction as in 1 Cor. 11.19 There must be heresies amongst you saith the Apostle and he gives the reason for it that so those that are approved may be made manifest amongst you not that these heresies and evils do necessarily flow from the true being and right government of a Church but only per accidens viz. from the evill disposition of those members that are sinfully tollerated in a Church and not cast out and those temptations of Sathan that they are exposed dayly unto by Gods permission 4. Consider where the Lord is most rightly and purely worshipped there the Devill is most busie to make Divisions sow the seeds of errour occasion scandals and offeâ—ces and the Lord in infinite wisdome seeth it good to have it so partly 1. That his power may appeare the more in preserving such a Church and society 2. That his wisdome may appeare the more in guiding such a Church 3. That his mercy may appeare the more in pardoning his People 4. Lastly that his justice may appeare the more in hardning those that do not love but hate his wayes 5. Such as fall into errours and loose walking after their entrance on this way of the Lord come not thereunto from their submitting to that way but from