The true primitive state of civill and ecclesiasticall government discussed and cleared also a vvay briefly propounded to reconcile the saints, by what names (now) soever distinguished, in unity of doctrine and discipline, according to our covenant in a government neerest to the word of God.

The true primitive state of civill and ecclesiasticall government discussed and cleared also a vvay briefly propounded to reconcile the saints, by what names (now) soever distinguished, in unity of doctrine and discipline, according to our covenant in a government neerest to the word of God.

Table of contents

Title page

TO THE Right Honourable the Great Councell in Parliament now Aſſembled, and the Councell of State.

To the Reader.

ERRATA.

THE True ſtate and forme of Government, Civil & Eccleſiaſtical diſcuſſed & cleared.

THE True ſtate and forme of Government, Civil & Eccleſiaſtical diſcuſſed & cleared.

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NOt long ſince there was in publicke, a little book intitled, A Shrill cry, for the reſolve of 13 Queries, in which, with many other things touching the Covenant &c. very conſiderable, there was inſerted, the primitive inſtitution and ſupreame end, of a Civill and Eccleſiaſticall Government, in a more full purſuance then of what was there ſo briefly preſented, I ſhall indeavour in this inſuing diſcourſe, to hold forth theſe 3 particulars, as very neceſſary further to be diſcuſſed and cleared in theſe times. Firſt wherin each particular Government, with their diſtinct and peculiar intereſt doth a part conſiſt. 2. In what particulars they may harmoniouſly accord. 3. Some probable meanes propounded tending to ſettle each in their primitive glory.

To begin then with that Government which is called Civil. Firſt acted upon the Theater of this world, yet in force, which as touching the forme ſince, hath been very contingent & uncertaine. God ſometimes deputing one as ſupream to give out Lawes, and rule the Nations. Sometimes permitting others by right of Conqueſt to impoſe Laws, upon the ſubdued multitude, ſome were elected Kings, to whoſe lawes the people voluntarily ſubmitted. Others by their Repreſentatives propoſing Laws to theſe elected Kings, by which they would bee governed. And laſtly ſome few have been elected in ſeverall Counties to Governe and tranſact for the good and benefit of the whole. Theſe and ſuch like, are uſually diſtinguiſhed by [Page] the names of Monarchy, Ariſtocraſie, Democraſie, &c. The reaſon of which variety, hath been the univerſall corruption of humaine fleſh. Governours being drawne aſide by their own concupiſcence, through ambition, and ſelf-intereſt, and other cauſes, to purſue ends deſtructive to common-ſafety. But from the beginning it was not ſo, for if man had ſtood, the moſt pure and primitive had been that of Monarchy. Adam being intruſted under Chriſt to weild the ſupream Scepter of this terreſtriall Diademe, which probably might have continued to all ſucceeding Generations. The ſubject matter for which Government, would have been his owne Off-ſpring and fellow creatures. The forme moſt excellent, each Miniſter under him in their proper place, orderly and ſweetly diſpencing an equall diſtribution, to God, and each particular being. The rules and bounds for which, was the law of nature, reaſon, & morallity.

The diſciplin was by inſtruction, exhortation, example, and ſuch like, to draw forth and exerciſe daily the intellect of all intelligible creatures in the things before recited. So as from non-age, to ful-age, each particular according to their meaſure and proper place, might become ſerviceable to the univerſall and publicke good. There being yet this difference in the ſtate of innocency (though continued) between Adam and his progeny, that as he was created a perfect man, his internall faculties was acted readily from himſelfe as ſeveral objects and relations were preſented in their time and place, whereas his poſterity ſtood in need of a continual inculcation of inſtruction from others, before they could act their inward principle, dexteriouſly, and habitually in a way of nature and reaſon, to which, other parts of diſcipline before expreſſed in this ſtate of corruption, is neceſſarily to be added, ſharpe reproofes and ſevere corrections. The next and laſt particular appertaining to this Government, is the ſupream end: Namely the preſervation of each mans propriety in name, goods, and other things of this life. And herein the particular and intire intereſt of this and all other civil ſanctions doth conſiſt. A firſt Teſtament and Covenant once in the [Page] power of man to keepe moſt perfectly, which ſince through weakeneſſe of the fleſh, fruits and effects of the fall, is now impoſſible, preciſely to be performed: All men in nature thereupon by a juſt ſentence, as under the firſt breach of this Law, becomming children of the curſe, wrath, and death: wee need not wonder then at the revolutions and changes of Government, ſince every thing elſe now is reſtleſſe, untill it returne to its primitive and ſupreme center, from whence there was ſuddainely ſo great an Apoſtacy, that the whole earth was filled with violence, inſomuch, immediately after, mans commecall ſcheane of Tereſtiall glory, became diſſolved into a watery Tragedy, a few inconſiderate perſons for number, only excepted, preſerved from being overwhelmed in that univerſall deluge, which no ſooner by multiplying had againe filled the ſurplaſe of the earth, but the like univerſall corruption appeared: All fixed principles for pure Nature, Reaſon, and Morallity, was by it eaten out, and became obliterate; which doubtleſſe was the cauſe why God in the next Age did againe minde the ſame through the figure of circumciſion, as alſo, not long after in that terrible manner upon Mount Synaia in Iudea, the Hemiſpheare of Nations, give out his Law, to ſhew man once more, not onely from whence he was fallen, but to ſtirre him up thereby to his former duty, the matter whereof was engraven in Tables of ſtone, evidently to be ſeene and read of all men.

And although heere againe, the forme of this Government then was Monarchicall; yet was it not therein an indiſputable preſident and patterne for other Nations or ſucceeding times, for though it ſhould be admitted that this was moſt Primitive, and in Gods eſteeme moſt Excellent, either in Adam, and thoſe other Anoynted Kings, to whom extraordinary aſſiſtance and abilities was given for performance of ſuch a truſt, as particular Types of Chriſt: Yet experience tells us through changes; and reaſon and providence dictates no leſſe; that where this immediate Divine Aſſiſtance is wanting, to guide any ſingle ſupreme in evill times of defection, that Government proves dangerous, and thoſe Governours probably moſt ſafeſt for that people, which ſhall through providence be admitted to Rule, after a ſenſible feeling, and late deliverance with them from under a yoke of Tiranny: [Page] It not to me ſeeming likely, that ſuch who have ſeene juſtice done upon others, themſelves in it being inſtrumentall, ſhould through Tiranny by any Law, make heavy yokes for their brethren, and in it their owne Poſterity (which if) they would be moſt inexcuſable, becauſe they of all other, in this latter Age of the world have ſeene moſt examples and preſidents of the good, and evill of Government: Thus much then of the firſt particular, in which is briefely ſhewed the Miniſters, matter, Forme, Lawes, diſcipline, end, and intire Intereſt of all Civill Government, both at firſt and ſince, which becauſe it was held excellently forth in the Common-wealth of the Jewes: It was called a SanctuaryHeb. 9. v. 1. yet worldly and fleſhly, far different from that, which concernes the inward and ſpirituall man, which though the miniſtration of it be in the fleſh; yet it is not after, nor for the preſent, little appertaining thereunto: It being untill the day of our bodily redemption,Rom. 3. v. 23. under the diſcipline of the firſt Teſtament; for corrupt fleſh, as all now is, muſt as graſſe and the flower of the field, firſt wither, become dead, & vaniſh away in the judgement of thoſe, which are to be fit matter for the ſecond and new Teſtament, for the bodyRom. 8. v. 10. muſt be dead becauſe of ſinne, when the ſpirit is to live for a better righteouſneſſe ſake.

And ſo I come to the ſecond particular, the Government Eccleſiaſticall, which imediately receded the other in the Infancy thereof. The inſtruments and formes whereof, hath alſo beene various before the time of Chriſts fleſhly preſence; the reaſon of which was, the good pleaſure of the Fathers will, the divine myſtery of his Grace, ſince revealed to us in the fullneſſe of time, for the moſt part hid in1 Cor. 2. v. 6, 7. him, whoſe diſpenſations & works alwayes appeare moſt perfect in the end. During the infancy and minority, of the myſticall body of Chriſt the Church then begun; it ſeemed good to him here and there to enlighten, and by a ſecret and inward call, to ſeperate and ſegregate from the Common maſſe of mankinde, ſuch as ſhould hold forth according to the meaſure of faith then diſpenced, the word of life: That in divers wayes, manners,Heb. i. v. 1. and formes of diſcipline, were made inſtrumentall in their generations, to congregate as time and place afforded, the children of truth. Gradually firſt preparing, and then through union of affection couching them in their due place, as [Page] ſo many polliſhed ſtones, upon that precious corner, and firſt foundation ſtone of the ſpirituall Temple Chriſt Jeſus: I purpoſe not here for brevity ſake, to write ſeverally of the particular Formes in thoſe Ages paſt; but rather with theShrill cry. Authour of that forenamed Pamphlet, I ſhall fall in with his Method in that Forme ſince, as a Government for us more practically imitable: It was evident then according to Scripture, when the full time appoynted of the Father, for the ſpirituall liberty and age of the Church was come: He ſent forth his Sonne into the world, cloathing him with humane fleſh, and in the ſubſtance and ſhape of man put him under the Law:

That in his pure fleſh, in mans ſtead, and for his benefit, he might actively and paſſively performe, what God or man, by any Law could poſſibly require; and though he knew no ſinne, neither was a tranſgreſſor of any Law; yet he being inſtrumentall in the Creation of man, the firſt, and ſupremeHeb. 2. 6. 7. 8. head of man, by relation aVer. 13. 14, brother to man, and by a peculiar right had an intereſt in man; it was both juſt and reaſonable, that he onely as the fitteſt perſon ſhould principally tranſact the affaires of man, and for that end, he was by God in the behalfe of all fallen man, imputed a ſinner, numbred amongſt tranſgreſſors, made a curſe by ſuffering upon the Croſſe, as a Thiefe and Murtherer, that ſo thorough this, Gods peculiar ordinance and acceptance, he might no more remember or puniſh eternally the tranſgreſſions committed againſt the firſt Teſtament; as alſo to give a ſure ground of future hope, that the bodies of the faithfull one day, ſhall be perfectly redeemed from the power of ſinne, death, and the Devill, unto which by a righteous ſentence, they became with others moſt miſerably captivated, with all to give good aſſurance to all ſuch, by the death and ſealing bloodſhed of this Sonne of God, which was appoynted to be both the teſtator and Mediator of the new CovenantHeb. 9. 15. eternally ſtabliſhed upon ſure promiſes, their ſpirits once cleanſed from the filth and guilt of the old: May now by a new and living way thorough the vaile of his fleſh, have a free paſſage into the moſt holy Sanctuary and preſence of our heavenly Father, in the glorious liberty of the Sonnes of God; and for that end this our great high Prieſt and Apoſtle of that faith, which wee ſhould profeſſe during the time [Page] of his abode upon earth, he made it his own; becauſe the Fathers worke, to diſpence light according to his will in matters of this Nature, that ſo by it, he might publiquely gather unto himſelfe all thoſe children of God that were capable Subjects for an audible adminiſtration; and for that cauſe he was pleaſed to elect, not onely twelve principall, but many others, to whom he did impart thoſe myſteries, that they might afterwards as good Diſciples and Scribes before inſtructed, communicate the ſame. Upon whom after his aſcention he poured out his ſpirit, in the diſpenſation of extraordinary gifts; that ſo by them the foundation begunne, and forme preſcribed for ſuch a ſprituall ſtructure might ſucceſſively be carried on in all ſucceeding times, untill the very top ſtone ſhould be layed, and grace, grace, cryed thereunto: Its eaſily conceived then by thats paſt, who were the Mr. workemen, and what was the matter for this building; but for evincing a double miſtake in our pretended Mr. Builders: Its neceſſary the matter of it be a little further conſidered: It being affirmed by ſome on the one hand, that all perſons in a Nation; yea infants are fit materialls for this Caeleſtiall Fabricke: The folly of which opinion appeareth, in that it is not onely contrary to the practice and direct precept; but alſo the true nature and end of this inſtitution by Chriſt: Beſides, what benefit can acrew to Infants, and others almoſt as uncapable to be made Members by any initiating ordinance, ſince they are in no capacity (through naturall weakeneſſe) viſibly to doe or receive any good, neither hath God at any time, or any where (as is falſly by them premiſed, engaged through an unwarrantable uſe of Baptiſme, to waſh away originall ſinne, Regenerate, viſibly unite to himſelfe, and ſave Infants; for why then doth not anſwerable effects follow: Time quickly ſhewing that many thouſands ſo baptized, become Abhominable and Reprobate to every good worke: Strange therefore it is to ſee how theſe men have been puſled to evade the cleare light of this Scripture; Go diſcipline and baptiſe, and that other Scripture, he that believeth and is baptized ſhall be ſaved; but to theſe perſons it ſeemeth fulfilled, if they injoyne others to profeſſe faith for them, which viſibly have none; as if one mans bare profeſſion, which is not probably reall, were with God meritoriouſly ſaving for others, in like manner are [Page] they puſled about Circumciſion, which they ſay Baptiſme cometh in the roome of, when its clear to them which wil underſtand, that Circumciſion was no initiating ordinance for a Church, and Goſpel fellowſhip? It being but a ſigne of an externall Covenant and ſtipulation made with Abraham and his Seed, for a revive of the firſt Teſtament, touching a civill and unblameable converſation in the fleſh: For ſayth God, my Covenant ſhall be in yourGen. 17. ver. 13. fleſh: So that all Iſrael after the fleſh, by the Law gendering to bondage, were not Iſrael after the ſpirit, borne of the free woman, gendering to a ſpirituall liberty: And this I am induced verily to believe, for theſe Reaſons, viz.

Firſt, Becauſe all thoſe that partook of Circumciſion, by Scripture proof were rigedly bound to a perſonall and perpetuall performance of the Morall Law, in reference to the outward man Gal. 5. 2. which our Saviour yet teſtifieth, none of them didIoh. 4. 19. 23. keepe, nor indeed could, as they might the Ceremoniall and other Lawes.

Secondly, From the nature of the law it ſelfe, which in Scripture, is compared to fire, hammer, Sword, &c. whereof circumciſion was a figurative ſigne, ſhewing it to be no leſſe then a keen cutting inſtrument, through the penalty, which by a ſecret inſition was to ſeperate that caule, skin or film ſpread over the Spirit, eye, & judgement of reaſon, at firſt occaſionally entering in by the ſences, & now through cuſtome being ſo habitually contracted in mans nature, as it proves to ſome many times an incureable diſeaſe.Coloſ. 2. v. 11. 12. 13. Neceſſary it was then, that from the eight day of the wombe,A good note for a timely inſtruction of children. at the firſt budding of the ſences they ſhould bee gradually and regularly diſciplined accordingly. And as for time, ſo for place, this ſigne was very ſignificant, it being done there, from whence inſtrumentally was to bee acted, the ſtrongeſt and moſt burning luſt of humane and naturall concupiſcence, the difficulty in ſuppreſſing which, and the danger of neglecting, was ſecretly hinted by the paine, ſorrow and bloodſhed in this ceremonial tranſaction, neither is the perſons leſſe obſervable, God ſhewing by ſuch an adminiſtration, that it was the male, not the female that was firſt intruſted, from whom as the head and ſtronger veſſel, he cheifly of him required performance, or elſe his blood muſt go, or ſome others for him muſt [Page] doe and ſuffer, what in Gods account is a ſatisfaction equivolent.

Thirdly,Iſay 42. ver. 22, When circumciſion and the Law, was moſt in force, and highly exalted, and through a ſence thereby of mans weakneſſe, though it became inſtrumentall to beget as upon Hagars knees faithfull children unto Abraham: Yet Goſpell and Evangelical righteouſneſſe, as a ſpring and river of life, ſweetly, yet ſecretly was then running under allegories, tipes and ceremonies, in a miniſtration diſtinctly differing from the former, for they all dranke of the ſame ſpirituall Rocke that followed them, and that Rocke was Chriſt, and they all were baptized as wel as circumciſed, though miſtically under a cloud and in the Sea, where water and not blood, was the materiall ſubſtance of this ordanicall Sacrament.

Fourthly, From the nature and end of baptiſme it ſelfe, which is not to bee paraleld ſo, as to come in the roome of circumciſion. The matter and manner of which holy inſtitution, preſenteth to our view aud ſerious conſideration, theſe ſeverall things following. Firſt, That it is neither circumciſion, nor any other ceremoniall reparation, but an abſolute Sacramentall diſſolution of our bodily elements, into their firſt principles, as beſt ſuiting with a viſible Goſpell adminiſtration, From which ſecondly, was lively repreſented to the eye of faith, not ſence, by the death of the body, a ſpirituall freedome from the imputation of ſin,Rom. 6. v. 9, 10, 11. power of the law, curſe, death and the devill. The ground of which, is this, in that God at firſt gave this Law principally to be binding to the ſenſitive and weaker part, the inward man from it being deſtinct, although united, makes but one perſonFor want of a true diſtinguiſhing of theſe natures lit [...]le of the Scriptures and heavenly miſtery of the goſpel is underſtood. upon which the outward, being firſt in the tranſgreſſion, and by occaſion an inlet of ſin to the other. It pleaſed God, to impute that ſin, and charge the puniſhment upon it, when yet by a decreed union. If faith in an unexpected promiſe had not intervened, the inward had alſo been in the ſame predicament, from the neerneſſe of which union of theſe two deſtinct natures, there is a communion of operations and proprieties, ſo that what may be affirmed of one and the ſame perſon, at one and the ſame time, in referrence to one nature, [Page] may be denyed of the other, ſo that by one he may be ſaid to be earthly, dead under the law, &c. and by the other, he may be ſaid to be yet heavenly, not living under that Law, holy, bleſſed, and under the protection of God for ever. And yet again, where faith in a promiſe is not, there a perſon in both natures is perpetually miſerable, but where it is, that perſon in both Natures, is eternally happie.

Yet in order, firſt the one and then the other, this then aſſerted is cleared, if we obſerve that when God came to execute judgement, he progreſſively paſt ſentence upon that which was the firſt occaſion of ſin, beginning with the Serpent, then the woman, and laſt of all, with the earthly man, making good his former threatning, That in the day it did eat, it ſhould die, For earth it was, and to earth it ſhould return, which was the ſubſtance of the outward, not the inwardFor if God had intended to paſſe a ſentence of an eternall death on this breach, ſince it was pronounced peremptorily without any condition of faith in a promiſe, which if God had been true of his word (a thing not to be diſputed) man neceſſarily then had in both natures eternally periſhed. It was the earthly part then that lay under that temporall ſentence, which before one thouſand yeers, Gods day, it perfectly expired, from which firſt ſentence it was hourely declining, beſides this alſo appeareth in that the ſatisfaction was made in the fleſh of Chriſt, which through the Union was not without extream anguiſh of ſpirit, Rom. 8. Hebr. 10. and elſewhere. man. Thus then this exact compounded elementarie ſubſtance, at firſt a fit inſtrument for the celeſtiall Spirit, to tranſact a terreſtial ſervice, being under the ſentence of death, it became not only unſerviceable through a declining weakneſſe, but it cauſed alſo a ſpirituall death, dulling the edge and quenching the ſparklings in the Intellect of the divine off-ſpring, for the cheering and reviving again of which, he was pleaſed by a promiſe in a bleſſed ſeed of the ſame ſubſtance, to give hope to the one, by dying, of a better Reſurrection, and through the quickning ſpirit, for the preſent to give the other deliverance from a ſinful captivity. Now a figure of this death of the body was lively held forth by the bodies & blood of Beaſts, which were to be offered up in Sacrifice, as a preſent attonement for the reprieve of all ſublimary created things of the ſame elementary ſubſtance, until the ſubſtance of that which was chiefly tipified and intended, namely the body of Chriſt; in which as a ſpiritual publike perſon, all the bodies of the Saints was included, in the offering up of which, the wil of God being done, he hath conſecrated for ever (through that will) thoſe which by faith in his blood were ſanctified. Thirdly, Baptiſme was alſo ordained, that it [Page] might be not only a ſimilitude of that union and communion of the body of Chriſt with the faithfull, but alſo that it might hold forth by this union to a viſible part in the behalf of the reſt of the members of the inviſible body, a community of the ſame Spirit, vertue, life, reſurrection and glory, of the Head.

And this we find excellently ſet forth to us; worthy our ſerious peruſall, in the ſixt and ſeventh Chapters to the Romans, the Apoſtle in the ſeventh ſhewing, That now the firſt husband the body, to whom the Spirit by union was marryed, it was dead to the Law in the body of Chriſt; ſo that now the ſpirit without being counted an Adultereſſe, might make choice for a husband him that is raiſed from the dead: That by ſuch a union it might bring forth fruit unto God, for faith he, when we were in the Fleſh, the affections of ſin which were by the Law, had force in our members to bring forth fruit unto death, but now we are delivered from the Law, he being dead, that is to ſay, the body, in whom we were holden, that we ſhould ſerve him in newneſs of Spirit, and not in the oldneſſe of the Letter. Fourthly and laſtly, by the water in Baptiſme, covering the earth of mans body, it being plunged therein, was further ſignified, the ſanctifying and renewing again of the body through that Spirit, which by a firſt moving on the ſurface of the waters, gave being in the creation to all things of the ſame Elementary ſubſtance, which ſhould be as certainly performed, as mans body came forth of the waters; a ſure teſtimony of which was evident in the head, and others the firſt fruits of the ſame: by this then as I conceive, hath been confuted the firſt error, ſhewing that Infants and many others, upon theſe grounds, are not fit matter for a viſible Church or Congregation, and though I have in this exceeded an intended brevity, yet in things ſo greatly Important; it will I truſt be excuſable, for this ſeriouſly conſidered will put an end to thoſe bitter long diſputes, and voluminous Treatiſes about the Law, and Goſpel. Gods ſeeing, or not ſeeing ſinne, in reference to the one, or the other Covenant, &c. The Error on the other hand is, in ſome that conceive them only fit, which for knowledg and practiſe are ſeemingly more eminent, whereas at firſt a Goſpel conviction, and need of a Chriſt, and a voluntarie ſubmiſſion to his government, for a further Inſtruction through doctrine [Page] and diſcipline was a good ground of admiſſion. For Chriſts Kingdom in the Church, is a Kingdom of Grace, long-ſufferance, and meeknes. The Subjects whereof at firſt are very rough hewed, not poliſhed ſtones, weak in knowledge, and many times more in practice. Thoſe Miniſters and ſtrong Chriſtians then intruſted, ought to bear the Infirmities of the more feeble, carrying theſe Lambs in the boſome of Love, leading gently, and guiding theſe younglings in grace, like good Paſtors, ſo truly knowing the ſtate of their flock, as to diſtinguiſh them by their names, natures, and manners, that ſo he might accordingly feed them with knowledge and underſtanding; Not in civill contentions, but Evangelicall concluſions, but how rare are ſuch at this preſent, & what plenty of thoſe ſhepherds that God ſoAfter the manner of men. paſſionately and pathetically reproves in Ezekiels time, that he ſaid, Eat the fat, and clothed themſelves with the fleece of the Sheep,Ezek. 34. but did not care to feed▪ Zach. 11. chapters worthy to be obſerved of all ſuch as are intruſted with the care of Souls. ſo as to ſtrengthen the weak, heal the ſick, binde up the broken, bring again that which is driven away, neither ſought that which was loſt, but with cruelty and rigour did they rule them. The Lord himſelfe then the great and living Shepheard, there promiſeth to ſupply their place, and doe that for his Sheep which was neglected by thoſe evill Shepherds, that is to ſay, to lead them into green Goſpel paſtures, refreſhing them with the ſweet and pleaſant ſprings of ſalvation, ſtrengthening the weak, healing the ſick, &c. As it followeth excellently in the ſame Chapter.

The next thing then to the matter, is the form of this government, which was firſt, thoſe Miniſteriall officers, as to be ordinary and perpetual, were Paſtors, to inſtruct and teach. Deacons, to collect, keep, and disburſe the publike ſtock. Elders, among themſelves to over-rule and end all civill and occaſionall differences; Seers, to watch over each particular Member, which was to preſent, as need required, the true ſtate of things to the Church; there was alſo a forme of Sacraments, one of Baptiſme, of which is already ſpoken. One other and main end of which was to diſtinguiſh all viſible members within, from them without, putting ſuch into a viſible capacity thereby of thoſe benefits before expreſt, to which then was added the Sacrament of the Lords Supper, through which, thoſe before baptized were made [Page] to drinke into that one Spirit, which ſpiritually quickned it by faith in the blood of Chriſt, running through the veins of the whole body, typically repreſented by way of Communion in the Element of wine, to the very ſenſes of the faithfull, all thoſe benefits of Chriſts death and reſurrection, which upon frequent meeting they were publikely to hold forth in remembrance of the ſame.

After theſe, next in order was the forme of doctrine, that is to ſay, firſt, To acknowledge God even that Father of whom originally and effentially were all things either temporall or ſpirituall, according to whoſe ſupream will, all the diſtinct families in heaven and earth was both ordered and named; As alſo that Jeſus Chriſt his firſt begotten ſon, was that perſon by whom all things was made, is now preſerved, redeemed, and ſhall again, what belongs to him, be reſtored; for which cauſe he deſcended, ſuffered, aſcended according to the Scripture, ſitting now at the right hand of God, untill all enemies are made his footſtool, which once performed, he ſhall then deliver up the kingdome to God the Father, which then ſhall be all in all to the whole body, filling every part according to their meaſure with his owne fullnes; as he now doth the head, for the effecting of all which glorious promiſes, in the behalf of the holy viſible, inviſible, militant, and at laſt triumphant Church. That there is one infinite, inviſible, incomprehenſible, moſt omnipotent Spirit, which is that of the Fathers, communicated to the Son and from him, as head, to the whole body. The fift was the form of diſcipline, which was this, every Officer in their proper place, through meeknes and love, by exhortation, inſtruction, reproof, and if need require, with conſent of the Church, through excommunication, to uſe their utmoſt endeavour to preſent ſuch, who have voluntarily ſubmitted unto their Government, blameleſſe in the day of Chriſt; And then the laſt of all is the ſupream end, namely, the preſervation of each Saints propriety in their ſpirituall names, priviledges and benefits of an eternall life, ſo as each member in their proper place, may according to the effectuall working and power, which is in the meaſure of every part, receive the increaſe of the body unto the edifying it ſelfe in love, untill we all meet together in the unity of Faith, and that acknowledging of the [Page] Son of God, unto a perfect man, unto the meaſure of the age of the fulneſſe of Chriſt. Thus as briefly as I could, hath been ſhewed alſo the Governours, Government, matter, forme, of doctrine and diſcipline, with the diſtinct and ſupream end, of this Eccleſiaſticall Government of Chriſt.

The third thing promiſed to be conſidered was this, In what reſpect theſe two Governments, ſo diametrically oppoſite, as heaven and earth, may yet agree and dwell together in a Nation, City, Family or perſon. Firſt, they may agree in this, that the ſon of God is conſtituted, and by publicke inauguration, is Crowned and anoynted King and Head of both theſe principallities and powers, with their ſeverall Inſtruments, and weapons, whither Carnall or Spirituall. Secondly they may accord in this, that the ſpirituall deſerves the right hand of fellowſhip, ſince all ſublimary things had a being with the externall, for ends ſubſervient to this, which when it ſhall perfectly be accompliſhed in the Nations. This exterior Government ſhall be diſſolved and ceaſe. The Kings and Rulers of the Gentiles rejoycing to bring their glory to it; caſting their Crownes at the feet thereof, as a due hommage to this eternall Excellency.Iſay 60 to the end. Thirdly, they may ſweetly ecco in this, to pray for, rejoye in, and wiſhing well, to the proſperity and peace of each other. And Fourthly, They may be unanimous in this, namely to aſſiſt and preſerve each other, in their diſtinct ſphere and equipage, ſo that God as ſupream may have his due, and man as ſubordinate his. Fiftly and laſtly, That they may and ought to aſſent in this, that each perſon in reſpect of his outward man, is under the command, approbation, and puniſhment of a Civill ſtate, as it ſhall act publickly for the good, or to the apparent prejudice of the ſame, when at the ſame time the inward, in matters of faith, as they concerne another life, is under the command, approbation, or puniſhment of the Church, whereof he is a Member, As it ſhal publickly act for the good or the apparent prejudice thereof. Thus having paſt the ſecond, I come to the third.

Well then, as for the lawfull authority of thoſe Governours, that through the over ruling hand of the moſt high, [Page] we are at this preſent under, I diſpute not. Of which, thoſe that are doubtfull and deſire to be informed, may do well to read that forementionedShrill Cry. ſheet or two, which perfectly ſpeaks my judgement therein. This premiſed, I proceed to the third and laſt generall head of this diſcourſe, namely firſt to preſent by way of propoſal to our Honourable Worthies, ſome probable meanes whereby their Government may be comfortable to themſelves, and proſperous to the people. And here with the beloved Diſciple John, I ſhall minde them of that which was from the beginning, according to that which hath already been in part, ſhewed, that is to ſay, Firſt, that they would aime at the ſame end, in all tranſactions, which God did in the Primitive Inſtitution of a Civil Government, which briefly was this, that they would be ten Commandement Magiſtrates, giving God and man his due, after the two Tables, according to nature and reaſon.

Secondly, for purſuing of which, becauſe not ubiquitarie, Jethroes counſel might be taken, to chuſe out in the Nation men fearing God, hating covetouſneſſe, which in their places may judge and determine leſſer matters.

Thirdly that accordingly as at firſt, there may be a Government, not onely Magiſticall, but ſympatheticall, and impartiall. That ſo it be not endangered to ſplit upon the Rock either of a juſt calumny, or a puſillanimious contempt.

Fourthly, That for the protection and praiſe of them that doe well, they would take notice of evill doers, diſturbers of publick peace, to make them exemplary for the ſame, which principally now are theDeſpiſe [...]s of authority. irreverent impatient reſtleſſe Levellers Not conſiderable., or pretended Reverend MiniſterialMore conſiderable in reſpect of place. Presbyters. The firſt of which, upon what male contented ground, or tumor I know not, indeavour machevile and Jeſuite like, to divide and diſtract, and as much as in them lyes to confound the Councells of our experienced grave and honourable Sennators, out of a pretended Jealouſie before tryall made, after all their winnowing, may probably betray their truſt, which to me, certainly neither the law of Nature, God or Nations, ever gave private perſons ſuch a power, to anticipate and prejudge, the tranſactions in dubious matters of their ſupreame [Page] Governour, which doubtleſſe muſt needs have more knowledge (through experience) in the affairs of State then the moſt extraordinary private ſpirit amongſt the giddy multitud. And as for thoſe other, which pretend to be Sacred, calling themſelves Ambaſſadors of Chriſt, which if they were indeed: They would never ſpeak reproachfully evil of the rulers of the people, as they do in Pulpits, and did in their late Letter to the General and Officers of the Army, a Paper, in it ſelfe moſt ſalfe and ſcandalous, ſince thoſe that they aſperſe are publicke perſons; And themſelves (though preſumed publick) are in civill things private, which if no more were ſaid, it was a ſufficient anſwer to their Letter. Againe, if it ſhould be admitted, that the ſupream Governours, and thoſe under them intruſtedThe General. now in being, were an uſurped power, and not agreeing with the law of the Land, as they falſly inſert, yet Gods bare permiſſion of ſuch a power, were ground enough not only of ſubmiſſion, but their prayers alſo. If the precept of the Apoſtle Paul be by them thought imitably practicall.

But theſe men preſume (doubtleſſe of a more extraordinary ſpirit) like the Prophets of old, taking upon them to reprove Magiſtrates, which they by viſions, many times confirmed by miracles, they had an immediate Miſſion. Thoſe being the Gods, to whom peculiarly the word of God then was ſent. Which if they can prove ſuch a calling, they ſhall be no more private but publicke perſons, To whom not only Magiſtrates, but all others in doubtfull exigences ſhould repaire as to the divine Oracles of God.

But ſeeing they cannot, It is not a groundleſſe, or doubtfull title of an Ambaſſador, or Goſpel-miniſter, that in caſe of a publicke civill breach of conſcience towards men, that ſhould free them from puniſhment, when yet liberty of conſcience, in doubtfull matters of faith towards God, remaine ſtill as a Rock unmoveable? Therefore I verily thinke, the day of Gods juſt viſitation,Hoſea 9. ſpoken of in Hoſea, is come upon theſe men, in that hee hath given up theſe deviners and ſpirituall perſons,More like then a ra [...]ionall or Chriſtian ſpirit to a dog-raging * madnes, each pretended Prophet, like fools, not knowing the ſeaſons & interchangeable workings of the Almighty. But I ſpare them, as objects [Page] for our pitty and Prayers, rather then envie, ſince through their words already, which every where frets like a Gangreen, this their madneſs is in a manner ſeen and known of all men.

Fiftly and laſtly, the way to promote a bleſſed ſettlement in the Civill State▪ is for our Honourable Rulers not as Magiſtrates, by any coercive power to ſettle an EccleſiaſticalA thing hateful to God as derogatory ro his word and ſpirit, he ſtanding in no need at all of man, much leſſe a forced obedience eſpecially in ſpirituall matters. government, But as Chriſtians eminent in their places, through a prudent and godly example to improve their utmoſt abilities, to reſtore the Church to her former beauty, and then ſhall they be indeed the Repairers of the Antichriſtian breach, and reſtorers of the ancient paths for Saints to walke in; ſo ſhall God bleſſe their government with Potiphar for a Joſephs ſake, and as he did the houſe of Obed Edom for the Arks ſake. But it will be demanded, what is the government neereſt to the word of God, ſince one ſaith, here it is, others there, and ſome that there is none at all? I have already ſhewed that God in all ages hath had a viſible Church, and that cannot be without a goverement, although it hath not been alike alwaies in forme, nor viſibility, but as for that viſibility of a Nationall Church, it having neither matter nor form according to the Primitive Inſtitution; its a government more in name then in reallity, the times of the Apoſtles being then our pattern. I ſhall therefore in this laſt Series of my diſcourſe, as a ſecond branch of the laſt particular, Firſt, ſum up all that hath been ſaid touching this Primitive Eccleſiaſticall conſtitution of government, in a compendious form, as it was then held forth. And then ſecondly, the grounds and reaſons of the firſt defection and Apoſtacle from the ſame. And laſtly, propound ſome means to re-eſtate the ſame in its former pureneſs. As for the firſt, I thinke I cannot doe better then only word for word to circumſcribe what that Author hath ſet down touching the ſame, in the Shrill cry, where after he had ſhewed that the Covenant did not require conformity to a Nationall Church, becauſe the word of God acknowledgeth no other, but that one viſible Catholike Church, which is in all Nations diſperſed into congregations and families, that Congregation then, ſaith he, or family whereſoever it is, that in matter, form, doctrine, or diſciplin, ſhal conform to theprimitive inſtitution, that muſt needs be the pureſt Church, which we are bound by Covenant to [Page] hold forth in theſe Nations, and that is conceived to be this: when at the firſt, by the preaching the ſincere word of the Goſpel, ſo many as heard it that were convinced of their loſt eſtate, by reaſon of ſin, were incited therby publickly to profeſſe repentance from dead works, and faith towards God through the Lord Jeſus, deſiring thereupon to bee baptized into the viſible Church, and under his Government, to obey both in doctrine and diſcipline, what they ſhall clearly be perſwaded to bee his will, and for that end frequently to meete in their ſeverall Aſſemblies, and there orderly and decently exerciſe each others gifts, for the edification one of another, in their moſt holy faith, that ſo upon very good experience had upon ſuch gifts, they might out of themſelves, and for themſelves ſucceſſively chooſe, as they ſtood in need, Paſtors and other Officers as they conceived neceſſary to the well-being and governing thoſe who had voluntarily ſubmitted themſelves therunto, So that then doubtles this conſtitution, would have continued as a patterne to all ſucceeding Congregations Thoſe extraordinary Meſſengers only excepted, that by their Miracles ſhewed their authority from God, to lay this foundation, and preſcribe the forme for this ſpirituall building, Thus far the Shrill Cry. But for the ſecond, touching the firſt grounds of apoſtacy, its evident, that from thoſe very times this defection began, the Apoſtle John teſtifying, that there was then many Antichriſts, which by their carriages, doctrines, and cunning practices, did deny the comming of Chriſt in the fleſh, which was in truth no leſſe then to deny both the Father and the Son, for he that doth deny the end of Chriſts comming, which was to redeem, inlighten, fanctifie, rule and governe his Church after his own mind: doth in effect deny his very comming, as alſo both father and ſon, and is a very Antichriſt. To this alſo the Apoſtle Paul gives teſtimony, that then this miſtery of iniquity began to worke, which firſt appeared in the defection and apoſtacy of ſome of thoſe inſtruments, that were firſt intruſted, and furniſhed with ability to preach the word, which afterward through a Satanicall pride, and corruption in judgement began to fall off from the true Apoſtles, uſurping authority, not onely over them, but to reigne as Kings over the conſciences of the Brethren, whom [Page] then they did in the next place, Secondly ſeduce from the ſincerity of the Goſpell, pretending yet to be the Apoſtles of Chriſt, which Paul calls notwithſtanding, falſe Apoſtles, Miniſters of Sathan, transformed into the appearance of Angels of light, becauſe indeed they had a zeale for God, after the righteouſneſſe of the law, but not according to knowledge, in that they could not diſtinguiſh between that active and paſſive righteouſneſſe of the Law and Goſpell, the one requiring and exacting obedience, when it gives no power to performe, the other freely giving a power to performe more than it at all times requires an exact performance to.

Beſides from the womb of this error proceeded many more, for as in the Law ſo in the Goſpell, there is ſuch a concatination of Goſpel truths, that an error in one foundation truth cauſeth the like in others. So that by falling off to the Law though they did profeſſe faith in Chriſt. They had no benefit thereby, through the neglect of the Goſpel, either of an effectuall vocation, juſtification, true Sanctification, or glorificaon, which was only in this as Gods way to be found. The Apoſtle to the Gallatians teſtifying, that notwithſtanding their profeſſion of faith in Chriſt, in that they preferred mans righteouſneſſe before Gods, they were yet in their ſins, Chriſts death was in vaine to them. And that all his benefits ſhould profit them nothing, which is as was ſaid, all one to them as if they had denyed Chriſts comming in the fleſh. And then thirdly having loſt the purity of the Goſpell, they fell alſo from the forme and diſcipline of the ſame, preferring circumciſion, before baptiſme, not aſſembling themſelves as formerly, refuſing communion and fellowſhip, with thoſe purer Churches, diſpiſing and contemning thoſe Sacraments, which preſented the benefits of Chriſts body and blood, inſomuch as the Apoſtle ſaid in way of reproofe, that if a temporall death followed the breach of one of Moſes Laws, how much ſhall he bee guilty of a ſorer puniſhement, which by the neglect of Goſpell truths, and Ordinances, trample under foot the blood of the Sonne of God. Finally, After this, corruption in doctrine, there was ſo great a departure from the faith, that ther followed as univerſal a corruption in manners, [Page] and then the man of Sinne, the Antichriſt not long after came indeed to be revealed) whoſe onely worke was, to ſet himſelf againſt and above Chriſt, in all his goſpell-miniſtrations, confounding all primitive order, and forme both of doctrine and diſcipline, admitting none but himſelfe and his corrupt Clergy to be ſole Judges in matters of faith, which did aſſume to themſelves onely the name of the holy Church, that ſo he might the better ſit in the conſciences of thoſe hee calls the Laiety, as if it belonged not to them, either to know or receive any benefit by Chriſt, through a faith of their own, over which he did ſo lord it, that he compelled them contrary to their owne light implicitly to beleeve and obey, many times thoſe things that were both contrary to nature, Law, and Goſpel. Which together with many more horrid abominations, that for brevity ſake is here remitted.

So then by this, ſuch a thick, and cloſe darknes covered the eyes of the people, that very few had in thoſe dayes any true underſtanding in the miſtery of the Goſpell; the Goſpell then being turned into the Law, and other humane traditions, And when that darkeneſſe began a little to be expeld about Luthers time, yet by and by after, there was againe ſuch a confuſed mixture, of the Law and Goſpell, that it was hard to ſay which was either: WhichIn Com. on Gal. pag. 201. and elſewhere. Luther indeed prophetically foretold ſhould come to paſſe, through the ignorance of Miniſters after his time, which ſince by woefull experience wee have found too true, that covering Cherub of Antichriſtian darkneſſe, ſtill in a great part remaining.

Thus having ſhewed in the ſecond place, the riſe, groweth, and cauſe, of continuance of this firſt defection, It remains now that ſome meanes bee propounded, according to the third particular, for the re-inſtating the ſame unto its primitive pureneſſe, which now might more generally and eaſily be effected, if God ſhall be pleaſed to give firſt to our Magiſtrates and then more generally to others, a heart to follow the councel of our Lord and head Chriſt Jeſus, given to the Church of Epheſus in another caſe, which conſiſteth in three things. Firſt to remember from whence we are fallen, that is to ſay, from the primitive conſtitution. Secondly to repent of all contrary wayes and abominable apoſtacies. Thirdly, to doe our [Page] firſt workes that is, to conforme in all things to the mind of Chriſt, which was from the beginning, for we ought in this Eccleſiaſticall Government, as in the other, to make Gods aime and end, in ſuch a ſpirituall conſtitution our own, which if we would doe, we muſt ſubſcribe to his wiſdome, accounting it ours, to follow his direction in the ſame. We read that Moſes in building the Tabernacle, a figure of the Jewiſh Church he ſhould doe all things according to the patterne. Even ſo now, if we would build this ſpirituall Tabernacle that is fallen down, ſo as that the reſidue of men might ſeek after God, It muſt be according to the plat-forme laid down by Chriſt, and his Apoſtles, who was faithfull in all things as a Sonne, over his owne houſe: and truely it were well, if after the ſame manner, and way of defection and apoſtacy we ſo haſtily declined downwards, we might now more lieſurely ſtep by ſtep aſcend up again into this holy Mountaine.

And here then is firſt to be conſidered according to that which hath been formerly hinted, that is to ſay, the foundation being laid and confirmed by miracles, there was afterwards no need of a ſucceſſion of extraordinary Meſſengers or Miracles, which was at firſt to confirme the truth of the Goſpell among Heathens and Infidels, that then, which was to continne to poſterity, unto which if we will conforme it is neceſſary.

Firſt, that all diſtinctions brought in by Antichriſt, of perſons, in reference to humane learning, ſo as to make an imparity touching the office of the Miniſtery, be laid aſide, renounced, and repented of. As alſo that cuſtome of laying on of hands, for the formall conſtitution of any Goſpel Miniſter, as if he were therby better inabled to preach the truth, be alſo omited, ſince the Apoſtles in their laying on of hands did convey not ordinary, but extraordinary gifts.

Secondly, That in regard of our late confuſion there might be appointed a certaine number, that for their abilities in the knowledge of the myſtery of the Goſpell, as alſo reputed to be of an holy and unblamable converſation, [...] Tim. 3. 1. &c. every way quallified according to the rule of the Apoſtle

Thirdly that theſe with the aſſiſtance of Godly Magiſtrates [Page] and other Chriſtians might make choice in all parts, without reſpect of perſons, ſo many as they have good experience of their abilities,* In reference to humane learning. agreeing not only in doctrine and diſcipline, but with boldneſſe and other parts for an Intelligible utterance, that they might be ſent forth into all places where there is need, to preach the ſincere word of the Goſpel, and to perform other offices of the Miniſtery without the intermedling with the civill Government.

Fourthly, that all Chriſtians which ſhall live within the compaſſe of their Miniſtery, being convinced of the truth of Baptiſme, might by initiation, be firſt congregated into a Church fellowſhip. And then that all others, as the Miniſtery of the Goſpel ſhall be made effectuall, might after profeſſion of repentance, &c. be ſtill added to each particular viſible Congregation,* And now if yet Baptiſme ſhall not be thought fit to bee an initia [...]ion into the Church, which doubtlebe is the ordinance of Chriſt, of which no Chriſtian ought to be aſhamed, for if he had commanded a greater thing, ſhould it not have been obeyed, much more then waſh and be clean, however let ſuch as are convinced be permitted their Liberty, and let a publike profeſſion at leaſt of repentance from dead works &c. be a note of diſtinction from the multitude, that ſo there being an agreement iu all things elſe▪ there may be an harmonious Communion in this Nation, in all the Churches of the Saints. according to the ſeverall diviſions, either of Pariſhes or places equally devided by authority of Magiſtracy, All others, without ſuch a profeſſion and way of admittance, to be accounted as without.

Fiftly that beſides the publike Directory for worſhip, and ordinance of publike preaching for converting of men, ſome other day might be permitted, or weekly allowed, anſwerable to the firſt practice for the meeting of the Saints in the participation of Ordinances, as alſo for an orderly and decent exerciſe of each others gifts, that ſo by frequent cuſtome their wits through exerciſe might diſcern things that differ, that ſo upon very good experience had of the manifold wiſedom of God ſeen in the Saints, they might not haſtily (as they doe now in ſome Churches otherwiſe commendable) chooſe out their Officers, eſpecially the Paſtors, publikely to preach, which might ſucceſſively ſupply the place of thoſe that ſhould deceaſe, or otherwiſe be imployed.

Sixtly, that all doubtful points about the Trinity or others, might by fair and meek diſputes eſpecially writing be endeavoured to be cleared to vulgar underſtandings, as things not to be i [...]poſed without a clear conviction, for writing is more advantagious in that many times for want of boldneſſe, quickneſs of wit, ſtrength of memory, diſtempered paſſions, or preſent aſſiſtance, the truth hath been ſuſpended, and the contrary error retained, when by writing ſuch defaults in nature by deliberation may be prevented, [Page] and as for inforcing, it ought not to be for theſe reaſons, in that all Intelects are not created of one ſize, all have not one and the ſame outward means, not the ſame exerciſe, not the ſame impediments to hinder, not the ſame internall divine Aſſiſtance, not alike in darkneſſe through negligence, prejudice, willfulneſſe. Laſtly, all are not by reaſon therof given up to ajudiciaryUpon which ground it were to be wiſhed the civill State firſt ſecured, liberty of conſcience in matters of faith may be no more bought and ſold either in England or Ireland. This I ſpeake not out of love to Popery, hatefull to God and good men, but out of love to this truth that gives Chriſt this honor to deſtroy the man of ſin, by the word of his mouth, and brightneſſe of his glory, it is permiſſion then not a toleration is deſired, as the beſt way alſo to a civill peace. blindneſſe.

Seventhly, that ſuch Miniſters that are imployed for the publication of the Goſpel, out of ſome publike Stock, might have an equall and conſiderable allowance, that ſo they may give themſelves wholly to the work of t [...]e miniſtry. Theſe and other things ſeriouſly pondred and put in practice, it would I beleeve ſuddenly put an end to all our differences, whether Civill or Eccleſiaſticall, it being according to our Covenant, a government indeed the neereſt to the word of God, and the beſt Reformed Churches, wherein all the faithfull by what nicknames ſoever diſtinguiſhed, ought thereunto unanimouſly to accord; and as for all thoſe perſons that hold Tenents deſtructive to known principles, or a common profeſſion of faith, that in every thing ſhould be cleer not doubtful, are not at firſt (in any Congregation to be admitted) or if corrupted after by Excommunication caſt out▪ where they remain til manifeſtation of repentance, (as Heathens and Publicans) which yet ſtill had a propriety in what was theirs in outward things, but if any ſuch perſons ſhal yet pertinaciouſly maintain ſuch opinions, contrary to the light of nature, reaſon, and the plaine letter of the Scripture, to the diſturbance of the publike peace, they are under the power of the Magiſtrate to puniſh.

But to conclude, theſe things being of ſo great importance, although for brevity ſake, I can but touch each particular here inſerted. Let us every one now in our ſeverall places and callings lay aſide all envie and bitterneſs, ſuperfluity of naughtineſs, that ſo through meekneſs and love, we may promote the good of Church and State, ſo ſhall God be our King and dwell amongſt us, and bleſſe us, ſo that we need not to fear if the whole earth were gathered together againſt us, ſince he is an all-ſufficient refuge to his people, as by good experience we have already found, but if we ſtill go on perverſly, and oppoſe him in making factions to carry on private Intereſts, againſt his peculiar Intereſt, which is the good and wellfare of this Church and State, in the behalf of his Saints, he will certainly break us to peeces, ſo as we ſhall be [Page] a ſcorn and by word to Nations. O then that our governours would act their part herein, for who knowes but they might bee diſtinguiſhed and ſeparated thus unexpectedly from their brethren, and exalted to the high place of judicature for ſuch a time, and ſeaſon, and work as this, which if they ſhall not now as wiſe and godly men improve, they and their houſes ſhall certainly periſh: when yet deliverance ſhall come to Gods people ſome other way.

Secondly, I wiſh alſo that all Royalliſts which hath ſeen the hand of God lifted up againſt them and their King, not withſtanding all faire gloſſes on foule matters, would now ſit downe and conſider theſe are the dayes of Chriſts exaltation in his Saints, to whom belongeth, not only the Kingdome, but the greatneſſe of the Kingdome, for ever and ever.

Thirdly, I deſire that all Levellers, which in moſt of their requeſts hath been already ſatisfyed, that they would not now goe about to deſtroy, what formerly they have indeavoured toThat is to ſay the Councel of State, and the Parliament, which if diſſolved before ſecurity of a new election, may be dangerous. build; but rather quietly ſit down and ſee what gradually God will doe amongſt us.

Fourthly, That all Presbyters that are ſo violent for a Government, as indeed one there ought to bee, would comply in this, which is conceived to be neareſt to the Word of God, which in many particulars agreeth with that by them held forth. And then

Fifthly, By this, I ſuppoſe, our Brethren of Scotland, that cry up the Covenant, as a thing not in any humane power to diſſolve, will be ſatisfyed, ſince Sectaries, by them ſo ſpoken againſt, are in the right way ſuppreſſed, yet is that wch they cal through ignorance, hereſie, the true way of worſhiping the God of our Fathers,

But I wiſh they had alike performed the Convenant with us, the letter of which is either conditionall in referrence to the King or other Delinquents, or with reſtrictions, touching Reformation in the Church, &c. beſides, why not in man to diſſolve? Since that which is not in his lawfull power to do: namely raſhly to mix ſacred things with prophane, muſt needs be in his power upon more ſerious thoughts to undo, neither is there any condition to make this Covenant perpetuall as I read in the fame. But ſurely Scotland will no: through their ſence of the Covenant pick a quarrel, and ungratefully invade their brethren in England, which if, the Lord who hath ſhowed himſelfe on our ſide, will againe I doubt nor decide the controverſie. Laſtly, By ſuch Government the civill State will bee ſettled, Antichriſt deſtroyed, prophane converted, the Gentiles fulneſſe accompliſhed, the Jewes through emulation thereat reſtored, and ſo then Chriſts ſecond comming will bee haſtened. Even ſo come Lord Jeſus, come quickly.

FINIS

§

[Page]

[Page]

THE True Primitive State of CIVILL and Eccleſiaſticall Government Diſcuſſed and Cleared,

Alſo a VVay briefly propounded to reconcile the Saints, by what names (now) ſoever diſtinguiſhed. In Unity of Doctrine and Diſcipline, according to our Covenant in a Government neereſt to the Word of GOD.

With all lowlineſſe and meekneſſe, with long ſuffering, forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of peace, Epheſ. 4. 2, 3.

For by one ſpirit are we all baptized into one body, whether we be Jews or Gentiles, whether wee bee bond, or free: and have been all made to drink into one ſpirit. 1 Cor. 12. 13.

§

Imprimatur

March 12. 1648.

Henry Whaley, Advocate

London Printed by Robert Ibbitſon in Smithfield near the Queens head Tavern, 1649.

TO THE Right Honourable the Great Councell in Parliament now Aſſembled, and the Councell of State.

[Page]

[Page]

Right Truſty, and Right Honourable Senators.

I And not I only, but many farre more conſiderable, have been Spectators of thoſe Intricate Mazes, and indefatigable troubles, which you as our Worthies, have for above theſe ſix years paſt undergone, not to be paralelled to any time, ſave that of Iſraels deliverance from Pharaoh out of the Houſe of bondage, which you as ſo many Noble Inſtruments, by the ſtrength of the Arme of the Mighty God of Jacob, have performed to the preſent accompliſhment for us, (as great a deliverance.) For the which bleſſed be the God moſt High, as alſo for that after ſo great winnowing, there yet remains ſo conſiderable a number of you found faithfull to your trust, and though this may be eſteemed by you Honourable Worthies, a boldneſſe in the [Page] preſenter (neer unto preſumption) to mention your Honours Names in this Epiſtle, for which I have nothing to plead for in excuſe, but this, namely, that your Honours are neerly and greatly concerned in the Subject matter of this enſuing Diſcourſe, which if He, that is the Head of all Principallities and Powers, the Mighty Counſellour, by whom Princes decree juſt things, ſhall ſtrengthen and guide you to follow: I, and not I onely, but all Conſcientious men, and true Chriſtians, ſhall therein have their deſires, and you their prayers:

So reſteth

your moſt humble and devoted Servant, not worthy to be named, as conſiderable: D. P.

To the Reader.

[Page]

I Had a great diſpute in my ſpirit in this very nick of time, whether▪ I ſhould ſpeak or keep ſilence, & that not only becauſe in theſe evill dayes vanity and troth, not truth, is either through prejudice or willfullneſſe approved and extolled amongſt men; but alſo through a ſence of my ſtammering imb [...]cility, at being unlearned in humane Sciences, I was afraid to ſhew in publick this my opinion: For I ſayd in my thoughts, that dayes ſhould ſpeake, and multitude of yeares ſhould teach wiſedome; but ſince I underſtood that it is the inſpiration of the Almighty that gives underſtanding; I durſt not ſmother that little light under a Buſhell, which he hath as a Talent given me to improve for his Glory and the Common good: upon this ground then I have adventured to caſt my Mite into the publique Treaſury, preſenting theſe enſuing Lines to thy ſerious peruſall; the principall theame and ſubſtance of which is to ſhew how this our tottering Fabrick both in Church and State, may againe be re-ſetled upon the ſure Baſis of a true Primitive Inſtitution: And here if in this tranſaction I have not ſo managed it, as a buſineſſe of ſo great importance doth require; I hope my former acknowledged weakeneſſe will plead for me a favourable excuſe, if not acceptance: And leſt a ſtring of reproofe by any over-winded expreſſions in this my [Page] Booke may ſound harſhly in the eares of ſome, ſo as to hinder the melodious harmony of an intended Union by me held forth; I ſhall endeavour againe to looſe it by an ingenuous acknowledgment.

For I profeſſe as in the preſence of God, I am no enemy to any mans perſon, being ſorry to ſee, much more to uſe either the name of a Leveller, or Presbyter, (having in both very loving friends) if I could by any other names diſtinguiſh them to a vulgar underſtanding, which yet are juſtly to be blamed and withſtood, becauſe they go not the right way to a civill or Eccleſiaſticall Pe [...]ce. There is onely one word that hath eſcaped me, that probably may give occaſion to ſome to take off [...]nce; and that is in the 15. Page, towards the end, where quoting the Prophet Hoſea, it is ſaid, That God hath juſtly given up theſe men, that is to ſay, ſome of our conceived wiſe Diviners, and pretended Prophets to folly, and a dog raging madnes rather then a rationall or Chriſtian Spirit. And heere I could wiſh I might not ſay ſo of ſome which bite and ſnarl at their brethren, not ſhewing yet any true reaſon wherefore: but God forbid I ſhould ſay ſo of all; and truely becauſe of offence, if it could have beene timely prevented, I would have ſaid ſo of none: Yet is this a terme the holy Spirit hath uſed in way of reproof of ſome of the ſame Function, though in another caſe, when he calleth them both dumbe and greedy dogges▪ and againe for feare of miſtake, becauſe I have deſired there might be no imparity of Perſons in the Miniſtry in reference to humane learning, that therefore I ſhould be thought an enemy to learning; no certainly, I could wiſh the Univerſities might bee kept up and [Page] maintained in their former luſter, that ſo as God ſhall bring forth by the hand of providence, we may by ſuch a common and comendable gift ſtill finde inſtruments that in ſome caſes might bee more uſefull then others either in Church or State.

And laſtly, though I have highly commended the Excellency of this outward Forme, which indeede ought to be obſerved; yet I hope none is ſo ignorant as to thinke that the true glory and beauty of Chriſts Church is not more principally within; but ſince both are concerned in reference to the outward and inward man; therefore it was that Iſraels deliverance out of Aegypt was a deliverance in an outward way of Worſhippe for both; upon which ground it is not to be doubted that through the great power of our Redeemer, wee ſhall at this time not onely have a deliverance in the inward, but alſo a freedome of the outward man, elſe ſhould wee have nothing wherewith voluntarily to tender as a Worſhippe to God: For theſe Reaſons, as alſo for ſome occaſionall faults in the Printing, I have contrary to my intended purpoſe preſented thee with this Epiſtle, wiſhing a favourable conſtruction of the whole at leaſt, or of my good intention herein: And ſo I ſhall ever reſt,

Thine to command in the Lord. D. P.

ERRATA.

[Page]

Page 1. line 28. for Counties read Countries. p. 3. l. 14: for ſurplace ſurface. p. 20. l. laſt leave out thirdly. page the laſt, line the 25. r. Secta [...]s truly ſo called.

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Title statement

The true primitive state of civill and ecclesiasticall government discussed and cleared also a vvay briefly propounded to reconcile the saints, by what names (now) soever distinguished, in unity of doctrine and discipline, according to our covenant in a government neerest to the word of God.

D. P.

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1649

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2008-09 (EEBO-TCP Phase 1).

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A54249

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Wing P14

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ESTC R35085

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14988781

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103027

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— The true primitive state of civill and ecclesiasticall government discussed and cleared also a vvay briefly propounded to reconcile the saints, by what names (now) soever distinguished, in unity of doctrine and discipline, according to our covenant in a government neerest to the word of God., D. P..

Extent

[8], 20, [3] p.

Printed by Robert Ibbitson ...,. London :: 1649.. ("The epistle dedicatory" and "To the reader" signed: D.P.) ("March 12. 1648. Imprimatur Henry Whaley, advocate.") (Imperfect: stained and faded, with some loss of print.) (Errata: p. [8]) (Reproduction of original in the Harvard University Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.