An exact enqviry after ancient truths, both in scripture and fathers touching the subsistence of the Church of God, digested into three parts : viz. I. True worship. II. Dominion, or divine jurisdiction. III. Discipline, reduced from our father Adams time, through all ages, to these present times ... / by W. Fenwick ...

An exact enqviry after ancient truths, both in scripture and fathers touching the subsistence of the Church of God, digested into three parts : viz. I. True worship. II. Dominion, or divine jurisdiction. III. Discipline, reduced from our father Adams time, through all ages, to these present times ... / by W. Fenwick ...

Table of contents

Title page

To the Right Honorable, Algernon Earl of Northumberland, Lord Percy, Lucy, Poynings, Fitzpain, Brian, and Latimer; Lord high Admirall of ENGLAND, Knight of the moſt Noble order of the Garter, and one of His Majeſties moſt Honorable Privy-councell.

The Errata.

ZIONS REQVEST To her Honourable, and welbeloved Sonnes now happily aſſembled in the long and much-deſired Parliament of England.

A Breviate of the enſuing ſecond Treatiſe.

The ſubſiſtence of the Church of God.

Of Spirituall and Diuine worſhip.

The nature of acceptable Obedience.

How this Worſhip is correſpondent to the nature of God.

The manner of the publike worſhip of Gods Church from Adam till Moyſes.

The ſervices uſed amongst the Patriarks.

The ſame worſhip and ſervice practiſed in the Nationall Church.

The forme of ſervice uſed in the Synagogues.

The ſame Service and Method obſerved by the Apoſtles.

The Teſtimony of the Fathers.

An amplification what undeniable reaſons for the puritie of Gods Worſhip and ſervice.

Of Divine Iuriſdiction, the ſecond ſubſiſtence in the Church of God.

Of the firſt gradation.

How Chriſt doth conſtitute his Vice-royes on earth, Kings, Princes, and Potentates, &c.

Difference betwixt Regall ordination and Divine power.

The glaſſe of Kings.

How divine and ſupernaturall power is derived unto man from the Father by the Word through the Spirit.

How the Word is the divine power of God, and the authority committed to the Church.

Of the third Subſiſtence of the Church Government and Diſcipline.

Of the calling of Miniſters.

Of the manner of their externall ordination.

Of the orders and degrees of Paſtors, and their denominations both under the Law and the Goſpell.

Of the nominations under the Law, and under the Goſpell.

Of antient and primitive government of the Church of God.

Of Diſcipline and cenſure.

Of Excommunication.

§

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An Exact ENQVIRY AFTER Ancient Truths, Both in Scripture and Fathers.

Touching The ſubſiſtence of the Church of God; Digeſted into Three Parts: VIZ.

I. True Worſhip.

II. Dominion, or Divine Juriſdiction.

III. Diſcipline, reduced from our Father Adams time, through all Ages, to theſe preſent Times.

Very uſefull for theſe Times: By W: Fenwick, Utter-Barreſter of Grays-Inne.

London, Printed for Edw: Husbands and Lawrence Blaiklock: and are to be ſold at their ſhops in the Middle Temple, & Temple-Bar.

To the Right Honorable, Algernon Earl of Northumberland, Lord Percy, Lucy, Poynings, Fitzpain, Brian, and Latimer; Lord high Admirall of ENGLAND, Knight of the moſt Noble order of the Garter, and one of His Majeſties moſt Honorable Privy-councell.

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Right Honorable,

THe unworthy oppreſſed Author hath not long ſince groaned under the ſevere cenſure of the late high Commiſsion for the inſuing ſpeculations, which now he adventures to preſent unto your Honour, hoping for a candid acceptance, and interpretation of his poor indeavours for the good of Zion. Had not the riſing Sun of an auſpicious Parliament diſpelled thoſe clouds of oppreſion and tyranny, that menaced a drowning both to me and [Page] them, they had been choked in their embrio, and never injoyed the happineſſe they have now attained in your Honorable aſpect. Pardon (moſt noble Lord) the inforced preſumption of the diſtreſſed Author, which implores and hopes for your honorable Patronage, and humbly praying for the daily increaſe of your Honours health and eternall happineſſe, remains

Your Honours moſt humble, moſt devoted Servant, William Fenwick.

The Errata.

PAge 1. line 27; for more, read moſt. l. 28. for right, r. light. Pag. 2. l. 29. for. 2, r. of. Line 34. for poſterity, r. proſperity. Pag. 4. l. 24. for endeavours, r. endnes. The ſecond Treatiſe, p. 2. l. 33. for. the, r. thy. for of, r. unto. Pag. 18. l. 3. for he, r. the. Pag. 10, l. 21, for in, r. from. Pag. 11. l. 28. for what, r. with Pag. 15. l. 1. for Angelicall, r. Euangelicall. P. 20. l. 9. for. penitent, r. impenitent. Pag. 23. lin 6. for A, r. As. for of. r. to. Pag. 25. l. 9. read, are firſt. Pag. 54. l. 14. read omitted. Pag. 55. l. 9. read, it is that. l. 29. reade, All, And thus.

ZIONS REQVEST To her Honourable, and welbeloved Sonnes now happily aſſembled in the long and much-deſired Parliament of England.

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RIght deare and well-beloved of God your Father in my Lord; by whom you are begotten and borne, and welbeloved of me: not begot of mortall or carnall ſeed, but of the immortall ſeed of the Word; neither borne nor brought forth of the mandane wombe of Rome: nor ſprong from the native bowels of my humanitie; but I bore you and brought you forth of my celeſtiall wombe: the eternall councell of God; and I have nouriſhed and brought you up in the royall City of divine Salomon, my Lord and your God and Saviour.

Prov. 1. 8.My ſonnes heare your Fathers inſtruction, and forſake not your mothers teaching; for they ſhall be a comely ornament unto your head, and as chalnes to your necke. You have ſeene with your eyes, and heard with your eares, how the ſtrumpet of Babell hath boaſted her ſelfe againſt me, and with her impudent face affirmed her ſelfe to be Queene of heaven and earth, deluding the world with outward apparantes, whereby many are miſtaken by her outward glory, ſuppoſing her to be my ſelfe.

But I deſire you, my moſt honourable and deare children, to conceive of me aright, and be not deceived with vaine and glorious ſhowes and worldly pompe; For my glory is internall and heavenly, more ſplendent then the pure gold of more curious embroderers, which no eye can ſee, but that Divine eye of right [Page] which is given you of your Father. For I teſtifie unto you, that I am not to be conſidered by the pompe and glory of the world, nor yet by the wiſedome of the wiſe man, or by the nature of fleſh and blood, for thoſe are not heavenly, but earthly ſenſuall and diveliſh, and doe not, cannot, nor will not pleaſe God, but conceive you me to be heavenly, ſpirituall. and divine, ſuch as your Father hath deſcribed me to be.

A mountaine, even Mount Zion, a City, the City of the living God, the celeſtiall Jeruſalem, filled with the ſocietie of innumerable Angels, and the aſſembly of the firſt borne, which are written in heaven, and with the preſence of God in Trinitie ſitting upon the Throne, Judge of all, and with the unity and communion of the ſpirits of juſt and perfect men, made perfect with that individuall union which they have with Jeſus the Mediatour of the New Testament, and with the blood of ſprinkling, which ſpeaketh better things then that of Abel, even the remiſſion of ſinnes to the imputation of righteouſneſſe for juſtification of ſinners, for he came to ſave ſinners, by drawing ſinners, to repentance. And I pray you ſhake of all carnall apprehenſions of mee, and conceive me to be really ſuch in nature and condition as my Lord hath revealed me by the mouth of his bleſſed ſervant Peter, 1 Pet. 2. affirming mee to bee a ſpirituall houſe or temple, 1 Pet. 2. 5. built and compact of living ſtones, made a ſpirituall houſe a holy prieſthood, to offer up ſpirituall ſacrifices acceptable to God by Jeſus Chriſt, who is my foundation that living ſtone, on whom I am built, though hee be diſallowed of men, yet choſen of God and precious.

Neither ſuppoſe me to bee a politique body, compoſed of a temporall head or ſoveraigne Monarchy, or a Nationall and poſitive lawes and cuſtomes (which though they bee ordained of God, yet in ſubſtance they are humane inventions and traditions of men) nor conſiſting of civill and humane Magiſtrates, endewed with morall gifts and vertues for the externall government, power and poſteritie of humane ſocieties, politiquely and wiſely providing for the defects of depraved nature, and preventing the dammage, danger and ruine, which the malice of Satan and the corrupt nature of man, would draw upon the ſocieties of men in their terreſtriall abode. Though I bee ſometimes [Page] called a Kingdome in reſpect of my eternall King, the Lord of Lords, and King of Kings, and of his divine ſpirituall power and heavenly dominion, which never ſhall have end: Yet am I never any where in Scripture deſcribed to bee a temporall or earthly Kingdome. But on the contrary, my Lord did plainly affirme and teach, that his kingdome was not of this world,Iohn 18. 26. Math. 20. 25. and prohibited the ſubjects of his kingdome to take dominion and government upon them one over another, nor ſet up a Hierarchie among them, as the Princes and Lords of the world did, whoſe manner is to thirſt after preheminence and dominion, but that in his divine kingdome, hee that would be the greateſt, ſhould be the leaſt, and hee that ſhould be found to take moſt diligent labour and paines in miniſtration of his divine Word and food of life, ſhould bee eſteemed a faithfull ſervant to his Lord and Maſter.

But conſider me as I am the miniſter and diſpenſator of God, to whom is committed the Adminiſtration of that hidden myſterie of God, which was promiſed ſince the world began, it was hid from all ages, Col. 1. 26. 27. but now in theſe latter dayes made manifeſt to his Saints, To whom God would make knowne what is the riches of his glorious Myſtery among the Gentiles.

Which riches is Chriſt in you the hope of glory, and Chriſt is the Image of the inviſible God, the firſt begotten of every creature: that Word by whom all things were created in heaven and in earth, and he is before all things, and in him all things conſiſt, and he is the head of the body of the Church, hee is the beginning, and the firſt begotten of the dead, that in all things hee might have the preheminence, for it pleaſed the Father, that in him all fulneſſe ſhould dwell, And through peace made by the blood of that his Croſſe to reconcile to himſelfe through him (even through Chriſt) all things, both which are in heaven, and which are in earth.Col 1. 15. 16. 18. 19.

This is that Myſterie which is committed to me your mother, not that I ſhould adde or diminiſh, but that I ſhould deliver unto you, that which I have received of the Lord; and for that this myſterie my Lord Chriſt is my head and Soveraigne of my ſoule I am called his myſticall body.

Therefore caſt away all carnall and wordly conceits of mee, [Page] and behold me in that myſterie, as I am growing up into [...] Epheſ. 4. 5. which is my head that is Chriſt, by whom through the unitie of the ſpirit, in the bond of peace, I am a mysticall body, like a naturall body coupled and knit together by every joynt, for the furniture of the body, according to the effectuall power, which is in every part, wherby the body receiveth encreaſe unto the edifying of it ſelfe in love; And through this unity in my head, I and my head make one compleat myſticall body, ſo there is one body, one ſpirit, called unto one hope, of our vocation; 1 Chro. 12. 12. one Lord, one Baptiſme, one God and Father of all, which is above all, and through all, and in us all.

But as a naturall body is one, and hath many members, and all the members of the body which is one, though they bee many, yet are but one body, even ſo is Chriſt, for I am his owne body by his ſpirituall union; but marke well and underſtand, this body is not one member, as a Pope, or Epiſcopus, to take preheminence, which would make diviſion betwixt me and my head.

But in the body there are many members, ſo in me the body [...] Church of Chriſt there are many members, and hee is the onely true and abſolute ſupreme head. And none but he can give many and divers gifts and adminiſtrations as in this, 1 Cor. 12 4. 5, 6, 7. but the ſame Spirit, the ſame Lord, and though there [...] diverſities of operations, yet one God is the ſame, which work [...] all in all; Now if my head be God, and my endeavour the gifts of the ſpirit, who can impoſe upon mee any other gifts adminiſtration or operation, but onely my Lord, ſurely no Prince, no Pepe, no Prelate.

But conſider me, my ſonnes in this thing, that the adminiſtration of the Spirit is given to every man to profit withall, no member, nor perſon is to receive this talent, and to hide is, for God doth not light theſe lights to put them under a buſhell but to enlighten the whole houſe the Church; As every member of the body is profitable to other, ſo are my members; Therefore to ſome hee gives the word of Wiſedome, to another the word of Knowledge, to another the excellencie of Faith, to another the operation of great workes, to another propheſie, to another diverſitie of tongues, and to another interpretation of Tongues; All theſe worketh one and the ſame ſpirit, diſtributing ſeverally as [Page] he liſteth, for Chriſt my Lord and head is God; And the Father is in him, and hee in the Father which is above all, and through you all, and in us all; who gives unto every one grace according Epheſ 4. 7, 8. to the meaſure of the gift of Chriſt; for it was propheſied of him, that when he aſcended (who had first deſcended into the loweſt dejection of earthly paines and debaſement for the ſinnes of man) hee ſhould alſo aſcend, and fit on the right hand of God, and lead captivitie captive, and receive of God the Father, gifts to give unto man; Not humane gifts to governe the terreſtriall affaires of this life, but divine gifts to guide and lead the ſonles of men into the way of peace and eternall felicitis.

Therefore ſeeing my [...]d is the great myſterie of God, and ſpirituall word of Life, to whom I am united through the unitie of the Spirit, I am his and he is mine, and both one Chriſt, one Church and Myſticall body or ſpirituall Spouſe, My Lord give me, all ſpirituall gifts to tranſlate me, from darkneſſe into his glorious light; from carnall and earthly things, to bee made a ſpirituall and heavenly Spouſe. For God which made light to ſhine out of darkneſſe, is he which hath ſhined in our hearts to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt. But wee have this treaſure in earthen veſſels, that the excellencie of that power, might be of God, and not of man; For theſe cauſes he gave and ordained ſome members to have diverſitie of gifts and adminiſtration; as firſt Apoſtles, ſecondly Prophets and Evangeliſts, thirdly Paſtors and Teachers; Then ſuch as doe miracles (for miracles follow the Word, where there is need of confirmation) and gifts of healing, helpers, as Epheſ 4. 11. Deacons and Governours as Elders.

Theſe are the instruments of miniſtration by divers gifts diſtinguiſhed into divers administrations and offices which are diſtinguiſhed by their ſpirituall operation and ministration of one and the ſame word and miniſterie of God.

This is that order, ordinance and government, or ſpirituall juriſdiction, which my Lord God your Father hath instituted for the repairing of the Saints, for the worke of the miniſtery, and for the edification of the body of Chriſt his Church even mee your Mother, and this is to continue, and not to be altered and reſtrained untill we all meet together in the unity of faith, and that [Page] acknowledging of the Sonne of God unto a perfect Man, and unto the meaſure of the age of the fulneſſe of Chriſt.

Thus Right Honourable my Sonnes and Saints of God your Father, I have preſented my ſelfe unto the view of your heavenbred judgements and ſpirituall wiſedomes, that you may behold mee all glorious within, and not judge by outward appearance, nor by politique reaſons, leſt you be miſtaken in my nature and condition, and ſuppoſe me to be a terreſtriall. Hierarchie to bee governed by poſitive lawes, traditions, Decrees and Canons of men, which cannot ſearch the reines of the heart, nor cure the ſoule, nor lead her into bliſſe. Therefore I requeſt you to take into your conſideration the heavie burdens grievous to bee borne, (which the Scribes and Phariſees of Rome, who pretended to fit in Moyſes ſeat) have laid upon my ſhoulders: the Epiſeopall waight whereof you my ſonnes have heretofore borne, with much griefe, whilſt they advanced themſelves to the chiefe ſeates and moſt eminent dignities, loving to be reputed great and excellent Rabbies, even above you the naturall Peeres and Potentates of State.

And now I conclude, and doe offer unto your ſacred conſiderations the holy Sinode of the Apostles, ſet forth for a perfect patterne of all Counſells and Eccleſiaſticall cauſes. In the fifteenth of the Acts where you may obſerve that Synode conſiſted of the Apoſtles, Elders, and Brethren. Their conſultation was according to the rule of the written Word, there concluſion and ſentence was thus; It ſeemed good to the holy Ghoſt, and to us to lay no more burden upon you then theſe things neceſſarie. That is, that yee abſtaine from things offered to Idols and blood, which includes all Ceremoniall inventions and bloudy ſacrifices, and prohibits from that which is ſtrangled with all crueltie and oppreſſion, and from fornication, which imports uncleane converſation and luſts, which if yee forheare yee ſhall doe well.

And though I here claime of you the honour of being your Mother being the body of Chriſt and Church of God, in whom you alſo have the honour and prerogative to be the ſonnes of God; yet touching my earthly habitation and abode I am under your Dominion and tuition, whom my Lord hath placed over me for my peace and proſperity on earth. And that through Soveraigne [Page] power and authority which he hath ordained over all men, to the end you may give his Goſpell a free paſſage, and be nurſing and protecting Fathers of mee in your Common-wealth, that your Father may give you and your King a bleſſing of welfare and happy being in my Lord Chriſt, in whom all Nations are bleſſed, and bleſſed is that Nation whoſe God is the Lord.

A Breviate of the enſuing ſecond Treatiſe.

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THe ſubſiſtence of the Church of God compoſed of a threefold cord,

1. Worſhip.

2. Dominion.

3. Diſcipline.

In the Tractate of worſhip are declared

1. The nature of Divine worſhip.

2. The nature of acceptable obedience.

3. How this worſhip correſponds with the nature of God,

4. The manner of publike worſhip from Adam till Moyſes.

5. The Service uſed by the Patriarkes.

6. The ſame continued in the Nationall Church.

7. The ſervice uſed in the Synagogues.

8. The ſame obſerved by the Apoſtles.

9. The teſtimony of the Fathers.

10. An amplification, and undeniable reaſons for the puritie of Gods word and worſhip.

In the Tractate of dominion or divine juriſdiction;

1. Of the firſt gradation of this Dominion.

2. How Chriſt ordaines his Vice-royes on earth.

3. Difference betwixt Regall and divine power.

4. The Glaſſe of Kings.

5. How Divine power is derived unto man from the Father, by the Word, through the ſpirit.

6. How the Word is the Divine power of God, and the authority committed to the Church.

In the Tractate of Government and Diſcipline.

1. Of the calling of Miniſters.

2. The manner of their ordination.

3. The orders and degrees of Paſtours, and their

4. Denominations under the Law and Goſpell.

5. Of Diſcipline and cenſures.

6. Of Excommunication.

The ſubſiſtence of the Church of God.

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The ſubſiſtence of Gods Church threefold. THe ſubſiſtence of Gods Church is compoſed of a threefold thred, which cannot eaſily be broken.

1. The firſt is ſpirituall and divine worſhip

worſhip.

2. Spirituall and divine Jurisdiction, or Jure Divino.

dominion.

3. Spirituall and divine diſcipline or government

diſcipline.

I call this threefold cord of grace Divine and Spirituall becauſe the univerſall Miniſter of Gods diſpenſation of all ſaving grace; is the holy Spirit, the third perſon of the Trinitie.

Theſe are correlative ſubſiſtences in the Church of God ſo depending one upon another, that they cannot be ſeparated or untwiſled without either ſome defect or diſmembring of the Church in her ſelfe, or utter diſſolving of her, in eſſence and nature to be any true Church,

Alſo, without theſe diſtinct ſubſiſtences in the Church, ſhe cannot exerciſe the gifts and graces of Gods Spirit, nor the functions and offices ordained of God for miniſtration of the Word; For this cauſe I call them ſubſiſtences in the eſſence of the Church like, unto the ſubſiſtences of the Trinitie in the eſſence of God himſelfe.

Of Spirituall and Diuine worſhip.

The nature of God is theThe Worſhip which God requires, muſt bee ſuch as is [Page] agreeable to his owne nature, and the good pleaſure of his owne will; rule of divine worſhip.therefore true divine worſhip is tyed to the preſcript commandement of God, and not to the deviſing invention of man, therefore to obey is better then ſacrifice, and to hearken is better then the fat of Rammes. 1 Sam 5. 22.

The nature of acceptable Obedience.

It is a ſupernaturall and filiall worke of God internally and ſpiritually wrought, ſeated and inveſted by Gods Spirit into the intellect, making man a new creature created in Chriſt Jeſus unto good workes; which God hath ordained Epheſ. 3. 10. that he ſhould walke in them, being renewed in the ſpirit of the mind, to offer himſelfe unto God a living ſacrifice in an underſtanding worſhipping of God. Rom. 12 1.

This worſhip and ſacrifice, is deſcribed by the Prophet The law required a bloudy ſacrifice, the Goſpell a contrite heart. David to be a broken and contrite ſpirit, called a well-pleaſing ſacrifice to God, preſenting a ſin-offering, as Pſal. 51, 17. alſo in the 116, it is called the ſacrifice of praiſe and thankſgiving.

How this Worſhip is correſpondent to the nature of God.

The Lord doth ſhew it in the fourth of John 23. and 24. ſaying, the true worſhippers, ſhall worſhip God in ſpirit and truth, that is in the Spirit of ſanctification dwelling in the mind, helping our infirmities with ſighes and groanes, which cannot be expreſt; and in the truth of his Word dwelling in us in all wiſedome and ſpirituall underſtanding, ſuch as theſe the Father requireth ſhould worſhip him, becauſe God is a Spirit, and they that worſhip him, muſt worſhip him in ſpirit and truth, and not in the ignorance of the mind, nor in the invention and will-worſhip of man; For this cauſe the Pſalmiſt ſaith in the 51. 6. Thou O Lord loveſt truth in the inward affections; and in the 50. Pſalme he ſaith, Offer to God the ſacrifice of praiſe, and pay the vowes of the most high, and call upon God; for the Lord loveth truth in the inward parts.

[Page] This is the pure and ſimple worſhip of God, without the glory and beautie of outward Ceremonies, agreeing with the ſimple pure eſſence and nature of God himſelfe.

Conſider wel Pauls Caveat in the Coloſſ. 2, 8. 18. 20, 21, 22 A Caveat. 23. warning all men to beware of humane wiſedome, and deceitfull inventions and traditions, according to the Rudiments of the world, and not after Chriſt; the outward ſhew of holineſſe which puffes up mens hearts with ſelfe-conceit, being burthened with traditions, which having a glorious ſhew of holineſſe, of wiſedome and voluntary religion, wherein men are out of meaſure ſuperſtitious in zeale, not ſparing their bodily labour.

The manner of the publike worſhip of Gods Church from Adam till Moyſes.

The domeſticall Church.In this firſt age; whileſt the Church was domeſticall in the family of Adam and Noah, and Abram. The firſt-borne and eldeſt of every family was ordained of God by creation, to be a King for the common good; A Prieſt to offer prayer to God for them, and a Prophet to inſtruct them.

1 King.Of this royall dignitie we read, that God gave dominion unto Adam over his poſteritie and all ſublunary creatures, Gen. 1. 28. This is the fountaine, of Soveraigntie ſucceeding in the birth-right of the dignitie of the firſt-borne, untill Cain loſt it by killing his brother Abel, Cham loſt it for ſcoffing his Father Noah; Eſan ſold it for a meaſe of portage; and Reuben loſt it for deſiling his fathers bed.

Then God tooke it into his owne hands, and reſerved ſoveraigntie and the dignitie of preheminence of the firſt-borne for his owne onely begotten ſonne, the firſt begotten of every creature, the Lyon of Judah, who is King of Kings, and Lord of Lords, by whom Kings raigne, and Princes decree Juſtice.

Prophet. 2. Gen 2.Alſo man in Creation was the Prophet of God, for God breathed in his face the breath of life, and made him a living ſoule) even that word, which in the beginning was with God, and was God, was the light and life of man; Adam Ioh. 16. [Page] was taught of God before his fall, as in the ſecond Chapter of Geneſis: and alſo after his fall, as in the third Chapter of Geneſis: the ſeed of the woman ſhould break the ſerpents head, which doctrine he received of God, and taught his poſterity.

Prieſt.His Prieſthood was manifeſt, in that hee taught his ſonnes to offer ſacrifices of praiſe and thankſgiving to God; the outward ſignes thereof, they brought to their Father as their high Prieſt a figure of Chriſt, V [...] 1. Gen. 4. 3. alſo Hevah gave thanks to God for her iſſue.

The ſervices uſed amongst the Patriarks.

Their practiſe and ſervice in this age was plain and ſimple, praiſe, prayer, and thankſgiving to God: which conſiſted in confeſſing their ſinfulneſſe, and acknowledging the mercie of God in his promiſe, as after the birth of Seth and Enoch, then (it is ſaid) began men to call on the name of God, Geneſ. 4. 26. And in every family they taught and declared the promiſe of God to be the word of life; as Lamech confeſſed at the birth of Noah, Gen. 5. 29. and Noah and Enoch are witneſſed to be Preachers of righteouſneſſe. This manner of worſhip was more manifeſt after the flood, in the life of Abraham by his obedience, his familiar talking with God, as in Chap. 15. 16, 18, 19, 20. and Iſaacks converſation, who went out to meditate and pray, in the evening; ſo Jacob worſhipped God leaning on his ſtaffe and bleſſed his ſonne.

The primitive worſhip.Thus the pure and unſpotted worſhip of God, which was uſed both private and publique among his people, was onely praiſe, prayer, and thankſgiving, with teaching and Divine inſtruction; And to this manner of worſhip none durſt adde nor diminiſh; only God himſelfe did (in the dayes of Abraham) and unto this worſhip, the ſigne of the everlaſting covenant, Circumciſion. betwixt God and his ſaithfull ſervant Abraham, and his faithfull ſeed; to make a ſeparation and viſible diſtinction betwixt his people and the people of the world, the ſeed of nature; under which Covenant was promiſed the ſpirit of Regeneration, or ſpiritual Circumciſion, in theſe words, I wil [Page] be thy God, and the God of thy ſeed, the ſeed of regeneration. Here we may obſerve, that to the ſpirituall and Divine worſhip of God, none can add any thing but God alone, and God will add nothing but Divine Doctrine neceſſary to ſalvation: And that, figured under plaine and ſimple ſignes; leſt the naturall corruption of man (prone to ſuperſtition and externall ſanctity) ſhould leane and cleave to the ſignes, and forget the heavenly things ſignified, and to ſeeke holineſſe in the action.

The ſame worſhip and ſervice practiſed in the Nationall Church.

The nationall Church.When Iſrael of twelve tribes became a multitude, and a great Nation, whom God exerciſed and humbled under the bondage of Pharaoh, that hee might ſhew forth his mighty power, mercy, and loving kindneſſe to his people Iſrael, hee ſent them a deliverer, even his ſervant Moſes. Moſes added nothing to the ſervice of the firſt age: but God added alſo the Sacrament of the Paſſeover, to declare unto them, that as Paſſeover. none was to be eſteemed the people of God, but thoſe that were under the ſigne of the Covenant of God; ſo none ſhould be delivered from the deſtroying wrath of God: but thoſe that were redeemed, reconciled, and waſhed, or ſprinkled with the blood of the unſpotted Lamb of God; the promiſed ſeed of the woman, the word of life, made fleſh, in whoſe death and ſhedding of his blood, they were ſaved and delivered from ſpirituall bondage and death; and this was to be obſerved for a perpetuall ordinance among Gods people for ever.

The word firſt miniſtred by God himſelf to Adam in the Garden, then by Adam, Seth, Enoch & Noah, then by Moſes, Aaron and by the Prophets. And after the Iſraelites and people of God were congregated and gathered together, and brought out of the bondage of Egypt, the Lord by the miniſtration of Moſes and Aaron; writ, divulged, and miniſtred, the Divine precepts of the law of God: the knowledge and perfection whereof, man had loſt and forgot by tranſgreſſion. Out of which law, Moſes by the commandement of God, extracted Eccleſiaſtical ordinances for Aaron, and the legall Prieſthood and Levites, for ſerving [Page] of the Tabernacle, to inſtruct the people by types and figures in the Divine and heavenly myſteries of God under the law, (as by a Schoolemaſter) till the myſterie of God ſhould be manifeſted in the fleſh, and dwell with men. And of this Doctrine all the Prophets teſtified and writ declaring and fore-telling the comming of that Meſſias.

All the glory of the Tabernacle, and after that the Temple with the typicall Sacrifices, was but to ſet forth that ſpirituall and Divine glory and power: which was to come, and to be manifeſted in the fleſh: and then the outward and earthly glory ſhould be aboliſhed and done away, that the Divine and inviſible power thereof, might onely remaine, and ſhine in the hearts and ſoules of the Elect, as the Prophet Ioel 2. 28. And afterward will I poure out my ſpirit upon all fleſh; and your ſonnes and your daughters ſhall prophecie, Ier. 31. 33. After thoſe dayes (ſaith the Lord) I will put my law in their inward parts, and write it in their hearts, and I ſay; this is the Covenant which I will make with them, my ſpirit is upon thee, & my word which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed (ſaith the Lord) from henceforth and for ever.

The publike worſhip under the law. But in all this they held the daily publique ſervice pure and undefiled, without rites or any other ceremonies, but only the reading of the word, and miniſtring the Sacrament, and teaching on the Sabbath dayes.

And the Jewes for their Divine Services had their Synagogues in every Citie and Towne; and Chriſt did by his owne practiſe and preſence obſerve the ſame upon the Sabbath day, as it is Luke the 4. 16. 17. as his cuſtome was, he went into the Synagogue on the Sabbath day, and ſtood up to read, and there was delivered to him the book of Iſaiah; and Acts 13. 14. 15. Paul and Barnabas went into the Synagogue on the Sabbath day.

The forme of ſervice uſed in the Synagogues.

Firſt, they began their Service with a generall verball confeſſion, which they gathered out of the Prophets, Levit. [Page] 26. 20. Numb. 5. 6. 7. Nehem. 9. 23. The forme of this confeſſion is ſet forth in the Jewes Talmond: We have ſinned, O Lord, we have done wickedly, we have dealt deceitfully in thy fight, we thy people and all the houſe of Iſrael, we repent our ſelves thereof, and are aſhamed for the ſame: and therefore, O Lord, we beſeech thee forgive us our ſinnes, our iniquities, and our tranſgreſſions, as it is written in the book of Moſes thy ſervant.

Then followed the reading of the Law and the Prophets, and then after followed the expounding and exhortation, then the Service ended with a generall thanks for all things, and as Paul ſaith for all perſons, 1 Tim. 2. 1. 2. And thus their Service was concluded with bleſſings upon the people from the mouth of the Miniſter.

The ſame Service and Method obſerved by the Apoſtles.

Chriſt left no other forme of Service in Gods worſhip, but onely ſuch as was uſed in the Church of the Jewes, naked and Acts 1. 13. 14. ſimple prayer, praiſe, and thanks: reading, preaching, and exhortation with the miniſtration of the Sacraments; commanding his Diſciples to goe teach all Nations, baptiſing them in the name of the Father, the Sonne, and the Spirit.

They avoyded Rites and Ceremonies as burdens not lawfull to be layd on the people of God.The Apoſtles obſerved their Maſters commandement in every circumſtance proper for the miniſtration of thoſe Divine myſteries; To all that Chriſt ordained they neither added nor diminiſhed any thing.

Springing from ſuperſtition of time, and place, and circumſtances, for they knew that Ordination was not tyed to a day, an houre, or any ſolemne time or ſeaſon, but was inſtituted for the benefit of the ſoule of man, therefore they thought fit to miniſter the Lords Supper every Lords day. Neither did they uſe any other order or geſture, but after the ſame manner ſitting as Chriſt did inſtitute it, fearing the curſe of God to adde or diminiſh; And held that manner of order moſt worthy and fit to be obſerved in Divine myſteries, which their Lord had formerly obſerved, knowing the power & efficacie [Page] [...] [Page] [...] [Page] to be of his ſpirit, and not to conſiſt in Rites and Ceremonies, or circumſtances of time and place.

After the aſcenſion of the Lord, he Apoſtles and the whole Church (conſiſting of 120 perſons) aſſembled at Ieruſalem in an upper Chamber, and abode together with the 11 Apoſtles, and continued with one accord in prayer and ſupplication: And then, and there, Peter taught and preached, and in the publique aſſembly, and with their whole conſent, they choſe Matthias to ſupply Iudas his place. Acts 1. 13, 14, 15. alſo 2. 42. and they continued in the Apoſtles Doctrine and fellowſhip, and breaking of bread and prayer. In which words is ſet forth the whole form of their Service and worſhip uſed in the Apoſtolique times, which conſiſted in preaching the true Doctrine of Chriſt, their unity of faith and love, miniſtration of the Sacraments and Prayer.

The Teſtimony of the Fathers.

Iustinus Martyr. Apolo. 2. about the yeare 130.On the day (ſaith he) which is called Sonday (that is the Lords day) there is an aſſembling and comming together of all manner of people, (dwelling either in the Fields or in the Cities) into one place, and there are read the Acts, or Records of the Apoſtles, and the Writings of the Prophets; ſo long as the time would ſuffer, then when the Reader hath left off reading, (that is to ſay, he which was Preſident or Chiefe in the aſſembly,) the Biſhop or Paſtor delivered an admonition or exhortat: on by way of diſcourſe, tending to the ſtirring of them up, to follow and practiſe thoſe good things. Afterwards wee riſe all at once, and ſend our prayers unto God. And prayer being ended, the bread and wine is brought, and he that directeth the action, delivereth with all the power and might he hath, prayers and thankſgiving, the people aſſenting ſay Amen. Then followeth the diſtribution to every one preſent, and the communicating of the things which were bleſſed by thankſgiving, and they ſend of the ſame to thoſe that were abſent, by the Deacons; In the end, they which are of ability, and are moved therewithall, give every one according as it pleaſeth him, and that which remaineth [Page] abideth with him that is preſident, with which he makes proviſion for the fatherleſſe, widowes, ſicke perſons, captives and needy ſtrangers.

The ſame Author in another place of the ſame Apologie: After (ſaith he) that we have waſhed, that is baptized him, that hath received the fajth, and joyned himſelfe with us, wee bring him into the Aſſembly and Congregation of the brethren, where they are come together to make their common prayers both for themſelves and for him, and for all manner of perſons whatſoever; When prayers are thus ended wee ſalute one another with an holy kiſſe, and then there is brought to the Paſtor the Bread and the Cup, and hee giveth praiſe and glory to the Father of all things in the name of the Sonne, and of the holy Ghoſt, and maketh a great thankeſ-giving, for that hee hath vouchſafed to make them worthy of theſe things: which being ended the people joyne and put their bleſſing thereto, ſaying, Amen; Afterward the Paſtor bleſſing them: thoſe whom wee call Deacons gives to every one who are preſent, and they carry to thoſe that are abſent; And this food is called the Sacrament of thankeſ-giving, which is not lawfull for any one to receive, which hath not before received the truth of our Doctrine of Faith, and hath not beene waſhed with Baptiſme of regeneration for remiſſion of ſinnes.

Tertullian. Alſo, Tertullian in his Apologie about few yeares after; Now, ſaith he; I will declare unto you the practiſes of the Chriſtian function, to the end that when I have refuted the evill I may ſhew you the good. We come together into one Congregation to have recourſe unto God by prayer, forcing him as it were by joyning together of all our prayers, and this violent enforcement is very well pleaſing to God; Wee pray for Emperours, for their Officers and Potentates; and for the eſtate preſent; for the quieting of matters, wee come together for communicating of the holy Scriptures; as the preſent times doe preſſeus, or to prevent ſomewhat to come, or to make acknowledgement of the preſent; And thus wee feed our faith with holy ſpeeches, we relieve and ſuccour our hope, we make ſtrong our confidence, and therewithall likewiſe [Page] fortifie our Diſcipline and manner of government by the urgent and unceſſant rehearſall, and renowing of the memorie of good precepts. In our Congregations is uſed likewiſe exhortations, reprehenſions, and the exerciſe of ſacred cenſures, for then matters are judged with great adviſement, as is wont to be done, of ſuch men as aſſuredly know that the face of God is towards them; Behold and ſee their doings, and it is a great foreſhew of the judgement to come: if any one amongſt us have ſinned ſo deeply as to be excluded from the Communion of prayer and the Aſſembly; and of all manner of having any thing to doe with this ſocietie and fellowſhip, whereof the Elders that are beſt approved and found moſt faithfull, doe ſit as preſidents in the Aſſembly advanced, and called to that dignity, not through any ſummes of money; but by the weight and ſway of the good teſtimonie, which they have given.

I have onely reported the teſtimony of theſe two Authors of the Primitive times to ſhew the pure ſimplicity of Gods worſhip in their publike ſervice, which was no other but the ſame in order and forme with the worſhip uſed in the Jewes Church, onely in this they differed from the Chriſtians, that after their ſervices and exhortation they miniſtred the Sacrament of Baptiſme when there was occaſion. And then the Catechumeni were diſmiſſed with this word (Miſſa:) then the Elders which were all the beſt approved of Congregation were admitted to the Sacrament of the Lords body and blood miniſtred with prayer under the ſignes of Bread and Wine, and ſinging of Pſalmes, then the Miniſter bleſſed them, and then with the ſame word ( [...]ie Miſſa) the Congregation was diſmiſſed.

The faigned and falſe originall of the Maſſe. This word did properly ſignifie, depart or be gone or leave to depart, but by uſe it did after ſignifie the firſt ſervice and the ſecond ſervice, which they called the firſt Miſſa and the ſecond Miſſa, and in corruption of time it came to ſignifie the Maſſe, and Idolatrous ſacrifice, from hence the Papiſts lyingly ſaigne to derive their Maſſe; from the Apoſtles and the Fathers of the Primitive times.

Wee may alſo obſerve from the Apoſtles and the primitive [Page] Congregations, that they had this tradition, they miniſtred the Sacraments every Sabbath, and every one did bring ſomething according to their abilitie to the Lords Table of bread, meat, and wine, which was ſet on a Table in the middeſt of the houſe of prayer, and this they called an offering, the more to encourage the people to this bounty and charity, and this was covered till the firſt ſervice was done, and the preaching, then the Cloath was taken of, and then the Biſhop, or Paſtor, or preſident came to the ſide of the Table, and gave thankes and prayed for all men, and after tooke Bread and Wine, and conſecrated them with prayers; Sometimes onely with the Lords prayer rehearſing the words of the Inſtitution of our Lord, as in the 1 Cor. 12. 11. And brake the Bread, and the Wine was poured out, and diſtributed to the people thereto admitted;

The reſt of the offerings were given to the poore, the needy and the widowes by the Deacons.

Platina. To tie the Miniſters & people of God to ſet uniform: prayers is to incarcerate the Spirit of God. In the whole time of the primitive Church we find no other uniform prayer, ſave the Lords prayer uſed in adminiſtration of the Sacrament. And Platina in the life of Teleſphorus ſaith, that in the Apoſtles times all things were done nakedly, plainly and ſimply in the action of this myſterie; And in Rome where the myſterie of iniquitie was to take roote, and bee ſeated, all things continued, and were done after the ſame order, doctrines and traditions, as the Apoſtles taught; As Irenaus doth witneſſe for twelve Biſhops ſucceſſively from the Apoſtles unto Eleutherius; Nay; the ſimplicitie and puritie of worſhip continued without addition or diminution untill Conſtantine the great his time.

An amplification what undeniable reaſons for the puritie of Gods Worſhip and ſervice.

It is evident and undeniable that Gods worſhip, and the Divine ſervice hath beene ever from Adam, and practiſed by his poſteritie in the firſt age plaine, ſimple, pure, and naked prayer, praiſe and thankes, without any invention of man, or externall Ceremonie, nor yet any Sacramentall ſignes, ſave onely that Adam taught his ſonnes to bring unto him, as to their high Prieſt preſenting the perſon of the promiſed ſeed, [Page] before the incarnation, their firſt fruits in thankfulneſſe, having onely the naked and ſimple, miniſtration of the word promiſed to be made man, preached by Adam, Seth, and Enoch, and Noah, to feed their holy faith, God enlightning them with the inſpiration of his ſpirit, making them the Prophets of God.

Why God uſed no ſacramentall ſignes. And the Divine reaſons why God uſed no Sacramentall ſignes, nor figurative Sacrifices was, for that Adam and his poſterity had not altogether forgot that Divine light of life, which hee was endued with in his creation, though hee had newly loſt the poſſeſſion thereof, yet he was more capable of inſpiration, then the next generations were, who had ſmothered even the light of nature by multiplying their tranſgreſſions: And this was a principall cauſe why they lived in this age above 960.

Why God ſhortned the dayes of mans life. But in the ſecond age God did not onely for their overgrowth of ſinfulneſſe cut ſhort the dayes of man, but hee alſo did chooſe himſelfe a people from the loynes of Abraham, and renewed unto him the promiſe of his bleſſed ſeed, and made him a great Nation and Church unto himſelfe, and to this Church and people God gave Sacramentall ſignes to diſtinguiſh them from all other Nations to be his owne, and ordained them Statutes, Lawes, and ordinances to inſtruct them as under a Schoolemaſter, and by ſignes to lead them unto the ſpirituall power, and efficacie of the Incarnation of Chriſt and his death unto the remiſſion of ſinnes.

But it is undeniable and manifeſt, that hee required no other manner of worſhip and ſervice of them, then hee did of the firſt people, for God is unchangeable in his nature; therefore he cannot nor will not have any other kinde of worſhip: but one ſimple pure worſhip of praiſe, prayer, and thankſgigiving, and feeding of this worſhip with the plaine miniſtration of his promiſed word of life preached unto them.

The reaſon why the ſecond age was clogged with Ceremonies. But why was this ſecond age burthened with ordinances and figures? becauſe this age was drowned with the growth of ſinne, and incapable of light, for ſinne by the law became more raging and ſinfull; and the law was weak, and could not prevaile with man becauſe of ſinne, for mans ſinfulneſſ: [Page] was ſo great, that the ſpirit of the law which is righteouſneſſe, could not dwell in fleſh and blood but it muſt be conſumed: for this cauſe the law became death unto man, and man, by the law became dead: for the law did not onely reprove, but condemne. But in this third age the righteouſneſſe of the law became incarnate, and was made man, that man might be made the righteouſneſſe of the law: Thus that Chriſt, who was promiſed to the firſt age, is become our righteouſneſſe: ſo that now the ſpirit is communicated in a fuller meaſure, and more evident and powerfull then it was unto the Jewes in figurative types and ceremonies.

And this is the reaſon why all things are become more ſpirituall, and God will have his worſhip now to be known to be onely ſpirit and truth; for through him we are become new creatures unto God the Father, created in Chriſt, not to a new worſhip, but to the ſame worſhip more pure and perfectly to worſhip in ſpirit then heretofore.

The reaſon (why Chriſt would inſtitute no other worſhip, nor allow none to be true-worſhippers; Why Chriſt did inſtitute no new worſhip, but approved and practiſed the old. but thoſe that worſhipped in ſpirit and truth, ſimply, plainly, and nakedly, is extracted from Gods owne Eſſentiall nature, God is a ſpirit, and therefore will be worſhip'd in ſpirit and truth. Alſo God is one ſimple pure ſpirituall Eſſence, therefore he will have no invention, nor no mixture of any Rites, Ceremonies, or obſervations but plaineneſſe. And againe, God will with the ſimple plaineneſſe of his worſhip and preaching confound the wiſedome and ſuperſtitious curioſity of man, 1 Cor. 2. for the naturall corruption of man not ſavouring nor diſcerning the beauty and ſweetneſſe of ſpirituall things, Why man ſtudies to invent new worſhip. doth out of a ſlaviſh feare and ſuperſtitious curioſity, ſeeke a will-worſhip of his owne invention which God hates; But the enlightned ſoule ſees moſt heavenly and glorious delights in the plaine and ſimple miniſtration of Gods word; for the minde not ſticking in the outward forme and ſignes of the myſteries: ſhee flies with the wings of Divine ſpeculations into the preſence of God and his Angels, as Tertullian ſaith ſpeaking of the ſoule. We have a ſiſter (ſaith hee) among us, unto whom is given the gift of Revelation, in the middeſt of Divine Service, ſhe [Page] is eaſt into an extaſie, ſhe is brought into the company of Angels, and ſometimes into the preſence of the Lord himſelfe. Againe, according to the Scriptures that are read, the Pſalmes that are ſung, the Sermons that are made, and prayers which are offered: new matter of viſion is adminiſtred and offered unto her.

Now thoſe that have not this ſpirituall ſence, and eye to taſte and ſee how good and gracious the Lord is, and to behold how beautifull his Tabernacles are, The firſt in-let of ſet prayers compiled into a Service-book they think it was the ignorance or poverty of the age that ſuffered the worſhip of God, and his miniſtration to be clad in ſuch baſe and meane array and cloathing, and comparing her to the worldly pomp of Idolatrous and ſuperſtitious worſhip, they were aſhamed to ſhow the Church in ſuch plaine roabes before the Gentiles and Iewes; therefore every Metropolitane after the Nicene Counſell having got the ſole government into their hands, deviſed ſome ſentences out of the Scripture to beautifie the ſervice and the Sacraments, and ſome rites and ceremonies to correſpond both with Iew and Gentile in ſerving God; All which things though at the firſt the Inventers had a good intent, and the words and rites carried a glorious ſhow of holineſſe; yet becauſe they were not the things that God ordained, nor thought fit to be done or to have done in his ſervice and miniſtration: Mans invention in the worſhip of God is of dangerous conſequence to the Church. therefore they brought forth in the end a malignant effect both in worſhip and Doctrine, Idolatry and Superſtition with damnable hereſies in the end; which the firſt Inventers never dreamed of.

For when man adds other words; or ſome other thing to the Sacraments, then Chriſt did uſe in his inſtitution, doth hee not diſallow of the wiſedome of God, and thereby make his owne filthineſſe appears under his skirts? as the Lord ſaith, Exod. 19. laſt verſe, where man is prohibited invention. To beware of this, Cyprian in his Epiſtle to Adrian the Emperour, adviſeth to hold our ſelves faſt to the inſtitution of Chriſts the Apoſtles did ſo as appeares by Paul, 1 Cor. 11. 12. It is truth (ſaith Cyprian) ſeeing that neither any Apoſtles neither Angels from heaven could declare any thing unto us; beſide that which Chriſt hath once taught, I cannot but mervaile [Page] how againſt all Angelicall and Apoſtolicall Doctrine men dare to offer in ſome places water in the Cup. Again he ſaith, they ſhould ask counſell of thoſe whom they follow; for if in the ſacrifice which is Chriſt we ſhould not follow any other then Chriſt, it muſt of neceſſity follow that wee muſt obey and doe as Chriſt hath done and commanded us to doe: ſo he ſaith in his Goſpel; If you doe the things I command you to doe, I will call you no more ſervants but ſonne; And the Father doth witneſſe, that Chriſt is onely to be heard, Aying from heaven this is my beloved Sonne, heare him; thereupon we are not to regard what thoſe before us have judged meet; becauſe we are not to apply our ſelves to follow the cuſtoms of man, but the truth and verity of God. And the ſame Author to ſtop the month of all will-worſhippers faith; if any of our predeceſſors either through ignorance or fooliſh ſimplicity have held otherwiſe then the Lord hath taught, either by his precept or by his example; God will pardon ſuch his ſimplicity through his rich and abundant mercy; But unto us now, who are forewarned and taught the contrary by himſelfe, it cannot be pardoned.

Theſe enforcing and undeniable reaſons cannot be withſtood, but teach and ſtirre us up to ſeek the firſt purity, ſimple and plaine manner of worſhip, and to ſhake off all rites, ceremonies, and ſuperſtitions, and to reſt ſatisfied with the ſimplicity of preaching, and to cleave to the preſcript Inſtitution of Chriſt in uſing the Sacrements.

Thus much for the worſhip of God.

Of Divine Iuriſdiction, the ſecond ſubſiſtence in the Church of God.

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AS Divine worſhip is the firſt ſubſiſtence, in the unitie of the viſible Church of God, in which all the faithfull are congregated (as it were in one body)Eph. 4. 4. into the unitie of the ſpirit in the bond of peace, even ſo Divine dominion muſt be the ſecond ſubſiſtence dwelling in the Church, and filling the Church with life and vigour through all members, as the ſoule in the body, alſo it is like ſinewes and arteries knitting and coupling together the body by every joynt for the Furniture thereof (according to the effectuall power which is in the meaſure of every, part) receiving increaſe of the body unto the edifying of it ſelfe in love.

Rom. 12. 1. Now all powers are of God from above from the Father of light, as from a fountaine from whence all good gifts and gracious givings doe proceed by his mighty WordIam. 1. 17. through his holy Spirit flowing into the veſſels of humanity and running through them with a perpetuall ſucceſſive duration, returning into the Ocean of Gods glory.

Coloſ. 1. 15. The firſt receptacle of all divine power and dominion communicated from the Father is Chriſt the Mediatour God and man to whom all power is given, both in heaven and in earth, who is the firſt begotten of every creature; Dan. 7. 13. And as Daniel ſaw in his Viſion one like the Sonne of Man come in the cloudes of heaven, and approach to the Antient of dayes, and they brought him before him, and he gave him Dominion, Honour, and a Kingdome, that all people, Nations and languages ſhould ſerue him, for this cauſe we are taught to conclude our petitions with this obedient acknowledgement, for thine is the kingdome, the power, or dominion, and the glory. The kindome of God is threefold.

This kingdome is one entire kingdome of diſtinct gradations, [Page] yet individuall, like the wheeles in the viſion of Exechiel, one within another, as the kingdome of Providence, Providence. Grace. Glory. the Church of Chriſt militant, with the Soules triumphant, and the dominions, powers, and principalities of Angels miniſtring before him.

The dominion given unto Chriſt as he is the Sonne of man (God, the anointed man. Of God, the only proper Saviour, Ieſus. God by his Incarnation, hath united himſelfe to his creatures, and ſupporteth and preſerveth all things by his mighty power. Chriſt God and Man) is the perſonall power of the Fathers eternall begotten Word, by individuall union of Divine nature, with the humanity communicated to Gods elect. whereby hee is the ingraven forme of the Fathers owne perſon unto the world, holding up all things by his mighty Word.

This Word by the miniſteriall proceeding of the holy Ghoſt is that Scepter of righteouſneſſe, whereby he guideth and ruleth his kingdomes, as David ſaith, thy Throne, O God is for ever, the Scepter of thy kingdome is a Scepter of righteouſneſſe.

The word of God, is the patterne and rule of all goodlawes. This is that Scepter of righteouſneſſe by the precepts and power whereof Kings raign, and Princes decree Juſtice; For this cauſe Chriſt is called the King of Kings, and Lord of Lords, the onely ruler of Princes.

Of the firſt gradation.

Dominion was by God given firſt to Adam the firſt-borne of man. Gen. 1. 28. For the firſt gradation of Gods great kingdome, God by Divine ordination in nature in the Creation gave a bleſſing and dominion unto Adam, to fill the earth with his ſeed, and to ſubdue it under his obedience. For this cauſe it is ſaid, the heaven of heavens is the Lords, the earth he hath given to the Children of men; from hence God claimes the firſt borne to be his ſubſtitutes on earth, which honour in the beginning was due to them, as the dignity of their birth-right by Gods ordination, which continued in the Family of Adam, This Dominion loſt by the ſons of Adam. Then to be conferred upon Chriſt the Son of God and man. till Cain loſt it by killing his brother Abell; Cham loſt it by ſcoffing his father Noah; Eſau ſold it for a meſſe of Pottage, and Reuben loſt it by defiling of his fathers bed. Then by the law of that ordinance the dignitie of Birth-right was of divine right conferred upon the Tribe of Judah, and reſerved in the line of Iudah for the Lyon of Judah, who is the image [Page] of the inviſible God, the firſt begotten of every creature, and for that all things were created by him and for him, Reſtored in Chriſt to man. and that he is before all things, and in him all things conſiſt; And alſo being the ordained Lambe of God before the foundation of the world, he is therefore made the head of the body of the Church, King of Iſrael, that in all things bee might have dominion and preheminence both of things in earth, and things in heaven; For it was the Fathers pleaſure that in him all fulneſſe ſhould dwell, from this fountaine all ſoveraigntie is derived.

How Chriſt doth conſtitute his Vice-royes on earth, Kings, Princes, and Potentates, &c.

The firſt ordination of Soveraignty being thus (as I have ſhewed) of Divine right conferred upon the naturall Sonne of God ſitting upon his higheſt Throne of glory, farre above all powers and principalities, he doth by his divine and all foreſeeing providence conſtitute whom it pleaſeth him to ſit upon his earthly Thrones, over any Nation, people, or language, induing them with proper gifts of his owne ſpirit for rule and government; Thus doth God conſtitute Kings and Princes, and Rulers, after what manner ſoever it bee done on earth, whether by lineall deſcent or Nationall choiſe, or by the ſword, howſoever the hand of Providence doth direct, appoint and eſtabliſh, 1 Sam. 2. 4. Pſal. 123. Hee raiſeth the pocre out of the duſt, and lifteth the beggar out of the dung, to ſet them among Princes, and to make them inherit the ſeat of glory; Alſo, hee pulleth downe and ſetteth up at his pleaſure. Dan. 2. 21.

A digreſſion. It is profitable for us to obſerve that Adam by his tranſgreſſion, loſt neither the natural faculties of his ſoule, nor the honour and dignity of his birth-right and dominion though at the firſt, (by loſing that breath of life which was the light and life of his ſoule, and that made him the perfect Image of God) they were weakened and blemiſhed in capacitie. For if he had loſt his naturall faculties, hee had loſt the forme of his being, and if his birth-right and dignity of dominion had beene aboliſhed before it had beene conferred [Page] upon another, then ſhould nature have been deprived of the miniſtration of judgement, Juſtice, and equity, which would have brought forth an utter diſſolution of the whole generation of man; But after the ſonnes of Adam, as it were forfeited their dignity and birth-right of dominion by multiplying tranſgreſſion, then God the Father conferred the preheminence thereof upon the Sonne of Man (even Chriſt) that he might conſecrate and appoint, whom it ſeemed good unto him to ſit upon his temporall Throne, ſo that birth-right and preheminence might be his in whom all fulneſſe dwelt. And that by him Judgement, Juſtice and equity might reigne with men.

Thus the Regall power of Princes is derived from Chriſt by the rule of divine ordination in nature, (for he that is the Author of nature, is the obſerverr and preſerver of all the ordinances in nature) ſo that this royall office is reſtored to man by ordination in Chriſt; But the prieſtly and propheticall office man hath from God by union and communion with Chriſt, and by inſpiration and ſupernaturall donation through the holy Ghoſt; For this cauſe a Tyrant may bee a lawfull King by ordination of God, yet no Chriſtian member of Chriſt.

Difference betwixt Regall ordination and Divine power.

From hence we may extract an evident difference betwixt the power of royall ordination in nature, and the ſupernaturall power of God which is given to his Church on earth; That is a miniſteriall power to diſtribute Judgement, Juſtice, and equity amongſt men, with abſolute power of coaction to puniſh actuall offences, with corporall or pecuniary puniſhment upon body, lands, and goods. This other is a ſupernaturall power and divine efficacy properly given to the elect of God by inſpiration, whereby they have union and communion with Chriſt, and one with another for every ones owne particular prerogative of ſon ſhip, and for the edification one of another, and to ſome men it is given in a peculiar [Page] manner, and a greater meaſure of divine power and gifts, for the miniſtration, writing, teaching, and preaching of the Word and Sacraments of God, which is that which was revealed by God to the antient Prophets, and that which was taught by Chriſt, and after written by the Spirit of God, from the pen and mouth of the Apoſtles; And this power is a miniſteriall power, mighty in operation to bind and looſe the conſcience, to open and ſhut heaven and hell, by declaring the judgement of God againſt unpentient ſinners, and his mercy in Chriſt to the penitent man, as he hath taught and revealed; for this power doth not follow the judgement and will of man, nor ſucceſſion of profeſſion, but is tyed and limited to the power of the Word and will of God; Therefore what they bind on earth by this miniſteriall power, Chriſt bindes in heaven by his abſolute power. By this there is no power of coaction given to the Church over the body, nor purſe, nor life, but onely over the ſoule and conſcience, and to rule by inſtruction, admonition, and correction. Civill government is to cut ſin by the middle, but ſupernaturall is to pull it up by the rootes. That makes men civill and ſociable, and reſtraineth vice for feare of puniſhment: this other makes men ſpirituall and divine, meeke and lowly, and full of loving kindneſſe, and rooteth out ſinne in the heart, making men refraine and ſhun ſinne and wickedneſſe, for the love of God and goodneſſe it ſelfe. Herein the kingdome of Providence and Grace doe both agree to make man happy and bleſſed in this life, and in the life to come; For this cauſe it was ſaid to Abraham; In thy ſeed all nations ſhall bee bleſſed; And David ſaith, Bleſſed is the Nation whoſe God is the Lord. The Church of God, is the ſoule of a good Common-wealth, and as a ſenſitive ſoule is beſtial, without the rational, ſo is a body politique without the Church, beſtiall and tyrannicall. For no Kingdome nor Common-wealth can be bleſſed, which doth not entertaine the true Church of God in her boſome, or in which the Church is not involved; For this cauſe God doth make good Kings a bleſſing to his people, and commands his Saints to pray for Kings, Princes, and Governours, that they may lead a peaceable and happy life under them, and that there his Goſpell may have a free paſſage; And ſo Kings and Princes become nurſing fathers, and nurſing mothers; And in this combination betwixt Church and Common-wealth, righteouſneſſe and peace doe kiſſe each other. But if they be wicked Princes, [Page] then they are ſent for a puniſhment and ſcourge of God to the the people, and when God hath whipped his people, then he burnes his roddes with judgements. Therefore bee wiſe yee Kings, be learned ye Judges of the earth, ſerve the Lord in feare, and rejoyce in trembling, kiſſe the Son leſt he be angry, 2 Pſal. and ye periſh in the way, when his wrath ſhall ſuddenly burne, bleſſed are all they that truſt in him.

The glaſſe of Kings.

The glaſſe wherein Kings are to ſee themſelves by reflexion, and the pattern whereby they are to diſtribute judgement, The Trinitie a true patterne to a Chriſtian King. Prov. 34. juſtice, and equity, is the Divine nature and holy Trinity of God himſelfe.

For as the nature of God is ſtrong and mighty full of pitty and compaſſion, ſlow to anger, and abundant in goodneſſe and truth, whoſe purity of nature expelleth and conſumeth every impure and imperfect thing, even ſo doth God require his King ſhould be like unto him on earth, as he is in heaven, for he hath ſet none above him on earth. Therefore as God is in purity of eſſence a law unto himſelfe, and a conſuming fire of evill, ſo ought a King in his politique capacity to be a law unto himſelfe by conforming himſelfe in a ſpirituall aſſimilation to the nature of God in purity of juſtice, puniſhing the evill and cheriſhing the good.

Alſo as the perſon of the Father in its eſſence is the fountain of his eternall law which he hath begotten and ordained with himſelfe for himſelfe to doe all things by; ſo is the King in his politique capacity, the fountaine of politique lawes which hee hath as it were begotten in his body politique to rule and governe his people by.

And as the eternall law of God is the begotten Counſell of the Trinity in the Deity, ſo are the lawes politique the begoten Counſell of a politique Trinity which is the Soveraign, the Nobles and Magiſtrates, and the Councell of Commons, reſembling the Divine Trinity in Unity, the indiviſible ſubſiſtence of a Kingdome; So that Kings are by this pattern and [Page] rule bound to keepe the lawes of their Kingdomes inviolate, and to doe all things by their lawes, as God doth all things by his word: And this is the greateſt prerogative of a King, that he keepe his owne lawes freely without compulſion like God himſelfe.

And likewiſe as the holy Ghoſt is the univerſall Miniſter and Divine Diſpenſator of all divine powers, gifts, and graces of God, proceeding from the Father and the Sonne; even ſo are the Peeres, Princes, Judges, Magiſtrates, and Miniſters of Juſtice in a Common-wealth, proceeding from the King and his lawes: The univerſall Miniſters of the Royall powers and lawes of the Kingdome. For though they be many as members in diverſity of Diſpenſation of Juſtice, Judgement, and equity of the lawes, yet are they all but as one ſpirit of the body politique, as the ſpirit of God being one, is by reaſon of the diverſity of Adminiſtrations properly called the ſeaven ſpirits before the throne of God, Revel. 1. And as the individuall unity of this diſtinct Trinitie is the ſubſiſtence of the God-head; Even ſo is the unity of the King with his Lawes, and his Princes and Magiſtrates, the ſubſiſtence of a body politique or Common-wealth; Therefore Solomon ſaith, Judgement and Juſtice is the eſtabliſhment of the Throne. For this ſimilitudes ſake, Kings, Princes, and Magiſtrates are called Gods: I have ſaid, ſaith the Lord, yee are Gods, but yee ſhall die like men, for they are in all things to bee in their Common-wealth as God himſelfe; Therefore wee are taught to pray, Thy will, O God be done on earth as it is in heaven, that Kings may rule by thee, and Princes decree Juſtice on earth as thou doſt in heaven.

This is that orbe wherein Kings are to walke as the Sunne in his ſpheare; but if Kings make their owne will and luſt, their law and rule of Juſtice, Judgement and equitie, then they are exorbitant, and then God in whoſe hands are the hearts of Kings, cauſeth their Counſellers to goe as ſpoyled, and makes their Judges as fooles, and he looſeth the collar of Kings, and girdeth their loynes as with a girdle, and leadeth away Princes as a prey, and overthroweth the mighty, or [Page] Pwreth contempt upon Princes, and maketh the ſtrength of the mighty weake, Job 12. 17, 18, 19, 20, 21.When God withdrawes the love of ſubjects.

How divine and ſupernaturall power is derived unto man from the Father by the Word through the Spirit.

A civill miniſteriall power of Juſtice is derived of Kings, Princes and Magiſtrates from Chriſt, as he is the Son of God, and firſt begotten of every creature, and therefore moſt worthy to have preheminence above all, in whom all things conſiſt, for the temporall bliſſe and happineſſe of man on earth. So is divine and ſupernaturall power derived from Chriſt, not onely as he is the firſt begotten Son of God, but alſo as he is the light and life of man, without whom man cannot be a living ſoule, and as he is the eternall Mediatour betwixt God and man, that promiſed ſeed, the Redeemer of the Elect of God, the predeſtinated Lambe, ſlaine from before the ſoundation of the world, for the remiſſion of ſinnes, their ordained King, Prieſt, and Prophet, of God the Father in a ſpirituall and more peculiar manner, and meaſure of myſticall union and communion, then either can be, or ever was, or ever ſhall be in all the ordinances of God in nature, For this cauſe that all men might know that he was, and is, the ſpirituall King of Glory, and that he came not into the world to deprive Kings and Princes of their ſubordinate power and prerogative: therefore he told them plainly, that his kingdome was not of this world, Ioh. 18. 26. and he told his Apoſtles that among them there ſhould bee no ſuch government or dominion in his Church, as the Princes have on earth among men, Math. 20. 25, 26. but the chiefeſt among them ſhould be he that tooke the moſt paines to ſerve the reſt with food of life.

The Church is called a kingdome, becauſe as in earthly kingdomes Kings and Princes have power by their politique lawes over the bodies, goods, and lives of men: for their wealefull being on earth to the glory of God: ſo in this kingdome Chriſt onely and abſolutely from the Father through [Page] the Spirit hath power by the divine. Word and law of God over the ſoules of men for their eternall happineſſe and ſalvation of his elect, and to the juſt judgement and condemnation of the reprobate, to ſhew forth the abundant riches of his grace in that, and in this to ſhew forth his wrath and power, ſuffering with long patience the veſſels of wrath prepared for deſtruction, and in both the exceeding excellencie of his glory doth appeare and is effected.

Alſo, it is called the kingdome of God, becauſe God the Father is the immediate fountaine from whence it floweth; the perſon of the Sonne the head, to which the whole body and every member really, and in a myſticall manner is united and incorporated into him their head, becauſe God the Spirit is the immediate miniſter and diſpenſator of all divine gifts, and ſpirituall bleſſings in heavenly things; For this cauſe the Church in Scriptures is ſometimes compared to a houſe or building compact together and built of living ſtones, Chriſt being the corner ſtone or foundation: and thus it is a ſpirituall houſe of Saints. It is reſembled to a naturall body compoſed of a head (Chriſt) and many members knit unto it, and one unto another; and ſometimes it is deſcribed by the ſimilitude of a throne ſet in heaven, and he that ſits thereon is aſſimilated to be one in Deitie, but three in diſtinct ſubſiſtences, like to three pretious Jewels; The firſt appearing like a Jaſper of a pleaſant never fading flouriſhing greene, the mother of all pearles; The ſecond a Sardine which is of a reddiſh fleſh colour; The third is in aſpect as a Rain-bow that is of the Emerald colour, as the eye can behold nothing more ſweet or delightſome.

Theſe colours repreſent the nature of the Trinitie of the God-head, and round about the Throne were twenty foure Seats, and upon the ſeats twenty foure Elders ſitting cloathed in white rayment, and on their heads crownes of gold; This name of Elders is here given to all the members and congregation of Chriſt in his kingdome; and their white rayment is to expreſſe the righteouſneſſe of Chriſt, which is imputed and freely put upon them, and making them Kings, Prieſts, [Page] and Prophets to God the Father; Their Crownes are to declare their Royall dignitie which they have by Chriſt, for it is to be noted, that whatſoever Chriſt is in himſelfe, either perſonally, naturally, or officially, all his members are partakers of the ſame, in ſome meaſure according to the gift of Chriſt, by union, communion, inſpiration, and through externall and inſtrumentall miniſtration of his Word.

This is the Church of God; now thoſe things which are individually belonging to the Church, at firſt the protecting power of God, which is alwayes ready to defend and revenge the cauſe of his Saints, for God takes their cauſe into his owne hand, ſaying, Vengeance is mine, and I will repay it. And God hath ſaid touch not mine annointed, and doe my Prophets no harme; For this cauſe (in this ſigne of the Church) there is ſaid to proceed out of the Throne lightnings and thunders, and voyces, becauſe God doth puniſh the wicked horribly for the Churches ſake: none can eſcape his hands, that oppreſſe his Saints, for the Lord will roare out of Sion, and will put forth his voyce out of Jeruſalem.

A ſecond ſort of gifts are inward graces of Sanctification expreſſed in this viſion by ſeven Lampes of fire burning before the Throne, which are the ſeven Spirits of God, which is the internall ſanctification of Gods Spirit filling every ſoule with gifts like oyle of grace, and fire of zeale to burne with praiſes before the Throne; Like to the lampes in the Temple, Exod. 27, 20. by ſeven, ſignifying by a definite number, manifold gifts indefinite.

Next are outward gifts, which are allegorically called a ſea of glaſſe before the Throne like Cryſtall, which expreſſeth the ſpirituall pure and unſpotted worſhip of God, and the miniſtration of his Word as tranſparent to the eye of the inlightned mind, as Cryſtall glaſſe is to the eye of the body, through which the Saints may ſee the glory and majeſty of God in the face of Chriſt Jeſus. As this worſhip is pure without any ſpot of mans invention, and conſiſts (as in the firſt tract is ſaid) of prayer, praiſe and thankes, ariſing and alwayes nouriſhed by the doctrine of the word of God, which the ſea doth ſignifie, [Page] becauſe it is an Ocean of living waters pure like Cryſtall; This Sea therefore declares the whole worſhip of God. And in reſpect that the Saints inlightned by the holy Ghoſt are called burning Lampes, it is to them like a ſea of oyle to enrich and encreaſe their lights.

Another outward gift is deſcribed to be foure Beaſts; And in the middeſt of the Throne, and round about the Throne were foure beaſts, the firſt like a Lyon, the ſecond a Calfe, the third a face like a man, the fourth like a flying Eagle, and their bodyes are full of eyes before and behind; Theſe are the miniſters and ſervants of God, who attend the miniſtration of the Word and Doctrine, and are placed betwixt the Throne and the Elders, as embaſſadours and meſſengers of God to his people, their place is in a neerer ſtation to the Throne then the Elders. They are compared to beaſts to expreſſe their qualities, which is required for the conditions of the times and ſeaſons, as the ſtrength and courage of a Lyon, the patience of an Oxe, the prudence and wiſedome of a man, the Eagle-like contempt of earthly things, and ſharper ſight in ſpirituall and heavenly things.

The number is foure, to double the number of the tribe of Levi under the law, to anſwer the number of Elders, which is double to the twelve Patriarkes.

Their bodyes are full of eyes behind and before, which deſcribes that ſharpneſſe of riches and underſtanding in divine things, wherewith they are inducd by the gift of the Spirit to diſcerne things paſt, things preſent, and things to come.

Theſe beaſts each one of them hath ſixe wings placed round about them, and full of eyes within the wings; theſe wings are not for that uſe that the wings are to the beaſts in E [...]el, two to hide the face, and two to flye, and two to hide their feet: but they are placed about their bodyes as it were for furtherance and aſſiſtance in their proper place, and not to flye withall from place to place.

Theſe wings therefore ſignifie Governours, and aſſiſtants or helpers, by whom the miniſters are ayded in their function, [Page] and doe more ſwiftly and readily afford ſuccour to every part of the Church.

Theſe wings are full of eyes within. Theſe ſignifie the inward gifts of knowledge which are not placed in ſo neere a meaſure to the Throne, as the eyes in the body, but they are of the ſame nature of knowledge in divine things, to this end they ſtand as in a watch tower, to behold and diſcerne every ones manners and converſation, and to reprove and exhort privately, and to helpe the miniſters in Cenſure and Diſcipline of the Church; therefore Paul ſaith, obey your overſeers and leaders, and yeeld ſubmiſſion unto them, for they watch for your ſoules, as thoſe that ſhall give account. Theſe gifts are limited within and under the wings, as to meddle onely with that which is committed unto their power, 1 Pet. 5. 2. they are not to be ſtrikers or buſie-bodies, and they are to watch over Chriſtian people onely, for what have wee to doc to judge them that are without [...] 1 Cor. 5. 12. 13.

They that deſire to behold the patterne of Gods Church, as ſhe is on earth in Chriſt, conſider well this viſion, and reade it ſeriouſly, as it is more fully expreſſed by Maſter Brightmans Expoſition upon the fourth chapter of the Revelation.

This patterne is the perfection of the Church militant, as ſhe is in Chriſt, and in the judgement of God the Father, who onely knoweth who are his. The beauty and glory thereof is not ſeene with mortall eyes: for ſhe is not compoſed of mortall, but immortall ſeed, even begotten of the immortall ſeed of the word of God, 1 Pet. 1. 23. for it is the miniſtration of God the holy Ghoſt, communicating the knowledge of the Word unto the hearts of the elect, which doth beget them anew or regenerate, and unite them unto Chriſt, and thoſe are the ſupernaturall powers, the word of God cōmunicated unto man, and gathereth them into one head Chriſt, and by a well compact union makes them one Church all communicating of one ſpirit, one faith, and in one Lord and Father of all, who is above all, and in all, and through us all, bleſſed for ever,

Amen.

How the Word is the divine power of God, and the authority committed to the Church.

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WHen wee ſpeake of the word of God, conſider that the word in eſſence, and property of being is God with God in eternity, eternitie it ſelfe, as it is deſcribed in the firſt of Iohns Goſpell, and though it cannot bee divided in it ſelfe, yet it is to bee diſtinguiſhed after the perſonall order of the Trinitie.

Therefore we may ſay the Word in the perſon of the Father is the unbegotten Word in the perſon of the Sonne, it is the begotten Word, and in the perſon of the holy Ghoſt, it is the proceeding Word. So that by the proceeding Word all things flow from the Father and the Sonne.

By the order of this proceeding power the world was made by the word of God. As the Pſalmiſt ſaith, Pſal. 33. 6. By the word of the Lord were the heavens made, and all the hoast of them by the breath of his mouth. By this proceeding power of the Word man was made a living ſoule, as Gen. 2. 7. And God breathed in his face the breath of life, and the man was a living ſoule; and Ioh. 1. 4. in it was life, and that life was the light of man, not naturall reaſon, but ſupernaturall light which inlightened nature.

By this proceeding word Adam was reſtored after his fall, by promiſing to make the Word the ſeed of the Woman, and to breake the Serpents head. Gen. 3. 15. for God by the proceeding of the Word, ſaying he will put enmity betwixt Satan (whoſe nature is wicked and evill altogether) and the humane generation or ſeed which Satan had made like [Page] himſelfe, he thereby promiſeth that by his proceeding Word, he would make his Word the feed of the Woman, whereby it ſhould be of a contrary nature to wickedneſſe, of a heavenly pure and holy nature and condition powerfull againſt Satan.

Thus by the proceeding Word, the word (God) is made the word of promiſe, and the Promiſe is made life, and thus it comes to paſſe that the Juſt ſhall live by faith.

By this proceeding word all the Elect of the Father are called, are ſanctified, are waſhed, are inſpired, and by inſpiration are made ſonnes of God, Kings, Prieſts, and Prophets, for by inſpiration of the proceeding Word, God the Word dwelleth in them, for in the proceeding Word, is both the begotten Word, and the unbegotten Word the Father, as Chriſt ſaith, my Father and I are one, and the proceeding Spirit is one with the Father and the Sonne, ſo theſe three are one in themſelves, and beare record in heaven, and they alſo agree in one by inſpiration in the ſoules of the faithfull, or the Church which makes three to beare record on earth, as the water of Sanctification, and the blood of juſtification, and our ſpirit enlightned with the Spirit of God; it beares witneſſe with our ſpirits, that we are the ſonnes and ſervants of God. For this cauſe the faithfull are called the Temple of the living God, 2 Cor. 6. 16. as God hath ſaid, I will dwell among them and walke there, and I will bee their God, and they ſhall bee my people. Alſo, know yee not that your body is the temple of the holy Ghoſt which is in you, which yee have from God? Ye are not your owne, for ye are bought with a price, therefore glorifie God in body and in Spirit for they are Gods.

As the proceeding Word hath proceeded by inſpiration to dwell in man, which is his internall miniſtration: ſo he proceedeth by externall miniſtration to divulge and write the ſame proceeding Word by the inſtrumentall pen and voyce of man for mans inſtruction, at firſt written by his Prophet Moyſes, and after by the reſt of Prophets and Apoſtles, and Evangeliſts to feed and preſerve their holy faith & worſhip of [Page] God among the faithfull; As Paul witneſſeth, 2 Tim. 3. 15. 16. Thou haſt knowne the holy Scriptures of a child, which are able to make thee wiſe unto ſalvation, through the faith which is in Chriſt Jeſus. For the whole Scripture is given by inſpiration of God and is profitable to teach, to convince, to correct, to inſtruct in righteouſneſſe.

Thus the proceeding Word doth proportion it ſelfe to mans capacity, firſt it becomes the word of promiſe in the ſeed of the woman, then the inſpirated word to dwell in the mind, and alſo it is the miniſteriall Word, declared, written, taught, and preached for mans inſtruction, and all is one Word: for this cauſe the Apoſtle Peter ſaith, we have a moſt ſure word of the Prophets, to which yee doe well, that yee take heed, as unto a light that ſhineth in a darke place, untill the day dawne, and the day ſtarre ariſe in your hearts, and from hence it is evident, that the Scripture is the very word of God, which proceedeth out of God by inſpiration, by inſtrumentall publiſhing, and writing the ſame, and the written Word being the ſame proceeding word of God, (even God declared in writing.) The Scriptures therefore are the Fountaines of living water, and the ground of truth, for preaching, teaching, and inſtruction, exhortation and correction.

And therefore the Scriptures are to be had in Divine eſtimation, for they containe the divine Word it ſelfe, and the Paſtors and teachers thereof (being thereunto called of God by a full meaſure of inſpiration) are to be eſteemed the Meſſengers and Embaſſadours of God.

As the Scriptures were firſt given: ſo are they to be interpreted by inſpiration. And this is alwayes to be underſtood, that no man can attaine to the interpretation of the written Word by naturall ingenuitie or humane learning, or art or induſtrie, though all be needfull inſtruments and meanes of knowledge, but onely by inſpiration of the proceeding Word, as ver. 21. 20. 21. ſo that firſt ye know this that no prophecie of the Scripturis of any private interpretation. For as the prophecie came not in old time by the will of men, but holy men of God ſpake [...] they were moved by the holy Ghoſt; ſo muſt holy then of [Page] God ſpeake and interpret the Scriptures, as they are moved by the holy Ghoſt.

A way to know the interpretation to be of the holy Ghoſt. And that we may know the interpretation to be of the holy Ghoſt (being the proceeding Word, and hee that indicted the ſame Word from the Father and the Sonne by inſpiration) cannot give any other ſence or underſtanding to the written Word, then is agreeable to the nature of the Word in the perſon of the Sonne and of the Father, and the Word in the perſon of the Sonne, is the revealed will of God the Father made manifeſt in the fleſh. Therefore we may diſcerne whether the interpretation be of the Spirit of God or no (by this) Iohn 4. 2. 3. The Papiſt confeſſeth Chriſt in name, but denieth his power in the fleſh, in that they ſay his death is not ſufficient for actuall ſins, thence are pennance, pardons, ſatisfactions, Purgatory. Every ſpirit that confeſſeth that Jeſus Chriſt is come in the fleſh, is of God, and every ſpirit that confeſſeth not that Ieſus is come in the fleſh is not of God; For the confeſſion is not an out ward confeſſion of the lips, nor an hiſtoricall confeſſion of the mind, nor a voluntary ſuppoſition and opinion of carnall reaſon, but it is the confeſſion of the Spirit of God, which declares and manifeſts to the heart, that the Word that is come in the fleſh is the very true God (as Chriſt ſaid) to know thee and him whom thou haſt ſent, Chriſt, to be the very true God (as Peter confeſſed) thou art that Chriſt, that Sonne of God, and Chriſt told him that fleſh and blood did not teach him this, but his Father revealed it unto him.

This word of God not having beene after this order knowne and conſidered, hath beene the cauſe and occaſion of much miſtake and errours in the Church of God, but underſtanding the Word in the true nature and property of Gods order and manner of working, leadeth us by the hand from one gradation to another, and ſtoppeth the mouth of all men that ſpeake againſt the Scriptures and the holy Spirit.

For conſidering the word of God in theſe gradations we ſhall evidently perceive and underſtand, that the power and authoritie giuen and committed to the Church, is no other thing, but the proceeding word of God, miniſtring the begotten Word from the Father manifeſted in the fleſh, which miniſtration is two fold, internall by inſpiration through hearing of the Word, becauſe man is an intellectuall Spirit, and [Page] therefore a proper Tabernacle for the divine Word to dwell in; Alſo externall miniſtration, becauſe man dwells in an elementary, earthly, and naturall tabernacle, therefore the holy Ghoſt applyeth himſelfe to mans infirmity, and doth uſe in his externall miniſtration, elementary, earthy, and naturall inſtruments by which as a meanes and ordinance the proceeding Word, and the power thereof is daily communicated unto man both to ingraft him into the Word, and to nouriſh him in the Word unto everlaſting life; For this manner of externall miniſtration is neceſſary for man ſo long as hee dwelleth in this body or earthly houſe.

The inſtruments which the holy Ghoſt doth uſe in the diſpenſation of the miniſteriall Word, are either proper, as ſome members of the Church ſet apart for the worke of the miniſtery, or leſſe proper as the ſignes of the Sacraments. I may call thoſe the externall gifts which God gives to his Church, for it is ſaid that unto every one of us is given grace or the gifts of the Spirit, according to the meaſure of the gift in Chriſt. For wee may diſcerne the Church is a compact body knit to the head Chriſt, and conſiſteth of many members, yet in unity of the ſpirit they are one body, and although there be but one Spirit, yet are there diverſities of gifts, diverſities of adminiſtrations, diverſities of operations, yet all one and the ſame ſpirit, and theſe diverſities of gifts, make diverſities of functions; So there are many functions in the Church, but God worketh all in all. But the manifeſtation of the ſpirit is given to every man to profit withall, but peculiar gifts without the which the Church cannot at any time be, and therefore moſt proper, of which it is ſaid that Chriſt aſcended on high, and lead captivity captive, and received gifts to give unto men, as ſome to bee Apoſtles, ſome Prophets, ſome Evangeliſts, and ſome Paſtors and Teachers. Here is to bee obſerved, that the divine power by internall diſpenſation is given in common to all, and every member of the Church, ſo that all have common intereſt in the word of God, and peculiar power thereby to admoniſh, comfort and inſtruct one another, and pray for one another, and beare one [Page] anothers burdens, eſpecially they are all Kings, Prieſts, and Prophets in their Families. For every Father ought to uſe the office of an Elder in his houſe, Deut 6. 6, 7. Deut. 4. 9.

But for the externall diſpenſation of the Word, the power and efficacy thereof is committed unto peculiar men, wherof Apoſtles, Prophets, Evangeliſts, Paſtors, & teachers, are in the firſt ranke and functions, and the power and efficacy which is given them, is onely the miniſtration of the Word, they have not that abſolute power which Chriſt hath, to know who are his from the beginning, and to have compaſſion, on whom he would have compaſſion, and to ſhew mercy, on whom hee would ſhow mercy. For Chriſt had not this abſolute power as he was the Son of man, but as he was the perſon of God; For as he was Man, he came not to do his owne will, but the will of his Father; So likewiſe when he ſent his Apoſtles and Diſciples to teach all Nations, he ſent them, as he was ſent of his Father. So ſend I you, ſaith he, which was not to doe their owne will, nor to teach their owne doctrine, but to do his will as he did his Fathers will, and to teach his doctrine which he taught them, as his Father taught him: ſo by the Word they are to do and teach, but nothing beſide the Word, or without the Word. More at large of this in the Treatiſe of Diſcipline.

Thus we ſee the word of life is God in the perſon of the Father, the unbegotten Word, in the Sonne the begotten Word, and the incarnate Word, In the perſon of the Spirit it is the proceeding Word, and the miniſteriall Word, and this miniſteriall Word is the power, and the authority committed to the Church; So the Miniſters cannot doe any thing but by the power of the Word, and this Word is Chriſt who abideth with them, and with the whole Church alwayes unto the end of the world; So Chriſt is the chiefe, and they are his ſervants and embaſſadours.

Of the third Subſiſtence of the Church Government and Diſcipline.

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AS Divine worſhip cannot bee wi [...]hout the divine power of the miniſteriall Word, from whence it extracts both the nutriment and efficacie, ſo neither worſhip, nor the Divine Word can be without order, government and diſcipline, whereby the whole ſpirituall body (the Church) is preſerved in ſpirituall health and bleſſedneſſe, ſhining in ſpirituall decencie and divine beauty. As Pſal. 45. 13. 14. The Kings daughter is all glorious within. And her heavenly glory is moſt excellently ſet forth in Can [...]es 6. 10. Who is ſhee that looketh forth as the morning, faire as the Moone, pure as the Sunne, terrible as an army with banners? Without externall pompe, temporall confuſion, or humane policy; for God hateth nothing more in the government of his Church, and in his worſhip, then pompe and policy, and loveth nothing more then to have his Church excell in meekneſſe, holineſſe, and ſimplicity, like himſelfe, as hee ſaith, Bee ye holy, for I am holy. And learne of me, for I am meeke and lowly. And he exalteth the humble and meeke, but the proud he ſends empty away.

The Church of God conſiderable in a twofold aſpect. When we ſpeake of the Church, it is to bee conſidered in what fence we take the Church, for the Church of God is in a twofold aſpect to be apprehended, one as ſhe is in a myſticall union the body of Chriſt, the Spouſe of Chriſt, the Lambe, the Bride, in this ſence ſhee is ſpirituall, pure and holy without ſpot, without wrinkle, his undefiled. The other as ſhe dwelleth in her naturall humanitie, and abideth here on earth, wherein ſhee is invironed with manifold temptations, [Page] infirmities and afflictions, fighting againſt the world, the fleſh and the divell, and in this condition ſhe is elementary, naturall and viſible; Therefore God in his wiſedome and goodneſſe to man hath ordained externall diſpenſation, thereby to communicate the holy and inviſible myſteries of his Word to man through viſible inſtruments, elementary and naturall, proper for mans capacity and nature, leſt naturall infirmities ſhould become an excuſe that God ſhould not ſpeake unto man; For this cauſe God doth miniſter the mighty power of his Word, by the weake and ſimple voyce of man; Teaching man by letters, ſyllables, words and ſentences, divine truth, and making evident to the mind and ſences of man, by elementary ſignes, tropes and allegories, and ſo demonſtrating inſcrutable myſteries, and divine ſecrets of grace, power and glory.

The firſt beames of the glorious goſpell of Chriſt (which Paul calls the Image of the living God) that ſhines unto man, is the publike and viſible miniſtration, whoſe glory compared with the glorious miniſtration of the law. 2 Cor. 3. 7. (which none was able to behold and live, which made mountaines tremble, and the Iſraelites excuſe themſelves) is farre more exceeding glorious, which we all are able to behold with openface ſhining through the vaile of Chriſts humanitie, wherein as in a glaſſe or Cryſtall wee ſee the glory of God in the love of the Father, and are changed into the ſame image from glory to glory, as by the Spirit of the Lord.

And the thing that is miniſtred, is the glorious goſpell of Chriſt, which is the doctrine of Chriſt, or the myſtery of the Father; and it carrieth alwayes this Character with it to know it to be the true doctrine of God. Ioh. 16. 15, 16. It giveth all glory to God the Father by Chriſt, and it glorifies Chriſt through the Spirit, for Chriſt ſaith, that which is the Fathers, is mine, therefore the Spirit ſhall take of mine, and give it you.

Outward miniſtration is called the face and countenance of God; Therefore the Prophet David ſaith, O. Lord God of hoaſts turne us againe, and make thy face to ſhine upon us, and wee ſhall [Page]be ſaved. It was Davids delight, and his whole hearts deſire. Pſal. 27. 4. One thing have I deſired of the Lord, that will I require: that I may dwell in the temple of the Lord all my dayes, to behold the beauty of the Lord, and to viſit his temple.

The firſt ordination of the miniſtration of the Word. The firſt ordination of this miniſtration was inſtituted and practiſed by God himſelfe in Paradiſe, preaching unto Adam in a created voyce in the coole of the day, and by that meeke voyce Gods preſence was knowne unto man; I heard thy voyce and was afraid. The voyce or word of God (for it is a ſignificant voyce, making it ſelfe to be underſtood) howſoever God uſeth weake and deſpiſed inſtruments to expreſſe himſelfe to mans capacity, yet his voyce is mighty, as in the 29. Pſal. Reade the whole Pſalme. For the voyce of the Lord is powerfull, the voyce of the Lord is full of Majeſty. And as Paul deſcribes it, it is mighty in operation, and ſharper then any two edged ſword, piercing through, even to the dividing of the ſoule and the ſpirit, and of the joynts and the marrow, and is a diſcerner of the thoughts and intents of the heart; For this cauſe preaching is called the power of God unto ſalvation. But if the glorious beauty and power of Gods miniſtration ſeeme weake and fooliſh unto ſome men, becauſe it is miniſtred by the voyce of man, and the weake ſignes of the Sacraments being of no ſtrength nor beauty in themſelves, It is becauſe the glorious Goſpell is hid unto them that periſh, and becomes the ſavour of death unto death, becauſe the God of this world hath blinded the eyes of them that beleeve not, leſt the light of the glorious Goſpell of Jeſus Chriſt ſhould ſhine unto them.

Theſe riches are ſent unto us of God (from the Father of lights by the Sonne, of the fulneſſe of all rich grace, through the Spirit the over-flowing waters of life and bleſſedneſſe) and we have it in earthen veſſels, that the excellency of the power may appeare to be of God, and not of man, and thoſe that are ſent of God, are qualified with the word of God, and by having the Word, they are knowne to be ſene of God; For they teach and preach not themſelves, but Jeſus Chriſt the Lord, and approve themſelves meſſengers and ſervants to [Page] the Saints for Jeſus ſake. For the word of God wee are alwayes to conceive to be the eternall Sonne of God by generation, and to proceed from God by ſpiration in creation, and to be communicated unto man ſince his fall by ſupernaturall inſpiration, and united unto man, and man unto it by incarnation, and miniſtred unto man by externall diſpenſation. Thus the Word deſcends unto man by inſpiration, and dwels in man through the Spirit, for the Lord is that Spirit, and where the Spirit of the Lord is, there is the Word, for the Word and the ſpirit cannot be divided nor ſeparated, they are one. For this cauſe God uſeth the externall miniſtration of his Word and Spirit, that he may inſpire and regenerate the mind of man. After this manner are the miniſters and meſſengers that are ſent of God indued with the Word and Spirit of God. Therefore let no man ſay that hee hath the Spirit, if hee want the light of the Word, neither can any man have the Word but by the Spirit, and the Word and Spirit are both made manifeſt in this, that they reveale the hid things of God, even the myſterie of God in Chriſt. 1 Cor. 2. 9. 10. which in Col. 2. 3. is called a full aſſurance of underſtanding in the knowledge of the myſterie of God in Chriſt, for he which commanded light to ſhine out of darkneſſe, ſhines into the hearts of the Meſſengers, to give the light of the knowledge of God in the face of Chriſt.

Of the calling of Miniſters.

As the externall Miniſtration cannot be without the Word and the Spirit, ſo the Church cannot bee without Miniſters and meſſengers of God, and as the miniſtration is publicke and externall, Paſtors ought before their admiſſion to be well known to the Congregations where they are to reſide. ſo the viſible Church and Congregations have power of divine right to call and appoint, ſuch as God hath internally qualified, to the externall and publicke exerciſe thereof; For as by internall inſpiration they are indued with a more then ordinary meaſure of the Word and Spirit, ſo they ought to be well knowne, and converſant in the Congregation or facietie of that Church wherein they live, that by a [Page] mutuall conſent they may be approved and thought worthy to be called to the publick miniſtration and diſpenſation of the VVord. This was the practiſe of the Apoſtles and primitive Church, Acts 1. 21. 22. Wherefore of theſe men that have companied with us all the time that the Lord Jeſus, went in and out with us, beginning from the Baptiſme of John, unto the ſame day that he was taken up from us, must one be ordained to be a witneſſe with us of his reſurrection, and they appointed two. Alſo, Act. 6. 1. 2. When the nuber of the Diſciples was multiplied, then the twelve called the multitude of the Diſciples together unto them, and ſaid unto them, it is not meet that we ſhould leave the miniſtration of the Word and ſerve tables, wherefore brethren looke you out among you ſeven men of honeſt report full of the holy Ghoſt, and of wiſedome, whom we may appoint ouer this buſineſſe.

And it is to be obſerved, that nothing was to bee done in the Church, either by the Apoſtles, or by thoſe that in the miniſtration ſucceeded them, without the conſent of the whole Church, which then at firſt were called Diſciples.

Of the manner of their externall ordination.

Touching the manner of their Ordination that we find in the firſt of the Acts, they prayed and ſaid; Thou Lord which knoweſt the hearts of all men, ſhew which of theſe two thou haſt choſen, and then they gave forth lots, and the lot fell upon Matthias. And alſo afterwards in the ſixt of the Acts, the multitude of the Diſciples or brethren thoſe ſeven and ſet them before the Apoſtles, and when they had prayed, they laid their hands upon them.

In the firſt place of Scripture it is ſaid, the Diſciples appointed two, and left the choyce to God, and therefore they give forth lots, becauſe it was an extraordinary calling to an Apoſtleſhip to ſucceed Judas; But in the ſecond place it is ſaid, they choſe Srephin a man full of faith and the holy Ghoſt, and Philip and Prochorus, and others, &c. And it is remarkable that the Church received inſtruction from the [Page] Apoſtles as a rule to be obſerved in chooſing Deacons and Elders, as in the firſt of the Acts they were admoniſhed by Peter to chooſe ſuch as were converſant in the Church from their beginning. By which I conceive, they ought to bee of knowne converſation, and men of good report, and that they ſhould be full of faith and the holy Ghoſt, as Steven was, or men endued with the holy Ghoſt and with wiſedome. Theſe are the reſpects which ought to bee had in chooſing Paſtors, Deacons, and Governours in the Church; For all gifts of learning and humane Sciences, howſoever they be excellent and worthy much praiſe and honour, yet without theſe Characters of grace they are nothing, and not to be eſteemed.

Of the orders and degrees of Paſtors, and their denominations both under the Law and the Goſpell.

It is evident that the orders and degrees of Miniſters and Governours of the Church of God under the Law were Prieſts, Levites and Elders, God alſo ſending among them Prophets of extraordinary inſpiration, for revelation of the VVord to teach, admoniſh and exhort the people.

The Prieſt. Numb. 3. 10. The Prieſts office was figurative, prefiguring Chriſt untill his comming, offering ſacrifices to figure the ſacrifice of his body, inſtructing the people in the promiſed ſeed unto the remiſſion of their ſinnes, whoſe manifeſtation in the fleſh ſhould be the accompliſhment of all figures and ſhadowes in the law, which thereby were abrogated.

The Levite. The Levites were given unto Aaron, as an addition to his office, as in Numb. 3. 6, 7, 8, 9. to miniſter unto him, to keepe his charge, and the charge of the whole Congregation to doe the ſervice, and to keepe the inſtruments of the tabernacle of the Congregation.

The Elder. The Elders, (though every Father of a Family bee called Elder, and alſo the twelve tribes of Iacob) yet thoſe are properly Elders who are choſen and appointed to be Governours and Rulers both in Church and Common-wealth. For the Governours in Pharaohs houſe were called Elders, and the [Page] Rulers in the Church, as firſt in the Tabernacle, as Numb. 11. 25, 26. and Temple were alſo called Elders. And the Lord ſtirred up Prophets among them both of the Levites and Prieſts, and others, as occaſion required, never leaving his Church without a Prophet and Rulers till Shilo came.

And when that faithfull Prophet of God came into the world, whoſe effectuall power, and fulneſſe of all divine perfection aboliſhed all figures and darke reſembling ſhadowes, then in his owne perſon and humane preſence, hee ſpread abroad the glad tydings of his glorious Goſpell, cauſing the light of his truth to ſhine evident without vaile or vizard, notwithſtanding he neither altered nor aboliſhed the order of miniſtration, nor the manner of government, but eſtabliſhed the ſame by his owne example, and the practiſe of his Apoſtles. And therefore he ſaid that Chriſt when he aſcended on high, he led captivity captive, and gave gifts unto men, As Epheſ 4 11. he gave ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, and ſome Paſtours and Teachers.

Apoſtles and Evangeliſts. In this place of Scripture he onely ſetteth forth the principall functions in the Church, whereof the firſt paire, as namely Apoſtles and Evangeliſts were of immediate calling, and appropriated to the time, ordained by Chriſt, onely for the propagation and firſt progreſſion of the Goſpell, the gifts of prophecie and working of miracles, attending the confirmation of their doctrine; As the neceſſitie of thoſe times required, and as Chriſt had promiſed, Marke 16. 17, 18. And theſe ſignes ſhall follow them that beleeve in my Name: they ſhall caſt out devils, they ſhall ſpeake with new tongues, they ſhall take up Serpents, and if they drink any deadly poyſon, it ſhall not hurt them, they ſhall lay their hands on the ſicke, and they ſhall recover.

Paſtors and Teachers. The ſecond paire, are Paſtors and Teachers diſtinguiſhed by their ordination, for theſe were ordained internally by the outward diſpenſation of hearing the Word preached by the Apoſtles, then externally choſen by the Church, as Acts the ſixth, after conſecrated by the Apoſtles, by prayer, and laying on of hands of the Apoſtles and Elders, Acts 14. 23. [Page] This order of miniſters is ordinarie, and to continue in the Church unto the comming of our Lord to Judgement.

Their Commiſſion. Both theſe paires are but one and the ſame function and office, and have but one and the ſame Commiſſion, which was given by the immediate ordination of Chriſt to his Apoſtles. For as God the Father ſent his beloved Sonne to bee a light unto the Gentiles, and the glory of his people Iſrael, in declaring unto them the glad tydings of ſalvation in his death unto the remiſſion of ſinnes. So Chriſt ſayd to his Diſciples; As my Father ſent me, ſo ſend I you. John 20. 21, 22.

The Authority committed. The power and authority committed unto them by this commiſſion is the breath of life, out of the mouth of Chriſt proceeding from the Father and the Sonne, as it is ſaid; Man lives not by bread onely, but by every word that proceedteh out of the mouth of God; Therefore he breathed on them and ſaid, Receive ye the holy Ghoſt. For the word which Chriſt ſpake or breathed out of his mouth, hee affirmed to be ſpirit and life, ſaying, John 6. The fleſh profiteth nothing, but the word that I ſpeake is ſpirit and life.

The ſubſtance of the Commiſſion. Bleſſing them. The doctrinall part of it. The ſubſtance of this Commiſſion is mandatory, Matt. 28. 19. Goe teach all Nations, baptizing them in the name of the Father, of the Sonne, and of the holy Ghoſt.

The doctrinall part of their commiſſion, is teaching them to obſerve all things whatſoever I have commanded you, and Marke 26. 15. hath it in theſe words; Preach the Goſpell to every creature. Now the ſumme of the doctrine, which Chriſt taught, is ſet downe more plainly by St. Luke. 24. 44. Theſe are the words that I ſpake unto you, whilſt I was yet with you, that all things muſt be fulfilled, which were written in the law, and the Prophets, and in the Pſalmes concerning mee. And he (who was ſpirit, life and light) opened their underſtandings that they might underſtand the Scriptures; and ſaid, Thus it is written, and thus it behoved Chriſt to ſuffer and riſe from the dead the third day; And that repentance and remiſſion of ſins ſhould be preached in his Name among all Nations, beginning at Ieruſalem. And after this manner doe the Paſtors and Miniſters bleſſe, teach, and ſanctifie the people.

[Page] Thus Chriſt by preaching and teaching unto them the word of God, out of his mouth, he opened their underſtandings in the Scriptures, and thereby they received the holy Ghoſt, for this is Chriſts manner of breathing upon them, Iohn 20. when hee ſaid, receive yee the holy Ghoſt. But in Luke he ſaith, Behold, I ſend the promiſe of my Father upon you; Which is to ſay, I will ſend a viſible token of the Spirit upon you, or the efficacie of the Spirit upon you. Therefore he ſayd, Tarry yee in the Citie of Ieruſalem, untill you bee endued with power from on high. Not but that they had received the holy Ghoſt before, but not the manifeſtation and evident power thereof, as afterwards it did fall upon them in the ſimilitude of fiery cloven tongues, Acts 2.

The fruites and operative effects of miniſtration of the Spirit is ſet forth, Iohn 2. 23. Whoſe ſoever ſinnes ye remit, they are remitted unto them, and whoſe ſoever ſinnes ye retaine, they are retained. For this is the power and efficacie of the miniſteriall Word (as hath beene formerly ſhowne) which floweth from the abſolute power of Chriſt, which was given unto him of the Father, as he affirmed to his Diſciples, Matt. 28. 18. All power is given me in heaven and in Earth.

And this miniſtration of the Goſpell is that key of David committed unto Chriſt, by which he ſhould open and no man ſhut, and ſhould ſhut, and no man ſhould open. And in the 16. of Matthew 16 17. & 18. ver. it is evident, that this power of the keyes, is onely the power of the Goſpell of Chriſt, or rather as Peter confeſſed the Lord Jeſus to bee that Chriſt, that Sonne of the living God, which he received not by the intelligence of fleſh and blood, but by Revelation from God the Father, this power changeth the whole corrupt nature of man, and gives him another denomination or qualitie, making him a ſtrong and immoveable rock, turning Peter to Petra. Thus after this manner is the revelation and power of the Word, given in generall to every one that receiveth the knowledge of Chriſt, to beleeve that he is that Chriſt, that Sonne of the living God, (God himſelfe) againſt this rocke the gates of hell, the powers and principalities of [Page] darkneſſe, and worldly Governours cannot prevaile. But the particular and publicke miniſtration thereof, is committed to the Paſtors and teachers of the Church of God, by whoſe miniſtration and publicke diſpenſation of the Word, the hearts and conſciences of men are opened and ſhut, bound and looſed every day, as Lydia and others in the Acts, in which the Word becomes the ſavour of life unto ſome, and the ſavour of death unto others; And this miniſteriall power is alſo given unto them for divine cenſure and publicke correction, to roote out abominable and unſufferable vices in the Church and Congregations, as ſhall be ſhewed in his proper place.

Of the nominations under the Law, and under the Goſpell.

Under the Law it is undeniable, that the Miniſters and Governours of the Church, were called Prieſts, Levites, and Elders. Alſo, in the Chriſtian Church (leaving out the extraordinary functions of Apoſtles and Evangeliſts) they are called Paſtors, Teachers, Helpers and Governours; As theſe rankes are expreſſed in the 1 Cor. 12. 28.

Of helpers, wee reade they were added to the Chriſtian Church in the ſixth of the Acts, Helpers in government. whoſe office ſeemes to be in the place of the Levites, as they are called Deacons. Governours. And Governours in the Church, as neither the Synagogue nor the Chriſtian Church could bee well governed without, called Elders in both Churches; As Ambroſe ſpeaking in his Homilies upon the fifth of Timothie, and the firſt verſe, ſaith to this effect, Both the Synagogue and afterward the Church had Elders, without whoſe counſell nothing was done in the Church (though in his times they were almoſt loſt, as he ſaith in the ſame place) which (ſaith he) by what negligence it is growne out of uſe I know not, unleſſe peradventure by their negligence, or rather the pride of the teachers, whileſt they alone would be all, and doe all. It theſe governours were ſo decayed in his time, how much more are they now worne out of memorie in theſe our dayes?

[Page] The good effects of this government in the primitive times. But who liſt to peruſe the hiſtory of the primitive times, may obſerve that ſo long as this government ſtood in equall dependancie with their Paſtors, there could no hereſie ever get footing in the Church of God; But after it was loſt and neglected, the Arrian hereſie crept into the Church, and filled the univerſall Church, and all Kingdomes with ambition, contention, hereſies and warre, as in the Revelation.

Elders derived. The name of Elders is now become an uncouth and abhorred name, though it hath beene alwayes uſed from the beginning both in Church and Common-wealth to ſignifie both politique and Eccleſiaſticall Governours.

For if we conſider the derivation of the word (Prieſt) it is no other but Elder, as in the Greeke it is called ( [...]) which in Latine is (Senex) [...] being rendred Presbiter, and in Engliſh, Elder, being the comparative of [...]. And in this ſence the Apoſtles called themſelves Elders, as John in his ſecond Epiſtle, 1. verſe. The denominations of Paſtors, Teachers, Biſhops and Elders in the Church were promiſcuouſly uſed, becaūſe though they were diſtinguiſhed by particular duties and adminiſtrations, yet all was of one and the ſame ſpirit and power, As Paul, 2 Tin. 1. 11. accounted himſelfe a Preacher, and teacher of the Gentiles aſwell as an Apoſtle.

Epiſcopus, unde & quid ſit? But there is no name that belongs to the functions of the Church of God, that doth ſo much trouble the Church, and the whole world, as the name Epiſcopus; Which though I find it but once or twice named in the New Teſtament, (as though the holy Ghoſt thought it not convenient often to uſe that name) foreknowing, and foreſeeing how much miſchiefe it would bring forth to the Chriſtian Church, yet I finde it a name much and frequontly uſed by the Antient Fathers, and Hiſtorians, inſomuch as for the reverend and high eſteeme it got among them, it is advanced to ſignifie preheminence, and a ſpirituall office and dignitie, and honour above temporall Monarchs; or rather at leaſt in ſome of their owne conceits and expreſſions higher then a Monarch, a Pope of univerſall ſupremacie above all, that is called God. Notwithſtanding, [Page] that the name derived from the Greeke [...] ſignifieth no more but to ſurvey, to conſider of the deportment of the flocke, by God committed unto his charge, as of which he is to render an account: ſo that the etymologie of the word will not imply that lording power, which they doe arrogate unto themſelves.

But [...], which ſignifies buſie-bodyes, or medlers in other mens matters, derived of [...], in Latine (alvis) and the word [...], which is in the language of this age uſually rendred Biſhop, ſeemes to me a very oppoſite word to decipher the lording Biſhops of our times, which like the Angels that left their primitive ſtation, omitting the proper worke of their miniſteriall functions doe moue in an improper orbe of ſecular affaires, and ſo may well be called [...], Buſie-bodies, or buſie Biſhops.

The office of a Biſhop delineated by Scripture. If any deſire to know the office and dutie of a Biſhop, as the holy Scripture ſetteth it forth, let them reade the third Chapter of Paul to Timothie, and alſo the firſt of Peter, the fifth Chapter, the ſecond and third verſes, where the office of a Biſhop is deſcribed under the name of an Elder.

Of antient and primitive government of the Church of God.

The primitive government twofold. The antient Apoſtolike and Primitive Government was under Paſtors, Deacons and Elders in every Congregation.

The manner of their government was twofold, the firſt part whereof was particular to every man in his function; The ſecond part was joyntly and publickly together, and none without another.

The Paſtors function. The Paſtor, Teacher, or Biſhop, his particular function or office was as a Preſident, overſeer, and director, not only as a Teacher, but alſo as an Elder, watching over the health of their ſoules, and outward manners and converſation, caring for the ſpirituall good, and ſalvation of every one, whoſe office is ſet forth in the firſt of Timothie, the 3. chap. 2. 3. 4. & 6. verſes. Hee muſt be a man blameleſſe, continent, vigilant, [Page] ſober, of good behaviour, given to hoſpitality, apt to teach, not given to wine, no ſtriker, nor greedy of filthy lucre, no brawler, not covetous, one that ruleth well his owne houſe, having his Children in ſubjection with all gravity, hee muſt not be a novice, leſt through pride he fall into condemnation, and he ought to be of good report among the adverſaries, that the word of God be not evill ſpoken of. Alſo Peter exhorts Biſhops under the name of Elders, Pet. 1. 5. 1, 2, 3. (acknowledging himſelfe alſo to be an Elder) ſaying, Feed the flocke of God, which dependeth upon you, caring for it, not by conſtraint, but willingly, not for filthy lucre, but of a ready mind, not as though yee were Lords over Gods heritage, but that ye may be enſamples to the flocke. And as Paul adviſed Timothy to preach the word of God, Bee inſtant in ſeaſon, and out of ſeaſon, reprove, rebuke, exhort, with all long ſuffering and doctrine. 2 Tim. 4. 2. And after the ſame manner, and in the ſame ſence Chriſt excited Peter, that the more he loved him, the more he ſhould labour, to feed his lambes, his ſheepe, his flocke.

But Lordly preheminence Chriſt did not onely forbid, ſaying, The Lords of the Gentiles have power over them, but it ſhall not be ſo among you, but alſo ſaith, Hee that would bee the greatest among you, let him doe moſt ſervice to the reſt. Matt. 20. 25, 26, 27, 28. But that fearefull admonition of Chriſt, me thinkes ſhould ſhake the hearts of our Biſhops with feare, that uſe predominance over their fellowes and Church of God. Mat, 24. Who is a faithfull and wiſe ſervant, whom God hath made ruler over his houſehold, to give them meat in due ſeaſon? Bleſſed is that ſervant whom the Lord ſhall find doing ſo, he ſhall make him ruler over all his goods. But if that evill ſervant, ſhall ſay in his heart, My Master doth deferre his comming, and begin to ſmite his fellowes, and to eat and With thoſe that are drunk with the deſire and coveting of power and riches. The Deacons office. arinke with the drunken: that ſervants Maſter will come in a day when he looketh not for him, and in an houre that hee is not aware of: and will cut him off, and give him his portion with hypocrites: there ſhall be weeping and gnaſhing of teeth.

The office of Deacons, (of their ordination, I have ſpoken before upon the ſixth of the Acts) is that they ſtand in [Page] place of the Levites, to attend on the hand of the Paſtors, aſwell to helpe to catechiſe, to teach, adminiſter the Sacraments, as to care for the poore, and to take the charge of the goods and revenues of the Church; but for their converſation and qualitie, it is ſet forth by Paul, in the firſt of Timothy, the third chapter, the 8, 9, 10, 11, 12, 13. verſes. A Deacon muſt be grave, not double tongued, not given to ſtrong drinke, not given to filthy lucre, holding the myſtery of faith in a pure conſcience. Let him firſt be proved, then let him uſe the office of a Deacon, being found blameleſſe. Even ſo muſt their wives bee grave, no ſlanderers, ſober, faithfull in all things. Let a Deacon be the husband of one wife, ruling their children, and their owne houſes well. For they that have uſed the office of a Deacon well, purchaſe to themſelves a good degree, and great boldneſſe in the faith which is in Chriſt Jeſus.

And if Paſtors and teachers would have the like zeale and conſideration with themſelves, which the Apoſtles had, Acts the ſixth and the ſecond, and would have judged every thing an obſtacle, whatſoever might withdraw and hinder them in the preaching of Gods word, and their care of ſoules, and would make it their delight and labour, to give themſelves continually to prayer and miniſtration, they would diſcerne, that they can no more be without Deacons one or two in a Congregation, then their bodies can be well without hands, neither would they nouriſh that indigne opinion, that ignorant; Nay, often improbous Church-wardens can ſerve in their place and office as ſome alledge.

The office of Elders. Now touching the particular dutie and office of Elders, which in this our age is taken in a corrupt and improper ſence calling them lay Elders, which in Scripture from the antient originall, are tearmed Elders of Iſrael, or of the Tabernacle, as to ſay, Elders of the Church of God, or of the people of God, to diſtinguiſh them from civill Elders and Governours: and they are either ſuch as by natures ordination are Fathers of Chriſtian families, or ſuch as are publickely choſen by the ſeverall Congregations of the Church, and approved by their Paſtors and Teachers.

[Page] Ambroſius. Their office and duties were ſuch, as Ambroſe ſaid, without whoſe counſell nothing was done in the Church; and that both the Synagogue, and the Chriſtian Church had Elders; They were to be choſen men, ſuch as Jethro adviſed Moyſes, Exod. 18. choſen out of the people, men of courage, ſuch as feare God, men of truth hating covetouſneſſe, and place ſuch over the people to rule thouſands, hundreds, fifties, and tens. But theſe Elders are here rather to be for civill affaires then Church cares; But thus we muſt conceive that Church Elders might as well be exerciſed in miniſtration of Juſtice for the Common-wealth, as in the miniſtration of Diſcipline for the Church. For this is the proper duty even of Kings, Princes, and their Magiſtrates; as alſo of fathers of Families, becauſe the Common-weale of Iſrael is involved in the Church of God, and the Church of God in a Chriſtian Common-weale; For ſo ought our Chriſtian Kingdomes to bee compoſed, as Magiſtrates may be choſen Church Elders in the Church of God. For bleſſed is the Nation, whoſe God is the Lord, Thus the Church is incorporated in the Common-wealth, & the Common-weale in the Church. And in ſuch a Kingdome Chriſt raigneth as a King in excelſis, and his Vice-roy by him, and for him, and the flouriſhing propagation of the miniſtery of the Word is the ſoule of ſuch a Common-wealth.

A cleare difference and remarkeable diſtinction betwixt Elders of the Church and Common-wealth. But there is an evident difference detwixt the Elders that governe the Common-wealth, and the Elders that governe the Church; Diſtinct they are in their ordination, and in their endowments, and in the manner of exerciſe, and execution of their office; For Magiſtrates and Elders in a Kingdome are thoſe who are appointed of the King or chiefe Governour, as in the firſt of Peter 2. 13, 14. Submit your ſelves unto all ordinances of man for the Lords ſake, whether to Kings as ſuperiours, or to Governours as ſent of them, and their office is for puniſhment of evill doers, and for the praiſe of them that doe well. And theſe are ſuch as Moyſes ordained by the counſell of Jethro before expreſt. But Moyſes by Gods expreſſe appointment did afterward ordaine other Elders choſen out of thoſe Elders, whom God indued with the ſpeciall gifts of his Spirit, for helping of Moyſes in governing [Page] of the Congregation of the Tabernacle, as it is ſet downe Numb. 11. 16. 17. 25. 26. Then the Lord ſayd unto Moyſes, Gather unto me ſeventy men of the Elders of Iſrael, whom thou knoweſt that they are Elders of the people, and Governours over them: and bring them unto the Tabernacle, and let them ſtand there with thee. And I will come downe, and talke there with thee, and take of the ſpirit which is upon thee, and put upon them, and they ſhall beare the burthen of the people with thee, ſo thou ſhalt not beare it alone. So theſe were another ſort of Elders. Then the Elders that governed over the people, as in the 24, 25. and 26, verſes. So Moyſes went out, and told the people the words of the Lord; and gathered ſeventy men of the Elders of the people, and ſet them round about the Tabernacle. There the Lord came downe in a cloud, and ſpake unto him, and tooke of the ſpirit that was upon Moyſes, and put upon the ſeventy antient men: and when the ſpirit reſted upon them, then they propheſied and did not ceaſe.

Here their ordination is of God, their indowment is of the Spirit, and their office and duty is to prophecie, and not to ceaſe; and the end why they were to prophecie, is to beare the burden of the people with Moyſes, for the people murmured, and often tempted and provoked the Lord to wrath. And though they received daily inſtruction, and publicke miniſtration of the word of God from Moyſes and Aaron, yet the ſeed of truth fell ſometimes among ſtony ground, and ſometime upon thorny ground, & ſometime in the high way, and either took no deepe root, or it was choaked, or otherwiſe picked up and carryed away by the ſowles of the ayre, ſo that their murmurings, grudgings, and rebellions were ſuch a burthen to Moyſes, and an inſupportable griefe that Moyſes wiſhed rather to die than to live. Therefore God ordained theſe kind of Elders to be an aſſiſtance in his publicke miniſtration, that as Moyſes among the Jewes, and Paul in the Church of God planted the Word in publicke. So theſe might be as Apollo's to water it in private, and that by their vigilancie and diligence in every place of the Congregation, they might be ready to ſuppreſſe by divine inſtruction, exhortation, [Page] and admonition out of the word of God. Murmurings, grudgings, contentions, ſtrife, curſings, railings, and all ſorts of inordinate walkings. 1 Tim. 5. 17. This was the private and particular duty of theſe ſorts of Elders by the power of the Word to kill the Cockatrice in the egge, and to pull up the weeds of ſinne by the roots. For this cauſe they are deſcribed in the fourth of the Revelation to be the wings of the foure beaſts placed round about their bodyes, full of eyes within; for they are knit unto the Miniſters in a peculiar and inſeparable neereneſſe, and their diſcerning operation is not to extend beyond the bounds of the Profeſſors of the Church, for as Paul ſaith, what have wee to doe with thoſe that are without?

The neceſſity of Church Elders. Theſe ſorts of Elders are ſo neceſſarily annexed to the publicke miniſtration of the Word, as that the Church cannot be without them, but that by the want thereof ſhe doth expoſe her ſelfe to all kind of dangers externall and internall, like a bird without wings. Therefore Chriſt tooke not away this kind of Elders, but rather eſtabliſhed them in their function and office, both in private and publicke, as in the 18. of Matth. 15. 16. 17. If thy brother treſpaſſe, got and tell him his fault, betweene thee and him alone: if hee heare thee, thou haſt wonne thy brother. If he heare thee not, take yet with thee one or two that by the mouth of two or three witneſſes every word may be [...]firmed. And if he will not vouchſafe to heare them, then tell the Church. Which is to make the offence and the offender knowne to the Congregation; the Elders acquainting the Paſtor, the Paſtor acquainting the Congregation, they all joyne in publicke cenſure and diſcipline.

Rules of private admonition. Paul hath ſome rules which pertaine to private admonition, for it ought to be done in all gravitie, prudence, and in much love. Galat. 6. 1. If a man bee fallen by occaſion into any ſinne, yee which are ſpirituall, reſtore ſuch a one with the ſpirit of meekneſſe, conſidering thy ſelfe leſt thou alſo bee tempted. Beare one anothers burdens, and ſo fulfill the law of Chriſt. The Elders ought to excell in brotherly love and wiſedome, and to uſe their exhortations with much temperance, [Page] as Paul hath ſet before them in another place. 1 Tim. 5. 1. Rebuke not an Elder, but exhort him as a fathers and the younger men as brethren. The elder women as mothers, and the younger as ſiſters with all pureneſſe.

Another duty of Paſtors and Elders. And there is another particular dutie which pertaines to theſe Elders, as alſo to the Paſtors and Miniſters, which is to viſit the ſicke, and thoſe that are burthened or troubled in conſcience, as Iames ſaith, If any be ſicke, let him call for the Elders of the Church, and let them pray for him, and anoynt him with oyle in the name of the Lord. For oyle is an embleme of the holy Ghoſt, which by comfortable exhortations out of the word of God with prayer is like oyle unto the bones, or as wine that glads the heart. Such refreſhment are the Elders to the ſicke, for the prayer of faith ſhall ſave the ſicke, and the Lord ſhall raiſe him up, and if he have committed ſinne it ſhall be forgiven him. And for this cauſe there is a mutuall confeſſion among Chriſtians, when any thing doth vehemently oppreſſe the conſcience, therefore ſaith James confeſſe your faults one to another, and pray one for another, that yee may be healed, for the prayer of a righteous man availeth much; if it be fervent.

Of Diſcipline and cenſure.

Now I come to the ſecond part of government, which conſiſteth alſo in theſe three functions. The firſt ſort is called promiſcuouſly, Paſtors, Teachers, Biſhops, for they have received the gift of one and the ſame ſpirit, according to the meaſure of Chriſt, as Epheſ. 4. For the gathering together of the Saints, for the worke of the miniſtery, and for the edification of the body of Chriſt, untill wee all meet together in the unitie of faith, and knowledge of the Sonne of God unto a perfect Man, and unto the meaſure of the age of the fulneſſe of Chriſt. The ſecond ſort is Deacons. The third is called by a generall name in common to them and the Paſtors, Teachers and Biſhops, which is the name of Elders, for that in their publicke execution of Diſcipline, they are joyntly united, ſo [Page] that though the Paſtor have the leading voyce and precedencie, Biſhop our ſuperintendent. yet he is not to execute, nor pronounce ſentence in the Churh [...]thout the Elders, nor yet to ordaine either Deacons, Elders, or Paſtors, without their counſell, and the generall conſent of the Church, ſo that the Paſtors, Teachers and Biſhops, are not to beare the burthen alone, it would bee too heavy for them, as it was for Moyſes, if they bore the like conſcience to God as Moyſes did; and if it were too heavy a burden for one man in thoſe dayes, when the Church was but one Nation, and but one Congregation, and had but one Tabernacle; How muſt it not now needs be a farre greater weight, when the Church is many Nations, farre and wide diſperſed, and many diſtinct Congregations.

But notwithſtanding the Elders be joyned in one power with the Paſtors and Biſhops, ſo that nothing ought to bee done without them, the Paſtors have this preheminence, that the worke both of Diſcipline, cenſure, and ordination of Elders, Paſtors and Deacons, is attributed unto them as moſt proper to their function; For this cauſe Paul tells Titus, in his Epiſtle, cap. 1. that he left him in Crete: that hee ſhould continue to redreſſe things that remained, and ordaine Elders in every Citie, as (ſaith he) I appointed thee. And Acts the 1423. Verſe 23. And when they ordained them Elders by election in every Church, and prayed and faſted; they commended them to the Lord, in whom they beleeved. For neither divine cenſure, nor ordination could be done without them, neither would the Apoſtles nor Paſtors of the primitive times, for the ſpace of two hundred and fifty yeares, either cenſure or ordaine any Elders, Paſtors, or Deacons, without the Election, and counſell of the Church and Elders. But a little after theſe times, when pride began to creepe into the hearts of the Paſtors, Teachers, and Biſhops, and that the zeale and care of the Elders grew cold and negligent, as Cyprian Biſhop of Carthage, lib. 4. ſpeaking of the cauſe of the then preſent perſecutions, among other things (ſaith) What plagues, what ſtripes, doe we not deſerve, when no not the Confeſſours and Elders doe keepe Diſcipline? And from this degree of luke-warmneſſe [Page] it came to be omitted, and after the Nicene Councell quite extinct, and wiped out of memory; So that no marvell if our age call it the new-brought-in diſcipline and government of Paſtors, Elders and People.

In this diſcourſe of Diſcipline, I muſt have relation to that which is gone before, for that which is part of government in the theoricke is alſo a part of Diſcipline in the practicke, therefore though I have ſhewed that election and ordination are neceſſary relatives in the Church, that as proper to the Congregation, this other to the Paſtours, and how they were practiſed by the Apoſtles, yet it is needfull to reforme the Judgements and opinions of men, to ſhew how it is moſt proper for Congregations to chooſe their Paſtours and Elders, and Deacons, and alſo their conſent and counſell in their ordination.

The Apoſtles practiſe is the beſt of patterns. To ſatisfie any indifferent judgement, it is beſt to make it a perpetuall rule and patterne, to follow the example of the Apoſtles, but it is an enforcing reaſon, that is neceſſary that the people, whoſe ſummum bonum, doth inſtrumentally conſiſt in their Paſtor ſhould be well acquainted, and ſufficiently experimented in his life and converſation, as alſo in his doctrine which they ought to taſte by their care, (for the earth taſteth words as the palate doth meat) before they make choyce of him, though it may bee they cannot, nor is it required at their hands to trie his ſchollarſhip, but their capacities (if it be a Congregation that hath lived, and been nouriſhed under a wholſome and ſtructifying miniſtery) may well judge and taſte the ſweetneſſe of the divine gift of Preaching by the care, and ſo trie his doctrine, as the men of Berea did the doctrine of Paul; and it may ſo happen in ſome Congregations, that are well edified in the Word of God, that they may have among themſelves ſome of their Deacons able and ſufficient to ſucceed their deceaſed Paſtor, and withall I doe not thinke it fit to exclude the choyce and preſentation of the Univerſities, nor to debarre their Letters of commendation; nor for one Congregation to ſupply the want of another, for all Congregations are members one of another, and every [Page] Chriſtian Univerſity is a Congregation, and they all make but one Church to God.

But what ſhall I ſay of Patrons preſentations? I know not, unleſſe I ſhould ſay they are too frequently the ſeed of Simony; For except the Nobles and Peeres of this Kingdome doe freely beſtow their preſentations. I feare there are not many that doe the like, and to ſpeake truly of their firſt donation, it was not done purely. For the Donors in reſerving a preſentation to them, and their heires, they kept backe a part of the poſſeſſion they had dedicated to God, as did Ananias and Saphira; And ſo if they bee righty conſidered, they are are as unneceſſary evills in the Church, as Deanes and Prebends, which no man can tell to what uſe they ſerve in the Church. But if Patrons cannot be admitted by our law, let them preſent three or foure at the leaſt, that the Church may have her choyce, and as much as may be avoyd that horrid crime of Simony.

Ordination. And as for ordination, though the power thereof reſt in the Paſtors and Or ſuperintendour. Biſhops, yet it is great arrogancie and preſumption to forſake the Apoſtolike and Primitive practiſe, and uſurpe a ſingularity and predominancie to themſelves, as if they would diſdaine the humility of the Apoſtles, and condemne the wiſedome of the holy Ghoſt.

But that which doth foſter and nouriſh men in a good opinion of this errour to attribute ſuch abſolute power to the Biſhops and Clergie, is that myſticall doctrine of Antichriſt, which in that ſmoakie darkneſſe thruſt upon the world for an undeniable truth, that the Church in her eſſence is to bee conceived to bee the Biſhops and Clergie, and that they onely have the unerrable Spirit of God, and that thereby they have power to doe all things, as much, and as abſolutely as Chriſt himſelfe when he was on earth, as once a Romiſh Prieſt averred to me, that the Prieſts or Clergie were the ſoule of the Church.

The nouriſhing and maintaining of this opinion is the cauſe why the world hath ſo long, and ſo madly doated after Epiſcopacie; But if we thinke it fit to caſt away the pride and [Page] ambition of man, abhorre this opinion, and let the worke bee of God, and not of man.

Of Excommunication.

Now touching Excommunication, which is that ſupreme Diſcipline and divine power which purgeth and ſegregateth the droſſe from the pure gold in the temple of God. This part of Diſcipline is of ſo high and holy a nature and qualitie, as that of a Chriſtian, it ought to bee had in a moſt reverend eſtimation above all the powers of earth: for it is thunderbolt and lightning of God, that upon whom it falleth and pierceth, it doth conſume with a terrible flame, and grind him to powder with a direfull fall.

Die Eccleſie, non Epiſcopo, non Pastori tantum. This power is committed unto the Church, not to Biſhops alone, nor to the Paſtors or Clergie onely, neither have the Elders this power appropriate unto them, but the Church. As Mat. 18 17. If he will not heare, then tell it unto the Church. Now the Church is not properly to bee conceived to conſiſt in any one perſon, who is but a member of the whole, nor can ſhe be ſaid to be any one proper function in the Church, but the whole Church conſiſting of one head Chriſt, and many members indued with divers and many adminiſtrations and gifts of one and the ſame ſpirit, and in this ſence every particular publicke Congregation is an entire Church, and a member of the univerſall Church throughout the world, becauſe a Congregation containes in it ſelfe the whole Church of God, as ſhe hath one and the ſame head (Chriſt) one and the ſame Spirit, and one and the ſame miniſtration of the ſame Word and Sacrament, and one and the ſame God and Father of all, above all, in all, and through all, and one. And thus having the ſame Word and Doctrine, the ſame functions of Paſtors, Teachers, Deacons and Elders, the ſame Sacraments, Adminiſtration, Diſcipline and Government, ſo that hereby they are united one into another, and one in all, and all in all.

The private admonition by Elders. The private exerciſe of this part of Diſcipline I have ſpoken [Page] of, which by degrees in private admonition, if it bring not forth the fruits of repentance and amendment, proceeds to the firſt degree of publicke correction, (Tell the Church.)

This information is made by the Elders, who have uſed the private diſcipline of exhortation, with much wiſedome and patience upon ſome particular perſons, who with hardneſſe of heart have reſiſted the power of God through ungodlineſſe.

They declare the offence to the Paſtor, and the Paſtor in the publicke aſſembly acquainteth the people with the offence, and if the delinquent be preſent, hee is cauſed to ſtand upbefore the Paſtor, who reproves him with the ſharpe Judgements of God againſt his ſinne, by the Word ſeeking to enlighten his mind, and mollifie his heart; Which if it prevaile with him, hee falleth upon his knees, and deſireth the Congregation to pray for him, which done, the Paſtor pronounceth unto him the remiſſion of ſinnes, if the Church judge him penitent, if they find him ſtill obſtinate and of an unrelenting heart. then they pronounce him debarred from the holy Communion of the Supper of the Lord and continue him upon the ſtoole of repentance with much exhortation, patience, and long forbearing, till they convince him, or otherwiſe ſeparate him from the Congregation, for a time; if after hee continue in his fouleneſſe of ſinne, then hee is againe called to the Congregation and admoniſhed, which if then it take no effect, her is excommunicated by laying on of the hands of all the Elders, after that hee is accounted as an enemie, or as Paul ſaith, Anathema to the Church, and wholly and finally given over to Satan, according to the words of our Saviour, the 18. Matth. 18. Whomſoever yee bind on earth, ſhall bee bound in heaven, and whom yee ſhall looſe on earth, ſhall bee looſed in heaven.

Judge, I pray you, if all the politicke wits in the world could ever have deviſed ſuch a pure and ſubtile diſcipline, as ſhould ſpie into the inward ſecrets of the thoughts, and intentions of the heart, and ſhould purge the conſcience, [Page] and ſhould cut off the conſuming cankers, and rotten members from the body of the Church. What Romiſh Apothecary could ever have compoſed ſuch a ſoule-ſaving medicine?

Obſerve how the holy Spirit hath commanded this diſcipline to bee alwayes practized in the Church. When Achans covetouſneſſe troubled the Congregation, by moving Gods wrath againſt them, a diligent ſearch was commanded to bee made, and being found out, Achan and his houſe were cut off. Joſh. 7. And alſo, if there bee a ſcorner or contentious perſon (ſaith Solomon) caſt out the ſcorner, and ſo ſtrife will goe out, and ſo contention ſhall ceaſe. Alſo, Rom. 16. 17. 18. Now ſaith Paul, I beſeech you brethren, marke them diligently which cauſe diviſion and offences, contrary to the doctrine which yee have learned, and avoid them. And more plainly in the 2 Theſſ. 36. 10. Wee command you brethren, in the Name of Chriſt, that yee withdraw your ſelves from every brother that walkes inordinately, and not after the inſtructions which yee received of us. And in the foureteenth verſe he ſaith; If any man obey not your ſaying, note him by a letter, and have no company with him, that hee may bee aſhamed, yet account him not as an enemy, but admoniſh him as a brother. But if he come to the laſt degree Excommunion, then ſaith our Lord Chriſt, let him be anathema.

But if you would ſee the Apoſtles practice in this diſcipline, See 1 Cor. 5. chap. 4 and 5. verſes, Paul having certaine intelligence that there was odious fornication among them, hee writ thus unto them; When yee are gathered together, and my ſpirit, in the Name of our Lord Jeſus Chriſt, that ſuch a one, I ſay, by the power of our Lord Jeſus Chriſt bee delivered unto Sathan for the deſtruction of the fleſh, that the ſpirit may bee ſaved in the day of the Lord Jeſus.

And out of this text make a profitable obſervation, that Paul will not have Excommunication, (though but in the ſecond degree) executed in any private manner, but by the publicke aſſembly gathered together, neither doth hee allow [Page] it to be done in any name, but in the Name of the Lord Jeſus Chriſt; Neither doth hee attribute the power, either to himſelfe or the Church, but onely to the Lord Jeſus.

Now, and laſtly, I muſt conclude with the laſt part of Diſcipline, that is Synodicall aſſemblies, which are of three degrees. The firſt is particular to every Congregation, which conſiſts of the Paſtors the Deacons, and the Elders of that Church, whoſe cuſtomes is the beſt reformed Churches to meet once a weeke, or as need requires, to take an account of all things that concerne the duties of the Elders and the Church-revenues, the Paſtor being their chiefe guide; Thoſe things about which they chiefly buſie themſelves, are firſt to catalogue the Profeſſors of their Congregation, their Catechuminiſts diſtinguiſhed from thoſe that are thought fit to be admitted to the Sacrament of the body and blood of Chriſt, their Baptized, their penitents, their Excommunicates, their number of Elders and Deacons, Paſtors and Teachers, one or two, as the place requires.

In this their aſſembly they conſider the ſpirituall eſtate, and condition of the flocke, examine the revenues of the Church, and the neceſſities of the poore, and what things ſoever they find meet to edification. The Paſtor exhorting the Elders to diligence, care, and zeale in the worke of the Lord, the Deacons to honeſty, compaſſon, and a good conſcience.

The Aſſembly or Synod of Presbyteries within a ſhire or Wapontake. The ſecond order of Synodes is in the reformed Churches, called the aſſemblies of the Presbyteries, held monethly, or quarterly, under which they comprehend the Paſtors and Church Elders, for every Paſtor brings with him two or three Elders, after the quantity of the Congregation, and this Synode is a company of Paſtors and Elders of a ſhire or wapontake.

In theſe Aſſemblies they examine the ſpirituall condition of every pariſh, take view of their order, diligence, doctrine, and manners, as well the doctrine and manners of the Paſtors and Elders, as of the younger people And there they proceed to ſuch further order and cenſure, as by the holy Scriptures they are taught. And in theſe Synodes all errours [Page] in opinion, hereſies and Schiſmes, that are found noyſome to the Congregation are reproved, and the parties exhorted and admoniſhed. In theſe their Synodes they alwayes from time to time chooſe one Preſident to guide the affaires, and thus they avoyd that preheminence, which Epiſcopacie greedily hunts after.

The generall Synode. The third degree is the ſuperlative aſſembly of Presbyteries, which is either Nationall or Provinciall, which in ſome Churches are held yearely, or otherwiſe as occaſions fit; over which the prince and Soveraigne is the Principall Elder, and the Presbyters and Elders appoint one Paſtor for the time Preſident of the aſſembly, who moderates and guides the affaires.

The matters handled in this Synode are a generall review of both the former Synods, and ſpecially to take care of the preſervation of the puritie of Doctrine, and ſuppreſſing of Heretickes, and errours, and all miſdemeanours, and Schiſmes in the Church.

And whatſoever is done in any of theſe Synods is certified from one to another, and through the Nationall Church of all their moſt materiall cenſures which may concerne them in generall, wherby the Church is preſerved in a ſweet and pleaſant decorum, unitie, puritie and peace.

The unerrable patterne of theſe Synods is taken from the practiſe of the Apoſtles, Acts 15. ſhewing by what rules of temperance and wiſedome they ought to judge and give ſentence, taking the Scripture for their rule, the holy Ghoſt for their guide, not laying any burden on the Church by Lawes, Decrees, or Canons, as I have before ſpoken.

And this Divine rule and patterne was kept and obſerved throughout all the Primitive times, till the great Councell of Nice, as by the Chronography of Socrates. Scholaſt. may be obſerved, yet the earthly glory of Babel hath ſo long dazeled the eyes of moſt men, that they call the truth novelty.

But if men were of a free ſpirit and cleere judgement, not inthralled with prejudicate opinions, nor darkned with the more then Egyptian miſts of Rome, they might here behold [Page] the virgin puritie of the Church of God, both in her Worſhip, Juriſdiction, Doctrine, Government and Diſcipline, to have beene from the beginning of the world one and the ſame.

Thus have I adventured to preſent unto the eyes of men, the true face of the Chriſtian Church ſhining in her ſpirituall Iuſtre, and Chriſt Jeſus our Lord raigning and ruling over the ſoules and conſciences of man, not intrenching upon the temporall power of Kings and Princes.

Now the Lord give unto us underſtanding in all things, and with the holy Apoſtle Paul I will bow the knees of my ſoule, unto the Father of my Lord Jeſus Chriſt, of whom is named the whole Family in heaven and in earth, that he may grant us according to the riches of his glory, that wee may be ſtrengthened by his Spirit in the inner man, that Chriſt may dwell in our hearts by Faith, that wee being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Chriſt, which paſſeth all knowledge, that we may be filled with all fulneſſe of God. Unto him therefore that is able to doe exceeding abundantly above all that we can aske or thinke, according to the power that worketh in us, be praiſe in the Church by Jeſus Chriſt thorough all Generations for ever, Amen. Eph. 3. 14.

Soli Deo Gloria.

FINIS.

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Title statement

An exact enqviry after ancient truths, both in scripture and fathers touching the subsistence of the Church of God, digested into three parts : viz. I. True worship. II. Dominion, or divine jurisdiction. III. Discipline, reduced from our father Adams time, through all ages, to these present times ... / by W. Fenwick ...

Fenwick, William, 1616 or 17-ca. 1682.

Edition statement

1643

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Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A70099

ID [STC]

Wing F724

ID [STC]

ESTC R21240

ID [EEBO-CITATION]

12119255

ID [OCLC]

ocm 12119255

ID [VID]

54411

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(EEBO-TCP ; phase 1, no. A70099)

Transcribed from: (Early English Books Online ; image set 54411)

Images scanned from microfilm: (Early English books, 1641-1700 ; 241:E77, no 30)

Source

— An exact enqviry after ancient truths, both in scripture and fathers touching the subsistence of the Church of God, digested into three parts : viz. I. True worship. II. Dominion, or divine jurisdiction. III. Discipline, reduced from our father Adams time, through all ages, to these present times ... / by W. Fenwick ..., Fenwick, William, 1616 or 17-ca. 1682..

Extent

[12], 60 p.

Printed for Edw. Husbands and Lawrence Blaiklock,. London :: 1643.. (Reproduction of original in Thomason Collection, British Library.)

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