CHAP. I. That there is under the New Testament, a sacred visible Church-state, order, or politie, instituted and appointed by Jesus Christ, and him only: to the observation of which believers are every where bound willingly to submit and subject themselves.

THis Proposition, and the next that followes in the second Chapter, are as the two great Pillars, or ground-worke and basis, upon which the weight of the whole discourse (in this small Treatise) lyes: And therefore I shall study to be the more punctuall, in clearing of them up, and giving satis­faction to those that enquire concerning the truth of them.

As for the first of these Propositions, (viz.) that I have now in the first place laid down, I shall do these foure things.

1. Shew that there is such a sacred visible Church-state, order, and politie, under the New Testament.

2. That this is instituted and ordained by Jesus Christ, and him only.

3. That Believers every where are bound willingly to submit and subject themselves thereunto.

[Page 2]4. Take occasion to discover and confute the errours of those tha [...] are contrary minded.

Touching the first of these particulars; That there is such a sa­cred visible Church-state, &c. b [...]fore I come to the evincing the truth of it, I shall crave leave to premise thus much.

1. That I do not lay this down by way of opposition to, but only in distinction from, that which is internall and invisible.

2. Neither as the chiefest, most excellent and glorious, but only as that which I find in the number of those Credenda & facienda, i. e. those truths of Christ, which by his Word and Spirit, he hath given out to us, to be believed, and practised, and which (I have conceived to be (at this time more especially) seasonable and use­full to the Saints in a way of honouring of Christ, and advantaging their own soules.

Now this being briefly premised, I come to the proofe of the first branch of the former Proposition, and this I shall do, these three wayes.

• 1. From Scripture.
• 2. From Examples.
• 3. From Reasons and Arguments.

For the first of these. The Scriptures that make out this truth, are partly from the old Testament, and partly from the New.

1. The places from theIn spe [...]it mo­vendem hic iterum est, de N. Test. actis & cultu, in Eccle­sia Christi Deo prestando, non raro allusiones fieri allegori­cas, ad ea, qu [...]e Veteri Testam. propria sunt, & ab his illo­rum descrip­tiones sumi. Glass. Philo. Sac. Vol. 3 p. 496. old Testament, may be referred to pro­mises, and prophesies of this sacred visible Church-state under the Gospell: now among others, (for the old Testament is rich and plentifull this way) take these few. 1. That of Psal. 110.3. Thy People shall be willing in the day of thy power, in the In o [...]natibus sanctitatis, as Avenar. renders the word, from [...] ornavit, and so Buxto. ph. Pagaine, and others also, because, as I conceive, the visible worship & ordinan­ces of God, are to his Church, as the hangings to the house, the beauty and ornament of the house, not the house it selfe: and so the holy Ordinances of Worship in the Church are not the Church, but a part of the beauty and glory of the Church, as Christ by his Spirit shines forth in them where they are purely administred. beauties of ho­lines: now these beauties of holines can be understood, of no other, then that visible worship, or holy ordinances, wherein the Saints have communion, and fellowship with Christ in his Church; ac­cording to Esay 33.17. Hence it is, that we find this title given to the Church, Psal. 29.2. Worship the Lord in the beauty of holi­nes; [Page 3] because the beauty and glory of the Lord, shines forth most splendently in the Churches and Congregations of the Saints, where this worship is visibly performed: As Psal. 27.4. Psal. 63.2. as it is noted in the margent.

2. That of the Prophet Esay, chap. 2.2, 3. And it shall come to passe in the last dayes, that the mountaine of the Lords house shall be established in the top of the mountaines, and shall be exalted above the hils. Meaning the visible Kingdome and Church of Christ, which should be enlarged by the Preaching of the Gospel; to which the Nations shouldMo [...]e fluminis Oecolampad. flow, and they shall say, Come let us go up to the mountaine of the Lord, to the house of the God of Jacob; alluding to mount Sion, where the visible Church then was: as Psal. 48.1.2.

3. That of Esay 4.5. And the Lord will create upon every dwel­ling place of mount Sion, and upon her Assemblies a cloud, and smoak by day, and the shining of a flaming fire by night, for upon all the glory shall be a defence: Which place clearly speaks out to us, not only the truth of this visible Church-state under the Gospell,Calv. Maesc. Oecolamp. & alii quampluri­mi in loc. but the excellent and glorious priviledges also, that attend it; alluding to Gods carefull protection over his Church, in his going before them, and carrying them through the waste and howling wilder­nes. Deut. 32.9.10.

4. That of Esay 9.6, 7. And the government shall be upon his shoulders, &c. of the increase of his government and peace there shall be no end: Ʋpon the throne of David, and upon his Kingdome, to or­der it, and to establish it with judgement and justice from henceforth, even forever. By all which can be meant no other then the power of Iesus Christ, extending it selfe both to internals, and externals. By the first he rules internally in the soules of men, by grace and ho­lines: And by the second, he rules externally the outward man, with the inward, in his visible worship and ordinances.

5. That of Ezech. Adnuncietur igitur his, qui in Babylone sub Antichristo, quanta futura gloria in Christi templo, & quā nos gloriam expectamus quam caput multitudinis templum, quam illustratum luce, quam fun­datum in petra, quam ornatum doctoribus & turribus, quanta varietas auditorum, qui tamen omnes ad cognitionem Dei contendent. Oecolamp. in loc. 43.10, 11. And if they be ashamed of all they have done, shew them the forme of the house, and the fashion thereof, and the goings out thereof, and the commings in thereof, and all the formes thereof, and all the ordinances thereof, and all the lawes there­of, and write it in their sight, that they may keepe the whole forme [Page 4] thereof, and all the ordinances thereof, and doe them. Which Scrip­ture looks to the times of theVid. Gl [...]ss. Philog. Sac. vol. 3. p. 563, 564. Gospell, and dayes of Christ, by whom the glory of the new Temple or spirituall Church of God, should be erected and set up, as Interpreters for the most part agree.

6. Lastly, (though many more might be added) take only that of the Prophet Zachary, chap. 6.13. Even he (speaking of Jesus Christ) shall build the Temple of the Lord, and he shall beare tbe glo­ry, and he shall sit and rule upon his throne: Now it must of necessi­ty be granted, that the Prophet here understands theFu [...]t quidem Ch [...]istus ipse Templis quoad corpus, quia in eo habitavit plenitudo divi­nitatis: sed ae­dificatur Tem­plum Deo Pa­tri, dum erexit ubique purum cultum, super­stitionibus in ni­bilum redactis: & dum nos con­secravit etiam in regale sacer­dotium. Calv. in loc. Church-work which the honour of was fit for none, but Christ himselfe, because none but Iesus Christ could bring to passe, as I shall abundantly prove, from the next particular.

2. Come wee in the next place to the new Testament, and there we shall find plentifull testimonies to this purpose.

I shall referre all (for method sake) to two heads.

• 1. To what we find from Christ himselfe.
• 2. To what we find to this purpose from his Apostles that suc­ceeded him.

1. Those Scriptures that respect Christ himselfe, are of two sorts.

1. Before his death, as Math. 16 18, 19. And I say unto thee, that thou art Peter, & upon this rock will I build my Church & the gates of Hell shall not prevaile against it: and I will give unto thee the Keys of the Kingdome of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven. Now this must be understood of the visi­ble Church-state, and order we are speaking to, which the Saints enjoy here on earth; because Christ did not give any power to Pe­ter to bind in the world, for the Kingdome of Christ is not of the world, Ioh. 18.36. But by binding and loosing on earth, must needs be understood the executing of the censures and ordinances of the visible Church of Christ on earth, which is distinct from that Kingdome of glory in heaven.

So that of Math. 18.17, 18. And if he shall neglect to heare them, tell it to the Church: But if he neglect to heare the Church, let him be unto thee as an Heathen, and a Publican: Verily I say unto you, whatsoever ye shall bind on earth, shall, &c. Which place, though there be some difference between the Classicall and Congregatio­nall Divines, whether by Die Ecclesiae, be meant the classicall Pres­bytery, [Page 5] or the Congregationall, yet they both, and all of all sorts agree in this, that it is meant of the visible Church-state under the New Testament; which is s [...]fficient for us in this place to have granted, because it answers the end for which it is alleadged.

2. After Christs resurrection, when he had made a glorious con­quest over all the powers of darknes, and as the true Sampson, the mighty one, had carried away the gates, i. e. all the powers of death and hell on his shoulders, then (by his own mouth) he declares this truth, as in Math. 28.18.19.20. And Iesus came and spake unto them, saying, All power is given unto me in heaven and in earth, go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and so I am with you alway, even to the end of the world. This is so plain to the busines in hand, that there needs no explaining of it. And that of Act. 1.3. speaking to them of the things pertaining to the King­dome of God.

In the next place we come to what we find delivered by the A­postles of Christ, to whom he gave order, to see his Will, in this, as well as other things fulfilled, and whom he qualified in an ex­traordinary manner, for the very purpose, that it might be put into execution.

Now the Scriptures that hold this forth from the Apostles, may be referred to two heads.

• 1. To their own practise.
• 2. To their declaring it to others.

1. Their own practise, as will appeare throughout the history of the Acts of the Apostles, chap. 1. and chap. 2.42. And they conti­nued stedfastly in the Apostles doctrine and fellowship, (viz. Church fellowship) and in breaking of bread, and prayers: and ver. 46.47. so chapters 4, 5, 6, 11, 14, 15, &c.

2. Their declaring it to others, wheresoever they went to ga­ther and plant Churches, and this I shall make out foure wayes.

1. By instructing them in it, Rom. 12.1, 2, 6, 7, 8. 1 Cor. 12.28. Ephes. 4.11, 12. Heb. 3.1, 2, 3, 6. and 7.12. and 10.1.

2. By pressing them to it, as 1 Cor. 14. per totum, Col. 2.6, 7, 8. and 2 Thes. 2.15. and 3.4, 6.

3. By praysing and commending them for it, as 1 Cor. 11.2. Col. 2.5.

[Page 6]4. By admonishing them about it, as the Apostle did Timothy, 1 Tim. 6.14. and this he doth two wayes.

• 1. Partly from feare of their being seduced, 2 Cor. 11.2, 3.
• 2. Partly that he might prevent their seducing, Col. 2.4, 18, 19. and so much for Scripture.

2. For examples: We may reduce all to three heads.

• 1. To what hath been.
• 2. To what now is.
• 3. To what shall be.

1. To what hath been, and so two wayes.

1. To the Apostles times: As the Churches of Corinth, Rome, Ierusalem, Antioch, 7. Churches of Asia, the Churches of Iudea, Macedonia, Galatia.

2. Next after the Apostles death, which we find recorded in the works of [...]useb. Hist. [...]l. l. 4. c. 22. [...]6. [...]r. l 7. c. 26. [...]t. in pluri­ [...] suis opusc. [...]or. in Epist. [...]b. de habit. [...]. [...]. Hom. 5. l. [...] de morib. [...]es. [...]om. li. 5. c. [...] with many [...]rs that have [...]e collect­ [...]y Daneus [...] other Mo­ [...]e Authors [...]eir systems [...]ivinity. Eusebius, and other Ecclesiasticall writers, and were in the dayes of Ignatius, Iustin Martyr, Ireneus, Tertullian, O­rigen, Cyprian and others, all which were under this visible Church order, and politie, wee speak of.

2. What now is, not only in this Kingdome, but in New-Eng­land, and other reformed Churches abroad in the world.

3. What shall be, and cannot be farre of, when the Iewes shall be called, and the fullnes of the Gentiles brought in, which the Scriptures speake out abundantly.

3. For reason and Argument to cleare this point, I shall referre all to these six heads.

1. Because it is agreeable to the Law of nature and nations: for we find by experience, that there is scarce in the whole world any Nation, whether Turks, Indians, Romans, but they have still had their externall and visible order of worship and government, they have their Temples, Priests, Lawes, Ordinances, Sacrifices, Cere­monies, which they visibly observe, and conforme themselves to the observation of. Now doubtlesse Iesus Christ is not behind hea­thens in his Church and Kingdome.

2. This is no other then is suitable to the practise of the Church of God, in all ages, and conditions before the comming of Christ.

1. In Paradise, before the fall of Adam, there were two sacra­mentall trees, the tree of life, and the tree of knowledge of good and evill: which were not simple trees, but trees set a part by Gods [Page 7] appointment, and divine institution; as water in Baptisme, &c.

2. After the fall, before the Law was given, while the Church of God was in Families, then they had externall worship, sacrifices, Priesthood, first borne, &c.

3. When the Law was given, in the wildernes, there was an ex­ternall forme of worship and Ordinances suteable to their condi­tion, a moving Tabernacle, &c. and after the Israelites came into Canaan, there was a fixed Temple at Ierusalem, and a compleate forme of Worship in externals, that God had prescribed to Moses, and after revealed to David by the Spirit, 1 Chron. 28.11.12.19. Answerable to which, (though in another kind) Iesus Christ hath laid downe, and given out to his Saints, a platforme of Church or­der under the Gospell, as the Apostle holds forth plainly, in his Epistle to the Hebrewes, as Heb. 7.12. where he shewes that the old Law, will not serve a new order, but we must have a new one, and he proves tha [...] Moses and Aaron are met together in Christ: For Christ is not only a Priest, as Aaron, but a law-giver, as Moses, and he did both their works; a high Priest to succeed Aaron, and an Apostle to succeed Moses: as Heb. 3.1. Christ is Aaron in point of offering up sacrifice, and Moses, in point of prescribing lawes, for holy worship. With many other places.

3. This Church order, and sacred politie, is most consonant to the Church of Christ, as tis his visible Kingdome, City, House, or Temple: Now a visible Kingdome, and House, or City, must have an order, and government equivalent, as all men grantEcclesia es [...] domus Dei, ait Paulus, 1 Tim. 3.15 atque in dom [...] Dei nihil [...] & conf [...] fieri debet, i [...] docet idē Pa [...] lus, 1 Cor. 1 [...] 40. sed omni [...] [...], e [...] politia aliqu [...] in ea opus e [...] ut decenter ordine omni [...] fiant & ger [...] tur. Daneus Eccles..

4. It is requisite in reference to Christ himselfe, the master of this house, and King of this Kingdome, in which the glory of his power, wisdome, and goodnes, abundantly shines forth, even to the am [...]zement of men and Angels.

5. It is necessary in respect of the Saints fellowship and com­munion together in the worship and service of God:

1. In respect of the exercise of their graces, which cannot so well, nor so conveniently, and with that advantage to one another be performed, as in this order, as the Apostle holds forth in 1 Cor. 14. per totum. For as it is in Civill society or Politie, so it is in Ecclesiasticall. Now in Civill Government, that Politicall vertue that is in a man, cannot be so wel exercised and managed in a con­fused multitude alone by himselfe, as in a society: So here, these [Page 8] gifts and graces which Christ hath bestowed by his Spirit on the Saints, cannot be so well exercised singly by themselves alone, as when they are united together into a Church state and order, as 2 Cor. 12.7.

2. In respect of their enjoying the ordinances, for its worth our serious knowledge and observation, that the ordinances of Christ are not due to Christians meerly as Christians or Beleevers, but to Beleevers as in a Church State, for a Beleever is to come under a double consideration, as a man is. Now a man is considered two wayes, either as [...], or as [...], that is, as he is rationall, or politicall, that is, as he is a man by himselfe, or as he is joyned to some society, or Corporation: So a believer is to be lookt upon, ei­ther as a believer, or member of Christ singly by himselfe, or as a member of some visible Church of Christ: and in this latter sence only is he capable of enjoying fellowship with Christ in his visi­ble ordinances and worship. The reason is this, because the same Christ, that inwardly unites him by the Spirit, and faith to him­self, doth outwardly also call him to his body, the Church, to wor­ship, and serve him in the use of his Ordinances.

3. In respect of those many singular helps, and encouragements that in this Church-state they enjoy, as I shall hereafter in particu­lar shew: Which without it they are deprived of; for a man can­not possibly be so happy alone, as he is in company, especially when that society proves a helpe, not a hinderance to him, as this doth we now speake of: We find that in the very state of innocen­cy, God saw, that it was not best for Adam to be alone; now if so­ciety were good for man in a perfect state, how much more then in an unperfect state, as the Saints are now in, whiles they are here below, and absent from the Lord? And the truth of this is further evident from the many enemies the Saints meet with in their walking with God, where they have all the powers of darknes set against them. Now union together in this Church-state, is a sin­gular remedy against those temptations they thus meet withall; we know by experience, that company in travelling makes the way both sweeter and safer, whereas travelling alone singly by a mans self, is not only the more tedious, but dangerous: so here: and therefore without all controversie, this condition of the Saints in this way of the Gospell was foreseen of Iesus Christ, as most necessary and usefull.

[Page 9]6. If we looke to the Ordinances of Christ, we shall find the truth of this particular very cleare; the reason is, because they can­not well subsist but in this Church-state and order, especially since the Apostles times, as I shall speake more fully to, in the fol­lowing discourse.

1. The office of a Pastor, how can it be executed but in this Church-state and order? A Shepherd we know cannot be a Shep­heard, but to a flock, nor a steward be a steward but to a family: So here to be a Minister in office requires a particular society of belie­vers, to which he must stand in relation.

2. The administration of the seales, how can they take place, where there is no Church-state? I am not of their mind that say they are ordained to make believers, but rather to confirme and build up those that are believers, when they are brought into Church-fellowship, as we find in the Primitive Churches. The word is to plant Churches, and the Seales to build and stablish them.

3. The censures, which are the Keys of Christs Kingdome; we know they reach not any till they be in a Church-state, 1 Cor. 5.12. for by being without, there, is properly meant of a visible Church-state. And so much for the first branch.

2. In the next place we come to the proof of the 2. branch of the former Proposition, which is this. That this sacred visible Church state, order, and politie, under the New Testament, is insti­tuted and appointed by Iesus Christ, and him only. No created power in heaven or earth is exalted to this dignity besides him­selfe, nor hath a hand with him in it.

Now this I shall endeavour, (being a truth of great impor­tance, especially at this time) to make out fully.

Much might be said from the ProphetsEsay 9 6. Zech. 6.12, 13▪ Micah 5.2. foretelling it: from the ChurchesEsay 33.22 James 4.12. Rev. 5.12, 13. & 15.4. acknowledging it: from the Angell Gabriels Luk. 1.31, 32, 33. message to the virgin Mary: from ChristsPhil. 2.8, 9 right to it, and publishing of it.Mat. 28.18, 19, 20. But I shall passe by these, and endeavour to cleare it by [...]hese six things only.

1. From God the Fathers designing him alone, to this ho­nourable worke and employment, he hath set no other apart to it besides Iesus Christ: David was a glorious type of this, and Solo­mon, and so was Eliakim, Esay 22.20, 21, 22, 23, 24. and there­fore [Page 10] the Father is said to commit all judgement in to his hands, Ioh. 5.22. and to put all things under his feet, and crowne him with honou [...] and glory, Heb. 2.7, 8. and to make him head over all things to his Church, Ephes. 1.22. Col. 2.10. 1 Pet. 3.22. and to give him a name above every name, Phil. 2.9.

2. From God the Fathers qualifying him for it, above all others; Christ was anointed for this worke above all his f [...]llowes, whe­ther Kings, Priests, Prophets, or Saints in common: as we see in Psal. 45.6, 7. Heb. 1.8, 9. Now Christ was qualifyed with emi­nency of power from the Spirit for this worke, above all others in a sevenfold respect.

1 In respect of the greatnes, strength, glory, and Majesty of it: No other created power can compare with Chr st in this: All the power and dominion of men and Angels, is only a finite power & dominion, the power of a poore creature: but this in Christ, as he is Mediator, [...], God-man, is above a meer creature, and so in­finite; and therefore when the holy Ghost speaks of the power and authority of Christs K [...]ngly office and government, he sets it forth by the titles of Wonderfull, Counsellor, the mighty God, the everlast­ing Father, the Prince of peace, Esay 9.6.

And though other created powers, as men and Angels, are some­time in the Scriptures called Gods, yet have they not the nature of God, but shall dye like men, Psal. 82.6, 7. but Christ hath both name and nature also.

2. In respect of the latitude and extent of it, it hath no limits or bounds, all the power and authority of men and Angels, is a li­mited and confined power and authority: like the proud waves of the Sea, thus farre shalt thou go, saith the Lord, but no further: but now the power of this Monarch is universall, it extends to hea­ven and earth, not only to the persons and estates of men, but to their hearts and consciences also, Dan. 4.34, 35. Psal. 45.11.

3. In respect of the equity, justice, and integrity of it, all other power and authority is subject to flawes in it, to injustice, and sin, the best Magistrates and Ministers, the best Church and state may possibly be corrupted, Humanum est errare, but now, the Scepter of Christ is a righteous Scepter, tis not possible for him to be unho­ly, unjust, &c. Psal. 45.6, 7.

4. In respect of the solenes of it, he is alone of himselfe with­out [Page 11] the creature in his power: all other powers on earth are mined powers, they have others joyned with them in commission, as the King and Parliament together, the Lord Major of the City, and Common-councell together, the Pastor and People together: But now Jesus Christ is Solus in thronum, he is alone of himselfe, the Father hath put all power into his hands alone, without joy­ning Angels or men in commission with him, he depends not on any of them, but they all d [...]pend upon him: As he is by himselfe alone, so he is of himselfe alone, without the helpe of others: All other created powers are beholding to him, but he to none of them.

5. In respect of the absolutenes of it, he is exalted to be Lord and King over his Church, to gov [...]rn it, so that he can do whatso­ever he pleaseth: but it is not so with Angels or men, they cannot pro arbitrio command and enjoyne to the Saints what they please in matters of Gods worship, they have no absolute jurisdiction, they are only [...], Ministers, not Lords, servants to Christ and his Church; they can act no further then by vertue of leave from him, and they shall one day be accountable to Christ for what they now doe.

6. In respect of the fulnes, compleatnes and perfection of it; all created power is defective, and full of weakenes and imp [...]r­fections: But in Christ there are none, for in him there is [...], all fulnes, and in him are hid [...] all trea­sures of wisdome, Col. 2.3. which cannot be said of the creature; what they have is but a drop, to his Ocean, and that little they have, is from him also.

7. Lastly, in r [...]spect of the duration and perpetuity of it: All other power is perishable, uncertaine, and fading. The Monarchs of the world cannot say of their power and authority that it is e­verlast [...]ng, as Jesus Ch [...]ist can, [...] Dan. 4.34, 35. and Esay 9▪ 6 7. Of the encrease of his government there is no end. Now if Christ be so [...]inently qualifyed for this worke, no wonder if it be put al­together into his hands.

3. F [...]om Christ u [...]dertaking and perfo [...]ming it, as in Mat. 16. and [...]8.17 18. Mat. 28 19, 20. Ioh. 20.21. Ephes. 4.10, 1 [...], 12. 1 Cor. 11.23. and 12.28. In wh [...]c [...] plac [...]s we find a Church state appointed by Christ, with offices, officers, gifts, ordinances, and government correspondent.

[Page 12]4. From the Apostles their disclayming this power and autho­rity, professing their work was meerely a [...]. Ministery; not a Lord­ship, Act. 17. and that they were the servants not only of Christ, but of the Churches also, 2 Cor. 4 5. Rom. 15.31. and that they had no power or dominion over the faith or consciences of the people, but helpers of their joy, 2 Cor. 1. ult.

5. From the insufficiency of all humane abilities to accom­plish this worke, which I shall make out three wayes:

• 1. From want of wit and skill to do it.
• 2. From want of a mind and will to do it.
• 3. From want of power nd strength to do it.

1. Men have no wit nor skill for this worke: all the abilities of the creature are too low to reach such Mysteries as these: what could Moses, or David, or Solomon do, towards the building the visible Tabernacle and Temple of old, with the ordinances of worship thereunto appertaining, if God had not first made them acquainted with it by his Spirit? So what could the Prophets and Apostles have done towards the building the living Temple of Chr [...]sts Church under the New Testament, if Jesus Christ had not acquainted them with the order and manner of it from his owne mouth? Who hath known the mind of the Lord? 1 Cor. 2. ult. Doubtlesse if Christ had left this work to the wit and discretion of men, we should have had sorry Church worke. Whence is it that there are so many divisions and differences amongst men in the world in the matters of Gods house and worship, but this, that men are darke and ignorant, and not acquainted with the mind of Christ revealed in the word?

2. As men have no wit nor skill for this busines, so neither have they a mind and will to do it. Looke we narrowly into the dispo­sitions of men, and we shall find how backward they are this w [...]y: As the Apostle spake in his Epistle to the Church at Philippi, Phil. 2.21. All seeke their owne, but few the things of Iesus Christ, men are so taken up with the building their owne houses, that they care not what becomes of Gods house, as those in the Prophet Hag­gai [...]s Hag. [...].2. dayes, every man said, The time is not yet come to build the house of the Lord. And doubtlesse if Jesus Christ did not carry on the building of his temple further then men are disposed there­unto, he might stay long enough for it. We are all of us, even the [Page 13] best of the Saints, of Cranzius disp [...]sition and temper, who an­swered Luther, it were to be wish [...]d, that such a work were done he spake to him about. We could wish that Antichrist were down, and J [...]sus Christ exalted on his throne; but where is the man that is of Luthers spirit in the things of God? Christ and his Cause may sink for ought that men doe, to put themselves forward in pre­serving and forwarding of it. And if at any time men doe begin to set upon this worke, doe we not see how soone they are discou­raged, and draw back, and are ready to cease and give over, as it was with those Jewes that God brought out of Babylon to Jeru­salem: after they had begun to build, how long was it before they finished? neere as many yeeres by computation in building the Temple, as they had been in Babylon from the Temple. There was little heart, little stomach in them to this worke. Yea though many of them were good men as well as great men, every small threat of their adversaries was enough to make them cease build­ing, so that the Lord was faine to send Prophet after Prophet to them, to spurre and excite them forward to their worke they were called unto. And is it not so now in these dayes? how long have we beene building Gods house? what murmuring, what repining, what objections, what excuses, what carnall reasonings? Every man is ready to say, The time is not yet come; and so sad conse­quences come of it, and sadder yet are like to come I feare; and all this I say for want of a will, of a heart in Gods owne people to this worke. And therefore without controversie this is a truth, that further then Jesus Christ acts in us by his Spirit, men have no mind to the work.

3. From want of power and strength to doe it. If men had skill and wit for the work, yet so long as they want power, how should they bring it to passe? Now that men want power and strength for this worke, is evident from hence.

1. In that there are many and mighty enemies to be throwne downe, when this Church-state is to be set up: great and high Mountaines that must be made Plaines. What a great mountaine was there of a Samaritan faction, joyned with the power of the Persian Monarchy, before Zerubbabel, when he c [...]me in the name of the Lord to build his house that had been laid waste? And what a great mountaine is the Romane Empire, and that Antichristian [Page 14] State, which now opposeth, and who shall be able to dry up th great river Euphrates, Rev. 16.12. that the way of the Kings of the East may be prepared? By which River, some understand the Mo­narchy on which it borders, which is the Turkish Empire. Now this men cannot doe, the stilling the rage of adversaries is beyond the power of men: He that shakes the Nations when he comes to this worke, Hag. 2.7. he onely can build this house amidst all those commotions and tumults that are made in the world against it. This work is the work of a God, and not a poore silly worme, as Man is: And therefore saith the Lord to Zerubbabel, Zech. 4.6. Not by might, nor by power, but by my spirit. And againe, in Psal. 2 6. Yet have [I] set my King upon my holy hill of Sion. It is the work therefore of God, and not of men. If the Lord should leave this wo [...]k to the creature, when would his great name be hallow­ed? when would his kingdome come? or when would his will be done this way?

2. In that there is much rubbish to be cast out that stands in the way of building and setting up this work of the Lord, as there was at the building of the wall of Jerusalem, Neh. 4.10. a kingdome within us, as well as without us to be subdued, bef [...]re this worke of the Lord can take place. What [...], what strange holds of carnall imaginations and reasonings are there in the hearts of men against this worke of the Lord, [...], places of de­fence, of [...], safe. as the Apostle calls them, 2 Cor. 10.4, 5. How doe men love the reliques of Baal, long after the flesh-pots of Egypt, their old superstitious wayes of worship they have been accustomed unto? how doe they to this day mourne for Tammuz? Tis no easie matter to prepare the hearts of the people to meet the God of their Fathers, and before this be done, it will be hard to build this house and Church of God, and to doe this, the arme of the eternall God must appeare, or else all is in vaine, as the Psalmist hath it, Psal. 127.1. Except the Lord build the house, they labour in vaine that build it: So here especially this house of God, that cannot be set up before the hearts of men be prepared Doe not we see by sad experience to this day, that people look upon the right order of the Gospel, as a light, vaine, novell thing, & those too, that pretend to great knowledge? Now this very opinion of novelty that men have touching this way of Christ, is such a hin­drance to this work, that unlesse the Lord put forth his power on [Page 15] the spirits of men, tis not all the men in the world are able to bring them to embrace Reformation, and therefore doubtlesse this is Christs work, and not the creatures; Gods, and not mans.

6. Lastly, to adde no more to what hath been laid down for the clearing of this truth, take this onely, That the Scriptures do whol­ly exclude and shut out the Creature from having a hand in this businesse, and attribute all to the Lord: and this I shall make out I h [...]pe very plainly, and to abundant satisfaction.

1. It is evident, that the Scriptures never speake in the plurall number of Heads over the Church, primary and secundary, but on­ly in the singular number of one Head, viz. Christ, who hath abso­lute and sole power, ju [...]isdiction and authority in the matters of R [...]ligion and Worship, as Ephes. 1.22.5.23. Col. 1.18. & 2.10, 19. and therefore they speak onely of one Law-giver, James 4.12. and the government on his shoulders onely, and not on any other with him, Esay 9 6. & 22.21, 22, 23.

2. It is evident, that the Scriptures deny all headship and Lord­ship to any other besides Christ in the Church, 1 Pet. 5.3. Psal. 45.11.

3. Our Saviour himselfe forbids it to his Disciples and Apostles that were to follow him, Mar. 10.42. Luk. 22.25. Mat. 23.8. to 13. & Mat. 28.20.

4. The Apostles themselves after his departure, (who had most right of all other to this power) altogether disclaim it, 2 Cor. 1. ult. professing their work was meerly a service and ministery, Act. 1.17. not a Lordship, as we have noted before. And therefore when you meet in reading the Scriptures with such places as these, as I ordaine, and as I give order in the Churches, you are not to un­derstand it of any absolute, but onely a derived power from Christ, to establish in the Churches what Christ commanded, and gave them in commission, nothing of their owne, but as 1 Cor. 11.23. that they received from the Lord, that they delivered to the Saints.

5. The Scriptures in an expresse manner forbid Beleevers to be the servants of men in this point, as to bow our consciences to their injunctions in the matters of Worship. 1 Cor. 7.23. in Civil things we may and ought, but not in divine and spirituall things, there Christ alone must have active obedience, Psal. 45.11. and hence it [Page 16] is that the Scriptures doe charge us, not to serve God after the tra­ditions, doctrines, and commandements of men, let them pretend never so much holines and zeale for the glory of God, Mat. 15.9. Col. 2.7▪ 8 20, 21. the reason is, because God will be worship [...]d after his own mind and will, revealed to us in the Scriptures, and not after the wisdome of men.

6. The Scriptures reprove and sharply rebuke such as stoop and bowe their consciences to the precep [...]s and commands of men, in serving and worshipping of God, as Hos. 5.11. Esay 29.13. Gal. 4.9, 10.

7. The Scriptures hold it forth as matter of commendation to the Saints, when they have withstood the authority of men in the matters of Gods worship, and rather suffered their bodies to die, then their consciences to be defiled by ye [...]lding to their humane injunctions, as the three Children, Dan. 3. Revel. 3.4. & 14.4.

8. The Scr [...]ptures hold it forth as a property and character of Antichrist, to make Lawes, and impose them on the consciences of m [...]n, 2 Thes. 2.4. and so Rev. 13.16, 17.

9. The Scriptures take away whatsoever may be thought to be a warrant for us from men to worship God by, besides which, Jesus Christ hath left us a rule to walk by in his written Word.

1. They take away the wisdome of men, as a warrant for us in the worship of God, as 1 Cor. 3.20. Coloss. 2.20, 21, 22, 23.

2. They take away whatsoever seemeth good in our own eyes, Deut. 12.8. Esay 66 3.

3. T ey take away mens traditions and customes, Mar. 7.9. Colos. 2.8. Act. 21.21. Deut. 18.9. Levit. 18. ult. Jerem. 10.3. and whatsoever inventions of men, as Psal. 1 [...]6.29, 39. Ps. 99.8. Deut. 4.2. & 12.32. Prov. 30.6.

4. T ey take away the very will and commands of men, as Hos. 5.11. Amos 4.4. Mat. 15.9. Mar. 7.7. Col. 2.22. Tit. 1.14. Esay 29.13.

5. They take away whatsoever word or doctrine comes from Ministers, or any other, which cannot be resolved into the writ­ten word of Christ, as in Ezek. 13.3, 7. Esay 8.20. Gal. 1.8 9. 1 Cor. 4.6.

6. They take away all good intentions of men in this businesse, as [...]o 2 Sam. 6.7. & 1 Sam. 13.9, 10, 13. 1 Chro. 15.13. & 2 Chro. 26.16.

[Page 17]7. It takes away all examples of men, though never so eminent, Ezek. 20 18. 1 Cor. 11.1.

8. It rebukes the counsels of States for their boldnesse this way, and layes it as a blot on t [...]em, shewing that by this means people have been brought to Idolatry, as 1 King. 12.26, 27, 28, 29 30. & 2 Chron. 25.16. Jer. 19.5, 7. Mich. 6. ult.

9. It takes away from men all power to make Lawes to binde the Consci [...]nces of Beleevers, so much as in things that are indif­ferent.Vid. M. Burr. Heart-Divisi­ons, p. 159, 160, 161. where he discourseth ex­cellently to this point. For where Christ hath left men free, there they are not to be bound. Now if they deny men power for the lesser, then doubtlesse much more for the greater: but the first is true, there­fore the latter. And lest Christians should abuse this liberty of theirs in the use of things indifferent, he himselfe hath provided divers rules for this purpose in the Word. Rom. 14.19. & 15.2. 1 Cor. 6 12, 23. 1 Cor. 10.32. 1 Cor. 14 40 Rom. 14.13.

10. It takes away from men the very power of tempting and enticing their brother to follow after their wayes and counsels in this businesse of Worship, as Deut. 13.1, 2, 3, 4, 5, 6 7, 8.

10. The Scriptures hold forth, that the greatest Powers on earth are to subj [...]ct themselves to those very Lawes and Ordinan­ces for Worship that Jesus Christ hath already made and enjoy­ned, and not to make lawes to themselves or others, as they them­selves thinke best, P [...]al. 45.11. Psal. 2.10, 11, 12 Mat. 28.20. Phil. 2.7, 8 9. 1 Pet. 3 22.

11. The Scriptures shew us, that our duty is to heare what the Spirit saith to the Churches, after they are constituted and plant­ed, and not what Angels or men say, as Rev. 2.7, 11 17 & 3.6, 13, 22. so that men have nothing at all to doe with these matters, e [...]her in the beginning or carrying on of this Church-work, but we are to rest satisfied in what the Spirit by the Word holds forth to us, Esay 8.20.

12. The Scr [...]ptures shew that the Saints have a liberty of re­jecting and refusing whatsoever they shall find is not agreeable to the revealed mind and will of Christ in the Word, when it is char­ged on them as matters of faith, and req [...]ired in conscience to yeeld subjection thereto, as 1 Thes. 5.22. Col. 2.20, 21, 22. 1 Ioh. 4.1.2. Act 17 11. Gal. 5.1.

13. The Scriptures forbid us to turne to the right hand or to [Page 81] the left in matters of Gods worship, Deut. 5.32. & 18.19. Josh. 1.7. Prov. 4 27. and there is a p [...]omise to prevent it, Esay 30.21. and a blessing to the observation of it in Iosh. 1.7.

15. The Scriptures cha [...]ge us, upon paine of death, not so much temporall as eternall, not to adde to, or diminish from what God hath set down in his written Word touching the matter and man­nee of his worship, Deut. 4.1. & 12.32. Prov. 30.6. Revel. 22.14, 19. The reason of it may be this, because to adde thereunto, argues Gods word to be defective and insufficient, and to dimi­nish from it, argues it to be superfluous: wh [...]ch for men to doe is abominable, and for which we shall be proceeded against as lyars, Prov. 30 6.

15. The Scriptures shew us that God rejects whatsoever he commandeth not in his Worship, Levit. 10.1. Ierem. 7.31. & 19 5.

16. Lastly, to adde no more, the Scriptures shew us the ho­nour that attends this worke, is proper onely to Jesus Christ, and fittest for him, who is the builder of his owne house himselfe, and not the creature, as Zech. 6.13. and Psal. 22.27, 28 29, 30. and to speak as the thing is, this honour and glory that attends the for­ming of this Church-state, and right order of worshipping JE­HOVAH in the dayes of the New Testament, is a Crowne that becomes not the head of Angels or men, but Christs alone. And therefore let them all vaile Bonnet to him, and cry out with those ten thousand times ten thousand, and thousands of thousands, Rev. 5.11, 12. and say, Worthy is the Lambe that was slaine, to receive power, and riches, and wisdome, and strength, and honour, and glory, and blessing. Ver. 13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory and power, be unto him that sitteth on the throne, and to the Lambe for ever and ever. Ver. 14. And the foure beasts said, Amen. And the 24 El­ders fell downe and worshipped him that liveth for ever and ever. And so let all those doe that love the Lord Jesus Christ in sincerity. Amen. And so much for the second branch.

3. Now I come to the third branch of the Proposition, which is this: That Beleevers are bound every where to observe what Jesus Christ hath done this way, and to submit and subject themselves wil­lingly thereunto.

This I need not be large in the proofe of, seeing the Scripture is so cleare for the truth of it.

1. Tis clee [...]e by way of Prophesie, that they shall doe so, as in Psal. [...]10.3. They shall be a willing people in the day of his power, in the beauties of holinesse: andEt haec est dignitas Eccle­siae, quod vo­luntario con­fluit non tyrannide coacta. Ibunt dicit, non trahentur vi, neque bellis adigentur, sed sua sponte & voluntarii aud [...]to Evangelio ibunt, tracto nimirum occulto illo & paterno tractu, hilares & non metu, sed amore evocati. Ibunt, non subsistent ad vocationem Dei, non moras trahent, &c. Oecolampad. in loc. Esay 2 2, 3, 4. Jer. 50.4, 5. They shall not be forc [...]d by outward violence to this worke, nor have their excuses to delay their comming, as those Luk. 14.

2. By way of precept and injunction, Psalm. 45.11. Mat. 28.20.

3. By way of threatning, Psal. 2.12. Kisse the Sonne lest he be angry, and ye perish from the way. So Luke 19.23. But those mine enemies which would not that I should raigne over them, bring hither, and slay them before me.

4. By way of encouragement, from the many and singular pri­viledges which such shall have that thus honour Jesus Christ, as their onely Lord and King: which priviledges I shall not here set downe, but refer them to their proper place in Chap. 5. where I lay downe severall Arguments to work and win over the Saints to the practice of their duty this way. And so much for the 3. branch.

4. Now for the discovering and confuting of those that are contrary minded, there are divers sorts of men that more especially oppose this former Truth.

The first sort are those that affirme there is no such externall vi­sible politicall Church-order, that Christ hath instituted,1. Such as de [...] Divine Gospe [...] Institutions appointed by Jesus Christ fo [...] his Saints to observe in the dayes of the New Test. to which the Saints ought to conforme and subject themselves: But all the government that Christ hath in beleivers, is only internall by the spirit. As for externalls (as officers, ordinances and govern­ment) either they looke on them as forms & shadows that are to vanish and have no more being since the comming of Christ but are swallow'd up in the substance, & so deny them altogether: or els as things that are left indifferent to the discretion of the Saints which they may use, if they shall thinke fit, or forbeare if they please. Now how fully is this errour confuted by the truth that hath beene formerly laid down. For if Christ hath instituted (as [Page 20] we have shewed) such an externall Church politye, for his Saints to observe to his comming again, how then dare men deny it? may they not as well deny the scriptures themselves, by placing all in the office and worke of the spirit within us, without the use of any externall rule or meanes to worship God by? And the truth is, that to this at last men come, speaking very basely and unwor­thily, if not blasphemously of the scriptures. But before I leave those men▪ (if it may please the Lord to sh [...]w them the ev [...]ll of their way) I would faine know of them whether it were not the practice of Jesus Christ himselfe in the dayes of his fl sh, and his Apostles after him, (whom he substituted in his roome, and ap­pointed to give out his divine will concerning the ordinances of his kingdome) to live in the use and practic [...] of outward worship and ordinances. Did not Christ himselfe pract ce preaching, pray­ing, Baptisme, Supper, &c. and so the Apostles after him? and did they not give the Churches this in charge, that they sh [...]uld tread in their steps, and be followers of them, as they were of Christ? and can it be denyed, that the O [...]dinan [...]es of God are those sacred things, in and by which the Saints come to have lively fellowship and communion with God? N [...]ither let men think it sufficient to say, that they have fellowship with God without and above ordi­nances, for then it would follow, that men should live in fellow­ship with God without worshipping and serving of him in that way he hath prescribed, (viz.) by observing those duties and or­dinances which Jesus Christ hath instituted and commanded in his Word, as preaching, prayer, singing, receiving the Sacraments, exe­cuting the censures, &c. in Church fellowship, as hath been and shall be farther noted in the following discourse. And therefore if these men desire to be found in the number of those that Christ calls his friends, [...]hn 14.15. let them labour to doe what he hath commanded them, and not slight the way of his visible worship and ordinances, which he hath instituted for his Churches to walk in, till his comming againe, when he shall deliver up the Kingdome to his Father, and have put downe all rule, and authority, and power, in 1 Cor. 15.14.

2. The other sort of men, contrary minded to this blessed truth, are those that teach and write for sound doctiine, that Jesus Christ hath not sole power of headship over the Church in appointing [Page 21] and ordering this visible Church-state, for all Nations to observe and ke [...]p, but it is in the power of men also to appoint and set up a frame of Church-Government, and order for men to serve and worship God by, according to the nature and frame of those States and Kingdomes wherein they live: and the foundation they build on, is by distinguishing betweene a Supreame principall headship, and a Ministeriall subordinate headship: They doe not deny, but Christ is the supreame Head over all, but then they would faine make the world believe (if it lay in their power) that there is a se­condary and subordinate headship, which Iesus Christ hath deli­gated in his room, and hath left power and authority with, to make lawes to his Church: and they say, that this Ministeriall headship may stand wel enough with the Principal and Supream, as a Vice-Roy may stand with a King, but I utterly deny it, affirming it to be a distinction coined in the Popes conclave at Rome, and holy Baines in his Commentary on Col. 2.19. shews it to be alto­gether unsound.

1. Because it is contradictory, for it is such an essentiall property of an head, to be principall, and have rule, that what is not thus, is not an head.

2. Who ever heard of any secundary ministeriall head in a naturall body without deformity? Now it is a naturall body, with which Christ doth compare himselfe in this respect.

3. That which is a ministeriall head, must doe the work of an head, but that none can doe: the work is double, internall or externall in­fluence, regiment or direction. Of the first it is granted: for the other of Regiment, The Apostle themselves w [...] not Heads of but servants [...] the Churche [...] Id. ibid. the Scripture denyeth it to any but Christ the Prince of Pastors, leaving to all other a power ministeriall onely to serve the Churches as superior unto them.

4. No Direction which is dependent is the direction of an Head, as the hand leading and drawing up the foot, directeth it, but is not an head to it, because the direction of the hand commeth from the principality of the head reported unto it. As for those instances that are brought for the upholding of the former distinction, he answers them cleerly, and shews, that the union of the Church, the Scrip­ture teacheth to depend on Christ and his S [...]irit, and not on a visible head. Men may have many names properly attributed to them, but this improperly. Kings may suffer men to be called Noble, Wise, Rich, [Page 22] but to be called Kings within his Dominion, is not permitted, because there is nothing more derogatory from the glory of his Crowne. So here. And what this l [...]arned man hath spoken in the former place, is confirmed both by Ancient and Moderne Divines against the Papists, as is easie to prove: And sufficient might be added from the Sermons which have been pr [...]ached for these severall yeeres be­fore the Honourable Houses of Parliament, by learned men of all sorts: but I suppose it is needl [...]s in a busines so cleere and palpable.

Now if Jesus Christ be sole Head, and none joyned in commissi­on with him, for the ordering of these affaires that concerne his own, and his Fathers spiritu [...]ll and eternall Kingdom, then doubt­lesse no Powers on earth, Civill or Ecclesiasticall, can challenge that honour and authority to themselves, which is onely p [...]oper to Jesus Christ, and which he hath reserved to himselfe alone, and is communicable to none other besides him. Now there are some things which Christ hath reserved to himselfe: as for example, to erect a spirituall Church and Kingdome to himselfe, like himselfe. 2. To appoint a ministery & worship, order & government, both internall and externall, sutable thereunto. 3. To give out glorious Gospell truths and doctrines of salvation for the Saints to belleeve, and practise. 4. To raign and rule in and over the hearts and con­sciences of the Saints, by the mighty Scepter of his Word and Spi­rit. 5. To forgive sinnes, to heale diseases, to blesse O [...]dinances, to c [...]allenge praises, command homage, duty, service of the whole man from sinners, these and the like things are proper to J [...]sus Christ, as he is the great high Priest, Prophet, and King of his Church, and not communicable to Angels or men: and therefore let not humane powers take that to them, which is none of their due but belongs to Christ alone.

Quest. What is their due then?

Ans. M. Sprig in his Ancient Bounds hath spoken so much, and so [...]ully to this particular, that I need not say any thing; however bec [...]use something will be expect [...]d, I shall referre all to these five he [...]ds, which I desire may be candidly interpreted, as seriously co [...]sid [...]ed.

1. T [...]y are bound by diligent study (in their own proper per­sons) [...] enquire after, and acquaint themselv [...]s with, what the eternall God by Iesus Christ hath already revealed in his word [Page 23] touching the right order of government in his Church, and manner of his visible worship among the Saints, which he hath given them in charge to observe and practise; and not to take up these sa­cred things by custome or tradition, or depend altogether up­on the judgement and information of others: as is evident from Deut. 17.19, 20. And it shall be when he sitteth upon the throne of his Kingdome, that he shall write him a coppy of this law in a booke, out of that which is before the Priests, the Levites, and it shall be with him, and he shall read them all the dayes of his life, that he may learn to feare the Lord his God, to keep all the words of this law; and these Statutes, to do them, that his heart be not lifted up above his bre­theren, and that he turne not aside from the Commandement, to the right hand or to the left, &c. This indeed must be granted, that the supream Magistrate may crave the helpe and assistance of coun­sels and Synods, for information and counsell herein, but not whol­ly depend and rest on them, to neglect his own personall endea­vours: and the reason is, because no Councels or Synods can now say, that they are so immediately and infallibly guided, and assisted from heaven, as that we may build upon their determinations, with­out further enquiry, but are subject to errours in the matters of Religion as wel as others; as Histories abundantly make manifest.Vid. Cranm [...] who suffered martyrdome for Jesus Ch [...] in Qu. Mar [...] dayes, in his Treatise, called, A Confutation of unwritten Verities, against the Papists, wh [...] he proves this abundantly from Euseb. Greg. Naz. August. Panormitan. &c So Doctor Whit [...] sometimes profess. of Di. in Cambr. de Concil. p. 12 concilia generalia posse errare et falsa [...] [...] piniones amplecti, nam concilium Antiochenum veritatem damnavit, et heresin apertam prop [...] navit: Similiter Ariminense et Ephesinum secundum, ex quo patet veritatem non esse metiend [...] ex numero Episcoporum. And this he proves at large, p. 248. ad finem, from Scripture, Reas [...] Examp. & test. of Fathers. And though he spoke much in the commendations of right gathe [...] Councels, yet in diverse places of the Treatise, he delivers these ten things concerning them. 1. That their calling together, is quiddam [...], p. 35. et humanum inventum, p. [...] that is meerely humane. 2. That they cannot frame Articles of faith to bind the conscien [...] p. 19. 3. That their end in comming together, is not to feed as Pastors, but to con [...] what is best for the Churches. p. 85. 4. That they are not simply necessary. p. 23. 5. That they do not give authority to the Scripture, p. 242, 243. 6. That their dec [...] are not [...], that is, immediately inspired by the holy Ghost, p 262, 263. 7. T [...] the ultimate determination and judgement of a Generall Councell may be false, p. 231. 8. That there is no judgement of a Councell properly in matters of faith, p. id. 9. T [...] the truth of things determined in Councels, may afterwards be called into question, and aga [...] disputed, p. 283. 10. That the Churches of Christ h [...]ve been kept found in faith with them, for the first three hundred yeares, p. 23. And to this agrees M. Owen, a mode [...] and learned Presbyterian in his Country Essay for Church government, annexed to his Ser [...] preached before the honourable House of Commons, p. 72. his words (among others) are these. [...] Iudge of heresy since the Apostles dayes, but have been obnoxious to errour in that judgement, [...]d those that have been forwardest to assume a Iudicature and power of discerning between [...]th and e [...] our, so as to have others [...]egulated the [...]eby, have erred most foulely: Of old it was [...]erally con [...]eived to be in Councels. Now I should acknowledge my selfe oblieged to any man [...]t would direct me to Councell (since that of Acts 15.) which I may not be forced from the [...]ord to assert, that it (in something or other) went astray, and he produceth testimonies to [...]s purpose from Luthe [...], Beza, Nazian. &c [...]. Luther, (he shewes) did not feare to affirm of the very first and best of generall Synods, [...]t he understood not the holy Ghost to speake in them, and that their Cannons were but plain [...]y and S [...]ubble. [...]. Beza, that such was the folly, ignorance, ambition, wickednes of many Bishops in the best [...]es, that you would have supposed the Devill to have been President in the [...]r Assemblies. [...]. Nazianzene, That he complained, he never saw good end of any Councell; and affirmed [...]t he was re [...]olved n [...]ver to come at them more; with much more that he hath in that place [...] this purpose. So that although Synods and Councels of learned and godly men, are not wholly to be re­ [...]ted or despised, yet they are not so to be depended upon, as the Scriptures are, which we [...]e comm [...]nded by Christ to search, Joh. 5.39. and which alone in themselves are the rule of [...]th, and Iudge of controversies, as all Prot [...]stant Divines do grant.

[Page 24]2. When God hath so blessed their endeavours, as to reveale and make known his will unto them laid downe in the Scriptures, they are bound to publish and declare the same to their Subjects, and require them for the honour and glory of God, to yeeld willing subjection and obedience thereunto, according to the practise of religious Princes of old, as Asa, in 2 Chron. 14.4. who command­ded Iudah to seeke the Lord God of their fathers, and to do the law and the commandement: and so Iehoshaphat after him, 2 Chro. 17.7.8.9 and Hezekiah, and Iosiah, and so did David, and Solomon before them.

3. They are not to rest here, but the better to encourage their Subjects, th y are to go before them in exemplary practise, requi­ring no more of them, then they are forward and willing them­selves to do; according to the famous examples of Moses, Ioshuah, and Samuel And the rather, because that hereby they shall not only publish to men and Angels, that they acknowledge the su­premacy and soveraignty of Iesus Christ over themselves, though the greatest on earth, but also engage him to the preserving [...]nd prospering of them in all their undertakings: as the Prophet told K [...]ng Asa. 2 Chro. 15.1.

4. They are bound to countenance and encourage all those, that [Page 25] they find the Lord to make a willing people in the wayes of his worship, by granting them their liberty, though they be the fewest and meanest, and never so much contemned and despised in and by the world; and though they also differ and vary, (through their weakenes) in some small circumstantialls about the worship of God, among themselves, yet so long as they hold the head, and strive after the life and power of Godlines, in their walking, and submitt to Civill government, they are to be protected, because herein they do well, and so come within the compasse of the Ma­gistrates countenance, encouragemen [...], and protection, as Rom. 13.3, 4. Esay 49.23. whereas on the contrary, if they should be discouraged, by denying them their liberty, and exposing them to the rage and fury of malevolent spirits, they should never enjoy the end of their prayers to God, in the behalfe of the magistrate, which is, That they may under them, lead a quiet and peaceable life in all godlines and honesty, 1 Tim. 2.2.

5. Lastly they are bound to the utmost of their strength and au­thority, to uphold and maintaine those sacred Lawes and Ordi­nances of Christ given to the Saints, in their purity, power, and liberty, against all such as by force, or fraud, shall endeavour the ex­tirpation and overthrow of them: and this they are to doe, these three wayes.

1. By declaring openly against all such known and manifest er­rours, that fight against Christ and his truth, and are condemned in the Scripture.

2. By restraining of all such exorbitant and apparant wicked practises, whereby men do openly resist, and make opposition a­gainst those precious wayes of the Lord, and his people, that are in the religious practise of them.

3. By inflicting punishment on the persons of such as shall obsti­nately persist in their opposition, and wil not take notice of the laws either of God or man to subject themselves unto them,Such as the Apostle stiles 1 Tim. 1.9. [...], qui [...]ugum om [...] excutiunt; ta [...] quam ferae in­domitae ad su [...] cupiditates e [...] plendas curre [...] tes. Nam ex lo [...] ille proprie dicitur, qui refu [...] git subjici r [...] cusat (que) pare [...] ac repagula omnia t [...]ansili [...] Anton. Fa [...]u [...] in loc. these are evill doers, Filii [...], qui nullius sunt usus, aut frugis, [...] & [...], fighters against Christ and God, and so come within the compasse of justice to be executed on them; otherwise the Magistrate should beare the Sword in vain, which would be his sinne, because he is appointed for the punishment of evill do­ers, as well as the praise and encouragement of them that do well, [Page 26] Rom 13.3, 4. good and evill actions being the proper object of the Mag strates power.

Yet herein I desire I may not be mistaken, as if I would have the civill Magistrate to proceed so farre in the inflicting of corpo­rall punishment on the persons of men, as the late Printed Paper entituled An Ordinance for the preventing and spreading of heresies, &c. would have him: for I cannot see how [...]he sentence of blood can be pronounc [...]d in the case of spirituall & mentall evils, as sim­ple heresie, or misbelieving any point of Christian faith, where men are otherwise peaceable in the state: And that tis not my judge­ment or the judgement of those that are called Independents alone, I shall referre the Reader to M. Owen mentioned before, in his Country Essay, for the practise of Church government, annexed to his excellent S [...]rmon preached before the House of Commons, Aprill 29 1646. p. 76. 77. 78. where he hath much to this pur­pose, and to the purpose: I [...] would be seriously considered (saith he) upon a view of [...]h [...] state and condition of Christians, since their name was known in the world, whether this doctrine of punish­ing errin [...] persons with death, imprisonment, banishment, and the like, [...]der the name of heretiques, hath not been as usefull and advantag [...]ous for error as truth? Nay, whether it hath not appea­red the most pernicious invention that ever was broached. In the first, second, and third Ages, we heare little of it, nothing for it, something against it; much afterwards against it in Austin, and o­thers: Marlinus that famous French Bishop (he shewes) rejected the communion of a company of his associated Bishops, because they had consented with Maximus the Emperour, unto the death of the Priscilianists, as vile heretiques as ever breathed. I know the usuall pretences, (saith he) such a thing is blasphemy, but search the Scripture, looke upon the definitions of Divines, and by all mens consent, you will find heresy, in what head of Religion so ever it be, and blasphemy properly so called, to be exceedingly di­stant: Let a blasphemer undergo the law of blasphemy: but yet I thinke we cannot be too cautious how we place men in that dam­nable series, calling heaven and earth to witnes the contrary.

Obj. To spread such errors will be destructive to soules.

Ans. So are many things, which yet are not punishable with forcible death, let him that thinks so, go kill Pagans, and Mahu­metans, [Page 27] as such heresy is a canker, but a spirirituall one, let it be prevented by spirituall meanes: cutting off mens heads, is no proper remedy for it: if State-physitians thinke otherwise (and I may adde, those that take themselves to be Church-physiti­ans) I say no more, but that I am not of the Colledge: This, and a great deale more, hath that judicious Author.

3. A third sort of men that walke contrary to the former truth, are such as not onely refuse to subscribe to the former truth, in lift­ing up the Lord Jesus Christ, as the sole orderer and instituter of this visible Church-state, order, and politie; but quarrell with those of the Congregationall way, for their forwardnes and faithfullnes in so doing, nick-naming them Independents, as if selfe and creature deniall, and lifting up the name and authority of Ie­sus Christ, in the forementioned things, were blasphemy, and to be numbred among one of the seven deadly sinnes: [...]. Indeed if such false accusers, fierce ones, despisers of them that are good, as the Apostle cals them, 2. Tim. 3.3. having a form of godlines, but denying the po­wer thereof, v. 5. could justly lay to those of the Congregational way this lofty title of Independency (proper only to the most high God) as men turned in upon themselves, regarding only themselves, li­ving to themselves, depending on themselves, their own wisdom, understanding, councell, judgement, and strength, sleighting and rejecting him, who is stiled Jam. 4.12. [...], That one Lawgiver, who is able to save and to destroy: it were another matter: or else if it could be clearely evinced by any of the Congregationall mens words or writings, opinions, or practises in old England, or new: First that they do altogether exclude the advice and counsell of the servants of Christ in neigh­bour Churches, when there is occasion for it: or, secondly, That they refuse to be accountable for their actions unto those, who shall in a faire and orderly way, according to the rule of the Gos­pell in the name of Christ desire them. Or thirdly, deny appeales unto men, as they will appeale to Christ in the Scriptures, as the only Umpire and Iudge, in matters controversall and dubious. Or Lastly, scorne to accept from men what they bring to them, with the Image and Superscription of Christ upon it, the Lord helping them by his Spirit, with the eyes of their own understanding to see it, I say if these things could be fairly made out against those [Page 82] of the Congregationall way, it were something; then I confesse our brethren (as in words they professe themselves) might just­ly accuse us before heaven and earth, of Pride, and Arrogancy, of presumption, Blasphemy, and impudency, as they are pleased ma­ny of them in the heate of their wrath and indignation to do: but (for ever blessed be the Lord) this they cannot do. Wherefore is it then that the furnace of their displeasure is seven times more hea­ted against those of the Congregationall way, then formerly, and this title of Independency so abusively given them? For my own part, (all unavoidable infirmities incident to man excepted) I know no other reasons then these, either because they wil not sub­ject themselves to their high Presbytery, to their Classicall, provin­ciall, and National Churches, and their absolute power of govern­ment, over single Congregations of Saints: or secondly, because they will not say God speed to all such as bring the doctrines of blind obedience, and teach the fear of God by the precepts of men, to them. For as for those foule aspersions which are cast on the prime assertors of the Congregationall way, by the sonnes of the high and lofty Presbytery, v [...]z. of error, heresie, blasphemy, &c. are they not well known to truly ingenuous and sober minded men, to be no other then the fruit that comes from the wombe of envy, hatred, and discontent? Do not they themselves know (what ever they beare the world in hand to the contrary) that neither Anti­paedobaptisme, Rebaptisme, Antinomianisme, Arminianisme, A­rianisme, &c. (that are made the common evils of the times) can justly be laid to the charge of the former persons, in old England or New? no not all this while they have appeared in this cause of Christ: Let the records of the Assembly be searcht, or any other places, and see whether any thing of this nature can be found a­gainst the dissenting bretheren, living or dead, or those that are of the same judgement with them, touching the right order of the Gospell, and point of visible Church-fellowship and government: What though divers that are erroneous, and hold such Tenets as are destructive to Church and State, do shelter themselves under the name of Congregationalists, shall the way therefore, and those that are the chiefe assertors, and practisers of it, suffer for it? Is this faire and honest dealing? there are many now possibly among the multitude that are for the Classicall way, that are abominable [Page 29] livers, Drunkards, Swearers, Extortioners, Oppressors, Persecu­tors, Scoffers, if not exact malignants, and some of them it may be also hold as grosse errors as any of the former, if not grosser: shall we therefore presently condemne those that are the great Cham­pions for it, to be such? Would not the world cry shame of us, as of men wanting both Reason and Religion? And yet thus the precious servants of Jesus Christ must be dealt with, that are as­serters of the Congregational way, by those that are Presbyterians,It seems those Presbyterians that are now so hot and violent against those that are not of their own tribe, have forgotten the Prelats pra­ctice to them­selves of late. and yet men will not see the unreasonablenes and irreligiousnesse of their proceding in this manner: But certainly, (if they belong to Christ) he will bring them to see it, and make them ashamed of all their hard Speeches they have uttered this way.

Wherefore to close this Chapter, however wee shall be dealt withall by the Tongues and Pennes (or any other wayes) of our opposers, wee shall not be discouraged, but sit down with our afli­ctions as with our Crown, blessing Jehovah, that he will count us worthy to suffer for his Name, and Sonnes sake: Being assured that those that suffer with him, shall also raign with him, but those that deny him, shall be denyed of him at the last day. 2 Tim. 2.12.

CHAP II. That this visible Church-state, Order, and Politie which Jesus Christ onely hath instituted and ordained under the New Testament, to the observation of which, &c. is a f ee society or communion of visible Saints, embodyed and knit together by a voluntary consent, to worship God▪ according to his Word, making up one ordinary con­gregation, with power of Government within it selfe onely.

HEre lyes the stresse of our businesse, and therefore I shall endea­vour to steere my course the more exactly Chr [...]sto duce, & auspice Christo.

Two things I shall, in the strength of Christ, undertake.

• 1. To cleere and confirme this Proposition.
• 2. To draw some inferences from it.

Touching the first of these. There are six things to be opened and cleared up to us:

• 1. The matter.
• 2. The forme.
• 3. The end.
• 4. The rule.
• 5. The quantity and extent.
• 6. The priviledge and prerogative of this Church-state.

All which particular Heads hold forth to us a Summary of the Congregationall way; in the right understanding of which, Chri­stians may abundantly satisfie themselves and their friends about this way of the Lord, [...] Materia. [...]oetas fideliū. so generally cryed down and opposed. I shall open the particulars in order.

1. I call this Church-state, a society or fellowship of visible Saints, to note the matter or persons that are both to enjoy and exercise it. For we are not to imagine that the Kingdom of Christ is of this world, but chosen out of the world; tis in the world, but not of the world. That is, as the world is taken in a morall evill sense, for the wicked of the world, but for those that are called from amongst them to aA visible [...]gregation [...]om the world, [...]d a visible [...]gregation to [...]hrist, is neces­ [...]ry to Church [...]ion & com­ [...]union. Vide [...]oyes Temple [...]easured, in p. [...]6. visible profession of, and subjection to the Gospel of our Lord and Saviour Jesus Christ. And this is no more then is evident in the Scripture: For we find that the mem­bers [Page 31] of visible Churches, according to their first constitution, were all Saints by calling, as appeares Rom. 1.7. 1 Cor. 1.2. Philip. 1.1, 7. Col. 3.12. and 1 Thes 5.27. [...], which was a cal­ling separatim & conjunctim, as Junius observes, aAnd this is a­greeable to the signification of the Greek word [...], in English, Church▪ [...], ab [...]vocando. Leigh, Critic▪ Sac. calling of those Saints to fellowship in a visible Church externally, as well as to Christ invisibly and internally. And hence it is that those Chur­ches which were planted and gathered by the Apostles in the first and Primitive dayes of the Gospel, are styled The Churches of the Saints, 1 Cor. 14 33. The Temple is holy, so are the Keyes, the Tables of the Law, the Seales, Censures, Officers, Ordinances,Noyes, ut sup. p. 6. all holy, as Christ himselfe is, that is the instituter of them. When the Temple under the Law was to be built, the materials of it were all hewne, squared and polished; the Tabernacle was curiously wrought; the Candlestick was of beaten gold; the twelve Tribes were represented upon the High-Priests breast-plate by twelve precious stones; so the visible members are correspondent to the mysticall in outward appearance. And there is great reason for it.

1. Because Jesus Christ, the King of his Church, requires that all such as are profane and scandalous, should not be admitted to, but driven [...]rom the holy things of his house, Mat. 7.6. & 18.18. 1 Cor. 5.5, 7, 13. Revel. 2.20. and therefore no fit matter for this Church.

2. Because such onely as are Saints, can answer to those ends for which Christ hath instituted this Church.

Now these ends among others are these three.

• 1. To performe spirituall worship and service to God, and Jesus Christ their King, 1 Pet. 2.9.
• 2. For spirituall communion and fellowship, as with Christ, so one with another, 1 Cor. 1.9. & 10.16.17.
• 3. For mutuall edification and consolation, as appeares in 1 Cor. 14.26. & 1 Thes. 5.11.

Now this is no work for drunkards, swearers, blasphemers, ig­norant and scandalous persons; these serve to dishonour God, and destroy his house, and therefore not fit matter for his house.

2. I call it a free society of Saints,2. Forma. In this divisi [...] let there be the name of Christ, and feare of God, a gathering of Professors, (vi­sible Saints, men & women of good know­ledge, and up­ [...]ight conversa­ [...]ion, so holding [...]orth their [...]ommunion with Christ) [...]y their owne [...]esire and vo­ [...]untary consent [...]nto one body [...]nite them­ [...]elves. Vide [...]wens Coun­ [...]y Eassy p. 60. embodyed and knit together in one, by a voluntary consent, to note the forme of this Church-state. Now this uniting and embodying of the Saints together in [Page 32] Church fellowship, may be cleered and made evident divers waies to us.

1. From the severall Resemblances this Church hath with those things that hold forth neare union. As

1. That of a house, or building, where the materials are not onely knit fast to the foundation, but to one another. Ephes. 2.22.

2. That of a Temple, 1 Cor. 3.17. alluding to the Temple under the Law, where the stones were so knit together, that it seemed to the eye of the beholder, as one entire substance.

3. That of a naturall body, 1 Cor. 12.27. Col. 3.15.

4. That of a fraternity or brotherhood, 1 Pet. 2.17. compared with Chap. 5.2, 13. & Zech. 11.14.

5. That of an Army with banners, Cant. 6.4.

6. That of a City compact, Psal. 122.3.

7. That of a golden candlestick, in which the shaft and branches are closely knit together in one, Rev. 1.12, 20.

8. That of the Tent and Tabernacle, which the Lord built for himselfe to dwell among his people, and filled and sanctified with his glorious presence, Exod. 25. Revel. 21.3. Now the materials of the Tabernacle were so coupled and united together with loops and catches, that they were but one Tabernacle, and so the Saints in Church fellowship.

9. Lastly, that of the joyning together of severall graines of corne into one loafe or bread, 1 Cor. 10.17.

Secondly, from the severall words the holy Ghost useth to hold forth this in the Scriptures.

[...]ide Leigh in [...]is▪ Critic. Sac. [...] verbum.1. That of Ephes. 4.12. [...], for the injoynting of the Saints.

2. That of Gal. 6.1. [...], set such an one in joynt againe.

3. That of 1 Cor. 1.10. [...], which signifies a knitting together in one.

4. That of Eph. 2.22. [...], when materials of a house are put one within another.

5. That of Col. 2.2. [...], the word signifies to descend one to another, as men that are knit together in the same judgement, ver. 19.

6. That of Acts 2.1. and 5.13. and 9.26, [...], &c the [Page 33] word signifies, to glew things together that are unjoynted, and at a distance one from the other.

7. That of Jer. 50.5. Come let us joyne our selves to the Lord, &c. where the Hebrew word, to joyne, [...] Mutuo dedit, accepit, item adhaesit. So Zech. 2.11. Many nations shall be joyned to the Lord, in that day, that is, they shall mutuall give them­selves to the Lord with the consent of one another. For i [...] the same wor [...] with the forme signifies mutually to give our selves, that is, with the knowledge and consent one of another, as Avenarius and others, viz. Pagnine, Sheindler, and Buztorph. observe.

Thirdly, from sound reason.

1. Because the godly, without this embodying, are not a Chu [...]ch properly, but a casuall loose company, under great disorder and confusion, as a heap of stones thrown together, without any fur­ther distinction,

2. Because without this, there cannot be that beauty shining forth in the Saints and Ordinances, for what are a company of choise materials which are fit for a building, so long as they lie loose one from another? Tis with the Saints united, as Philoso­phers speake of the Via lactea, or milky way in the heavens, they yeeld forth a glorious lustre, and precious light, above what they are single by themselves.

3. Because without this, the Saints lose not their beauty onely, but their strength also, both defensive and offensive.

1. Defensive, for by their knitting together, they are able to make far more resistance against the common adversaries of their peace, then when they are single and by themselves. Vis unita for­tior. A bundle of Arrowes together are not easily broken, but ta­ken asunder, and they are easily snapt to pieces. So here.

2. Offensive, for hereby they are the better able to prevail with God, against those that annoy and hurt them: for the Saints thus together wrastling with God, they do offer a kind of holy violence to his sacred Majesty, and obtaine their requests speedily in Christ. As the heat of the Sunne, when the beames thereof meet together in a burning-glasse, is greatly strengthened, so it is with the prayers of the Saints met thus together, they prevaile much with the strong God, Act. 12.5.

4. Because without this knitting together in one, the Saints cannot so well discharge and performe those mutuall duties Christ hath called them unto, as watching over one anothers soules, repro­ving an offending brother, telling the Church in case of not hearing [Page 32] [...] [Page 33] [...] [Page 32] [...] [Page 33] [...] [Page 34] and receiving admonition, and such like. For where there is no engagement, there men are subject to neglect duty, as we find by sad experience.

[...]. Finis.3. I say to worship God, to note one chiefe end for which Je­sus Christ hath instituted this Church state, not the whole end, for there are divers ends of this institution, but this is the chief end, that so God may receive honour and glory from his people, which he hath called out of the world, 1 Pet. 2.9. Heb. 2.12. Ephes. 3.21. Prov. 16.4.

[...]. Regula.4. I adde according to his will, revealed to them in his Word, to note the rule, by which the Saints are to walk in all the worship they are to performe to God, both in respect of the matter and man­ner of worship, according to Mat. 28.20. 1 Thes. 4.2. 1 Tim. 6.3. 2 Tim. 1.13. for it is not in the power of men, be they never so wise, learned or godly, to prescribe a rule to the Saints to worship God by, besides what is left us in the Word of God, as we have be­fore shewed at large.

Quantitas [...] extensio.5. I call it one ordinary congregation, consisting of so many beleevers, as can conveniently meet together to worship God in one place, to make it distinct from all other Societies, or Bodies called Churches, of the same kind. So that the Officers and Mem­bers of one Church, are not the Officers and Members of another, but as they are knit together among themselves, so they are distin­guished from others, being as the similar parts of the Catholique, and have the nature of the whole intire, (viz.) immediate fel­lowship with CHRIST, and right to all the Ordinances. Thus the Church of Corinth was one in it selfe, and distinct from Cenchrea, which is conceived to be no other then Pagus vel Portus Corinthi, the Port or Haven Towne of Corinth, neere adjoyning to it, and yet two distinct Churches. And so the seven Churches in Asia, what were they but so many di­stinct congregations? So the Church of Antioch was but one or­dinary congregation, as Act. 14.27. and so the Church at Jerusalem was no other then one such Church, if we will credit the holy Ghost, as Act. 2.46. & 5.12. & 6.1. & 15.25. & 21.22. And hence it is that we find in the first planting of the Gospell, that the Churches were many in number, as we may reade 1 Cor. 4.17. & 2 Cor. 8.18, 19, 23, 24. and therefore frequently in the plurall [Page 35] number, called the Churches ofGal. 1. 1 Cor. 16.1 [...] Galatia, of2 Cor. [...] Macedonia, of1 Cor. 1 [...] Asia, of1 Thes. [...] Gal. 1.22. Judea, ofAct. 9. Galile and Samar▪ ofAct. 15 Cyria and Cylicia. So againe, sometimes they are called in the plurall num­ber, theRom. 1 Churches of the Gentiles, the1 Cor. [...] 33. Churches of the Saints, the1 Cor. 1 Churches of God, theRom. 1 [...] Churches of Christ, at least 37. times are they so named in the plurall number, to note that they were distinct bodies, and were no larger then could meet to­gether in one place, to worship God, as the Parish Churches doeVid. Bay [...] Dioc. Trya [...] and Noyes his Templ [...] measured, of the qua [...] of the Chu [...] here in England, some of which congregations consist of divers thousands. All which particular distinct bodies or Churches of Christ, though they be many in number, yet they are all of them but one in nature and constitution. To which purpose we shall find the Scripture often speaketh of the visible Church indefinitely, as of onely one, so 1 Cor. 12.13. Mat. 22.2. 1 Tim. 3.5. calling it one body, Eph. 4.4. that is, one in nature and power, though many in number.

6. I adde, having power (under Jesus Christ) of government within it selfe, to note the priviledge6. Privileg [...] and prerogative Christ hath endowed it withall, and to exclude that superiority that some claime to themselves over their brethren in the point of Church power. For if every particular Church of Saints (which here we speak of) have received alike the power of binding and loosing, of opening and shutting the Kingdome of heaven, within it selfe, then certainly no Church whatsoever hath power of government over another. But now this we take to be the very mind of Jesus Christ in the Gospell, that every such particular visible congregation of Saints, as here we speak of, hath received alike this power of government within it selfe, without standing in subjection and subordination to others.

Now that this is the very mind of Christ, we shall endeavour to cleare, 1. From Scripture, 2. Testimony of the Learned in Eng­land, 3. Reason and Argument.

1. Scripture, and so both in the generall and particular:

1. In generall, from whence the truth will appeare, in that we find in those Epistles the Apostle doth write to the severall Chur­ches of Rome, Cor. Coloss. Thes. &c. he seldome or never singles out the Officers apart from the rest of the body, but takes in the whole, both Officers and Church together, in the ordering and [Page 36] managing of Church affaires, as appears from Rom. 16 1. 1 Cor. 5 4 6, 7, 12, 13. & 14.40. Col. 4.10, 16, 17. 1 Thes. 5.14, 27. and tis no more then what we find the Apostles to doe in that Church businesse they went about, Act. 15. where ver. 22, 23. we find the Apostles did not single out themselves from the rest of the Church, but took the Brethren in with themselves, both to their debates and resolutions. And so we finde in the severall Epistles that Christ sent by John to the Churches in Asia, the words are, Let him that hath an eare, heare what the Spirit saith to the Churches, not to the Angels and Officers alone, and apart by themselves. And if so, then tis no rotten foundation, as theVi. Jus Divin. [...]egim. Eccles. [...].108, 109. Presbyterians say, theWhat name [...]ill the Pres­ [...]yterians in­ [...]ent next for [...]s? if we goe [...] the middle [...]ay, let them [...]ke heed they [...]e not found on [...]e right hand [...] the left, in [...]e worship of [...]od. Middle-way men take, viz. the Independents, in the practise of Church affaires.

2. In particular, and so first for the calling and choice of their owne officers, as Deut. 1.13. & 16.18. & Act. 1.15, 26. where the Apostles call upon the people to nominate those to the office of Apostleship, whom they judged fittest, by their direction. Where we may behold cleerly that the Apostles did not choose Ioseph and Matthias alone, [...], sig. [...]eare per suf­ [...]agia. This is [...]nfessed by [...]e more god­ [...] & moderate [...]esbyterians, we may see a Treatise, [...]led, Some [...]lps to Church [...]vernvent, [...]m Stafford­ [...]re, for the [...]ing the Pres­ [...]erian way, [...]esented to the [...]rliament, 44. pag 29. M. Byfield, his Treatise, [...]led, The po­ [...]r of Christ, [...]g. 31. but the whole Church chose them by consent, giving out their lots, ver. 26. that is, it was done by the common Suffrage of the Disciples & Brethren, which were mem­bers of that body, afterwards expresly called a Church, Chap. 2.57.

So Act. 6.2, 3. where we see the whole Church was called to looke out such as were fit for the Deacons office. The people must choose, and the Apostles appoint, or designe, or set apart such as were chosen. Now if the Apostles themselves would not set apart Deacons to their office without the peoples approbation and free choice, much lesse would they obtrude Pastors on them without their consent.

So that of Act. 14.23. the Originall reads it otherwise then the Translation: the Translation reads it ordained, but the Greek word is [...], that is, they chose Elders by the lifting up of the hands of the people, which is different from ordination, as Coro­nation is from the election of a King: and therefore when the holy Ghost speaks of election, he usith this word, [...], but when he speaks of Ordination, he useth [...]: which words, though in writing and sound they are neere alike, yet in significa­tion [Page 37] otherwise as much as betweene the lifting up of the hands, and the laying of them on. So that of 2 Cor. 8.19. abundantly proves this power of the whole Church. And to this agreeth the testimony of the Learned, both Ancient and Moderne, as (if need were) I could abundantly produce. But my labour is saved here­in by a late Treatise to this purpose, wherein the judgements of the Reformed Churches, and Protestant Divines, are abundantly de­clared touching this, and other matters of like nature.

2. For the power of administring the Censures, as excommu­nicating, &c. this also is in the Church, as appeares from Scrip­tures, Mat. 18.17, 18. which is to be understood of such a particu­lar visible Church we now speak of: because when Christ speaks of binding and loosing, he understands the Brethren, Whatsoever ye shall bind on earth, &c. meaning those that complaine. And doubt­lesse this is a truth we may not depart from, for although the exe­cution of Censures be in the Elders and Officers of a Church, yet it is still in ordine ad Ecclesiam, that is, in reference to the whole Church, whose servants they are. There is no such particular rela­tion betweene the party offending, and the Eldership, as may ad­vantage the Eldership or Presbyterie, of a particular Church, to exercise such an act of power over the party, no more then they may administer the Sacraments to a private person; but to him as a Church member, and with the whole Church, so they are to act, and no otherwise.

Another place is that of 1 Cor. 5.4, 5. where we find the whole Church is concerned in that businesse of excommunicating the in­cestuous person. And 2 Cor. 2.6. to 10. there he writes to the whole Church againe, to release, and absolve, or forgive him: The Elders by sentencing his absolution and restitution, the Brethren by consenting thereunto.

Againe, is it not evident from the Asian Churches, where we find Jesus Christ to charge the neglect of censuring their guilty members upon some of them, as the Church of Pergamus, and Thyatira, both in one Chapter, Rev. 2.18, 20. Jesus Christ was displeased with them, because they did not put the power in exe­cution he had given unto them, for the purging out of those that offended. And it is worth observation, that Jesus Christ doth not blame the neighbour Churches for the sins of these Churches, but [Page 38] layes all the blame upon themselves: Which implyes clearely they had received power within themselves to cast out those of­fenders, and reforme those abusers: Or else without question, he would not have blamed them, for the neglect of that he never gave them. And therefore reverent M. Perkins in his Exposition on these Chapters saith, that God gave to every one of these Churches, power and authority to Preach the Word, administer the Sacraments, reprove evill men, and exclude all obstinate sin­ners from all spirituall priviledges among them, as will appeare from his testimony.

2. A second sort of proofes, is from the testimony of our En­glish Divines; for what Master Perkins saith of the priviledge of particular visible Churches, is confirmed also by many more of our owne English Worthies, some that are asleep in Christ with him, and others that are yet living. I will give you a list of some of the chiefest of them, men that have been famous in their generation, not onely for their admirable gifts of learning, judgement, and pie­ty, but also for the service they have done to Jesus Christ in this and other Nations. And the rather, 1. because this equality of power in the Churches of Christ, is looked upon by some as a novell and late upstart opinion, held onely by such as are poore, weak, inju­dicious, unlearned men at best, men that are of a factious and schis­maticall temper. 2. Because others of the moderate sort affirme, that they differ onely in the point of Church rule and government, they approve of a communion of Saints, onely they suppose the power of Government is not in themselves, but in the Classis and Synod. Now that it may appeare to be so, I shall produce these severall testimonies following.

[...]ghtm. Rev. 2. v. 1. pag. [...]. edit. 4.I shall beginne with eminent and famous M. Brightman, who agrees with the Centur. that the Pastors looked every one to the health of his own Flocke, and that the Primitive purity of Church government, (which as the Centur. observe, was almost like a popular, every Church having equall power in it selfe, to transact her own affaires, Cent. 2. c. 7.) was not defloured with the dregges of mens inventions till Constantines time, his wordes are these: The description doth agree very excellently to the Primitive Church, &c. It was most glorious with the cloathing that was made of the righteousnes of faith, &c. Neither was it yet defloured with the [Page 39] dregges of mans inventions, but in her whole Worship, Discipline, Life, and manners, she had the Moon under her feet, following the holy truth, as her load-star: There was one forme of government in all Churches, namely, that, that is delivered in the Acts of the Apostles, and the rest of their writings, &c. Neither had Sathan brought in Prelaticall Pompe and Pride, into the Sheepfold of the Lord, but the Pastors having worke enough to do, in looking every one to his own flock, &c.

2. Reverend M. Cartwright, whose workes speak out his emi­nency, in his first reply to Bishop Whitgift, he hath many passages to this purpose; I shall mention only a few: ItCartw. 1. R [...] to Whit. p. [...] is certaine (saith he) S. Paul did both understand and observe the rule of our Savi­our Christ, (viz. that of Mat. 18.17. tell the Church) for he com­municateth this power of Excommunication to the Church: and therefore it must needs be the meaning of our Saviour Christ, that the excommunication should be by many, and not by one, and by the Church and not by the Minister of the Church alone; for he bid­deth the Church of Corinth twice in the first Epistle, once by a Metaphor, another time in plain words, that they should excom­municate the incestuous person: And in the second Epistle, under­standing of the repentance of the man, he entreateth them that they would receive him again: And therefore considering that the ab­solution of excommunication doth pertaine to the Churches, it fol­loweth, that the excommunication doth in like manner appertaine unto them: And so afterwards he sheweth, that the Peoples con­sent was required in things of this nature, and that the Ministers did not take upon them, of their own authority to excommunicate, &c. and shews the truth of this from the authorities of Cyprian, and Augustine, p. 187. and so before p. 35. of his first reply, in the case of a Churches neglect to call a Minister, or to consent upon one that is unmeet, he sheweth, that the power of Elders in other Churches, is no other then of Admonition, or sharpely charge­ing them that they forbeare such an election, or in case it be done, not to confirme it: and in case these Churches neglect their duty, or the Church which is admonished, rest not in their admonition, then to bring it to the next Synod, and if it rest not therein, then the Ma­gistrate is to do his duty: and the same he confirmes in his second Reply, Tract. 7. p. 80, 81, 82. where he maintaines the Church [Page 40] of Corinths joyning with the Apostle in the excommunication of the incestuous person.

Thirdly, Master Dudly Fenner, Fenner de sac. Theol l. 7. pag. [...]77, 278. that was contemporary with Master Cartwright, and joyned with him in the publique Ministery to the English Company in Antwerp, in his Treatis [...] De sacra The­olog. (to which Master Cartwright in an Epistle prefixed to it, gives a singular testimony) Lib. 7. p. 277, 278, 279. hath much to th [...]s purpose. Among other passages, this is not the least for our purpose, that in matters maximi momenti, i. e. of the greatest mo­ment, as Censures, elections of Ministers, &c. they are to be done in the Assembly by the authority of the whole Church. And if the people have any thing to counsell or object, they have liberty to bring it in, and afterwards matters are to be concluded, when they have beene heard speake, and have given their con­sent.

Fourthly, Master Parker, Parker de Eccl. [...]olit. l. 3. c. 12. who is so large and full for what we affirme, that it would require a whole volume by it selfe to translate what he hath written to this purpose, In his third booke De Eccles. pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers: and he that reades him diligently, shall finde that from the authority of Scriptures, Ancient and Moderne Writers, and other unanswe­rable reasons, he proves the authority of Churches to be in them­selves: and then Lib. 3. Chap. 22. p. 329. and so onwards, he shews that Synods and Classes have no other power over those Churches, then by way of counsell and admonition, & whosoever reades that 22. Chapter shall finde him to prove it, six wayes, from the ground, from the forme, from the matter, from the object, from the manner of proceeding, and from the end of those Classicall combinations: All which would be too large to translate. Where let the reader take notice, that he doth not simply deny the use of synods and combination of Churches into Classes, as we doe not, but onely their superiority that is challenged to be due to them over the congregations of the Saints; which we cannot see to be any other then an usurpation, not given to them by Jesus Christ.

Fiftly, pious and learned M. Perkins, [...]erk. his Expos. [...] Revel. c. 2. [...]. 2. and v. 20 in his Exposition on the three first Chapters of the Revelations, affirmeth that Jesus Christ [Page 41] gave to every one of those seven Churches in Asia, power and Authority to preach the Word, administer the Sacraments, to re­prove evill men, and exclude all obstinate sinners from all spirituall priviledges among them. His words are these, chap. 2. ver. 2. Christ hath given to his Church a power judiciall, to suspend evill men from the Sacrament, and to excommunicate them from the outward fel­lowship of the Church, for else he would not have commended this Minister with his Church, for the execution of his power. And the reasons (saith he) alledged to the contrary, are of no force. And at ver. 20. of the same Chapter, he saith, We may learne two things, 1. The large power that God gave to his Church, which was besides the power to preach the Word, and administer the Sacraments, a far­ther power to appoint who should preach amongst them, and who shou [...]d not; and also power to represse evill men and women, and so keep them in order. The like power was given to the Now the C [...] of Ephesus w [...] a particular v [...] sible Church, having powe [...] of governme [...] within it self, Master Perki [...] shewes, and cleare from t [...] Scripture. church of Ephe­sus, as we have seene (saith he) before, and the like power did God give to all Churches, as we shall see, if we read the Histories of the church. And great cause there is hereof, for without this autho­rity, no church could long stand and be a church.

Sixtly, Holy Baynes, Baynes Dioc [...] Tryall, pag. 1 printed 162 that eminent light, which succeeded Master Perkins. We affirme, saith he, that no such head Church was ordained either virtually or actually, but that all Churches were singular Congregations, equall, This godly learned Autho [...] with others, d [...] use the word Independen [...] not simply, b [...] in some respec [...] not in respect of God, and Christ, & th [...] Spirit, the scriptures, & principles of reason and equity, for so we acknowledge all Churches to be dependen [...] but in respect of men onely, and as it refers to other Churches or subordination to them, in poi [...] of power and authority, because we know of no such ordained by Christ in the Word. INDEPENDENT each of other in regard of subjection. So in pag. 21. touching the Chur­ches of Geneva, he shews by answering to an objection was made from thence, 1. That they have power of governing them­selves, but for greater edification voluntarily confederate, not to use or exercise their power, but with mutuall communication, one asking the counsell and consent of the other in the common Pres­byterie. 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory, wherein they shall have no power of suffrage: another thing to communicate with such a Pres­byterie, wherein themselves are Members and Judges with others. And then afterwards he shews that Geneva made this Consocia­tion, not as if the prime Churches were imperfect, and to make one [Page 42] Church by this union, but because though they were entire Chur­ches, and had the power of Churches, yet they needed this support in exercising of it, and that by this meanes, the Ministers and Seniors or Elders of it, might have communion, (marke that.) Communion (viz.) among themselves, not jurisdiction over o­thers. So pag. 81. where after a large discourse touching this po­wer that was in the particular Church of Corinth, he concludes with these words, ‘Finally, saith he, the Church [...]s of Asia, as it is plaine, had power of government within themselves.’ And a little after, pag. 84. "Hence it is, that the Governours (sc. of the Church) are in many things of greater moment, to take the consent of the people with them.

Seventhly, Master Jacob, Jacobs Trea­tise, call [...]d, An Attestation of many learned, godly, and fa­mous Divines, &c. a man that was excellently qualified for the worke of the Ministery, and sometimes Pastor to a gathered Church in London, how many Treatises hath he in print, to prove the point in hand? but above all other, that treatise, called, An at­testation of many learned, godly, and famous Divines, Lights of Re­ligion, and Pillars of the Gospell, justifying this doctrine, (viz.) 1. That the Church Government ought to be alwayes with the peoples consent. 2. That a true Church, under the Gospell, containeth no more ordinary Congregations but one. In which Treatise, he holds forth these two points. First, from Testimonies of many particular late Writers largely set downe, as Beza, Calvin, Viret, Zuinglius, Luther, Bucer, Pet. Mart. Musculus, Bullinger, Gualter, Ʋrsinus, Daneus, Tilenus, Junius, Piscator, and Chemni­cius. 2. From the consent of many publique Churches, as the Bo­hemian, Helvetian, Genevian, Belgick, &c. 3. From testimonies and practice of the best Antiquity, as the practice of the Church of Jerusalem, immediately after the death of the Apostle Iames, Anno 70. of Christ; from Ignatius to the Church of Philadelphia, Anno 112. so the practice of the Church of Rome, Anno 240. men­tioned by Eusebius. The practice of the Church of Carthage, Ann. 250. in Cyprians time. So at Antioch, An. 273. 4. From Councels, 1. The Councel of Nice, An. 330. So from the Councel of Carthage, Anno 420. So the Councel of Constantinople, An. 682. 5. He shew­eth [...]he intollerable inconveniences that follow the denying this truth. 6. He answers the chiefest objections are brought against it.

[Page 43]8. So M. Robinson and Ainsworth, men without exception for their learning and godlines; what large Treatises have they in print to cleare this point we have in hand? some of which have not to this day been answered, as that of M Robinsons Reasons discussed. Ainsw. guide to Sion. Robinson Reas. discuss [...]d.

9. Doctor Ames, Ames Med. Theol. l. 1. c. 37. sect. 6. in his Medulla Theologia, lib. 1. chap. 37. sect. 6. hath these words, Potestas hujus disciplinae, quoad jus ipsum pertinet ad Ecclesiam illam in communi, cujus membrum est pec­cator ad illos enim pertinet ejicere, ad quos pertinet primo admittere, &c. that is, The power of this Discipline in respect of the right of it belongs to that Church in common, of which the offender is a member; for it belongs to those to cast out, whom it concernes first to take in, &c. And so in his Cases of Conscience he hath much to this pur­pose: And M. Peters in his last report of the English Warres, saith this of him, That he left his Professorship in Freezland to live with him because of his Churches Independency at Rotterdam, and char­ged him often even to his death, so to looke to it, saying, if there were a way of publique worship in the world that God would own, it was that.

10. Doctor Fulke, against the Remists, Fulkes Notes on Remists test, on 1 Cor. 5. Sect 3, the authority of Excommunication (he saith) pertaineth to the whole Church, although the judgement and execution thereof is to be referred to the Governours of the Church, which exercise that authority, as in the name of Christ, so in the name of the whole Church, whereof they are appointed Governours, to avoid confu­sion: which is no other then Paereus, Musculus, Zanchy, and Calvin, have spoken in their writings, with many others, as can easily be produced.

11. Doctor Whittaker hath much to this purpose in his lear­ned workes, as de concil. quest. 5. p. 178, 179.Whitak. de concil. q. 5. p. 178, 179. where he shewes that Ecclesiasticall power and authority belongs princ [...]p [...]lly, pri­marily, and essentially to the whole Church, to each Bishop, or Minister only accidentally, & secondarily, his words are these; Haec quidem authoritas ecclesiastica singulis episcopis convenit sed acciden­taliter, et secundariè, et minus principaliter, ecclesiae autem primariò principaliter et essentialiter competit: And he illustrates this from a rule in Phylosophy, Cum virtus aliqua duobus inest, uni necessariò et essentialiter alteri contingentur, et accidentaliter; principalius inest ei cui necessario & essentialiter inest, quam ei [Page 44] cui contingentur tantum et accidentaliter convenit, ut calor magis principaliter igni, quam aquae inest, quia inest aquae, gratia ignis. So de Pontif. Rom. 9. q. 1. c. 1. Sect. 1. his words translated are these: We say plainly, that the Churches in the primitive times were so governed of their own Pastors, that they were not subject to o­thers, either Bishops or Churches without them, the Church of Co­losse was not subject to the Church of Ephesus, nor the Church of Philippi, to the Church of Thess. nor these to the Church of Rome, nor the Church of Rome to any of them, Sed pares omnes inter se ju­ris e [...]lent, i. e. They were all of equall power among themselves.

12. To these we might adde Doctor Reinolds, in his confe­rence with Hart: Doctor Willet in his Synops. Papis. Doctor Tai­lor, in his Commentary on Tit. But I shall produce only oneSee Doctor Sibbs. more, that was famous for his Gospell-anointings, and litle thought by the most men to have been of this judgement: And yet you shall find, in a litle Treatise of his (printed before these troubles brake forth in England) called A breathing after God, that he speaks fully to this purpose, h [...]s subj [...]ct leading him to discover himselfe herein, being (as I suppose) a little before his death; his words are these, p. 91. speaking of Gods house, House (saith he) wee take for the persons that are in it, and persons that are ordered, or else it is a confusion, and not a house; it is a company of those that are voluntary, they come not by chance into our house, that are members of our socie­ty; but there is an order, there is a Governour in a house, and some that are under gov [...]rnment: and there is a voluntary conjunction, and combination: so the Church is a voluntary company of People, that is orderly: some to teach, and some to be instructed, and thereupon it is called a house. And a litle after, p. 94. speaking of the Taberna­cle in Davids time, before the Temple was built, he saith, If we ap­ply it to our times, that that answers the Tabernacle now, is particu­lar visible Churches, under particular Pastors, where the meanes of salvation are set up: Particular visible Churches now, are Gods Ta­bernacle: The Church of the Iewes was a Nationall Church, there was but one Church, but one Place, and one Tabernacle, but now God hath erected particular Tabernacles, every particular Church and Congregation, under one Pastor, their meeting is the Church of God, a several Church,Vid. the note before in the margent, at the testimony of M. Baynes. INDEPENDANT. And as for the Church of England, he saith, it is called a particular Church from other na­tions, [Page 45] because it is under a government civill, which is not dependant on any other forraine Prince.

Now what can be spoken more fully for the Congregationall way, then this famous Minister hath in these words? So then put all these together, (besides multitudes of other choice servants of Christ, that are yet living in this Kingdome, and forraine parts, who are many of them in the practise of this truth, with abundance of the rich blessings of Christ on them) and then see whether it be­comes men to say, that none but a company of injudicious, weak, simple, idle, and giddy-headed men, are of this opinion, that the power of Church government, is entirely within a particular Church.

But that we may leave men for ever without excuse, let us before we leave this particular, see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin. Regim. Eccles. they set forth with all their strength; wherein when I read, me thinks that Scripture of the Apostle is verifyed, 1. Cor. 3.19. For the wisdome of the world is foolishnes with God, for it is written, he taketh the wise in their own craftines: And my reason is, b [...]cause whe e they should speake most, there they say least, and where they should be strongest, there they are weakest: For where­as the whole Volumne consists of neare about 32. sheets of Paper, there is not much above 6. sheets that speakes to the point of their Presbytery, and not above a sheet and halfe to the principall part of the controversie, p. 231. in laying down of which also they have not dealt fairely and candidly, by expressing themselves in ful, plain, and ample termes, but equivocally and ambiguously,And in la [...] down the d [...] rences bet [...] the Presb. Independ. their Prefa [...] they speak untruth in very first [...] ticular; for the Independants have left it upon Record, that a particular Church is a sin part of the Catholique, their own expression. Ames. medulla Theolog. c. 32. De ecclesi [...] stituta, p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant: So M. Wil. Sedgwick in his Sermon befor [...] verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill, hath the s [...] p. 4. And yet these men in the place before quoted say to the contrary. reser­ving more to themselves in their practise, then what is expressed in their Proposition; as I doubt not but will ere long be made out: Now these Ge [...]tlemen in the last chapter of their Booke, before they come to lay down their own Assertion (which is the thing I produce to the confirmation of the former truth) grant six things to the Independents.

[Page 46]1. That particular Churches have within themselves, power of Discipline entirely, so farre forth as any cause in debate, particular­ly and peculiarly concerneth themselves, and not others.

2. That where there is no consotiation, or neighbourhood of a single C [...]urches, whereby they may mutually aid one another, there a single Congregation must not be denyed entirenes of ju [...]isdiction.

3. That every single Congregation hath equall power, one as much as another, and that there is no subordination of one to ano­another, according to that trite and known Axiom, Par in pa­rem non habet imperium: i. e. An equall hath no rule or power over an equall: Subordination Prelaticall, which is of one or more Par­rishes, to the Prelate and his Cathedrall is denyed, all particular Churches being collaterall, and of the same authority.

4. That Classicall or Synodall authority cannot be by Scrip­ture introduced over a particular Church in a privative or destru­ctive way to the power which God hath bestowed upon it.

5. That the highest ecclesiasticall Assembly in the world, can­not require from the lowest a subordination absolute, and Pro Ar­bitrio, i. e. at their own meer will and pleasure, but only in some respect; subordination-absolute, being only to the law of God laid down in Scripture.

6. They grant Charitative, consultative, Fraternall christian ad­vice or direction, either to be desired or bestowed, by neighbour­ing Churches, either apart, or in their Synodall meetings, for the mutuall benefit of one another, by reason of that holy profession in which they are all conjoyned and knit together: Now what can be more fully to our purpose, then what these men themselves say?

Obj. You will say, though they say all this, yet tis not all they say, for they say the Presbyteri [...]ns have a further power, that particular Congregtions have not; which is the power of greater Assemblies, in a Classis or Synod, over a particular Church, to deliver it to Sathan, in case of obstinacy.

Ans. But first, where do these men read in all the New Testa­ment, of these greater Assemblies, and lesser Assemblies, that have this authoritative power over one another, to excommunicate and deliver over to Sathan? Let them produce but one plaine Scripture for it, by way of precept for it, or practise of it, and we will say [Page 47] something to it; let them not thinke to put off the matter so easily, as if 3. or 4.Recocta cr [...] be fastidiu [...] parit et n [...] seam. old Arguments that have been at least ten times an­swered, will serve the turne: Gods people have learnt to be more wise now then formerly.

2. Do not these men know, that its a great question amongst themselves, or their friends in the Assembly, whether Traditio Sa­tanae, i. e. The power of delivering over to Sathan, were not Apo­stolicall? that is, peculiar to the power of Apostles, so as ordinary Elders had it not: and then the utmost power of all those great classicall Presbyteriall Assemblies, over the lesser, as they call them in way of censuring, will be at last the same with the Inde­pendants non-communion, which the Independants acknow­ledge (upon good grounds) to be the last meanes Christ hath ap­pointed in his Church to worke upon the heart, and therefore as forcible and effectuall, as that formall and juridicall delivering o­ver of a particular Church to Sathan, which the Presbyterians so stifly, though ungroundedly plead for.

3. Let the Assembly of Presbyters be never so great, yet I hope there is none of them that will affirm, that such an Assembly can proceed (by all their authority they claime) to the delivering over a particular Church to Sathan, Clave non errante, they are not freed from error, no more then a lesser Assembly: and commonly the truth of Christ is with the fewer, not the greater number: one poore despised Saint, may understand more of Gods mind, and see further into some one particular truth, then a whole Synod: And we have examples of it. Indeed if they could, or would claime to themselves an unerring Spirit, as the Pope doth, it were some­thing: Or if they had such a presence of the holy Ghost with them, that they might say as the Apostles did, It seemed good to the holy Ghost, and to us: then it were to the purpose: but before this be done, they do but Oleum et operam perdere, and Jesus Christ will give them but little thanks in the end; and if that those that are champions for these higher Assemblies, as they call them, whereby they would rule the churches of Christ, would but read Doctor Whitaker De concil. from p. 248. ad finem, with­out prejudice, and an evill eye, I am confident they would be more humble in their own eyes, and moderate and gentle towards their bretheren they so much scorne. If any desire further satisfaction [Page 48] in this very particular, let him read M. Burroughs his Heart Di­visions, p. 43, 44, 45, 46, 47.

4. Lastly, if the divine right be in the Congregationall Presby­tery, as they aknowledge at large, p. 182. 138. of their Jus divinum: How comes it to passe that they claim such power in higher Assem­blies, as the Classicall, Provincial, and National Presbyteries? how can these things stand together? are there two divine rights, espe­cially, when the Classicall divine right, (as they call it) over the Congregationall, is merely humane?

1. In that the preaching Elders of greater Presbytery, were ordained to their office by a questionable power (by the Bishops) which they have not to this day renounced. 2. In that the ruling Elders are made by a power as questionable, (though not so Anti­christia [...]) to wit, an Ordinance of Parl. as M. Saltmarsh hath lately observed, in his Reasons discussing the divine right of Presbytery, p. 3, 4. And so much for the testimony of the learned.

3. In the last place, we come to those reasons and Arguments the learned do usually give, for the confirming the former truth, and confuting the contrary, I shall name only the heads of some of them.

[...]od omnes at­ [...]git, ab omni­ [...] approbari [...]et. Whit. de [...]e. p. 44.1. That which concernes all the Church, reason requires should be done by all the Church; but to choose this or that Officer, to ex­communicate this or that member, concernes all the Church, ergo.

2. No adjunct in order of Nature, is before the Subject, nor is it capable of receiving any thing, but as it adheres to, and so from the subject; but administration of Ordinances is the adjunct of the Church, and the Church the subject, ergo.

3. The Church is the body of Christ, but the Presbytery is not so, but a part of the body, ergo, the power is in the Church prima­rily, and not in Presbytery.

4. If the Church hath power to refuse a man, and to cast him out, then she hath power to choose, and put him in: but the first is true, because otherwise she doth not sinne in suffering false Teach­ers, nor can she decline a vitious Elder, Invito vel non curante Presbyterio, ergo.

5. There is no power that any can have from heaven ordinarily, but by some transaction between God and them; but there is no [Page 49] such transaction between God, and the Presbytery primarily; the Covenant and Promise was not made with them, but with the Church, ergo.

6. If the Church only, and not the Presbyterie, be the Kingly Nation, Royall Priesthood, and Kings and Priests to God, then the power belongs to the Church, and not to the Presbytery: But the Church is the Kingly Nation, and not the Presbytery, ergo. The antecedent is without question, the consequent is evident, because else they should be titular Kings only, without power, and they that are not Kings and Priests, as the Presbytery, Qua tales, they should have Power.

7. If the Text Mat. 18. Go tell the Church, be not meant of the Presbytery only, but of the Church, consisting of Elders and bre­theren together, then the power belongs not to the Presbytery a­lone, but to the whole: But that place, Go tell the Church, is not meant of the Presbyterie only, but of the whole,Vid. Cottons Keyes, p. 40, 41, 42, 43, 44. Jacobs divine beginning and institution of Christs visible Church. Philips answer to Lambe, p. 150. consisting of Elders and bretheren; as those Divines in the margent have fully cleared, answering al the objections that have been brought to the contrary, which would be too large here to set down; only take these few reasons, why this place cannot be meant of the Presbyterie alone.

1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone, but sometimes for the Members alone, without it, or distinct from the Presbytery: as Act. 14.23. and 15.4, 22. 1 Cor. 12. and frequently, for the whole Flock, Elders and Bretheren together. 1 Cor. 1. Phil. 1.2.1. &c.

2. Because the relation of the party offending is to the Church, not to the Presbytery, for the fellowship is with the Church, as Church, the covenant and brotherhood is with them; and there­fore, though the Presbytery orderly exerciseth the power, yet it is In ordine ad ecclesiam, there is no particular relation between the party and Presbyterie, as may advantage the Presbytery to exer­cise such an act of power over him, no more then they may admi­nister the Seales to a private person, but to him as a Church Mem­ber, and with the whole Church.

3. The Presbytery consisting of a few Elders, are offended by a brother, that is bound up in fellowship with a hundred private bre­theren: now the Presbytery dealing with him, can go no further, if they be the Church, then themselves, &c.

[Page 50]4. The Presbytery may be the party offendi [...]g, and then you must tell the Church, that the Church offendeth: that is, go tell themselv [...]s.

O [...]j. I may tell a higher Classis or Assembly.

Ans. But what if they joyn with the offending Presbyters? then I must stay for a generall Councell, which is not free from errour, neither.

5. If by tell the Church be meant the Presbytery only, then there being but two or three of the Presbytery, a brother offended, can­not take one or two of them for witnesses, because then he should tell the Church before the time come, and so could make no further proceeding. But a brother offended may take one or two of the El­ders for witnesses, ergo, Presbyterie cannot be the Church; and if so, then much lesse can it be taken for a Classis, Synod, &c.

8. If the Church be compleat in point of government, without Presbyterian, classicall, and Synodicall Offices, and callings, then the Church hath power in it selfe, without such offices and callings: But a particular Church is compleat in point of Church power, and exercise of government, as we have shewed, and proved abundant­ly before, and they themselves grant ergo.

9. Where the sentence administred by the Church of a particu­lar Congregation, is ratifyed and confirmed in heaven by Christ, there the power must needs be granted to be in the Church: But the sentence administred by the Church of a particular congrega­tion, is ratifyed by Christ in heaven, as Mat. 18.18, 19. ergo.

And thus now by the assistance of Christ, I have gone through all the parts of this second Proposition; whereby the meanest may come to have insight into the reality and excellency of the Congre­gationall way, and be able not only to satisfy themselves about it, but others also, and see sufficient ground to suffer for it, as for a principall p [...]rt of the will and mind of Christ, if ever they should be called unto it.

Now then, this being so, that the Church to which the Officers and administration of the Seales is limited under the New Testa­ment, is an ord [...]nary congregation of Saints, having power of go­vernment within it selfe under Jesus Christ,1. Inference from the for­mer Propositi­on. their head and King, then it will follow,

1. That there is no ground or warrant in Scripture for an uni­versal [Page 51] visible Church, with Officers & government correspondent, a universall visible Church militant on earth, is not denyed, but the question is of a universall, visible, politicall Church, with Officers and Administrations sutable, that is, universall Pastors, universall Elders, universall Deacons, universall Seales and censures, univer­sall Lawes, and rules of Government: for such as the Church is, such must her Officers, O [...]dinances, and Government be: But this we cannot find th [...] Scriptures to hold out in the least to us, but are altogether silent: and little do men know how much they con­tribute towards the keeping of the Pope in his chaire, by pleading so much as they do for such a universall visible Church, subject to government: for if there be such a Church, of divine institution, then it will necessarily follow, that there must be a universall ordi­nary Pastor of that Church, and then the Papists will thanke them. And to speake truly, let us but once grant that particular Churches are not entire in themselves, nor endowed with the power of go­vernment, immediatly from Christ, but are parts and dependants of one whole universall Church visible, ministeriall, or politicall; then it will follow, that we must referre our selves in matters of Religion and Government, to that one body visible, whereon we professe our selves to depend: and what this leads to, those that have but halfe an eye may discerne. The just extent therefore (without doubt) of a true visible Church under the Gospell, is no other then what we have before shewed: to wit, one ordinary Congregation or society of Saints, that can meet together in one place to worship God.

2. Then it will follow also, that there is as little ground for a Nationall, Diocesan, and Provinciall Church: And to speak tru­ly, there is lesser shew and ground for these in the Scripture, then for the other we spake to before: and are therefore justly condem­ned by diverse jud [...]cious and learned men in their writings: vide Jacob. Reas. for Reformation, p. 5, 6, 7, 8. &c. Burrough. Vindi­cation against Edwards, p. 23. his words are these.

‘I said that we are freed from the Pedagogie of the Jewes, and now there were no Nationall Churches by institution, as the Jews were, mentioning three things.’

"1. There are no Nationall Officers, as they had.

"2. No Nationall worship as they had.

[Page 52]3. ‘It was not sufficient now to make a member of the Church, because one is by birth of this or any other Nation, as then it was, because one was born of the Nation of the Jewes; and is this (saith he) a doctrine that will not go down with a Presbyterian? Surely it must be a Prelatical Presbyterian who cannot digest this: I am confident all the Presbyterian Churches in the world, will acknowledge what I said here to be true: That wee may call the Church in England a Nationall Church, because of the many Saints in it, who are the body of Christ, I deny not, nor ever did, (neither do I know any of his judgement or practise that do;) but that it is by the institution of Christ formed into one politicall Church, as the Nation of the Jewes was, this is no Independency to deny. Where are any particular men standing Church Officers to the whole Nation by divine institution? What Nationall Worship hath Christ instituted? Doth our birth in the Nation make us members of the Church? These things are so palpably plaine to any that will understand, that tis tedious to spend time about them; so also Cottons Keyes, p. 31, 32.’

3. It will follow also that the ruling power of Synods and Classes over the particular Churches, which is now so much plea­ded for, (not the counselling power, for that is granted by us) is not Jure divino, but a meer usurpation, and such a way and practise as Christ will never own, nor prosper: For what he hath said Mat. 15.13. shall certainly come to passe; which is, That every plant, which is not of his Fathers planting, shall be rooted up; such a government possibly may stand for a time, as the Prelaticall did, having the power of the Prince to support it; but doubtlesse it will (being so neare of kinne to it) share in the like destiny: And that which moves me to believe and expect it, is not only the non-Scripturalnes of this high Classicall way of Government, but the unreasonablenes, and sinfullnes of it; which will easily appeare from these ensuing particulars, which are the naturall issues of this go­vernment; and by which you may understand from whence it takes its originall,Severall sorts fruts, that [...]owes upon [...]e lofty Tree high Pres­ [...]terie. and derives its pedigree.

1. This high Classical government makes one ordinary Pastor, or Elder, to undertake the rule of more Churches and Flocks then his owne; perhaps twenty or forty, if not more; and so brings in a bur­then too heavy for the ablest Minister to go under: for if one Flocke [Page 53] be worke enough for one Shepheard to watch over, he hath little reason to take the care of twenty on him: wise men judge it the safest course to meddle with no more worke then they can com­fortably go through, especially such worke as the care of soules, which is of greatest and highest concernment: and the rather con­sidering that of the Apostle 2 Cor. 2.16. [...], who is sufficient for these things?

2. It makes the church (which is the body of Christ, and hath all parts and members suted to her condition) to be lame and defe­ctive, having no power of discharging her own offices; viz. of re­ceiving in, and casting out members, but by anothers leave, that is inferiour to her.

3. It refuseth to have matters heard and determined in that place where they are done and acted; then which, what more un­reasonable? it was condemned in Cyprians dayes, as Doctor Reinolds proves against Hart in his conference with him, p. 570. and Cyprian himselfe saith, lib. 1. epist. 8. That it is not fit that those over whom the holy Ghost had made them overseers, should go to and fro, speaking of matters that were carried from their own church to others.

4. It occasions tyrannie and oppression, to the free born Sub­jects of Christs Kingdome; domineering over their consciences, not suffering them to enjoy their liberty in Church or State, unlesse they will subscribe to their dictates, and be of their judgement, as he that runnes may read, in their late published and printed Peti­tions, &c. The right garbe and straine of Antichrist, that man of sinne, that [...] & [...], mentioned in Rev. 13.17. that will not suffer any man to buy or sell, unlesse he have the marke, or the name of the Beast, or the number of his name: and of that Gyant M. Burroughs speaks of, in his Heart divisions, p. 55. who laid upon a Bed, all he tooke, and those who were too long, he cut them even with his Bed, and such as were too short, he stretched them out to the length of it: and this verrily (saith he) is cruelty.

5. It puts men upon inevitable temptations of wresting the Scriptures, and applying them to another, and cleane contrary sence then God appointed them for: e. g. to make them speake out, that there is a patterne of diverse single Congregations in one church, and of a Presbyteriall government in common over these single [Page 54] Congregations: That differences in matters of opinion are not to be suffered, though in things not destructive to Church or State: that men are to be driven from their errors, Cogendo, non persuaden­do, by compulsion, &c. when the Scriptures are directly against these things.

6. It puts a stop in the way of knowledge, stinting and strait­ning, if not stifling mens gifts and abilities in searching out divine truths, and the great mysterie, which that Apostle cals [...], [...]phes. 3.10. that manifold wisdome of God, having such variety in it, as is able to exercise the strongest abilities, even of Angels them­selves, to search into, and make discoveries of. Now saith this Classicall Government, Thus far you must goe and no farther. This is the judgement of the Church of England, and the Assembly and Presbyterie in their severall Classes have subscribed to it, touch­ing the knowledge of God, and the way of his Worship, and Go­vernment in the Church; and no man is to vary or differ from it, nor call it into question, without running the hazard of his preci­ous liberty, &c.

7. It makes men to build their observation of, and practicing obedience to the Divine Lawes, Institutions and Ordinances of Christ, upon the principles of humane wisdome and policie, yea the meere wills and commandements of men. For Ministers must not preach, nor administer in the holy things of God to their peo­ple, neither must the Saints beleeve or practice, further then shall the Classis shall judge to be sound and orthodox, and give their con­sent to, and approbation of: and are these things of God?

8. Lastly, it so genders to bondage, and begets in the best men such a Diatrophes-like spirit, [...] Epist. of [...]oh. 9, 10. a spirit of pride and bitternesse against the Brethren, (like the Prelates chaire, that infected the most pious soules, and ablest Preachers that sate downe in it, as we could in­stance in many.) Yea it so mingles with the world, and introdu­ceth such formality (if not worse) in the worship and service of God, that I cannot but belevee and expect the Lord Jesus root it up, as he did the Prelacy, the difference between them being more in name then nature, shew then substance.

[...]he 4. Infe­ [...]nce from the [...]oposition.4. From what hath formerly been said touching the nature and priviledge of a particular society of Saints united together as the true and proper visible Church of Christ, now under the Gospel. [Page 55] The constitution of the Parish Churches in England, must of ne­cessity be found faulty, and their originall to be from beneath, and not from above; from men, and not from God: and therefore not so much to be pleaded for and defended, as true visible Churches of Christ, as they are by the Presbyters in the Preface of their Jus Divinum. Reg. eccles.

1. For first of all, how doe they answer to this Church we have spoken of in this chapter, in respect of the efficient cause and insti­tut [...]r of it, scil. Jesus Christ, when their originall is from men? Now that this is a truth, is evident from the first founding of them, which appeares to be from Dyonisius Bishop of Rome, which first ordained Diocesan Churches, as Platina observeth of him, and in England, by one Honorius Bishop of Cant. as Master Saltmarsh hath lately observed out of Master Selden, De decimis. So Polydor Virgil, De invent. rerum, li. 4. c. 9. And tis no other then what M.Reas. for R [...] formation, p▪ 28, 29. Jacob hath long since noted from M. Hooker in his Ecclesiasticall Politie, and Doctor Tooker, both Prelaticall men, who affirme the distinction of parishes to be a meere positive law, and not jure divino, i. e. by Divine right. And I find the like in that famous lear­ned man Master Paul Baynes his Dioc. Tryall, p. 12. whose words are these: A Parishionall Church may be considered, 1. Materi­ally, and 2. Formally. 1. Materially, as it is a Church within such locall bounds, the members of which dwell contiguously, one bord [...]ring upon the other. Now (saith he) this God instituted not, for it is accidentall to the Church. If a parishionall Church in Lon­don should dwell as the Dutch doe, one far enough from the other, while the same Beleevers were united with the same Governours, the Church were not changed, though the place were altered, (which is worth observation against such as cry out against the Independent Churches, because the members of them dwell not contiguously one bordering upon the other, (though in point of convenience (not of absoulte necessity) we judge it fit that Members of Churches should dwell as neere together as their occasions and callings will give leave.) 2. Formally, for a multitude which do in manner of a parish ordinarily congregate, Now (saith he) such Churches and such onely, we say God erected.

To this purpose M. Owen also in his Country Essay for Church-government, answering this Objection, By this means, parishes will be unchurched, saith,

[Page 65]1. If by Churches you understand such entire societies of Christians, as have all Church power both according to right and exercise in and among themselves, as Independents speak of Con­gregations, then they were never churched by any.

2. If onely civill divisions of men, that may conveniently be taught by one Pastor, and ruled by Elders, whereof some may be fit to partake of the Ordinances, some not, as the Presbyterians esteeme them, then, &c. So that here is no other then an humane constitution▪ allowed of to the parish Churches in England.

2. How doe these Parish Churches in England, answer to the former true visible Church of Christ under the Gospell in respect of the right matter of it, which we have shewed to be Saints? Now in this they come as short as in the other, for experience tels us, that Parish Churches for the generall consist of loose, profane, scanda­lous livers, such as the Apostle saith are without God, and without Christ, and without hope, Ephes. 2.12. that are strangers to the com­mon-wealth of Israel, and covenant of Promise. Now we may safely argue from that Scripture, that such as are without God, and without Christ, cannot make a Church of Christ. Besides, the Kingdome of Christ, which is his Church, is spirituall, and not of this world, as he himselfe saith, John 18.36. Now these parishes for the generality of their matter, are of this world, carnall and earthly, and therefore cannot be the Kingdome of Christ. Jesus Christ cannot be the Head of such a Body, nor King of such a Kingdome. Moreover, that cannot be the matter of Christs Church, which he hath commanded to be cast out of his Church, as wee have shewed before. But the subject matter of the Parish Churches are such, as ought to be cast out from the Church of Christ. And therefore some of our more godly Brethren of the Presbyterian way, dare not admit of them to Church priviledges with the god­ly, but separate the godly from them, where they have a compe­tent number by themselves to administer the seales to, as we could give instances, if need were. Neither will it be sufficient in this case, to say as many doe, that the denomination is from the better part; because we never find in the Scriptures, that holinesse is ascribed to a multitude for the sake of a few, if the rest be unholy, loose and profane: As we doe not say, that because such a meeting hath three or foure Gentlemen or Nobles in it, that the whole [Page 57] company are Gentlemen and Noblemen. We reade that uncleane persons and things doe pollute and unhallow cleane persons, as Levit. 14.46, 47. & 15.4, 11, 12. Hag. 2.12, 13, 14. and that a little leaven sowres the whole lump, 1 Cor. 1.6, 7. and that by the springing up of one root of bitternesse, many are defiled; and that by one dead flye, the whole box of ointment is spoiled; but that cleane persons should hallow and sanctifie persons that are unholy, or that a little sweet meale should make sweet a sowre lump, this we read not of.

Besides, can it be made out by any man, that the matter of those Parish Churches, for the most part, can answer the ends for which a Church is instituted by Christ, as we have noted before? can a company of dissolute livers, worship God and Jesus Christ spiri­tually? can there be ab [...]lity for spirituall and holy services, where the Spirit is not yet given? can there be communion between light and darknesse, between Christ and Belial? as 2 Cor. 6.16. can they edifie one another in the most holy faith, that have not the work of faith yet wrought and begun in them? I desire to know of any sober-minded and religious-hearted man, whether a company of vile, profane drunkards, swearers, scoffers at goodnesse, enemies to the power of godlinesse, ignorant poore soules, that know no more of God and Christ, (I had almost said then the seats they sit on) can doe any thing in a Church society, that tends to the honour of God, and edification of the body of Christ.

1. If you say they are hearers of the Word, that is not sufficient, for Heathens may doe that, and yet not be Church members, as 1 Cor. 14.23, 24. The Scribes, and Pharisees, and other wicked Jewes, came often to heare Christ himself preach with his Disci­ples, and yet they were not his Disciples, but enemies, and oppo­sers, seeking to kill him. Tis not bare hearing the Word, that makes a person a member of Christ and his Church, but his willing and professed subjection to Christ and the Gospel to be ruled and orde­red by it, as 2 Cor. 9.13.

2. If you say, they are Professors of Christ, yet that also, if con­tradicted in the life, is not sufficient to make a member of Christ & his Church, for 2 Tim. 3.5. we are bid to turne from such.

3. If you say, they are baptized. I answer, that is not sufficient to make them members of this Church of Christ, because the [Page 58] Church of Rome hath Baptisme in it, and yet no true Church, as Master Perkins hath well observed in his Exposition on the Creed. A false Church may usurpe Ordinances that hath no right to them, as well as a true church be for a time without them, that hath right to them. Neither is Baptisme the forme of a church, or the way and meanes now left to bring men into the church, but a seale of Confirmation rather to those that are already joyned to some particular visible Church of Christ. And to adde no more, Baptisme in it selfe is so far from making any man a church-mem­ber, as that church-membership may be dissolved, though Bap­tisme remaine, as in case of Excommunication.

4. If you adde farther, and say, that the primitive visible Chur­ches, as Corinth, Ephesus, &c. had profane wicked men in them: This neither will be to any purpose; for the question is not, whe­ther a true visible Church of Christ may have wicked persons in it? for that is not denyed: but whether it is to be constituted & made up of such persons. Tis one thing what these Primitive Churches may be through degeneration, another thing what they were in their first constitution. And therefore I suppose we are not to pro­duce those Churches for examples as they were in their degenerate estate, but as they were in their first planting, otherwise we do but delude the simple. Indeed if those that plead so hotly for the Parish Churches could make it out, that in the beginning they had a pure constitution, and their first planting was juxta Evangelium Christi, it were something, and their degenerating only from the right, should not hinder us from the upholding of them. But till that be done, they must beare with us, if we labour the bringing of them to the Primitive rule and order of the Gospel, which how it may be effected, I shall endeavour to hold forth in its proper place.

5. If you adde farther, that the Parables of the draw-net, and the tares and wheat together, seeme to hold out, that the visible Church of Christ consists of good and bad together. I answer in a word, if by the field it be granted is meant the visible state of the Church, though Christ himselfe saith, by field is meant the world, which is never called the Church, Mat. 13.38, 39. but suppose it be taken for the visible church of Christ, yet it cannot be understood of the essence and constitution of the church, which here we are disputing of, and what ought to be the matter of such a church, de jure, 1. be­cause [Page 59] Christ saith that those Tares were sowed in the field by the envious man, the Devill, through the carelessnes of those that were set over the Field to keepe it, Mat. 13.39. So that if they be in the church, he hath no hand in it, tis not by his allowance, & much lesse his appointment and ordination, and therefore to make this more cleare, I adde this 2. reason, that if Jesus Christ never ordained that wicked men should be matter of his house, stones in his building, because if this should be true, then all those commands of Christ for casting them out of his church, when they are discovered to be in, should be void, & to no purpose: for if that wicked men which are the Tares, be the true matter of a church, & of the true constitution of a visible Church, then they are to be let alone & not cast out; lest in so doing we destroy the church, sin against the commandement of Christ. So that notwithstanding what is said for the matter of the parish churches, we see they cannot be found to be according to the first constitution of the Gospell, and I feare those that go about to set up a new building of Reformation, upon this rotten foundation will find in a short time, that all they do will fall about their own eares.

3. Again, it may be further demanded, how these parish-chur­ches do answer to the church we have formerly spoken of, in re­spect of their union and knitting together, by a free and voluntary consent, which is the forme of a true visible church of Christ: hath there ever been such a knitting and combination of the Officers and Members, in an holy and unanimous consent and agreement to walke together (as we have formerly shewed) according to the rule of Christ in the Gospell? &c. Is not the contrary evident? For

1. Have not those parishes been time out of mind under one vi­sible Antichristian church-government, and rule, for the outward worship of God, and dispensation of Ordinances?

2. Have not Prelates and Patrons imposed preachers over those parishes, without, yea, many times against the approbation and consent of the People?

3. Have not the godly with the wicked in those parishes, been alwayes mixed together in the ordinances and worship of God, making up one church frame and constitution, without any sepa­ration?

4. Hath not co-habitation, and comming within the bounds [Page 60] and precincts of a parish, been sufficient to make a person a mem­ber of the Church in their sence, though never so notorious a liver, so he be not poor, and (through his charge of children) burthen­some to the parish, never enquiring whether he be capable of com­munion with Christ, and his Saints in the enjoyment of the Ordi­nances?

5. Wherefore else is it, that now in these times of greater light and liberty, that many of our Presbyterian bretheren do beginne to gather the godly in their parishes into a body of themselves, separating the precious from the vile, in a way of acknowledging what worke of grace the Lord hath wrought in them, of which there would (I conceive) be no need, if they were already united and embodyed together?

4. Lastly, to speake nothing of the rule by which they walke in the worship of God, it may be demanded, how these parish Churches, do answer to the pattern before set down, according to the Gospell, in point of Discipline and government? do they en­joy the priviledges of church power within themselves, without subordination to others? Have they not generally to this day been without it, standing formerly under the authority of the Lord Bi­shops, and their Courts, that used them at their pleasure, and led them captive to their wills? Did not both Priest and people dance after their pipe? And if the classicall government do now take place, is it not to be feared, that they will be (poore soules) In sta­tu quo priùs, under as great bondage, if not greater then before? But for that, we leave it, till time (the discoverer of all things) make the truth known in this particular.

5. Another inference from the former position, is this, to shew how great the sinne is of those that are called Seekers, that have been professed members of such a particular church of Saints rightly constituted according to the order of the Gospell, but now have left it, denying any such church, or churches, and Ministery to be, and so have left all communion with Christ and his Saints, in the ordinances of his worship, expecting a Ministery accompanied with the gifts of Miracles, as in the Apostles dayes: But such men do not see how much Sathan hath blinded their eyes. I shall speake more largely and directly to them in the fourth chapter of this Treatise.

[Page 61]6. Then it will follow in the last place, that the bretheren of the congregational way are not guilty of all those foule crimes of er­rour, heresie, blasphemyes, and of making schismes and rents in the church of Christ, as they are accused by the tongues and pennes both of Preachers and professors in the Presbyterian way: for the judicious Reader may see by what hath been already, and is yet fur­ther to be laid downe, that those that walke in this Separated Church-state from the world, do not swerve from the way of the Lord, which he himselfe hath instituted and commanded: nor from the judgement and practise of those that have been some of the famous lights that have shined in this Kingdome, and there­fore after all those former aspersions have been laid, and cast upon them, they will be found in the truth, and God will make their enemies ashamed, that ever they should write such volumnes, and waste so many precious houres, to oppose and vex their righteous soules, for Magna est veritas, et praevalebit.

CHAP. III. That the severall administrations of this Church-state, especially for Seales and Censures, are now in these dayes (since the death of the Apostles, and extraordinary Church-officers and governours) li­mited to, and bounded within every particular Church: the Offi­cers of one Congregation, may not ordinarily & in common, (as the Apostles did) administer the Seales and Censures, that belongs to another Congregation.

Now the truth of this I shall endeavour to make out, in these ten following Conclusions:

1. THat all Ministeriall power for administration of Seales, and execution of Church censures, was first given in commissi­on to the Apostles only; as these Scriptures hold forth, Mat. 20.19. Joh. 20.21, 22, 23. 1 Cor. 11.23. And therefore we read oftentimes of Peters baptising Cornelius and others, Acts 10. and Pauls excommunicating of Alexander, 1 Tim. 1.20. and such like acts of theirs, which they did by themselves alone, as the first Subjects of this executive Church-power.

2. That these Apostles were immediately called, and extra­ordinarily gifted by Christ for this worke and employment of their Ministery, Joh. 20.21, 22. Gal. 1.1. Act. 2.4. 1 Cor. 12.

3. That these extraordinary officers were only Protempore, and so were the last, as well as the first subject of this power and autho­rity; so that when they dyed, their extraordinary call and commis­sion, together with their extraordinary gifts for the discharge of it, dyed with them, as may be gathered from Asts 20.29. and ex­perience hath manifested soon after their decease.

4. That Jesus Christ the Head and King of his Church, in admi­rable wisdome, ordained such to succeed them, which should (though they were not so extraordinarily called and qualifyed) ac­complish and effect that great worke of gathering and perfecting the Saints, which are his body the Church, as is evident from Eph. 4.11, 12. 1 Cor. 12.28. Rom. 12.7, 8.

5. That these kind of ordinary officers, as Pastors and Teachers, were (in the very times of the Apostles, and by the Apostles them­selves, [Page 63] with the consent of the people) begunne to be chosen and setled in particular Churches and Congregations, as appeares from Act. 14.23. and 20.28. and appointed to be perpetuall, and con­tinue in the Churches of Christ to his comming again, Ephes. 4.13.

6. That these ordinary officers were charged by the Apostles to looke to their owne flocks, over which the holy Ghost had made them overseers, as Act. 20.28. and 1 Pet. 5.2. and the People al­so to obey them, and submit themselves to them, as Heb 13.17. & that notable place, of 1 Thes. 5.12. where he shewes how that Church should know them that were over them in the Lord, and did labour amongst them, and admonish them, and how highly they should account of them for their workes sake, ver. 13. In which Scripture he excellently and clearely holds forth the truth of the Proposition in hand, by discovering that speciall relation was be­tween those officers and the members of that Church, three times in one verse, which labour [...], amongst you, [...], are over you; and then againe, [...], and admonish you: where we see the Apostle still keepes himselfe to the Pronoune Ro­lative, Vos, vos, you, you, not others, so much as you (viz.) mem­bers of that particular Church, to whom these Pastors and Teach­ers were related.

7. That these Pastors and Teachers, did obey for the most part this charge and command of the Apostles, as we see in the former instance; neither can we read that the officers of one particular Church did [...], that is, play the Bishops in other mens Diocesses: they did not administer the Seales and censures out of their own Churches: they might preach and pray in other Churches beside their own, but not administer Seales and censures; the reason is, because there is a greater liberty allowed by Christ in the one, then in the other.

8. That the office of a Pastor and Teacher, is founded in the re­lation that is between the Church and the officer, or officers there­of: now the Church under the Gospell, to which these officers doe belong, is not Universall, and Nationall, or Diocesan (as we in the former Chapter made manifest) but congregationall only, (viz.) such a company of believers as can meet together to worship God in one place: and therefore the execution of their office, cannot be uni­versall, but limited to the congregation to which they belong, [Page 64] especially, in the administration of the Seales and Censures.

9. That no such Officer, as Pastor, &c. can require from any o­ther Church or Congregation besides his own to which he belongs, and over which the holy Ghost hath made him overseer, that re­spect, maintenance, and obedience, which is due from people to officers, as appeares from [...] Heb. 13.17. 1 Thes. 5.12, 13. Nei­ther stand they charged with giving account for the soules of any other, then those are committed to them in that particular Church where they are called; nor can any other then those of their parti­cular Church, challenge from them the watching over their soules, and dispensing to them the Ordinances of Christ: This is cleare and evident in nature, and civill government of States and Fami­lies: one State cannot be charged with the government of ano­ther, nor one master of a Family with the rule of another: but as nature hath ordained one to one, Arist. so Christ hath ordained in his Church, to each congregation their proper Pastors and overseers, and they that know what belongs to the worke, will not com­plain they have not enough to go through, and answer for, as I no­ted before.

10. That no such Pastor and Teacher (lawfully called to a par­ticular Church and charge of soules) may easily translate himselfe from such a Church to another; but attend on that office and worke he is called unto, notwithstanding many hardships he meets with: the reason is, because ev [...]ry man, in every place and calling, is to strive to continue and abide with God in it, and to attend that work God hath called him unto; and not out of covetuousnes or distrust­fullnes (as it is with many) get more worke into their hands, then they can with a good conscience discharge.

And though the testimony of the learned doth not in the least adde any worth or weight to the Scripture, yet because many men think nothing is authenticall, that hath not evidence from learned men, I will adde the judgement of two, among many famous writers, M. Calvin of Geneva, and M. Baines of England.

1. M. Calvin, I shall only quote that in his Institutions lib. 4. cap. 3. sect. 7. The words translated are these; he having spoken of what helps a Minister of one Church may afford to another, by way of councell in any darke and difficult matter; he presently addes, But for as much as for the keeping of the Peace of the Church, [Page 65] this politie is necessary, that there be set forth to every man, what he should doe, lest all be confusedly dis-ordered, runne about without calling, or rashly runne all together into one place; and lest such as are more carefull for their own commodity, then for the edification of the Church, should at their own will leave their churches vacant: this ordering ought commonly to be kept so neer as may be, that every man contented with his own bounds, should not breake into another mans charge: And this is no invention of man, but the ordinance of God himselfe. For we read (saith he) that Paul and Barnabas made Presbyters or Ministers in all the churches of Ly­stra, Iconium, and Antioch, Act. 14.22, 33. and Paul commands Tytus that he ordain Elders in every towne, Tit. 1.5. elsewhere he mentioneth the Bishops which were at Philippi, Phil. 1.1. and Ar­chippus the Bishop of Coloss. Col. 4.17. and there remaineth a fa­mous Sermon of his which he made to the Elders of the Church of E­phesus, Act. 20.28. whosoever therefore shall take upon him (saith he) the government and charge of the Church, let him know that he is bound to this law of Gods calling: And so goes on in his discourse to this purpose.

2. M. Baines in his exposition of the Epistle to the Ephesians, Cap. 3. ver. 2. p. 350, 351, 352. where he is large to this purpose. I shall give you but a taste of what is more fully to be seen in the Booke on this place: His point is this; That as the Lord doth give a calling and grace, so a people towards whom it is especially blessed with Gods calling and grace: there are a people designed, towards whom it is especially blessed: It is true, the Apostle had a more large flock, the care of all Churches was upon him; but wheresoever God giveth a cal­ling, there he giveth a People of whom the Minister may say, toward you Grace is given me of God, Act. 20.28. 1 Pet. 5.2. God hath assigned every ordinary Minister a portion of his people: For this is the difference between extraordinary, as the Apostles, Evangelists, the seventy Disciples, and our ordinary Pastors: The Apostles had an universall Commission, and the Evangelists were Delegates of the Apostles, Durante beneplacito, that is, as long as they pleased: The seventy, if not Evangelists (which some of the Antients incline to) yet they were illimited helpers and fellow-labourers in the worke of the Lord: But ordinary Ministers, the Lord commanded to fasten them to certain places, Tit. 1.5, ordaine Elders, City by City: and [Page 66] in the Councel of Chalcedon, [...], Ne [...]icatur men­ [...]icat in Palae­ [...]tra, infelix Clericus. Grec. Scoliast. the 6. Chap. Let none be ordained at large, lest he prove a wandering Jonathan: Every Minister must be 1. Separated. 2. Authorized. 3. Have allotted to him a certaine por­tion of people, which may be instructed by him, which the Diminutive [...], not [...], may seeme to insinuate: Now as God doth give every Pastor his severall flocke, so he will that we travell in leading of them; we must not [...], be B. B. in other mens Di­oceses, lest God say who required this at your hands? When the Lord lighteth candles, he doth find candlesticks on which to set them; when he giveth a calling, he giveth a people amongst whom this fun­ction should be exercised, in whose consciences he doth give his Mini­sters a speciall report, &c. And thus we see the judgement of both these reverend Divines, full up to the busines in hand: There remaineth only one objection to be answered, and then I shall give in the severall inferences from what hath beene laid downe.

Obj. The objection is this, That from what hath been delivered it will follow, that the word of God should be bound, if every Minister should be tyed within the compasse of his own Congregation.

Sol. I Answer, it doth not follow, my reason is, because as I noted before, there is a greater liberty allowed by Christ in the preach­ing of the Word, then there is in the administration of the Seales and Censures: the one cannot be done, but Virtute officii, the other may be done onlyvid. A little but learned Treatise of late set forth, con­cerning preach­ing by those that are not or­daind minsters. Virtute donorum; one that is not in the number of Wisdomes maidens, by vertue of office, yet may be one of Wis­doms children; whom God may so blesse in the exercise of the gifts and graces of the Spirit, to be an instrument of turning many to righteousnes, Dan. 12.3. As for those that are in office, and called to particular Churches, doubtlesse they are not so tyed to their own Congregations, but that they may preach in other Churches besides their own, as M. Baines hath well observed out of Clemens, lib. 2. constit. cap. 48. and not only in other churches of the same consti­tution, or with their own according to the Gospell, but in such assem­blies and meetings of people, that are not yet converted to the faith of Christ, if they may be permitted and have liberty given them, espe­cially if they be desired and entreated, as we find the servants of Christ have done in former times, as in Act. 14.7. In which Ci­ties of Lyconia, and the inhabitants were for the time Idolaters, as [Page 67] in ver. 11, 12, 13. of that chapter, so Act. 17.22. where we find that Paul in Mars Hill, a place that was consecrated to Ido­latrous worship, takes occasion to preach the Gospell to those hea­thens: and doubtlesse so may the Ministers of Christ, that are in of­fice, if they may have liberty given them, take occ [...]sion to exer­cise their gifts in preaching Jesus Christ to the Congregations of men and women, yet uncalled, and in an Idolatrous, and Anti­christian State.

Indeed those of the rigid Separation do deny the Ministers of those they call Independant Churches, this liberty,A digression touching the ri­gid Separatists, that will not allow any to preach, or hear in the meeting places, com­monly known by the name o [...] Churches, because they wer [...] at first dedicated to Idola­trous & super­stitious uses. saying that Paul was forced to that place of Mars Hill, when he preacht the know­ledge of God in Christ, to the Athenian Idolaters; but I answer, though it should be granted, that by violence he was carried by the Athenians to that Idolatrous place, which the words will not yeeld to them, ver. 19. but suppose it, yet it seemes when he came there, he was not forced to preach, but what he did, he did volun­tarily, ver. 22. as one that had a fit opportunity put into his hands to do good; it seemes that the former words of their taking him, & bringing him to that place, was no other but their bringing him to a place of greater conveniency to deliver and make known the truth, then the market place was. And without question the Apostle knew under the Gospell, all places were alike to hold forth the truths of Christ: none holy, nor uncleane, but one as lawfull to preach Christ in, as another, all things being pure, to those that are pure, Tit. 1.15. and for that place of 1 Cor. 8.10. where the A­postle forbids believers to sit at meate in the Idols Temple, it is manifest that it was in case of scandal & offence to them that were weake, not that the thing was simply in it selfe an evill, as we may see ver 9. and Rom. 14.14.15. now as for those places wherein the mixt multitude do meet here in England ordinarily, commonly called Parish churches, though many of them were dedicated to Saints and superstitious uses by the Papists, and the ignorant peo­ple have formerly put holines in them; yet now these abuses being removed, and ignorant people may be better informed in this point if they please, as is evident by the late Ordinance of the honourable house of Commons, for the removing of all scandalous and offen­sive Pictures, and Monuments of Idolatry, and these places lookt upon as only such, where for more conveniency, the worship of [Page 68] God may be performed. I see no reason why Ministers and other gifted men may not preach, and the Saints comfortably, and with­out sinne, come to heare and enjoy the ordinances of Christ in them, so they be performed according to the order of the Gospell,And this was [...]he judgement [...]f M. Robinson, [...]e his Apolo­ [...]y, p. 49. As for that place of Jeremy, 15.19. where the Lord saith, they should returne to him, but not he to them, doubtlesse the Lord doth not speake it of the Ministry of the word, for that he continued after­wards to those rebellious Jewes; but in respect of more speciall ordinances, wherein the Lord prohibits his Ministers and Saints to have communion with Idolaters: but especially I take it to be un­derstood of the Lords forbidding the Prophet to conforme himself in his life and conversation, to their wicked wayes; but that he should be such an example and pattern of holines and righteous walking before them, that they might the better be convinced of the evill of their wayes, and so returne to the Lord from whom they had departed: not in the least, that he should cease declaring the mind and will of God to them. Now this objection being an­swered, I come to the inferences.

Now the truth of the former Proposition being thus cleared and confirmed, these things will then unavoidably follow.

Inference [...]om the for­ [...]er Propositi­ [...].1. That those particular instances which are produced by di­verse reverend Divines, of the Eunuch, Centurions and Jailors bap­tisme, though not belonging to any particular Church, against what we have laid downe, are of little force and validity, in regard that what was done to those persons, was by the hands of extraordinary officers, that were not tyed to particular Churches, as ordinary Pastors & teachers were then, & still are: & of like insufficiency, is that instance of circumcision which is brought by some (of high accomplishment in learning and pyety) to warrant their practise against what hath been delivered, for it is well known that to the administration of circumcision, there was not required a Church-Officer: but God left it undetermined, and as a thing indifferent in respect of the administrator, whether the Priest, or the Father, or the Mother, so the thing be done, as we see in Moses child, where­as tis otherwise in the administrations of the Church under the New Testament, as wee have shewed before: and though we can­not read of any baptismall administrations in gathered Churches, in the dayes of the Apostles, yet I suppose we are not to deny it, [Page 69] unlesse we will deny that children which were members of Chur­ches, (as appears, Eph. 6.1, 2, 3. Col. 3.20.) were not baptized at all, either they must be baptized before the Churches were ga­thered, or after, not before, for doubtlesse many of those children were not then born, therefore after, and then without all contro­versie there must of necessity be baptismall administrations, when and where the Churches did meet; though the holy Ghost (for rea­sons best known to himselfe) is pleased to conceale them.

2. That those are justly blame worthy, that very frequently and ordinarily in these dayes of the Gospell in which we live, goe from place to place to baptize such as are not of their own, nor scarce of any other particular Church of Christ: I shall crave leave to pro­pose these few things to them.

1. Whether they do not hereby introduce an universall or Natio­nall church visible, with officers, and ordinances sutable thereunto, taking for granted, [...]hat their Parish member-ship being a branch of the other, is sufficient to instate them in church priviledges? the insufficiency of which, I have already shewed.

2. Whether they do not by this their practise, not only confound those offices which Jesus Christ, the King of his church hath di­stinguished, Ephes. 4.11. but also hereby hold forth to the world, 1. That the extraordinary offices of Apostles and Evangelists are not to this day ceased, whose commission did extend it selfe to all Churches? 2. That they presume to have the same Call, Warrant, and Commission for what they do, which the Apostles had at first from Jesus Christ?

3. Whether they do not take that to them, and upon them, by this their practise, which the Apostles themselves by all their autho­rity, did never give to the officers and Elders of particular churches? for we never read that ever the Apostles did give in command, that the Elders and Ministers of particular churches, should extend the exercise of the office, especially the administration of the Seals and censures (which is the point we speake to) beyond the bounds of their own congregation?

4. Lastly, whether hereby they do not only by this their exam­ple, occasion from and by others, the pollutions & prophanation of the holy things of Gods House, but also lay stumbling blocks in the way of many precious and godly soules, that would come off from [Page 70] their old wayes of confusion, did they not discerne such practises in those that take upon them to be guides and leaders of others: for are we not ordinarily upbraided with these and the like words, Do you not see, how such and such godly men, reverend Ministers, and learned Divines, make no scruple at all of administring the Seales, especially that of Baptisme, to those that are not of their own con­gregation? and thus according to the old saying, Plus prosunt exem­pla, quam praecepta, multitudes are kept from comming to the en­joyment of the pure ordinances of Christ, in the right order of the Gospell.

3. It will follow also from hence unavoidably, that those many Christians (the truth of whose grace and union with the head and foundation we question not) which of late dayes (calling into question the truth and lawfullnes of their first baptisme) have fal­len upon the practise of rebaptizing, and taking up the Ordinance of baptisme, De novo, are utterly void, and altogether to seeke of a true and a just ground from the Scripture for their practise herein, and so this latter baptisme of theirs, will be found as unlawfull up­on the same ground they held their first unlawfull: (because) un­lawfully administred. For if the administration of the Seales be now tyed to ordinary officers, and these to a particular Church, since the Apostles times, that give them their lawfull and right call to administer the ordinances, then it will follow that there is no lawfull baptisme, but by him that is an officer of some particular Church, and he that is an officer of some particular church, must have a lawfull calling from the Church to which he is an officer, for all extraordinary officers that had their call and commission imme­diately from heaven, are ceased: now those which rebaptize, can­not prove the taking up of that ordinance again after this manner, but are enforced to hold, that a Disciple in common, that by the exercise of his gifts, doth convert a sinner from the evill of his wayes, may also baptize him; which if true, then first of all, what need of Christs ordaining officers in a Church for these purposes? Secondly, then why may not a godly woman (by her good exhorta­tions and chaste conversation, converting her husband) baptize him also, which I suppose they are farre from maintaining, and yet it necessarily followes, the ground they build their practise up­on: wherefore three things I shall here propose (in the spirit of [Page 71] love and meeknesse) to be seriously and conscienciously conside­red by them.

1. Whether there be any lawfull baptisme, where the admini­strator hath no lawfull calling thereunto.

2. Whether the lawfull call to the dispensing of that ordinance of baptisme be not now, (in these dayes of the Gospell) from or by that particular Church, and society of Saints, to which that ad­ministrator or officer doth belong.

3. Whether a persons entring on such an action of so high a na­ture, by his own meer private motion, or supposition of an extra­ordinary and immediate call from heaven, wanting the ordinary instituted way of Christ in the Gospell, be not a strong delusion, and an occasion of leading them into dangerous errors, as we find by wofull experience, to wit, universall grace, free-will, denying origi­nall sinne, and the decrees af God to be absolute. And of late there is a small Pamphlet that goes under M: Francis Cornwals name, (a great pleader for rebaptizing, and champion against Paedobaptisme) that hath diverse unsound things in it, deceiving the simple, and a­mong other these two that follow.

The first is, that those that are not able to make out a confession of their beliefe in Jesus the Christ, are therefore not born of God, 1 Joh. 5.1. Then it must follow, that there is no salvation where there is no actuall profession, and confession of faith; Nay, that there is no worke of inherent and habituall sanctification and regeneration, where there is not ability and power to hold it forth, which how false, and against the very letter of the word, those that have but halfe an eye may discerne.

2. That those that refuse and deny to be baptized, (that is, after that manner he there speaks of all along, by making a confession of their faith, and going into the water to be dipt) have no promise to receive the gifts of the Spirit, but rather shall be given up to strong delusions to believe a lye, 2 Thes. 2.11. Now whether this poore man be not given up to strong delusions in writing as he doth in in this manner, let any understanding man judge: for ei­ther he meanes the extraordinary gifts of the Spirit, as the gifts of Miracles, that such as are not so baptized, have no promise to receive; or else he understands the ordinary and usuall sanctifying gifts of the Spirit, that all the elect have in their regeneration, and conver­sion [Page 72] to God: Now let him take either of these, or both, and he shall find how he is deluded: For as for the first sort of gifts, wee have a cleare instance that they were powred out upon Cornelius, and those that heard the word with him, from the mouth of Peter, be­fore ever they were baptized, or came neare the water, or the wa­ter them, as we find Act. 14.44, 45, 46. So that it seems the gifts of the Spirit did precede baptisme, not follow it: And if it should be demanded of him, whether since his rebaptizing, and other of his way, they have received those gifts of speaking tongues, and healing all manner of diseases, and casting out of Devils; I feare they would be to seeke of answering affirmatively: and why then do men speake so confidently of that they have no warrant for, nor experience of? And then for the second sort of gifts, those which are proper only to the Elect, as Faith, Repentance, and the like; its as cleare as the Sunne in the firmament, that they are in the hearts, and put forth many times in the lives of elect persons, before ever they were baptized; as we see in the new converts, and the Eunuch, Jaylor, Paul himselfe, and others: and experience shewes it abun­dantly to this day, in those that were never baptized by way of dip­ping. But to make the vanity of this doctine to appeare fully, is it not evident from Christs own mouth, that the promise of the Spirit is to believing simply without the least mention of baptisme? as in Joh. 7.38, 39. Which they that believe on him should receive, not they that are baptized.

4. It will unavoidably follow from hence, that the power of Ministers in a Classis or Synod, exercising authority and jurisdicti­on in the name of Christ, over more Congregations and Churches then their own to which they belong, is altogether unwarrantable, and not from Scripture: for if the administration of the Seales, and execution of Church censures, that officers are intrusted with, be appropriated to their own Congregations, then it must needs fol­low, when they take upon them the government, ordering and censuring of other Churches, they violate those sacred bonds which Jesus Christ hath tyed them to.

And for this M. Burroughs in his Treatise of Heart Divisions, is very cleare, 6.22. p. 157. where having laid down the chiefe con­troversie now on foot, he gives two considerations to helpe us in our thoughts about it,

[Page 73]1. That the extent of power of jurisdiction, must be by institution, aswell as the power it selfe; all juridicall power whatsoever, either in State or Church, receives limits or extent, from the same authority it first had its rise: this is impossible to be denyed. If a man by a Char­ter be made a Major of a towne, he cannot therefore challenge the po­wer of a Major wheresoever he comes, except the authority that first gave him his power shall also extend it: now the Charter by which a­ny Church officer is invested with power is the word, and therefore we cannot straiten or enlarge the power of a Minister, otherwise then we find it in the word, &c.

2. That a man naturally, is of nothing more impatient, then to have jurisdiction challenged over him, except he sees the claime to be right: & in the point of spirituall jurisdiction, man is the most tender of all, because in that men come in the name of Christ to him, chal­lenging authority to exercise the power of Christ over him, not over the outward man, so much as over his soule, to deliver it up to Sathan; surely there had need be shewn a cleare and full charter, that any men have, that gives them such a power as this, that men in conscience should be bound to submit to.

Obj. You will say, what helpe or remedy can there be, if the of­ficers of a Church, or a whole Church should erre, as its possible?

Ans. See what the same M. Burroughs saith in his answer to M. Edwards, p. 31. where he hath this very question.

The Church (saith he) is a spirituall society, gathered for spiritu­all ends; it hath within it selfe no helpe against spirituall evils, but spi­rituall, and these can only prevaile with men, so farre as they are spi­rituall & consciencious. If the declaring the mind of Christ by other churches, if the protesting against erring Elders or churches, and withdrawing communion from them, will not strike upon conscience, what shall? Can the adding of an act of formall jurisdiction, whose divine institution few see, (and I may adde, which the Presbyterians themselves have no precept from Christ, nor example in all the primitive Churches to shew for) and is doubted of by those, with whom it should prevaile: can that do it? The former meanes will re­medy evils if men be consciencious, the latter will not do it, if men be not consciencious.

Obj. But the Magistrate must come in and helpe.

Ans. Then in Church helpe there is little difference between the [Page 74] Presbyters and the Independents, whatsoever they pretend to the con­trary, in the point of church power.

2. If you interesse the Magistrates power, he must then either by himselfe, or by some commission, take cognizance of the jus and fact wherein his power is to be exercised, he must not act upon an implicite beliefe, that the acts of the church are right.

3. Will you call in his power in all matters of difference, wherein your selves cannot agree, or will you only desire his power to helpe, when either the hainousnesse of the matter, or the turbulency of the carriage manifests stubbornnesse? If in the former case, then you make the Magistrate the Iudge of all controversies in Religion, which I believe you are not willing to do: If in the latter only, wee are agreed. Why then is there such a stirre, such an out-cry, against that which is called the Independent way? as if there must needs be a confusion of all things, if liberty in it be granted. The Lord judge between us and our bre­theren in this thing, to him wee referre our names, and our cause. Thus that eminent and famous servant of Christ in the conclusion of his Vindication against M. Edwards. And if any desire further satisfaction touching the undue power of the classicall way, he may read at large M. Damports Reply to M. Paget, sect 27. p. 226, to 231. and 254, 255.

5. The next inference from the former position, is this. That those of the Congregationall way, commonly known by the nick­name of Independents; do not walke without a rule for what they do, in appropriating the administrations of Seales and Censures, to their own particular Congregations; nor sinne against Christ, in re­fusing to administer the Seales to such, as are not in fellowship with them, nor any other true visible Church of Christ. I know it is layd to the charge of such, as if they were proud and scornfull, but it is no other then an aspersion: for if this be the revealed will of Christ, that the administration of the Seales is limited to Pastors and Teachers, and they to their owne particular charge, then if they had all the humility in the world, that is in the hearts of the Saints, yet that would not allow them to go against the least part of the revealed will and mind of Christ, which they should do, if they should administer Church ordinances, to such as are of no Church, and refuse also to sit downe in fellowship with them. For as M. Burroughs in his Heart Divisions, p. 166. hath well and rightly ob­served, [Page 75] In all worship that belongs to Saints, as Saints, they joyfully joyn with them, that is (as I conceive) in prayer, hearing of the word, ho­ly conference, and duties of such like nature, that concerne christian communion: but as for that worship that belongs to Saints as gather­ed into a society under officers, so they judge it unreasonable that any should have the benefit of the priviledges of the Church, and yet be un­der no power nor discipline of any Church, but live at liberty, and pick & choose ordinances where they please, & if they walk disorderly, have no Church to call them to an account. And therfore hence forward let not men censure us as they have done, for the discharge of our du­ty to Jesus Christ.

Indeed if it were meere will and not conscience, that did lead & guide us, it were another matter, but when (through riches of mer­cy) we can upon good grounds appeale to the Lord, that it is meer conscience and not will that leads and swayes us, let them take heed how they passe such unrighteous judgement on their brethe­ren, lest that of our Saviour light on them, Mat. 7.1, 2. Iudge not that ye be not judged, for with what judgement ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. I would only desire to know this one thing, of such rash and bitter censurers of their brethren, what profit & advantage it can be to us, to expose our names to reproach, our persons to contempt, and all we have to hazard, if wee were not perswaded of the truth of what wee practise, and that we should sinne against God, if wee should (to please men) do the contrary. Besides, is it not wel known that we strive to go so farre as we may possibly, with a good consci­ence, for the satisfying of those that are contrary minded? what would men have yet further of us, unlesse it be to sin against the light of truth God hath revealed to us? let but a few things be duely considered, & then see whether we are guilty of those abominable and foule crimes that are laid to our charge.

1. Those of the Congregationall way, are content to receive such into communion and church fellowship, upon their proffer­ing themselves, that differ from them in their judgement, in things of lesser consequence and moment, so long as they have good evi­dence and testimony of their upright conversation, and find them willing to sit down with them, and submit themselves to the chur­ches proceedings, as farre as God shall give them light.

[Page 76]2. They are studious of taking notice of the least breathings of Christ, in those that offer themselves to joyn with them in Church communion, whether poore or rich, condiscending to the meanest worke of grace, where they have any the least hintes of truth and sincerity, being assured that Christ hath appointed his green Pastures for his weake Lambes, as well as for his grown sheep.

3. They are willing to give liberty to any such poore soules to manifest what God hath done for them in uniting them to Christ the foundation, (not to make a confession of their sinnes, as many report) for the satisfying of those that shall have communion with them in the holy things of God, (which is no more then reason re­quires) either before the whole Church publiquely, or else if they are weake and bashfull (as many are) to theAnd thus much the Pres­byterians them­selves practise in their admissi­on of men and women to the Sacrament. Pastor in private, with one or two more of the Church, and they to transmit it to the Church.

4. If they meet with broken language, and bad and low expressi­ons (as oftentimes it falles out) yet they make not that a ground of refusall, so there be sufficient testimony of the holines of the life, viz. such a profession as carries with it no palpable contradiction in mens walking, but is accompanied with the power of Religion and godlines.

5. They bind not any to a formall and expresse written cove­nant at their comming in (as they are commonly slandered with) but only, after satisfaction is given, demand their willingnes to give up themselves to the Lord, & his Church, & to walke together in the mutuall discharge of those duties that concerneth such a Church-state, and Gospell relation, upon the manifestation whereof, they are admitted to fellowship and use of the ordinances.

6. If any are not found fit upon tryall, they are only desired to wait a while, till God shall bring them into a further capacity. Some Spirits I confesse when they see they cannot obtaine their ends, fly out, and leave walking with those they would have joy­ned, speaking evill of the way of Christ and his servants that walke in it, and for no other cause, that is truly discovered, but this, that they cannot have their own wils, though it be made (upon good grounds) evident, that they are not fit for such a condition. Now what shall be done in such a case? Either those of the Congrega­tionall way must act so as to please Christ, or the creature; now if [Page 77] they strive to do the first, then they incurre the displeasure of the last, and if they should in a sinfull way seeke to the pleasing of the creature, then they displease Christ; but this will be their comfort, so long as Christ helpes them to discharge their consciences to­wards him, they need not regard how the creature deales with them: In the world we must have tribulation, but in Christ wee shall have peace, Joh. 16. ult. And as our tribulations abound for him, so our consolations shall abound also in and by him, 2 Cor. 1.5.

O [...]j. But they will not come into publique.

Ans. 1. Jesus Christ saith, wheresoever two or three are met to­gether in his name, there he will be present with them, Mat. 18. [...] he will owne them, and blesse them: he hath taken away all difference betweene places under the Gospell, there is not one more holy then another, but all alike now, & Jesus Christ & his Apostles indifferently shew­ed their practise this way in the Synagogue, Temple, Field, Cham­ber, and doubtlesse where ever the Church meets to worship, there is a publique, not private Assembly.

2. They shut not the doors where they meet, for the most part, but seave them open for all to come & behold their wayes, unlesse they come to make disturbance.

3. Some Churches are in publique (as you call it) and others have been, but have been forced back againe, and all would be more publique then they are, (in that sence as you cal publique) if they might enjoy their liberty, and not endanger their peace or purity: let but Authority allow us that liberty they do the Presby­terians, (as in conscience they stand bound, we walking peaceably) to dispense the ordinances of Christ without molestation, and then see whether we would refuse it. Alas! alas! that ever men should find fault with us for that we cannot remedy but count our affli­ction.

CHAP. IIII. That this Church-state, with the Officers, Ordinances, and admi­nistrations thereunto appertaining, is of perpetuall use, to the com­ming again of our Lord and Saviour Jesus Christ, the instituter of it, without either alteration, or cessation.

BEfore I enter on the evidencing and making clear of the truth of this Proposition, I desire to premise this one thing, to wit, that by this Church-state, I do not here understand, any one parti­cular and single Congregation, residing in any one place or coun­trey, but the instituted state of Christs visible Church, in one place or other, consisting of few or many, whether in liberty or bondage, in purity or corruption, according to its severall and various con­ditions to which it is subject, and in which, for the essentiall and integrall parts thereof, it is kept and preserved by the Almighty power and presence of Jesus Christ; for doubtlesse in respect of this or that particular Church, and single congregation, it may cease and be utterly lost, but in respect of the essentials of that instituted Church-state and order of Christ, revealed to us in his word, and delivered to us by the Apostles, and left by them upon record for us to follow and practice: so it is not lost, but remains and con­tinues to the Saints to his comming again. Now that this is the truth of God, I shall endeavour to make out, 1. from Scripture, 2. from Argument.

1. For the Scriptures that hold out this truth, they are of three sorts.

1. Prophesies, as Esay 9.6, 7. and 59.21. Psal. 110.1. compa­red with 1 Cor. 15.25. Luk. 1.33.

2. Promises, Mat. 16.18. 1 Cor. 11.26. and Ephes. 3.21. & 4 11, 12, 13.

3. Precepts, Mat. 28.20. 1 Tim. 6.13, 14. to which I might adde the judgements of many learned men, it there were need. All which do clearely shew the perpetuity and continuance of this Gospell Church-state in all ages to the comming of Christ.

2. For the Arguments that confirme the perpetuity of this [Page 79] Church-state, and confute the contrary that is affirmed by many, viz. the cessation of it, they are such as these.

1. If the government of Christs church, which the Father hath given him, and he hath accepted, shall never have an end, then it must of necessity follow, that this Church-state cannot cease, to which this government hath relation, unlesse we can suppose, that Christ can be a King without a Kingdome, a Head without a Body, a Husband without a Spouse, which once to imagine, is exceeding dishonourable to him, and little lesse then blasphemy.Esay 9.7. Luk. 1.33. But now the Scriptures are cleare, that the government of Christ in his Church shall never have an end, as we have shewed before: there­fore, &c.

2. If this Church-state, which Jesus Christ hath instituted, for the essentialls of it, should cease, and not be continued in all ages, then it would follow, that there would be a time, when the gates of Hell should prevaile against it, and his presence with it,Mat. 16.1 to the end of the world, should not continue,Mat. 28.2 and so all his promises to the contary should be void and of none effect: But this cannot be, for he is faithfull that hath promised, and not one jot or tittle of his word shall perish, or be made void: and therefore there must needs be a perpetuity, and continuance of this church-state.

3. If the Temple of God, which is his visible Church, as ap­peares from 1 Cor. 3.16, 17. Rev. 3.12. and 11.1, 2. doth remain where Antichrist sits, even as the Church of Pergamus did, where the seate of Sathan was, Rev. 2.13. then this Church-state is not ceased, but remaines to this day. But this Temple of God is where Antichrist himselfe sits, as appeares by the Apostle, 2 Thes. 2.4. who opposeth, &c. So that he is as God, sitteth in the Temple of God: where the greeke word for Temple, sc. [...], is one and the same with that of 1 Cor. 3.16, 17. [...], i. e. Know ye not that ye are the Temple of God? so v. 17. [...], i. e. If any man defile the Temple of God, and that of 2 Cor. 6.16. [...], i. e. For ye are the Temple of the li­ving God: In all which places, with diverse other, that word Tem­ple is used for the visible Church, because the Apostle there speakes to, and of the whole Church of Corinth conjunctim, Ye are the Tem­ple of God, &c. So that by Temple here where Antichrist sits, is to be understood the Church of God.

Obj. You will say, by Temple is meant the consciences of Gods people, in that place of the Thessalonians.

Ans. 1. Grant it, yet that doth not make void the other, but ra­ther confirmes it.

2. We never read in all the Scriptures, that the conscience is so called, but the church of Christ is frequently so styled, as wee have shewed before: and therefore, either its the Church of God, Anti­christ sits in, or it is not; if not, then that Scripture is not true; but if true, as cannot be denyed, then there is a church-state remaining under Antichrist.

Obj. But how can this church-state remaine, where there is such a generall defection, as there is under Antichrist? Rev. 13.

Ans. We must distinguish between the corruption of things, and the things themselves, between the essentials of a church-state, and the accidentals: now it cannot be denyed, but in respect of the acci­dentalls of a church-state, so all is lost, under this defection of An­tichrist, that is, in respect of the right order and administration of Ministery, Ordinances, and government, but not the essentials of these; and so long as these remaine, the Church-state is not lost: for we cannot reason from the corruption of a thing, to the nul­lity and non-being of it: as for example, the children of Israel, and vessels of Gods House, that were carried captive into Babylon, and prophaned by their being there, yet so long as they were not destroy­ed, and broken in pieces, they were brought back again to Jerusalem, and sanctifyed from their pollution, and set againe in the Temple as before, and the Lord owned and accepted them notwithstanding their being in Babylon: so here the Saints and ordinances, the Mi­nistery, Seales and Censures of this instituted Church of Christ, though they have been under Antichrist, yet so long as the essence of them remaines, they may be brought back from Rome, and reduced to their former purity, and first order of the Gospell, not that they have a new being, but rather they are brought to their wonted wel­being, and primitive institution.

Obj. But doth not this then make the Church of Rome a true Church, having the essentials of a true Church-state in it?

Ans. No not a jot, no more then a Theeves having the goods of an honest man in his house, which he hath stollen, makes him to be true, he is a thiefe still. So here Rome is still Rome, the mother of Har­lots [Page 81] stil, notwithstanding her possessing of the essentials of Christs ho­ly things: we may see it clearely in Babylon of old, the type of Rome, when the Jewes were carried away captive with the holy vessels of the Temple, twas not the being of these in Babylon that made her the church of God, but she was Babylon still, full of abominations, there was Bel and Merodach, her great Idols and Images still worshiped, Ier. 50.2. and as God once overthrew the Type, (as he over­threw Sodome, and Gomorah,) so that not so much as a son of man should dwell there, ver. 40. So shall be it with the Antitype, Rome, the mother of fornications, the habitation of devils, and the hold of every foule spirit, Rev. 18.22, 23. and the good Lord, for his Son, and Syons sake, hasten it.

4. If Church-state, and Ministery, and Ordinances be all lost un­der the defection of Antichrist: then the Scriptures also are lost, which are the churches treasure, and as a Depositum, were once de­livered to the church to keepe, Iud. 3. but we find that the Scrip­tures are not lost, but by the power of Christ they have been pre­served, yea recovered out of Babylon, and freed from those horrible corruptions, they were exposed unto, while they were in the hands of Antichrist, and why may not the Ordinances as well as the Scriptures, the church as well as her treasure?

5. If this Church-state, and Ordinances, should not continue, but were all lost and ceased, then it would follow, that there were no meanes left ordinarily for the conversion and salvation of poore lost soules; but the contrary to this appeares, as wee find by expe­rience, for 1. We have the word of life in the sacred Scriptures to be our Cynosura or rule and guide to direct us in the way to life. 2. We have the holy Ghost accompanying the Ministery and preach­ing of this word, in an effectuall manner, to the calling and con­version of multitudes, and bringing those that are called out of their Antichristian-church-state, to Sion, and to worship God according to his own revealed will. 3. We have Pastors and teachers lawfully called, and set apart to the worke of the Ministery, and faithfull dis­pensing of this word of life, and other ordinances, that concern a true visible Church-state, according to the practise of the Primitive Churches, as we before shewed: now where there are the same word and ordinances, the same Officers for kind with those in the Apostles dayes, to dispense and administer them, and the precious [Page 82] presence of Christ in his Spirit, accompanying them, to make them effectuall, (though perhaps not in such an ample & large measure as in those Primitive times) there we may conclude the ordinary meanes for salvation are not lost, but still remaine and continue.

Ob. But it is objected, that those that are called now in these dayes to administer the holy things of Gods house, are not so qualified as these were in the Primitive times, they have not those extraordina­ry gifts of working miracles as they had.

Ans. 1. I would faine know, whether all those that were in office in the churches of Christ, in those times, had those extraordinary gifts, as the Officers of the Church of Ephesus, 1 Cor. 12.29.30 Philippi, Corinth, &c. doth not the Scripture shew the contrary?

2. I would faine know, whether the gifts of working Miracles be so essentiall to the Ministery, as that there can be no true Ministery where these are wanting. If so, then many in the Primitive times were not true Ministers of Christ, as Iohn the Baptist, Apollos, and those Pastors and Teachers that were in the severall Churches of the Saints, mentioned in the Scripture. For we cannot find in the least of their working miracles, and yet they had a true Ministerie. If not, why then do men refuse the Ministery that hath no miracles?

3. I desire to know, where it appeares, or how it can be made out, that the Primitive Saints, Ministers or People, were given to succeeding ages, as patternes for extraordinary gifts of Miracles, that they were left as patternes of grace, and helps of faith, and love, and repentance, and obedience to the truth of Church-fel­lowship, is without controversie, Eph. 4.12, 13. but not of the for­mer. And the Apostle makes it cleere in Heb. 2.3, 4. that the chief end of gifts of Miracles, was to confirme the Gospel of Christ, then sent forth to be preached, which now needs not; for as M. Thomas Goodwin lately in one of his Lectures on the Ephesians, shewed, common education serves so farre now, as Miracles did of old, which were not to begin a saving, justifying faith, for that was the of­fice of the Word, but to make men to attend the Word, which now education doth, and therefore there is no such need of a Ministery with Miracles.

4. Doth not the Scripture abundantly shew us, that working of Miracles may be in a false Ministery, as Marke 13.22. 2 Thes. 2.9, 10. Rev. 13.13, 14, Rev. 16.14. and 19.20. and in such [Page 83] as Christ will not owne for his at the last day; as Matth. 7.22, 23.

5. Doth not such an opinion as this, of requiring gifts of working Miracles in those that are called and sent to preach and administer ordinances, bring a great disparagement on the truth it selfe, for if it be not able to make it selfe evident without Miracles, is it not a great Argument of its weaknes and insufficiency? whereas its farre o­therwise with the truth, as Ephes. 5.13.

6. Doth not this opinion directly crosse and contradict that of our Saviour, Joh. 16.8. and derogate from the authority and power of the Spirit, for there he tels us, that its the office of the Spirit, to convince the world of sinne, of righteousnes and judgement: now to say that this worke cannot be done unlesse there be Miracles wrought by men, that are the Spirits instruments, what is this, but to derogate from the Spirit, and to make the efficacy of the Mini­stery to depend more upon the externall working of Miracles, then upon the internall working of the Spirit: whereas the greatest Mi­racles that ever were wrought by the Apostles or others, can never prevaile to gaine the hearts of wretched sinners, to the embracing of the truth, nor convince them of sin, righteousnesse, and judgement, if the Spirits presence be wanting, and therefore many times wee find amongst the Jewes, that notwithstanding all the Miracles that Christ himselfe, and his Apostles wrought before them, they con­tinued obstinate and hardned in their sinnes; so that the efficacy of the meanes depends on the Spirit, and if so, then there is no such ne­cessity for working of Miracles to convince men of the truth: for be the externall meanes or instrument weake or strong, it matters not, so the Spirit employ it: and commonly we find it to be true by experience, that the weaker the secondary cause or meanes is, the more glorious doth the power of the Spirit appeare, according to 1 Cor. 1.26, 27, 28, 29.

7. Lastly, what greater miracles can there be wrought by men to evince the truth of their calling, then by casting out of the Devill from men and womens soules and consciences, and the opening of the eyes of their understanding, Act. 26.1 John. 5. [...] the raising of them from the death of sin, the healing and sanctifying of their corrupt natures, &c. by the power of the Spirit. All which are far greater Miracles, then corporall dispossession, healing of mens bodies, opening of their bodily [Page 94] eyes, &c. and the power of Christ appeares far greater in working of these Miracles, then in all other miracles whatsoever: and of these kind of miracles, I conceive that Scripture is to be under­stood, Joh. 14 12. where Christ promiseth, that his Disciples af­ter he was ascended to the Father, should by the power of the Spi­rit doe greater works then those himselfe wrought, which I sup­pose he understands of those spirituall works of wonder that I have formerly mentioned in the raising poore soules out of the grave of sinne, opening the eyes of their blind and dark understan­dings, &c.

The truth of the Proposition being thus cleared, I now come to some inferences.

1. In the first place, it will cleerly follow, that those men are mightily mistaken and out of the way, that stick not to affirme, that the Church-state and order of Government thereunto correspon­dent, which Jesus Christ hath instituted, is mutable, and ought to be suited according to the Lawes and Government of particular States and Kingdomes, as if the Churches of Christ in the Primi­tive times had a mixt government and administration of the Ordi­nances, according to the lawes and customes of the countryes: As for example, the Church of Christ in Asia had one way of go­vernment, the Churches in Galatia another way of order and go­vernment, and the Churches in Judea another. Whereas the Scrip­ture affirmes the cleane contrary, scil. that Jesus Christ hath left but one order of Church state and politie for all his Churches to observe and make use of, which as I have shewed in the essentials of it, is unchangeable, and to be observed and kept to the appearing of Jesus Christ, the author and instituter of it, 1 Tim. 6.13, 14. and therefore what the Apostle ordained in one Church, he did in all, as 1 Cor. 7.17. And this is the judgement of learned Whitaker against Duraeus, and Cartwright against Whitgift, who handles this point very largely in his second Reply, his words are these: Thus (saith he to Whitgift) where the Christian Magistrate is gi­ven of God, to keep the order which God hath set in his Church: you bring him in as a breaker and changer of the order, which God hath appointed by his holy Apostles: But the godly Christian Magistrates may understand, that as neither our Saviour Christ, nor any wise and well instructed Ministery under him, will meddle with any order [Page 85] or forme of Common wealth lawfully instituted of them, for the bet­ter government of their people, but leave them as they find them: So they ought to leave whole and untouched, that order that Jesus Christ hath placed in his Church. And as the Author saith truly in another place, that Christ came not to overthrow civill governments; even so, he saith, it is as true, that God sendeth not Kings to overthrow Church Government, planted by Christ and his Apostles. Yea so much more absurd is this latter then the first, by how much they ought to have more firmity, which were set downe by the Lord himself, then which were by men. For what sonne of Adam shall presume to alter that order, which the Lord himselfe from heaven hath set? &c. And therefore certainly Iesus Christ will give such men but little thanks another day, for their endeavour to make his Institutions as a nose of waxe, to be altered and changed to whatsoever forme and fa­shion men shall please in every Civill State and Kingdome on earth.

2. But I shall passe from such Formalists and Time-servers, to another sort of men, who although they allow not of an alteration of Christs Institutions and Ordinances, yet plainly hold a cessation of them for the present, and therefore forsake the Assemblies of the Saints, to which they were joyned, and say there are no Churches, no Ordinances, no Ministery now, to dispense them, but all lost under Antichrist.

Now that such men may see the evill of their opinion and pra­ctice herein, and so (if it be the good pleasure of Christ) they may come to repent, and doe their first works, and returne to the Shep­herds Tents, where Jesus Christ feedeth and causeth his flock to rest at noone, Cant. 1.7, 8. I shall set these few considerations before them, from the evils that follow this practice.

1. That this opinion & practice of theirs,Five evill effects that at­tend those th [...] hold cessatio [...] of a visible Church-stat [...] directly crosseth the very letter of the Scriptures, is that of Eph. 3.21. formerly mentioned, where the holy Ghost saith, that glory is to be given to God by Jesus Christ, in the Church, [...], that is, throughout all genera­tions, or ages. Now how could this Scripture be true, if there be an or generation in which this Church state doth cease and is utterly lost? So that of 1 Cor. 11.26. where the holy Ghost also shewes, that the Lords death, that is, the effect and fruit of his death, in the administration of the Supper, is to be observed and made use of by [Page 86] the Saints in Church-fellowship, for their benefit and comfort, to his comming againe. Now how can this be, if the Church, and Ministery, and Ordinances are all lost and ceased? And that of Mat. 18.20. and 28. last verse, in which places Christ promiseth to be with his Churches and people in the administration of his Ordinances, to the end of the world, as wee have formerly shewed.

2. It discovers men, notwithstanding the high thoughts they have of themselves, to be of a low and sensuall frame of spirit; that Thomas-like will not beleeve, nor give credit to the testimony of the Word, unlesse they see, and have visible and sensible signes and wonders wrought before them, and so to speak truly, destroy the ex­cellency and livelynesse of faith, which our Saviour placeth in this, that it acts and works most properly and genuinely, when it hath no externall and visible signe to look on, as Ioh. 20.29, 30. and the A­postle, Heb. 11.1. The Scribes and Pharisees, Hypocrites, and those hard-hearted Jewes indeed, in our Saviours time, stood much upon signes and wonders, that so they might beleeve; but our Savi­our returnes them this answer, that an evill and adulterous generation seeketh after a signe, but there shall none be given them, that is, to profit them, &c. Mat. 12.38, 39. And we may much feare, that all those signs and wonders that God hath of late wrought in England to recover us out of our old wayes, and to bring us to his own instituted wayes of worship, shall not profit such kind of spirits, who walk more after the flesh, then spirit, in the very things of God.

3. It makes men to place the power and authority of admini­string the things of Gods house, in that which is fallible and decei­ving, as gifts of working Miracles are and may be in a false Mini­stery, as we have shewed before: and if it were possible, our Sa­viour saith, the elect themselves would be deceived by the workers of them, as in Mat. 24.24. for there shall arise false christs and false prophets, and shall shew great signes and wonders, in so much that (if it were possible) they shall deceive the very Elect.

4. Such as are carryed on in this way, are unavoidably brought to deny themselves Beleevers; for if there be no conversion now for want of such a Ministery as they talk of, then they exclude themselves from the number of the faithfull, and proclaime to the [Page 87] world that they are strangers to the Promise and Common-wealth of Israel, being without God, and Christ, and hope in the world, and this (at length) some stick not to affirme, not onely denying worship, but Beleevers and Scripture also.

5. Lastly, It not onely leaves upon them the guilt of cursed in­gratitude and unkindnesse to Jesus Christ, for what he hath be­stowed upon the Saints, and vouchsafed to them; and they (at least wise some of them) have enjoyed, in the use of church-fellowship and ordinances, for I appeale to them and other of the Saints, whe­ther the highest and sweetest enjoyments from Christ have not been by the Spirit in these. Now this relinquishing of this fellowship I say doth not onely render them odiously ingratefull to God, but ex­poseth them also to most dangerous and dreadfull temptations, and at last to Apostasie, and that unpardonable sinne against the holy Ghost, as appeares from Heb. 10.23. to the end: where he makes for saking Church-communion, ver. 25. to be the Prodr [...]mus and fore-runner of that unpardonable sin, ver. 26, 27, 28, 29. and a draw­ing back to perdition, ver. 39. and how just is it with the Lord, to leave us, when we wilfully put our selves out of his protection! Wherefore let such be intreated, in the bowels of Christ, to take heed, how they tempt the Lord in this kind. I say those that are wilfull in their way, and refuse counsell. I shall leave with such men those few Scriptures of 2 Chron. 15.2. Heb. 3.12. and Rev. 2.4, 5. to be considered, which I conceive doe in a speciall manner look to the walking and continuing of the Saints with God, and Jesus Christ, in his Ordinances, and hold forth the danger of relin­quishing and forsaking them.

CHAP. V. That the godly in this Kingdome are every where bound to gather themselves into this sacred, visible, politicall Church-state and or­der of the Gospell, if they are of a competent number, in those places where they live, or to joyne themselves to those particular churches of Christ, which are already rightly gathered. One of these must be done by them.

NOw that this is the duty of the godly, I shall labour to make out from these ensuing Reasons and Arguments, which are as so many soule-quickning and convincing motives, and which (by the blessing of Christ) may be very effectuall, to put them up­on the practice of it.

[...]otive, The [...] of Christ.1. Is taken from the call of Christ, which is to come from Baby­lon to Sion, that is, not onely from grosse and sinfull practices, but also from communion in speciall ordinances, as Esay 52.11. Rev. 18.4. 2 Cor. 6.16, 17. Act. 2.40 Ephes. 5.11. he calls them to Sion, that they may be a habitation for the Lord to dwell in. As long as you continue (that are Saints) in your old Babylonish wayes of confusion, you can never be a holy temple to Christ, nor a golden candlestick for him to walk in. And therefore the names of Temple, house, tabernacle, candlestick, are given to Beleevers especially as they are in Church-fellowship, 1 Cor. 3.16, 17. Eph. 2.21.22. Heb. 3.6. Rev. 1.20. & 21.3.

[...]otive, The [...]ple of the [...]s in the [...]itive times2. Because in so doing, they shall doe no more then what the Saints have done before them in the Primitive times; for we find in those daies that Beleevers did not live loosely, and casually, or (as we say) at randome, but were gathered and brought into distinct bo­dies, or church-societies, to live under that discipline and church or­der or government, which Jesus Christ had commanded and left to his Apostles to settle. For it is worth our observation, that Jesus Christ did not onely send forth his Apostles and Disciples to convert sinners to him, ☞ but he appointed an order of government to be establi­shed by them, to which those that were converted should subject unto, as we may see in many places, 1 Cor. 12.28. Ephes. 4.12, 13. [Page 89] Rom. 12.6, 7, 8. and therefore we read so much of churches tha were planted and gathered into the order of the Gospell, Act. 14.23. as Corinth. Ephes. Phil. Coloss. and so the churches of Judea, Galatia, Asia, Macedonia, as we have noted before; which were no other then so many distinct bodies, or societyes of believers, which the Apostles after they were converted to Christ, did unite together in those Cities and Countryes: So much is evident from the Epistles that the Apostle Paul wrote to those Churches: For he doth not write to all in Corinth, to all in Rome, to all in Phi­lippi, but to the Saints in those Cities, that were called and become a Church to Christ: 'twas not every Towne, and City, and Coun­try, that made a Church, as tis now in England, but so many as were called and united together: now people become members of a church by vertue of being born in those Townes, and places, and parishes, where they live, but ab initio non fuit sic, i. e. from the beginning it was not so.

3. Because till the godly do fall upon this worke,3. Motive. Necessity of yeelding obe­dience to Christs com­mands cals for it. there are ma­ny holy and sacred dutyes that Jesus Christ hath laid down to them in his word, which they will be found to live in the neglect and o­mission of, viz.

1. That of Mat. 18.17. Tell the church; but how can those tell the Church, that are not joyned to a Church? that is, such a Church, or Congregation of Saints, as we have in the former Chapter set downe.

2. That of 1 Cor. 5.4, 5, 13. In the name of our Lord Jesus Christ to deliver such a one to Sathan, &c. but how can they cast out of the Church such as are scandalous, by that authority Christ hath given to it, that are not joyned to any church?

3. That of 1 Cor. 14.12. Seeke that ye may excell, to the edify­ing of the Church; but how can such seeke to excel in spirituall gifts for this end, that they may edify the church, when they are of no church?

4. That of 1 Cor. 14.34. Let your women keep silence in your churches, that is, church-meetings, as Beza and Piscator reade it, Mulieres vestrae in conventibus sileant, not that there were severall distinct particular churches, standing under one common classicall government, as the Presbyterians would have it: but how can godly women keepe silence in the churches, when they are mem­bers of no churches?

[Page 90]5. That of Heb. 13.17. Obey them that have the rule over you, and submit your selves, but how can they obey their Rulers, if they have none to rule and watch over them in the Lord?

6. That of Rom. 12.6, 7, 8. But how can believers keepe up the administ [...]ation and execution of those offices and ordinances in the churches of Christ, so long as they are not in such churches, where those offices are to be executed?

7. That of Gal. 5.1, 13. Stand fast in the liberty wherewith Christ hath made you free, & be not, &c. but how can believers stand fast in that liberty which Jesus Christ hath purchased for them, and bequeathed unto them, while they are not in any Church-state, to which this liberty referres?

[...]. Motive. Christ hath or­ [...]ained no other [...]ondition for [...]elievers to a­ [...]ide in here.4. Another reason is, because there is no other state and conditi­on that Jesus Christ hath appointed for his Saints in this life, in re­lation to the enjoyment and performance of his publique worship, then this, to wit, to b [...] joyned to a particular church, and therefore as Head and King of Saints, he ordained not only a word to call & convert them, but holy offices, and officers, holy lawes and ordinan­ces to rule and govern them, and build them up in grace to glory, as Ephes. 4.10, 11, 12. 1 Cor. 12.28. Mat. 16.19 compared with Mat. 18.18. but of this we spake sufficiently before upon the second argument.

[...]. Motive. The Word and Spirit of Christ [...]re more espe­cially entailed [...]o this church-state.5. Because the Lord Jesus Christ hath in a more especiall manner tyed his Word and Spirit, and all his precious Promises, to belie­vers in such a church-state, as Exod. 20.24. 1 Kings 9.3. Esay 4.5, 6. and 25.6, 7, 8. Esay 56.7. Psal. 132.13, 14, 15. Mat. 6.33. Mat. 18.19, 20. Here the Saints may in a more full and excel­lent manner expect the presence of Jesus Christ by way of assist­ing, quickning, comforting, sanctifying, and strengthening of them, and therefore this should greatly prevaile with them to come into this church-state.

6. Motive. Christ takes most del [...]ght to be with the Saints in this church-state.6. Because the Lord Jesus Christ doth own such particular chur­ches of Saints, as the places of his greatest delight, as appeares,

1. In that he walkes in the middest of them, as Revel. 2.1. 2 Cor. 6.16.

2. In that he not only walkes in them, but lodgeth and dwels in them, they are his resting place, where he takes sweet repose, Psal. 132.13, 14. and 72.2. and 26.8.

[Page 91]3. In that here he feedes, Cant. 1.7. and 6.2, 3. every particular church of Saints is as a Bed of Spices, full of sweetnes & pleasantnes to Jesus Christ, here he eates his pleasant fruits, Cant. 4.16.

4. In that here he imparts his loves, Cant. 7.12. Christ and the Saints do mutually impart their inward bosome delights to each o­ther, a man will not let out his heart to others, as he will and doth to his wife, nor the wife to any as to her husband: Now Christ and the Saints in church-fellowship are as husband and wife.2. Cor. 11.2

5. In that here Jesus Christ doth more then ordinarily hold forth and manifest his glory, as God did of old in the Tabernacle, Psal. 63.2. which was a type of particular churches now under the Gos­pell, and Christs appearing in his glory to them, by his word and Spirit. Indeed it cannot be denyed but Jesus Christ doth hold forth the glory of his wisdome, and power, and goodnes, and holines, and truth in every place, but no where as in the Assemblies of the Sainte: here the Spirit reveales the glory of Christ in all these to and upon the hearts of the Saints in a farre more eminent manner and degree, in pardoning their sinnes, subduing their corruptions, healing their back-slidings, curing their distempers, supplying their wants, strength­ning their weakenes, supporting them under their troubles, helping them against their infirmities, defending them against their adversa­ries, perfecting and encreasing their gifts and graces, making them fruitfull in holines, and crowning them with loving kindnes, and ten­der mercies, as they find by experience. All which shewes us how much Iesus Christ takes delight and pleasure in the right ordered congregations of the Saints.

7. To make out this more fully, the Scriptures speake of many notable and singular priviledges which such shall enjoy in this re­lation, which may be another argument to move the Saints.7. Motive. Many singula [...] priviledges th [...] Saints enjoy i [...] this church-state.

1. Here they shall have a feast of far things, Esay 25.6, 7.

2. Here Death shall be swallowed up in victory. v. 8.

3. Here they shall enjoy a fuller manifestation of Gods love, Psal. 36.8.

4. Here the Lord will command the blessing to them and theirs, Psal. 133.6.

5. Here they shall see the King in his beauty, Esay 33.17. that is, in his excellent ordinances and Gospell administrations.

6. Here they shall have glorious protection and safety, sitting un­der [Page 92] under the Banner of Christs love, Cant. 2.9. Esay 4.5, 6. Joel. 2. ult. And here the glorious Lord, will be a place of broad Rivers and streames, wherein shall go no Gallie with Oares, neither shall gallant Ship passe thereby, Jerusalem shall be a quiet habitation, Esay 33.20,Qua descripti­ [...]ne incolumitas [...]cclesiae, et de­ [...]ensio divina [...]b hostibus in­ [...]uitur. Glass. [...]n Ioc. vol. 3. p. 563. 21.

7. Here they shall enter into Christs Wine-celler, and be stayed with his flaggons, and comforted with his Apples, being sick of love, Cant. 2.5.

8. Here their soules shall grow up as calves in the Stall, and spread forth their rootes as the Trees of Lebanon, Hos. 14.6, 7, 8. yea here they shall flourish and grow fat, and bring forth fruit in their old age, Psal. 92.13, 14.

9. In a word, here they shall enjoy heaven upon earth, and glory on this side glory, so that they shall say, tis good being here, and ne­ver repent their condition, nor desire to go back again to the Tents of the Edomites, but go on triumphing in the service of Jehovah, till they come to breath out their soules into the armes of Christ their everlasting husband.

[...]. Motive. The Saints en­ [...]oy many ex­ [...]ellent helpes [...]nd advantages [...]o their soules [...]n this church- [...]tate.8. To make out this more fully as another argument to prevaile with this godly hereunto, consider the excellent helps and meanes they may enjoy in these societies, to further them in the wayes of godlines, and advantage their eternall welfare, as

1. Here they shall enjoy all Gods ordinances in Gods own way, after his own mind, and accompanied with his speciall power to make them effectuall to their soules, which they cannot enjoy out of these assemblies: because the Lord hath not annexed his promise of mee­ting his people out of his own way, where he walkes.

2. Here they shall enjoy Christs own instituted discipline and go­vernment, (the excellency of which I shall speak to in the next place) which is very effectuall, to prevent from falling, and to re­cover when poore soules are falne, and which is no where else to be found, Mat. 16. & 18.

3. Here they shall have the help of the Saints in a more speciall manner engaged to look after them, to watch over them, that they go not astray; or if they be overtaken at any time, to restore them a­gaine, not in a rough, but in a meek and gentle manner, Gal. 6.1. 1 Thes. 5.14, 15. Phil. 2.4.

4. Here they shall have their burthens borne, their necessities sup­plyed [Page 93] with cheerfulnesse, their afflictions and temptations laid to heart. If they are in prison, or sick, they shall be visited, and pray­ers made for them, for their support in, or deliverance out of their troubles. Act. 12.5, 12. If they have unruly passions breaking out, here they shall be warned; if their minds be feeble, here they shall be comforted, 1 Thes. 5.14.

5. Here they shall have speciall occasions to exercise those gifts and graces they have received from Jesus Christ, for the edifying themselves and their brethren in love, and building up each other in their most holy faith, 1 Thessal. 5.11. Iude 20. 1 Corinthians 14.12.

6. Lastly, here they shall find and meet with all the encourage­ments that their hearts can desire to make them holy, humble, hea­venly, cheerfull, and abounding in the Spirit, because here they shall enjoy most of God, and be under his continuall care, and watchfull providence for good, as I have before shewed you. And therefore this should be a great encouragement to the godly to joyne them­selves.

9. In the ninth place, I shall desire the godly to set before them,9. Motive. The admira [...] beauty and g [...] ry, that shi [...] forth in this Church-sta [...] the beauty, excellency, and glory of this Church-state, and order of the Gospell, above, and beyond all other Church-states whatsoever, that are false and spurious; to which end and purpose I shall set be­fore them these six things.

• 1. The originall rise and spring of this Church-state.
• 2. The matter of which it is composed.
• 3. The meanes by which it is effected.
• 4. The Lawes, and Ordinances by which it is governed, and the man­ner how they are administred.
• 5. The power and priviledge, with which it is invested.
• 6. Lastly, the ends and purposes, for which it is ordained.

1. The originall, rise, and spring of this Church-state: Now this is from above, not from beneath; from heaven, not from earth; from God, not from men. Tis not in all the power of men and An­gels to compasse and bring about such a worke, as we have shewed, Chap. 1. This is a house for none but wisdome her selfe to build, Pro. 9.1, 2. who is no other thē Iesus Christ the eternal Son of God, the wisdom of the Father, [...], the brightnes of his Fathers glory, and the expresse image of his per­son, [Page 94] Heb. 1.3. and therefore this church-state is said to come down from above, [...]cclesia, Do­ [...]nus ibi, n [...] ­ [...]en habet, quia [...]ominus ait, [...]i duo vel [...]es congregari [...]nt in nomine [...]o, ibi sum [...] medio eorum. [...]ecolampad. loc. [...]. 17. 14. from heaven, Rev. 21. a [...]d the name of it * Jehovah Shamah, the Lord is there, Ezek. ult. ult. All other church-states are from beneath, of mens framing and constituting, they may call corruption their Father, and the worme their Mother and their Si­ster, as Job said of himselfe, for they shall all of them perish and be consumed at the brightnes of Iesus Christs comming, 2 Thes. 2.8. but Mount Sion, that is from above, endureth for ever.

2. The matter whereof this church-state is composed: now this is spiritual and heavenly, viz. such as are sanctifyed in Christ Ie­sus, called to be Saints, 1 Cor. 1.2. spiritual worshippers, Ioh. 4.24. And hence it is, that the true visible churches of Christ are frequent­ly styl [...]d heaven in Scripture, as Mat. 13.24.31.47 and Rev. 12.1. and 12. v. Rejoyce ye heavens and ye that dwell in them, woe to the inhabitants of the earth, &c. by which heavens can be under­stood no other but the visible congregations of the Saints: so Revel. 15.1, 5. and 18.20.19.1.21.1. and there cannot be a more lively picture, or emblem of heaven, then this church-state on earth, which I shall make out, in these briefe resemblances.

1. Heaven we all know is a high place, not only separated from, but elevated farre above the earth: so are the visible churches of Christ, though they be in the world, yet farre above the world, and therefore compared to a mountaine, and a City upon a hill, Prop­ter altitudinem, Esay 2.2, 3.30.9. Mat. 5.14.

2. Heaven is a place of purity and holines, the inhabitants of it are all pure and holy, for no unrighteous person can enter into it, as 1 Cor. 6.9. So the visible churches of Christ are places of purity and holinesse, no uncleane person is De jure, i.e. of right, to enter into this church-state, Rev. 21.27. neither is any that worketh abomi­nation to be tollerated in it, but to be put away, and cast out. 1 Cor. 5.13. Rev. 2.2.

3. Heaven is a place of unspeakeable sweetnes, and joy, to those that are in it, there being a Sea of boundlesse and bottomlesse plea­sures, in which the Saints shall bathe themselves to all eternity, Psal. 16. ult. So in this visible church-state the Saints that are up­right in heart, are filled and overcome oftentimes with the joyes of the Spirit, having fellowship with the Father, and his Son Iesus Christ, in the pure and precious ordinances of his worship, 1 Ioh. [Page 95] 1.3. They are abundantly satisfyed with the fatnes of his house, and inebriated or made drunke with the Rivers of Gods pleasures, Psal. 36.8. they are carried into Christs wine-cellar, and stayed with his flaggons, and comforted with his Apples, being sick of love, Cant. 2.4. in a word, they are made partakers of those joyes that eye hath not seen, nor eare heard, neither hath it entered into the heart of man to conceive. 1 Cor. 2.9, 10.

4. Heaven is a place of great and wonderfull dignity, honour & glory, where the Inhabitants have all of them their crownes upon their heads, to set forth their excellent and high condition, 1 Pet. 5.4. so the members of this church-state on earth, are persons of great honour and dignity, though the world seeth it not, and therefore they are styled Kings and Priests to God, Rev. 1.6. and they have crownes of gold on their heads, Rev. 4.4. and 5.10. and they sit on thrones, Psal. 122.5. having power committed to them, both of binding and loosing, opening and shutting the Kingdome of heaven, Mat. 18.19 by their officers.

5. In Heaven there is a l [...]vely and sweet communion of Saints that live in wonderful love together, taking unspeakeable delight & joy in each others society and fellowship: So tis with the Saints in this church-state on earth, their hearts are linked together in won­derfull love and deare affection one towards another, as bretheren and sisters dwelling together; & if they are at any time at variance, through the cunning of the Tempter, or the corruption of their own hearts, to which the best of the Saints are subject, while they are here, yet they are not at rest till they are reconciled, and their hearts closing againe sweetly each with other, Psal. 133.1.

6. In heaven, the Saints and Angels do continually sound forth the praises of the eternall God: So is it in the congregations of the Saints here on earth, there is nothing more they are affected with, and exercised in, Rev. 4.9, 10.11. and 5.8, to 12. and 15.2, 3, 4. and 19.1, 2, 3, 4, 5, 6.

7. Heaven is the place where God dwels, and doth more especially make himselfe known to the Saints and Angels: So here the con­gregations and churches of the Saints, are the places where the glo­ry of God in the face of Jesus Christ, doth more especially shine forth, and his mind is made known by his Spirit, as I have shewed in the 5. Motive.

[Page 96]8. In the lower heavens are placed the Sunne, Moon, and Starres, to give light and influence to the earth, without which the earth would soon corrupt and grow inhabitable: So in the visible chur­ches of Christ, is placed the light of the truth, and glorious Ministery of the word, and other shining ordinances, and divine institutions, without which the whole world of mankind, would live rather like Beasts then men, and be in continuall danger of sinking under the burthen of Gods wrath.

9. The lower heavens are oftentimes darkned, with clouds, stormes, and tempests that are generated in the middle region of the aire, so that many times, neither Sunne, Moone, nor Starres, do appeare, but are, as if they were not, to our discerning, and yet they have their being notwithstanding these clouds and stormes: So it is with the visible churches of the Saints, they are so clouded many times with the tempests and stormes of persecutions, &c. that they scarce seem to be, having no glory, nor beauty, that ex­ternally appeares to the eye of men, as Cant. 1.5.

10. Lastly, Heaven is a place that abideth for ever, there is no ene­my to overcome & conquer it: so tis with this Church-state of Ie­sus Christs instituting & ordaining, he hath passed his word, which cannot faile, that the gates of hell shall not prevaile against it, as in Mat. 16.18.

By all which we cleerly see, of what a spirituall frame and con­stitution this true Gospel Church-state of Christs appointment is, but it is far otherwise with all other false Church states that are not gathered according to Christs order and appointment; for they are made up of the world, cages of all uncleane birds, habita­tions of devils, and all foule spirits, Rev. 18.2. drunkards, swearers, lyars, Idolaters, Adulterers, persecutors, and what not? are Church-members.

3. The next particular that holds forth the beauty and excel­lency of this true Gospel Church-state of Christs Institution, is the proper meanes and way by which it is gathered and brought to passe. [...]d. M. Durie [...]earned [...]sbyterian) [...]is Sermon [...]re the ho­ [...]rable house [...] Com. p. 39. Now these meanes are no other then the * Word and Spirit, Mat. 28.19. Ioh. 16.8. as in the Primitive times from the practice of the Apostles is most cleare. The visible Churches of Christ were then gathered and planted, Verbo, non Ferro, by the Word, not by the Sword. None were compelled by externall force or violence to be­lieve [Page 97] in Christ, and come into church-fellowship, but as the word and Spirit did enlighten them, & sweetly draw them to Christ and his or­dinances of worship, so they came in willingly, freely professing their subjection to the Gospell of Christ, 2 Cor. 9 13. Act. 2.37.41. But it is otherwise with false Antichristian church-states, they force men to the faith, and use of church ordinances; the meanes they use are externall, by power and policy, allurements or threat­ning, the Foxes Skinne, or the Lyons Paw, the noyse of Axes and Hammers are heard in the building of their churches; so that let persons be what they will, have they conscience or no conscience, knowledge or no knowledge, they must come in and subject to their power, and authority, as is the practise of Antichrist, Rev. 12.15.16, 17. and thus they make whole Nations christians, and chur­ches, (though false ones) suddenly, and in a day.

4. The Lawes and ordinances by which this true Gospell church state is ordered and governed, and the manner how they are admi­nistred.

1. The Lawes and ordinances by which this Gospell Church-state is ordered and governed. Now these are none other, but di­vine institutions, such as Christ gave in commission to his Apostles, to teach those that they converted, and made disciples, by the preaching of the word, to observe, Mat. 28.20. Teaching them to observe all that I have commanded you: and therefore saith the A­postle, that which I received of the Lord, that I deliver unto you, 1 Cor. 11.23. but its otherwise with all false church-states, the lawes by which they are ordered and governed, are not simply di­vine, and fetcht from the unerring rule of Gods word, but from un­written Traditions from the Cannons and constitutions of men, carnall ordinances of the creature, not of Christs appointment.

2. The manner how these divine Lawes and ordinances of Christ are executed and administred in this Gospell church-state. Now This is done by way of instruction, exhortation, comfort, reproofe, and correction, in all meekenes, gentlenes, long suffering, and forbea­rance, using the Keyes of this Kingdome of Christ, not in a Lordly, and Majesteriall way, but in all humblenes and feare, as Christ himselfe the author of them, whose way of dealing with men was in all gentlenes, and love: and by this rule he hath charged all the officers of his Kingdome to walke towards his Saints, that [Page 98] are his Subjects, which have as great right in him, as those he hath made rulers over them, for in him they are all but fellow-servants & bretheren, & thevid Duries Sermon before [...]he Ho. House of Commons, ut supra. p. 41. meanest of them (as M. Dury hath ob­served in his Serm. before cited) in case of any offence may call the greatest, though he were an Apostle, yea the chiefest of the Apostles, to an account, as we see it fell out in Act. 11. But tis not so in o­ther church-states, that are not according to the order of the Gos­pell, for usually they deale with the soules of men, as withvid Duries Sermon, ut supra. p. 40. Beasts in a meere arbitrary way and manner, binding men to do all they command them Volens nolens, let conscience be for it or against it, requiring no more then a meere implicite faith, ignorantly to obey, only because commanded, as a horse turneth this or that way, be­cause he that rides him, drawes the bridle to this or that hand, ha­ving no respect to reason or conscience: and herein indeed (as the same M. Dury in his Sermon saith, The great whore of Babylon, the mother of fornication, hath out-stript all the rest of the earth in policy, and shewed to all the Kings of the earth, the depth of the mysterie of iniquity in this kind of government; so that they have drunke out of the cup of her fornications, and their States-men have committed adultery with her.

5. The Power and Priviledge, with which this Church-state of Christs instituting is invested, This holds forth the beauty of it; here none are higher and greater then other, or standing in subjecti­on and subordination one to another, but are all alike in jurisdiction and authority, (as I have proved before in the second Chapter) all (Sister churches, all golden Candlesticks, all fellow servants and bre­thren, seeking the welfare and happinesse one of another; having thrones of judgement set up within every one of them, and whole Christ to be their King, Priest, and Prophet, by and from whom they enjoy all his power and promises, all his sacred Lawes and ordi­nances, to rule and govern them, to quicken, comfort and establish them in the truth, but its farre otherwise with those church-states that are not of Christs constituting and framing, for all their power and priviledge is lockt up within the compasse of the Cleargy, that in­grosse all the power to themselves, and among themselves; for they make themselves the prime subject of all church-power and authori­ty, & are a distinct body of themselves from the people, they call the Layety, & hereupon, having all power in themselves, they have all [Page 99] Lawes, Ordinances, and administrations in themselves, be they divine or humane, and can adde or detract as they please; the con­gregations under them, being meerely passive, further then their au­thority and injunctions act them; which is little lesse then meere slavery and bondage, altogether unbeseeming the free Denizons of Sion.

6. Lastly, The sacred ends for which this Gospell church-state was ordained. And they are these two.

1. The exaltation of the great God, and our Saviour Jesus Christ, for here his name is great, Psal. 76.1, 2, 3. Esay 12.4, 5, 6. here he is greatly feared and reverenced, as Psal. 89.7. Here his noble acts are declared, and his praise set forth, Psal. 149.1. Ephes, 3. ult. In this true Gospell church-state, the eternall God enjoyes the perfe­ction of his Saints, his service by them in this state, being far more eminent, rich, and noble, then when performed singly, and by them­selves alone, as Rom. 16.6. That ye may with one mind and one mouth glorify God.

2. The bringing of the Saints into nearer fellowship with God, and Jesus Christ, 1 Cor. 1.9. 2 Cor. 6.16. 1 Joh. 1.3. both which are not carnall but spirituall ends, wheras the ends of a false church-state are carnall, not spirituall: more selfe, then Christ, is aymed at by those that are the founders of it, viz. their own greatnes, power, and dominion, their own pleasure, ease, profit, to have all in subjecti­on to them, not to Christ, so they may have an absolute being of themselves, and have all things in Subjection to them, without controll, (for naturally all false and Antichristian government, rea­cheth to this, and are the only Independants, as they use the word) that's all they care for or looke after, as we saw in the Prelates of late, and are like to see in their successors, if the God of all mercy and grace, prevent not.

10. In the tenth place,10. Motiv [...] Without th [...] the worke of Reforma [...] will be to [...] purpose. this should move the Saints to this excel­lent worke, because till they do come out from the wicked, and separate themselves, and fall upon the practise of this Church-fel­lowship, they will not only by their continuance amonst them, en­danger themselves by partaking in their pollutions, but also all en­deavours to reforme the worship of Christ, and exalting his King­dome here in England, will be greatly obstructed, if not altogether in vaine, and to no purpose. For grant the Prelaticall government [Page 100] be removed, and the Presbteriall set up in the roome of it, which many wise men do much question, and not without cause, yet they will find it a work not so feisable & possible to rule & govern the rude multitude, as they imagine: but notwithstanding all their terrible thunderbolts of excommunication, and delivering them o­ver Brachio seculari, they will be the rude multitude still, if they should sit never so much in the chaire of Repentance, of the Presby­terians making, yet that would have no spirituall efficacy upon their hearts, but they would be loose still, and prophane still, as wo­full experience shewes it in Scotland and other places, where this Discipline is on foot.

11. Lastly, to adde no more, Is not this the day of Englands Vowes, to become the Lords, and his Christs? Have they not cove­nanted Reformation in the worship of God, according to the rule of his Word, and not after the will and commands of men, or their own or others inventions? And doth not the Lord now expect that they should performe their vowes?

If any desire further Arguments to move them hereunto, they may read M. Burroughs his Moses Choise, that hath much to this pur­pose, from p. 260. to p. 335.

So that all these things rightly and duely weighed, I hope the godly will be provoked every where, speedily to set upon this course of joyning together where they live, or to some particular churches neare them, where they may enjoy fellowship with Je­sus Christ and his Saints, and be built up from glory to glory. How they should be able to set about this excellent worke, I shall shew in the next Chapter that followeth.

CHAP. VI. How and in what manner the godly are to embody and joyn them­selves together into holy church-fellowship, in the places where they live, and what concernes them to know and practise after their embodying.

THis Chapter consists of two parts.

• 1. How the godly are to embody.
• 2. What concernes their knowledge and practise after em­bodying.

Touching the first, the embodying of the Saints together. For the better effecting of it, three things are to be done by them.

1. They are to informe themselves touching the right order of the Gospell what it is, and how it was practised by the churches, in the dayes of the Apostles, before it was defloured and abused with the dreggs of mens inventions: The Saints are to observe the pattern in the Mount, (that is) they are to looke to the Primitive instituti­ons of Christ, and observe them, and walke according to them, in all the worship of God: When Moses was to build the Taber­nacle, he was to looke to the pattern that God gave him in the Mount, and he did so, and he was judged faithfull before the Lord for so doing, Heb. 3. and David after him, and other of the Servants of God, they diligently looked into the Booke of the Law, that they might know how to proceed in such a work as this, as building the Temple, and thus Jesus Christ, when the question was put to him about divorce, he brings them to the first institution: and the Apostle Paul in the busines of the Supper of the Lord, he raiseth them up to the consideration of the first institution, 1 Cor. 11.24, 25. And so should the godly in this way of becomming a Temple, and House to God, and Jesus Christ: looke how and in what man­ner it was done in the Premitive times; and there is great reason for it, 1. Because as Tertullian saith, Quod primum, optimum, that which is first is best. 2. Because the Primitive order was left to be a pattern to all succeeding generations, till Jesus Christ himselfe do come. 3. Because in so doing, we give a testimony of our honour­ing [Page 102] of Christ in following his commands. And lastly, because then we may expect his blessing on our endeavours: but on the contrary, we shall provoke him to anger, as they did of old, that tooke not the due and right order of bringing the Arke to Jerusalem. 1 Cron. 15.13.

2. When we have done so, then we are to sit down and compare our selves in our present stations, with that first order of the Gos­pell, and see how farre short we have come of it, and then be asha­med and blush, and be confounded before the Lord, for the neglect of our duty all this while, and beg pardon through Christ, as Heze­kiah did, for those that have eaten the Passeover otherwise then it was written, i. e. then God had instituted and ordained, 2 Cron. 30 18, 19. and this is requisite to such a condition, Ezek. 43.11, 12. and if they be ashamed of all they have done, shew them the forme of the house, and the fashion thereof.

3. When the godly have endeavoured this, then in the strength of the Lord of glory, they are to set upon the bringing of themselves and all they take in hand about this worke, to that Primitive order.

Q. But you will say, we may mistake in this point, unlesse we be directed, as many do to this day, some going too farre on the right hand, and others too farre on the left, and both are dangerous. It would be necessary therefore to afford us some helpe, by shewing what this order of the Gospell is, which the godly are to come up un­to in their practise, for the right worshipping of God.

Ans. To helpe therefore in this thing, I shall afford what light I have received from Jesus Christ in the Scriptures, touching this particular, and referre all I have to say touching the true order of the Gospell the Saints are to observe, to three heads.

• 1. To right meanes of worship.
• 2. To right persons that are to make use of those meanes.
• 3. To the right manner, or method of putting these meanes into practise.

Touching the first of these, the right meanes of worship.Right meanes [...] worship. Now by these I understand true and pure ordinances, such as Jesus Christ the Head & King of his Church hath alone instituted and command­ed, Mat 28. ult. 1 Cor. 11.23. and 12.28. And the reason is this, because if the worship we performe and bring to God, be not of his own ordering and appointing, though it be never so specious and glo­rious [Page 103] to the eye of man, and pleasing to our selves, yet it will not please the Lord, for he will be served in his owne way, and by his owne meanes and institutions, or else he rejects it, as Com­mandement 2. Col. 2.

Quest. But what are those Gospell-Ordinances and meanes of worship which Jesus Christ hath instituted and ordained for the Saints to use?

Ans. 1. The pure Word of God preached, as it is contained in the Scriptures of the Old and New Testament, Mat. 28.19. Act. 6.4. Rom. 1.16. & 10.14, 15, 16, 17.

2. The pure and precious seales of the Covenant of Grace, given to the Saints, viz. Baptisme, and the Lords Supper, Mat. 28.19. 1 Cor. 11.23, 24.

3. The gift of conceived Prayer from the assistance of the Spi­rit, Act. 6.4. Rom. 8.26, 27.

4. Singing of Psalmes, Mat. 26.30. 1 Cor. 14.15. Col. 3.16.

5. The administration of the Censures, opening and shutting the Kingdome of heaven, Mat. 16. & 18. 1 Cor. 5.4.

6. A right Ministery to dispense all these, viz. those offices and officers Christ hath ordained and given to this end, Eph. 4.11.

7. Lastly, a Church or congregation of Saints, in which all these are to be dispensed, observed and performed, as 1 Cor. 12.28. These I take to be the true and right meanes of worship.

2. To right meanes of worship, there must be right persons to make use of these meanes. Now these must of necessity be such as can make use of those spirituall meanes, in a spirituall manner, and they can be none but such as are spirituall, i. e. that are sanctified in Christ Jesus, and called to be Saints, 1 Cor. 1.2. such as are acted by the Spirit, and indeed such onely doth the Lord seeke to worship him, Joh. 4.23. for they onely can worship him in spirit. But as for others that are yet dead in their sinnes and trespasses, and slaves to Satan and their owne lusts, as all naturall persons are, he seeketh not after them to worship him, for they cannot make use of those instituted meanes of worship, though the fault be, not the Lords, but their owne, and they shall one day answer for it; they cannot pray, nor fast spiritually, nor performe any duty of Gods worship acceptably, for they are destitute of the Spirit, destitute of faith, strangers to the covenant of promise, without God, and Christ, Ephes. 2.1▪ [Page 104] and hope in the world. Yea they pollute these holy ordinances of Gods worship, when ever they make use of them, and thereby provoke the Lord to wrath, as Psal. 50. [...]6, 17 Esay 1.13, 14. Jer. 77.8. they are a burthen to the Lord and his people, as the Sodomites were to Lot, and the wicked were to David, and Iudas was to Christ, Ioh. 13.21, 31. and therefore as they were not suf­fered to come neere to the Lord of old under the Law, [...]zek. 44.7, 8, 9 [...] Cor. 5.13. so they are to be rejected under the Gospel, and not suffered to remaine in fel­lowship with Christ and his Saints; and as the Lord found fault with the Church of the Jewes for suffering the uncircumcised in heart and life, and such as polluted and prophaned his great name, in drawing neere to him, and put no difference betweene the cleane and the uncleane, Ezek. 22.26. So he blamed the Churches in the time of the New Testament, for their indulgence towards such, 1 Cor. 5. and Rev. 2. and therefore Christ of purpose ordained Laws and Ordinances both for the keeping out, and casting out of the As­semblies of the Saints, such as were open and knowne vicious and scandalous persons.

By all which it is most cleare and certaine, that none but such as are holy and sanctified persons, at the least [...]hat is, such a [...]fession of [...]linesse, as [...]h no appa­ [...] contradi­ [...]n thereunto men and wo­ [...]ns conversa­ [...] and walk­ [...] professedly so, are in a capacity to use those holy ordinances and means of worship that Christ hath instituted and appointed to be observed and used in his Church. Indeed those that are yet in their naturall estates, uncal­led and unconverted, unsanctified, and altogether destitute of the spirit of Christ, are to enjoy the liberty of the Word preached, be­cause that is an ordinance which Jesus Christ hath ordained to con­vert sinners from the evill of their wayes, and to put them into a capacity for communion with Christ and his Saints in all the rest of his ordinances, but till they are called and brought home to Christ, by yeelding a professed subjection to the Gospell, as those were in the Primitive times, 2 Cor. 9.13. they are not to be admit­ted to speciall ordinances and enjoyment of those spirituall privi­ledges, which Christ hath appointed onely for the Saints.

Obj. Are not those that we judge godly, and in a capacity to make use of all the holy ordinances of Worship, to be baptized againe, be­fore they be admitted into Church-fellowship, and to the use of those ordinances, as is the judgement and practice of many in these dayes?

Answ. Negatively, they are not, and my reasons are these three that follow.

1. Because tis supposed they have been (though corruptly) baptized already, and therefore not to be baptized againe. Now the corruption of an administration doth not wholly make it void and null. If they had the essentials of that ordinance when it was first administred to them, that is sufficient, without taking of it up againe de novo, though there was an error in the c [...]rcumstanti­als. Now the essentials of Baptisme the learned conclude to be true matter and forme, the matter, water, the forme, baptizing them in, or into the Name of the Father, of the Sonne, and of the holy Ghost. And both these cannot be denyed, but that the godly in this King­dome have had, though a right administration, or manner and way of administration, might be, and doubtlesse was to the most wanting.

2. Because it cannot be denyed, but such godly persons we speak of that were baptized in their infancy, have received the effect and fruit of that ordinance, in a lively manner on their soules, the Lord having added to the outward washing with water, the inward grace, and baptisme of the Spirit, by causing them to put on Christ, which is sufficient to cover or make up all the failings that were in the first administration.

3. Because if the essentials of their first Baptisme were all de­stroyed, and lost in their Antichristian administration, as Re-Sap. hold, but I deny, and have shewed to the contrary in the 4. Chap. then it must of necessity follow, that the godly must altogether remaine without any Church-state, because there must be the same power to erect this ordinance anew, that first ordained it, and the same or the like officers to administer it, as were before it was lost, but neither Christ, nor any such extraordinary officers are now on earth. And hence it is, that this doctrine and practice of the Re-baptizers, hath made so many to turne Seekers and Waiters, denying all Churches, Ministery and Ordinances, expecting when Christ or his Apostles will come to restore them to their primitive purity and rectitude.

3. There must be a right manner of performing those ordinan­ces and meanes of worship, by those that are qualified and called hereunto by Christ, and this must carefully be lookt unto, because [Page 106] the best ordinances may be spoiled by the evill handling and mana­ging of them.

Now the right manner of worshipping God by those that are to enter upon this Gospel-order and Church-state instituted by Christ, consists in these five things.

1. There must be aOwens Coun­try Essay for Church Go­vernment. p. 60 voluntary union and knitting together in one. This is necessarily supposed, as I shewed before, Chap. 2. The godly must be formed into one body, or Church-society, as in the Primitive times, distinguished from others. Now this is to be done by the Saints that are to embody these three wayes.

1. They are to separate, or sequester themselves from the loose and profane multitude among whom they live, having no more fellowship with them in speciall ordinances, whiles they continue such. This is expresly commanded 2 Cor. 6.16, 17. Ephes. 5.11. 2 Tim. 3 5. Rev. 18.4.

2. They are voluntarily to give up themselves to the Lord, and one another, as those of Macedonia did, 2 Cor. 8.15. to walk toge­ther in all the ordinances of Christ.

3. This is to be done in a mutuall consent, covenant, orSome promis­sory engage­ments. Owen ut supra. agree­ment, as was the practice of the Church of the Jewes, and was also prophecyed then, should be done now in the dayes of the Gospel, Ier. 50.5. and is now practiced in the very Nationall Churches of England and Scotland accordingly. Now if it be (as they take it) lawfull for a National Church to enter into such a Covenant to walke with God, and one another, according as he shall make himselfe knowne to them in his Word, I cannot see how it can be unlawfull for a particular Church thus to doe. And for this, Vide Master Burr. Heart Divis. p. 69.

2. As there must be union, so also communion, that is, they must in the worship of God meet together joyntly, as members of one body, tarrying one for another, as 1 Cor. 10.16, 17. & 11.33. 1 Cor. 5.4.

3. There must be a sweet harmony, consent and agreement in the performance of the holy ordinances of Christ, labouring to the ut­termost to be of one heart and one mind, in executing all Church-affaires. Act. 2.1.41, 42. & Act. 4.32.

4. There must be a free, ready, willing, and cheerfull contributing of such blessings, mercies, gifts and graces, temporall and shirituall, [Page 107] as Jesus Christ hath bestowed upon us, for the comfort and edifi­cation of the whole body thus united and joyned together, 1 Cor. 14.12. Ephes. 4.12. 1 Pet. 4.10, 11. Rom. 12.6, 7, 8. Act. 4.32.

5. There must be a diligent care had and taken that things be so ordered, and ordinances be so performed, that Jesus Christ do not suffer in his honour, nor the church in her happines & welfare: w^ch is done 1. By keeping the ordinances pure and free from the mix­tures of mens inventions. 2. By keeping close to the rule of the word, in all church actions and administrations, without consulting with flesh and blood. 3. By following the dictates of the Spirit, that J [...]sus Christ gives to us as our guide, and not our own vain fancyes, and carnall imaginations, laying aside, and denying our own wisdome, reason, understanding, further then we see it acted and guided by the word and Spirit of Christ. 4. By being very spirituall and heavenly, meeke, and humble, lowly and loving in all our under­takings and performances, that Christ may have glory, and the Gospell credit. 5. Lastly, by aspiring and pressing hard after per­fection in holines, and comming to a full stature in Christ. Ephes. 4.13.

And thus we have done with the first part of the Chapter, the Saints embodying, and how they are to do it. Now followes the second part of the Chapter, and that is, what concernes their know­ledge and practise after embodying.

Now this I shall endeavour to make out in five things.

1. There must be choice of their officers, as Pastor, Teacher, Elder, Act. 14.23. Deacon, if they have such provision among themselves, which are to watch over them, & administer to them, in the things of Gods house: and these they are to set apart according to the rule of the word, by Fasting and Prayer, craving the helpe of other churches in such great and weighty aff [...]ires, and which may give them the right hand of fellowship, Act. 14.23.

Q. Are they not to be ordained by imposition of hands?

A. There is no absolute necessity of it, for we read no precept for it, and but little practise of it in such cases. In other cases we do, but not in this. That of 1 Tim. 4.14. is no institution of it, but only a practise of the Elders of the church of Ephesus with the Apostle, 2 Tim. 1.6. not of the officers of severall churches, as it is now used. [Page 108] When that Matthias was chosen an Apostle in Judas roome, wee read only of his being numbred among the rest of the Apostles. When they made Deacons for the poore, Act. 6. we read, after they had prayed, they laid their hands on them, I say after, but not before, or in the time they were praying, as the presbyterians in their ordina­tion do now, and whether that Timothy had hands laid on him in time of prayer, as it is now used in ordination of Ministers, is more then any I suppose can determine: So that it seemes it was used rather in way of blessing of them, as Christ did the little childeren and others that were sick, then setting them apart to the office they were cho­sen to. And that of Act. 14.23. doth not prove it as we have shewed before. And Jesus Christ himselfe never used it, when he sent forth his Disciples to preach: nor gave it in commission to his Apostles that they should do it; nor have they enjoyned such a thing. And therefore as Polanus, Tilenus, Calvin, & other great Divines say, it is a matter indifferent, not absolutely necessary & essential to an officers calling, as many suppose: And tis no more then what the church of Scotland hath also declared heretofore. But to cleare this busines fully, there is a learned Treatise put forth lately, wherein the judge­ment of the Reformed churches, and Protestant Divines is shew­ed exactly, about this point, so that I need not to speake further of it.

2. The preservation of their unity, for unity among bretheren in church-fellowship, is very lovely, pleasant, and full of beauty, as Psal. 133.1, 2. O quam bonum & jucundum, &c. and there is no one duty more prest on the Saints in church-fellowship then this of unity, as the Scriptures do abundantly testify, 1 Cor. 1.10. Rom. 14.19. Ephes. 4.2, 3. Phil. 1.27. and 2.3, 4, 5. And if we looke no further then to the evill and sad effects which the contrary doth produce, viz. Divisions, and Rents in Churches: The truth both of the excellency and necessity hereof will easily appeare. And therefore for this end and purpose, that the godly in this way, and or­der of the Gospell, may live together in unity and brotherly love, they are to study self-denyall, humility, patience, long-suffering, and forbearance towards one another, putting on bowels of mercy, forgi­ving one another, as God for Christs sake hath forgiven us, Ephes 4. ult. and Col. 3.12. For this, see more in that excellent Treatise of Heart Divisions.

[Page]3. They are to study the preservation of purity and holines, a­mongst them; this in a speciall manner is to be looked after: what Paul spake to Timothy in particular, we may say to them in church-fellowship, keepe your selves pure: and the reasons are these two.

1. Because that purity is the beauty of a church, Psal. 93. ult. as nothing doth more darken and obscrue a church then sin, so no­thing doth more adorn and beautifie a church then holines and pu­rity.

2. Because that purity is the strength of a church: We never read of any churches that have miscarried, but first it came from suffering themselves to be polluted and defiled, either in opinion or practise: The Vestall Virgins we read could not be overcome before they were defloured, and therefore the Emperour first caused them to be defiled, & then destroyes them: So here therefore let the chur­ches that are as Virgins espoused to Jesus Christ, 2 Cor. 11.2. la­bour to preserve their purity, and then they need not feare their safe­ty: and to this purpose let them be carefull to observe and practise these following directions.

1. Let every particular member labour to keepe their own vessels pure, looke narrowly to his own heart and wayes, and keepe him­selfe from his own iniquity, as David did, Psal. 18.23.

2. Let them study faithfullnes one towards another in their rela­tions, watching over one another, for the good of the whole, Col. 1.1.

3. Let those whom it concernes looke narrowly to the admission of members, not looking to, nor labouring after multitude, so much as cleannes and purity: a little church with great godlines, is farre to be preferred before a great church (I meane for number) and smal purity.

4. Let there be care taken that no root of bitternes be suffered to spring up to the defiling of any, or if it appeare, let it be in a spirit of love and meekenes suppressed timely: twas the church of Corinths fault that they did not mourne for the incestuous persons fact, and put him from amongst them, 1 Cor. 5.1, 2, 6, 13.

5. Let them have a watchfull eye to all church administrations, that they be done according to the rule of the word, and not after the wisdome of the flesh.

4. They are to study the preservation of their liberty, which Je­sus [Page 110] Christ hath bestow [...]d upon them, and purchased for them, with his own bloud, Gal. 5.1. that they may not be servants to men, 1 Cor. 7.23. Now this liberty consists in these following parti­culars.

1. In choosing their own officers, Acts 1.15. and 6.2, 3, 4.

2. In adm [...]ssion of members, Acts 9.26.1 [...].47. & Rom. 14.1.

3. In trying and examining their own members, that are questio­ned within themselves, as the church of Ephesus, Revel. 2.2. and debating matters controverted.

4. In case of difference, to crave the helpe of other churches, to­wards the composing it, as the church of Antioch did in Acts 15.2, 3. which practise was not by way of appeale, but only by craving advice and counsell.

5. In case of an offending members refusall to heare the church, to admonish, or cut him off, by excommunication from the body, 1 Cor. 5.4, 5, 13.

6. In sending forth in the publique service of the church, such as they shall judge most fit, as Phil. 2.25. 2 Cor. 8.19.

7. In partaking with other churches in those priviledges and com­forts that Christ hath bestowed upon them, upon due knowledge & re­commendation, as 2 Cor. 3.1. Rom. 16.1, 2.

If any desire further light in this particular, they may read M. Cotton in his Treatise of the Keyes, p. 13. to 20. and his Treatise of the way of the churches in New England, p. 102. to 110.

5. Lastly, They are to looke to the diligent performance of those duties mutually, which their relations call them unto, I shall only mention those duties that concern chuch members in generall.

1. There must be a high esteem one of another, Rom. 12.10. Phil. 2.3.

2. Unfeigned love one to another, 1 Thes. 4.9. and this love must be pure, 1 Tim. 1.5. Fervent, 1 Pet. 1, 22, 4.8. Impartiall to one as well as another, differing in judgement, as well as agreeing, Phil. 2.3. weake as well as strong, Jam. 2.8, 9. Rom. 14. encrea­sing, Phil. 1.9. faithfull, 1 Joh. 3.17. constant, 1 Cor. 13.

3. A care to pray one for another, as well as one with another, Jam. 5.16.

4. Watching over one another, 1 Cor. 12.25. Phil. 2.4. Rom. 15.14.

5. Stirring up one anothers graces, Heb. 3.13. and 10.24

[Page 111]6. Imparting and communicating each to other, of what God hath vouchsafed to us, in temporals and spirituals, without grudging. 1 Pet. 4.10. Acts 2.44, 45. and 18.26.

7. Delighting in one anothers society and fellowship, as Psal. 133.1. Acts 2.42.

8. Sympathising with one anothers condition, Rom. 12.15. Heb. 13.2. thereby helping to beare each others burthen, as Gal. 6.2.

9. Bearing with each others unavoidable infirmities, and weake­nesses, as, R [...]m. 14.3.13. Ephes. 4.2. Col. 3.12, 13.

10. An endeavour to recover such as are fallen, and overtaken with sinne, and that in the Spirit of meekenes, Gal. 6.1.

11. A care to preserve the credit and reputation of each other, as Jam. 4 11.

12. A striving after unity in mind and judgement, as well as affecti­on, Rom. 15.5, 6, 7. 1 Pet. 3.8. that so (if it be possible) there may be no divisions, 1 Cor. 1.10.

13. A giving to each other a liberty in the use of such things as are indifferent, and not restrained by the word of Christ, Rom. 14.2, 3. not tying up the consciences of one another, where Christ hath left us free.

14. A maintaining of brotherly affection, where we cannot be of one mind, not grudging against, and censuring one another, Phil 2.2, 3. Col. 3.13.

15. Lastly, in being patternes and examples in word and conversati­on, in faith, in charity, in Spirit and purity, as the Apostle speaks to Timothy, 1 Tim. 4.12. and Phil. 3.17. &c.

CHAP. VII. This chapter holds forth the severall hindrances and impediments that doe stand in the way of the godly, whereby they are kept from this Gospel Church-state. All which hindrances are removed, in answe­ring all the principall objections that are made against it.

[...]mpediment.THe first impediment that stands in their way is this, That there are many learned and godly Ministers, as well as private chri­stians, that both write and speak against this way.

Now to remove this impediment, I shall desire the godly to con­sider these few things.

1. Whether all those are truly godly, that make a profession of godlinesse, even amongst them that goe for Ministers and guides to others. Is not the contrary too true? have not too too many the forme of godlinesse, denying the power of it? according to that of 2 Tim. 3.5. walking up and down in sheeps clothing, but inward­ly are ravening wolves, as Jesus Christ spake of the proud and lofty Pharisees, and other false Prophets, Mat. 7.15. and doe not their actions both abroad and at home, speak out aloud the truth hereof? So that the tongues and pens of such men against this way of the Lord, whether Ministers or others, are no slander, but are rather to be lookt upon as the discovery of the rottennes of their own hearts, and the fruit of those, the Apostle Iude speaks of, that walk in the way of Cain, and run greedily after the error of Balaam, for reward, and shall perish in the gain-saying of Korah, Iude 11.

2. But secondly, grant they are such Ministers and Christians, that is, truly godly, holding forth the power of godlinesse in their walking, that speak against this order of the Gospel, and way of the Lord. Yet I hope tis not an impossible thing even for such men to erre, and be drawne aside some times, in some things, to doe that which is unworthy their high and holy calling. Is it any new thing to heare of the godly themselves making opposition against Christ, even in the greatest matters that concerne his glory? let us looke upon that place of the Prophet, Mal. 3.2, 3. where we may see, that when Christ shall come to purge and reforme his Temple, he [Page 107] shall meet with opposition from a generation of people, which are not of the vilest and basest sort, but of the precious, such as are like to gold and silver: The sonnes of Levi, Preachers, as well as pri­vate Christians: and these shall scarce endure his comming, but shall make some kind of resistance. And are there not abundant in­stances for this? did not Peter oppose Christ himselfe in the worke of Redemption, insomuch that Christ called him Sathan for his la­bour, as Mat. 16.22, 23. and told him to his face, that he did not savour the things of God? and yet Peter I hope will not be denyed to be truly godly.

2. Did not the devout women many times rise up (by the in­stigation of the Jewes) against the Apostles and brethren where they came to preach, and practice contrary to the Iewish customes, in setting up, and planting this Gospel Church-state?

3. Have we not experience of many godly men, Conformists, in the late times of the Prelates, that did side with the Bishops, against their godly brethren, the Non-conformists, that wrote against the Ceremonies, Service-book, and Hierarchicall Government, and prest those very things at that time, that now these men practice, which speak evill of what we now stir up the godly unto? Now if it be so, then it is not so much to be wondred, that godly men have their hands, and tongues, and pens against this way of the Gospel, which we conceive to be a step or two higher for purity, and nearer to the will and mind of Christ, and practice of the Pri­mitive times, then what is now on foot. The best men are men, & so have their weaknesses, as well as others.

Thirdly, it is to be considered, that not all men, no not godly men are enlightned equally alike in the mysteries of the Gospel. But as the wind blows when and where it listeth, so the Lord by his Spi­rit gives light when and where he pleaseth. Gifts of wisdome and understanding in the mysteries of godlinesse are Gods peculiar goods, (as one saith well) and he may give his owne where hee listeth; neither must our eye be evill because his is good. Some­times (as the proverb is) the greatest clarks are not the wisest men, no not in lesser and petty things of this life. Now if they are to seek in these things many times, then much more may they be to seeke in the great things of Christs Kingdome, and therefore our Sa­viour gives thankes to his Father, that he had hid these mysteries [Page 114] from the wise and learned, and revealed them to babes, Matth. 11.26, 27.

Fourthly, though there are many godly, both Preachers and o­thers that are against it; Yet it cannot be denyed, but there are also multitudes of godly of all sorts and callings in the Magistracy, Mi­nistery, practice of Law, Physick, in Counsels, and Armies, both in City, and Country, that are for it. And not onely in this City and Country, but forraigne countries, and the number increaseth daily, and is like more and more to increase, till it have prevailed against all other, as Dan. 2 44. intimates.

Fiftly, We must know, that the godly are in a way of learning still more and more, both Ministers and others, they are not come to that [...] and top of knowledge, as to proceed no farther, for we all know but in part, 1 Cor. 13.9. So that though they are darke in this point, this yeere, yet tis possible the next yeere they may be inlightned. Seven yeeres since, many godly Preachers and Professors were for Episcopacie, for the Ceremonies, for the use of the Service-book; what Sermons were preached, what books prin­ted in the defence of them, and against those that opposed them? how were the Bishops honoured and reverenced, bowed to, vindi­cated, and stood for, and that with great eagernesse and violence, so that those that were against them, were deeply censured by their brethren? but now it is otherwise; and why so? but because their judgement is changed, and men say, that God hath opened their eyes, and convinced them of the evill of those things, which be­fore they saw not; and tis well if it be so: and not simply a disclai­ming of these evils from the Parliaments removing of them, and en­joyning the contrary, which is much to be feared, and as some ma­nifest without blushing, saying, what they now doe in renouncing Episcopall Government, leaving the Service-book and Ceremo­nies, and proceeding according to the order and forme of the Dire­ctory, and Government established, they doe by Law, in obedience and subjection to the Parliament that requires it in their Ordinance affixed to the Directory, not out of any judgement of the evill they have formerly lived in, whilst they used that way of false worship, or out of any more love to this new government, and order of wor­ship according to the Directory. But suppose the best, that what men now doe is from the Lords mercifull enlightning of them, to [Page 115] see into the evill of their old and former abominations, they yeelded to, and so became guilty of, before the Lord; will it not therefore follow, that there is a possibility before seven yeeres come about againe, they may see further into this mysterie of the Gospel, and so discover the unsoundnesse of their present standing in the Parish Churches, as they are constituted and receive their life and being from the Civill Lawes of the Land? The Aire is enlightned by de­grees, not all at once, and so are the Saints. So that I say so long as the godly themselves are in a way of learning and going from one step to another in wisdome and knowledge, as Pro. 4.18. men should take heed, how they make peremptory conclusions against this way of the Lord, and speak evill of the things they know not, lest the Lord Jesus Christ (the justifier of his wayes and people) make them to eate the words they have spoken, and then they be forc'd (as Austin sometimes did) to write Books of Recantation, and have as little credit, as comfort in what they have done this way.

6. If the truth were knowne, and men would speak out all is in their hearts, it is not to be doubted but a chiefe ground of many mens crying downe this way of the Lord, and those that walke in it, is no other, but their envy at those (especially young ones) to whom the Lord hath in these last dayes imparted and communica­ted greater measures of his Spirit, and larger discoveries of the mysterie of the Gospel, according to the promise, Joel 2.28. Act. 2.17. wherein young men shall have the priority of old. Because the Lord is good, therefore their eye is evill, as Christ said to them, Mat. 20.15. that took offence at his kindnesse to those that came into the vineyard after them, and wrought but an houre. But this is an evill frame of heart, and cleane contrary to that of Moses, that wisht that all the Lords people were Prophets, Num. 11.29.

7. But lastly, doth not this generality of opposition against this way alledged, conclude and evidence the truth and goodnes of it, especially when such opposition tends to the increase and furthe­rance of it, and that also amongst the most pious and spirituallest Beleevers? What though the Authors in theD. Bastwick, the Captain of the Presbyteri­an Army, as he styles himselfe M. Prinne. M. Edwards. M. Baily. M. Vicars. Marg. (as men not having yet learned, or else not regarding what Christ in the Scrip­tures requires of them, Rom. 12.16, 17, 18, 19, 20, 21. James 1.19, 20, 21. 1 Pet. 2.1.) have cryed it downe, as the most pernicious way; yet all the dirt they have throwne in the face of it, cannot [Page 106] make the Saints out of love with it. In the dayes of the Apostles, those that embraced the doctrine of the Gospel, and right way of worshipping God, were generally condemned and spoken against, as Sectaries, and Heretiques, Act. 14.5, 14. Act. 28 22. yet that could not hinder the prevailing of it, being it was of God. So nei­ther shall the worst that men can doe, hinder it now; but maugre all the powers of hell, and the world that oppose it, it shall take place, for Christ must reigne.

Impediment. 2 2. The second impediment that lies in the way of divers godly persons is this, That salvation may be had, in that present church-state they for the present are, and therefore judge it a nee, lesse thing to come into any other Church-state.

To such I shall commend these few considerations.

1. That though it be granted as a truth, (which cannot be deny­ed) that its possible for men to be saved, though they never come in­to a right visible Church-state and order, because faith and salvati­on is not so tyed to the visible church, as that there is no partaking thereof out of it. And though it be true also, that conversion may be obtained, and is, in many of the Parish Assemblies, as we know by experience, yet how unkindly do such Christians deale with Je­sus Christ, that shall as the Head and King of his church, appoint & ordaine a holy order for his Saints to observe, in their serving and worshipping of God, and yet they shall refuse to submit thereunto, is it not a disparagement to the wisdome of the Lord Jesus, that hath thus ordained a church order for his Saints to walke in, and yet they shall count it a needlesse thing?

2. Such should consider, whether the truth of grace, doth not teach them to have respect to the whole revealed will of God; and not to dispense with themselves in the neglect of obedience to any, the least part of it; and if so, then how dangerous is it for them to sit downe and content themselves in their present disordered station, without comming out of it to Sion, as Christ commandeth, Esay 52.11. with Rev. 18.4.

3. Is not this an argument of a low Spirit, exceeding earthly & c [...]rnall, like those Potters that remained of the children of Israel in Babylon, when the rest were returned to Jerusalem, 1 Chron. 4, 23. that preferred their carnall ease in Babylon, before the enjoyment of the true and pure worship of God, in Sion: do not such men excee­dingly [Page 111] degenerate from the servants of God of old, spoken of in the Scriptures, [...]hat have greatly longed after, and mourned with much bitternes when they have been deprived of the enjoyment of God in his ordinances, as David, and others? Esay 56.3, 4. Psal. 84.

4. Doth not this plainly discover to the world, that such men are to this day marvellous ignorant of this great mystery of the Gospel? they see not the lustre and beauty that shines forth in the visible Churches of the Saints, a right and true communion of Saints, ha­ving fellowship with Christ in his own ordinances, is a meere rid­dle, a paradox to them, the comly order and sweet harmony of Ja­cobs Tents, and Israels Tabernacles is not discerned by them, though a Balaam himselfe was greatly affected therewith. Oh when shall this darkenes be removed!

5. I would faine know whether such poore soules are not great enemies to their own happines, and hinderers of their own welfare. For first, have they not many precious Talents, Gifts, and Graces, bestowed upon them, for which they shall be accountable to Christ one day, which now are as it were put under a Bushel, & lye asleep, and of no use or benefit to themselves or others? all which, if they were once come into a society of faithfull and zealous Saints, would be occasioned frequently to be brought forth, and improved to the glory of God, the benefit of others, and their own great encrease and advantage. Secondly, are they not subject to many wanderings, and out-goings from God, and so have need of some to watch over their precious soules, to prevent (as it is possible) such swervings from Christ, by their wholsome and gentle admonitions, exhortati­ons, and reproofes, which priviledge they might enjoy if they were in this order of the Gospell, but now are deprived of? Thirdly, are they not many times so overtaken through the subtilty of Sathan, & deceitfullnes of sin, that they not only fall into sinne, but there lye and continue in their back-sliding, and have none to looke after them to restore them againe, to set their broken bones in joynt again: where­as if they were in this way of the Lord the Gospell requires, how sweetly might they be recovered, according to the injunction of the Apostle to the Church of the Galatians, Gal. 6.1. And therefore doubtlesse those men that thus reason as before, that its no great matter to come into any other church-state then they are, are no small enemies to their own good.

[Page 118]6. Lastly, may it not be just with God to leave men to themselves in this thing, and for their slighting of his wayes, sweare in his wrath, that they shall never enter into this rest of his, that he gives his Saints, that he brings to Sion? Let us feare and tremble.

Impediment. 3. Another impediment is this, That they have as learned and godly a Ministery over them, as any to this day in the world.

Now for the removing of this, let these few things be seriously considered.

1. That it cannot be denyed, but divers of those Parish churche: have those over them, that are both learned and godly, though with­all it must also be granted, that there are in the Kingdome a farre greater number of such as have neither learning nor godlines, that go for Ministers of the Church of England, and are setled in those Parish Churches, such as are not only the shame and blot of this [...]. Whites [...]tury of [...]isters. Nation, but have already endangered the welfare of it, and are like to do it the second time, if the Lord from heaven prevent it not.

2. For many of those that have learning, its much to be feared, if it were brought to the Test, it would prove rather to be from be­neath, then from above, not that of the Spirit, by which men are taught of God, and enabled to speake a word in due season to the weary soule, as Christ and his servants were, Esay 50.4. but only that which is naturall, and from men, and they have at­tained in Natures Schoole, which naturall parts, and acquired learning, not meeting with a sanctifyed heart, and a true principle of grace, doth oftentimes through the corruption of pride and selfe-co [...]ceite that attends it, render men blind in the things of God, and leade them aside from the truth; and commonly, (as we see by ex­perience) such men trust chiefly to other mens workes and judge­ments, looking no further for the Sence and meaning of what Scrip­tures they preach upon, and produce then, what this or that Father, this or that Commentator speaks of it, not daring to swerve from their interpretation, and the common received opinion of the Church, though oftentimes, quite besides the purpose and mind of Christ, and the holy Ghost.

3. As learned and godly, as the most and best of the Ministers are, in the Church of England, yet (with griefe of heart let it be spoken) very few of them have learned to this very day to disclaime [Page 119] and renounce the evill and errour of the way of their comming into the Ministery, I meane their Antichristian ordination, which they received from the Prelates; but allow of it to this day: which cannot but much provoke the Lord, and hinder his blessing of their endeavours for the future, to the People, the charge of whose soules they take upon them. For if the allowing of our selves in the least sinne may justly put a stop in the way of Gods prospering his people, & cause him to withdraw his presence from them, then much more doubtlesse such an evill as this, for those that beare the vessels of the Lord, are to be cleane, Jer. 52.11. and that cleannesse respects freedome from Babylonish and Antichristian pollution. And doubt­lesse the Lord lookes much to his vessel-bearers, that they be clean and holy, and not contaminated with these, or any other kind of pollutions, as we may see in his exemplary punishment on Nadah, and Abihu, that perished in their wil-worship, and false zeale, the great Idol of the world to this day.

Obj. But you will say, what need this renouncing our Antichristi­an ordination by the Prelates, seeing the Parliament hath removed and disclaimed the whole Episcopall government, root and branch?

Ans. There is great need, as may appeare in these foure things.

1. Because personall sinnes must have personall repentance, and hu­miliation, the Parliaments Act is Nationall, and doth not exclude, but rather intimates and leads to the practise of the other: Now each Ministers sinne, being particular and personall, so ought their Repentance also.

2. Because such Ministers, especially here about London, have lately covenanted to cast off whatso [...]ver belonged to, and was an ap­purtenance of that Antichristian Hierarchy they were formerly un­der: Now their ordination was not the least, but a chiefe part of that power of the Prelates, wherein they so much gloryed.

3. Because the Lords detestation of Antichrist is so great, that he will not endure his people should touch with the least of her abominati­ons, as I shewed before; and as he would not of old so much as take a stone for a corner, nor for a foundation of his Church, from hea­then Babylon, Jer. 51.26. So neither will he now make use of any thing of Antichristian Babylon, in his Church of the New Testa­ment.

4. Lastly, because God hath required that his people should be [Page 110] humbled and ashamed of all their old sinnes in this way, before he will shew them the right and true pattern of his Gospell worship, Ezek. 43.10, 11. And who knowes but for want of this amongst those that go for Ministers in the church of England, it is, that God suf­fers them to be so darke as they are even to this day, in the midst of so much glorious light, in the matters of his house and worship? A man may come into 40. places, where they are preaching and praying, even upon dayes of humiliation, and yet never heare them bewaile (among multitude of other sinnes they confesse) this par­ticular evill of their Antichristian ordination.

Obj. But some are so farre from seeing a necessity of this, that they rather plead for what they have done, and justify themselves in their condition, saying, that though they received their ordination, & so the office of their Ministery from the hands of Antichristian Bi­shops, (as they are now acknowledged since the Parliaments vo­ting them so) yet they lookt on them as Elders and Presbyters, and no otherwise.

Ans. To this I answer, 1. That it may be some did, though I suppose it will be graneed, that thousands did not, not so much as enquiring or making scruple out of conscience, but as the blind man swallowes all, so have they done; and their sinne may be lesser then those that have had more light.

2. But secondly, its well known to those that have their eyes but halfe open, that the Bishops did not act in their ordaining of Priests, as they were Presbyters, but as they were a degree above them, to wit, Bishops, which was allowed them in those dayes by the Mini­sters of the church of England, and what preaching Elder was there by himselfe, or with a few other of his bretheren, and Colleagues, that could then (as now) without a Bishop make a Minister? Now then those Bishops being Antichristian, their ordination also must needs be so, according to that known Philosophicall maxime, Quicquid est agit secundum quod est, the effect must needs have re­semblance with the cause, vid. Whites Answer to Prynne, pag. 20. read the Queries about the ordination of Ministers, lately publi­shed.

4. I Answer in the last place, that tis not meere learning, no nor learning with godlines, that makes any man a true Minister of the Church of Christ, in these dayes of the Gospell, (though neither of [Page 121] these is to be excluded in their proper place) for a man may be qua­lifyed for the place and office of a Minister, and yet no Minister; he may have excellent endowments of humane learning, naturall parts, truth of holinesse, and yet no Minister. Some women have store of all these, and many Lawyers and Physitians abound in them, and yet no Ministers in office. So that I say, though many men have excellent naturall parts, acquired gifts of humane lear­ning, many precious breathings of Christ and the Spirit in him, yet that doth not presently denominate him a Minister in office, and I may adde, no not his Ordination by the Classis, nor a Noble­mans or a gentlemans Presentation, or bestowing an Advowson or Benefice upon him, no nor the execution of that office in a parish where he is sent. Tis not enough to say a man is a Minister, but how truly and lawfully he came to be a Minister.

Quest. What is it then makes a true and lawfull Minister?

Answ. A true and lawfull call to that office, and worke of the Ministery, as Heb. 5 4. Now this call in these dayes is not onely internall from God, in qualifying a man, and making him willing to the worke, but externall, from those he is to take the charge of, whose prerogative it is, they have received from Christ to choose their own officers, which the most learned and judicious Cyp. Ep. 3, 4, & 68. Theod. l. 1. c. 9. Euseb. de vit. Const. l. 3. Azor. the Jes. part 2. l. 3. c. 28 & l. 6. c. 14. Jerom ad Ruff. Ambr. epist. 82 Nazian. Aug. Bazi. Chrysost. So multitudes of Moderne Writers, as Cal. Musc. Bulling. Jun. Ames. Cartwr. &c. Divines of all sides grant, as could with ease be manifested. Now the first of these is not sufficient without the last, and God hath so joyned them together, that it were no lesse then high presumption in any to separate them. So that this being granted for the truth, (as it can­not be denyed) then it must needs follow, that most of the Mini­sters of the Church of England are not Ministers properly in of­fice, being without the call of their people to them, (especially the godly) and not a few of them living where there were never any godly to call them.

A fourth hindrance in their way, is, That they look upon this way, Impediment. 4 as a way of separation, which hath been and still is such an eye-sore to many, that they had rather dye then touch with it.

Now to remove this, I answer in a word, there is a two-fold se­paration the Scripture speaks of.

1. A good separation, a separation from evill, from evill and sin­full wayes, and things, and persons, a separation from false worship, from Babels confusion, a separation of the precious [Page 122] from the vile, of the cleane from the uncleane.

2. A Bad separation from good to evil; from Christ to Belial; from God to the Devill; as Jud. 19. Now that Separation we stand guilty of, is of the first sort, and not the last, the separation which God allowes, commands and justifyes, and without the practise of which he will not be well pleased with his people, as Jer. 15.19. 2 Cor. 6.18. Rev. 18.4. Ephes. 5.11. 2 Tim. 3.5. and there­fore I conceive there is no just cause or reason why the godly in the Kingdome should be offended, at what is now done, and which they themselves are called also to practise.

Indeed if they could prove theirBy Nationall Church-state [...]n the King­ [...]ome of Eng­ [...]and, I do not [...]nderstand the [...]reaching of the word, and ad­ministration of [...]he Sacraments [...]for these make [...]o more a Church then [...]he ornaments [...]f a house make [...] house.) But [...]hat false visi­ [...]le order, poli­ [...]ie, & institu­ [...]ion, in which [...]hese divine or­ [...]inances are [...]erformed. The officers & members of the National Church-state, [...]ot being fra­med, regulated [...]nd ordered ac­ [...]ing to Gospell [...]nstitutions, but [...]fter the tradi­ [...]ions & inven­ [...]ions of men [...]om whom [...]hey receive being and [...]ubsistance. Nation [...]ll Church-state to be of divine and Gospell constitution, (as I said before) it were some­thing; but till that be done, they shall find in the end, that they themselves are guilty of the fault they lay to the Congregationall mens charge.

* 5. Another stumbling block that lyes in the way of many god­ly persons, is, because they see many, after they have entred on this way, to fall into grievous errours, and some turne Libertines, and grow loose in their w [...]lking.

Ans. Now to remove this, consider these following pariculars.

1. Suppose this be a truth, and so to be greatly lamented, yet dare any man say, that such persons would not have taken such courses, if they had not entered on this way of the Gospell? How many are there which are guilty of grosse errours in judgement, and loosenesse in practise, and yet never knew in all their lives, what this way of the Gospell meant? as in Germany, France, Holland, England, and other parts of the world.

2. If this way be of God, and hath footing in the Scriptures, ex­ample from the Apostles practise, and approved of by many famous servants of God, and purest churches in the world, as we have shew­ed you: then farre be it from any to make it the cause of such abo­minations: Can the light of the Sunne properly beget darkenes? Impediment. 5 so as properly, can the way of the Lord be said to beget these evils either in judgement or practise?

3. Did you ever heare or know of any Church, where the go­vernment was most exact according to the Scriptures, and unque­stionable, that hath been perfect, and without errours; or hath God promised that here on earth, his Churches should be totally free? [Page 123] Doth not the Scripture speake otherwise, which is left to us for our instruction, as in 1 Cor. 11.19. There must be heresies amongst you, saith the Apostle, and he gives the reason for it, that so those that are approved may be made manifest amongst you: not that these heresies and evils do necessarily flow from the true being and right government of a Church, but only per accidens, (viz.) from the e­vill disposition of those members that are sinfully tollerated in a Church, and not cast out, and those temptations of Sathan, that they are exposed dayly unto, by Gods permission.

4. Consider where the Lord is most rightly and purely wor­shipped, there the Devill is most busie to make Divisions, sow the seeds of errour, occasion scandals and offe [...]ces, and the Lord in in­finite wisdome seeth it good to have it so, partly

1. That his power may appeare the more in preserving such a Church and society.

2. That his wisdome may appeare the more, in guiding such a Church.

3. That his mercy may appeare the more in pardoning his Peo­ple.

4. Lastly, that his justice may appeare the more, in hardning those that do not love, but hate his wayes.

5. Such as fall into errours and loose walking after their entrance on this way of the Lord, come not thereunto from their submitting to that way, but from want of good principles, and sound hearts at the first: If their ends had been good at first, and their hearts up­right, they had never gone out to crooked wayes of their own, or others▪ but as the Apostle saith, 1 Joh. 2.19. They went out from us, because they were not of us; so such as fall away from the truth, to the embracing damnable heresies, do therefore fall away, be­cause they were never properly of the truth; certainly when men venture on the pure and sound wayes of God, with unsound and base ends, the Lord justly suffers them to fall: such as have not the glo­ry of God, but themselves in their eye, the Lord shall in just judge­ment lead such forth, with the workers of iniquity, Psal. 125. last verse.

6. Though this way of the Lord, may have such evill weeds to grow up in it, yet it doth not allow of them, but labours either the reforming or casting of them out when they are discovered, [Page 124] as a sound Constitution doth those distempers it lyes under, as Mat. 18.11. 1 Cor. 4.4, 5. 2 Thes. 3.6.14. Rev. 2. and as a lear­ned Author saith, What flaming Sword is there in the hand of a classi­call Presbytery, to keep men out of errours, which may not be in a con­gregation? In one Congregation there may be as many Presbyters as from many Congregations make a Classis, and why then may they not do the selfe same acts? their offices & office is the same, & therefore the promise of assistance is the same; and if the councell and advice of other neighbour Churches be required, a Congregation may have that as well, Anatomist A­natomised, p. [...]0. and perhaps sooner then a Classis can, which must stay for a Pro­vinciall Synod.

7. Lastly, let it be considered, that there have been (as the for­mer Author observes) as great defections both of Ministers and people, unto errours under Presbyteriall Government, as under any other, as is cleare in the Low Countryes, where so many Ministers and People have turned Arminians, Papists, Socinians; greater er­rours then the denyall of Paedobaptisme: and yet those of the Presby­terian way here, are not free of that, as is well known, besides other evils of more dangerous consequence, as might be named.

Impediment. 6 6. Another impediment why the godly do not enter on this way of the Gospell, is, because they s [...]y, this way cryes up toleration for all sorts of Religion, and liberty of mens consciences, and so every man may do as he list, and what confusion and destruction will this soon pro­duce in Church and state?

For the removall of this impediment, let these few things be con­sidered.

1. That this is a great untruth, and so nothing but a slander, and an evill report that some evill Spyes give out upon the view they have taken of this holy L [...]nd, from some base private ends (its much to be feared) of their own, which the Searcher of all hearts will in due time reveale and discover.

And that it is so, is evident from the workes of some of no mean abilities for learning and godlines, that have been in the Congrega­tionall way.

1. That late precious servant of Iesus Christ, M. Ier. Burroughs, who was eminent for his Gospell annointings, in his Heart Divisi­ons, chap. 7. pag. 41. where he spends most of that chapter to this [Page 125] purpose, pag. 42, 43, 44. and at last towards the end of the chapter, pag. 45. he hath these following words. And consider now my bretheren, whether the Congregationall way be such, as if it be suffered, there will be no helpe to reduce an erring or hereticall church, but all Religions, Arianisme, Mahumetisme, any thing must be suffered, Surely, men do not deale fairely, in raysing such mighty accusations upon such poore and weake grounds: This great aspersion, and huge out-cry, that these men would have all Religions suffered, and in their way, there is no helpe against any hereticall Congregations, moul­ders and vanishes away before you.

So likewise in his Sermon before the House of Lords, November 26. 1645. pag. 45. where speaking to them excellently in the be­halfe of the Saints, that have been faithfull to them in the trust com­mitted to their charge, though they could not come up fully in some things to them, they have published to the world, and therefore desires them not to listen to any, who should whisper such suggestions, or vent such things, as tend to he exasperating of their spirits against those deare servants of Christ; he hath these words, There is a great out-cry against the Toleration of all Religions, and we are willing to joyne against such a tolleration: But that which fils the mouthes of many in this, is the heate of their spirits against those that differ from them in any thing that they might with the more strength be able by this to strike at them; suffer not your power to be abused, to serve mens designes; be faithfull with God, encourage those that feare him, and God will take care of your honours, &c.

2. Master Thomas Goodwin, of whose worth (without flattery speake it) the Kingdome is not ignorant, in that notable Sermon of his, before the honourable House of Commons, called The great Interest of States and Kingdomes, p. 53. where pressing that Ho­nourable House to looke well to their interest, meaning the Saints that are in England, to maintaine and preserve them, and make provision for them, as they meant to preserve the Kingdome: he hath these words, to our purpose; If any man thinke I am a pleading for a liberty of all opinions, of what nature and how grosse soever, I humbly desire them to remember, that I only plead for Saints, and I I answer plainly, the Saints they need it not; The Apostle tels us there are damnable heresies, 2. Pet. 2.1, 2. and they will soon un-Saint men; there are errours that are Capitall, not holding the Head, [Page 126] Col. 2. Do but distinguish these from others, and let this be one foun­dation laid for this union.

3. Master John Goodwin, whose innocency and integrity in the cause of Christ, and great worke and labour of love to Christ and his Churches, I doubt not but in due time shall be cleared and reward­ed abundantly: In his Reply with another Brother, to A. S. 2. Edit. pag. 24. whose words to our purpose are these; Nor on the other hand, do I speake this to intimate, that I approve a toleration of the broaching of all opinions, or any toleration of some practises, And that men might see what he sayes, if they will not shut their eyes wilful­ly against the light, he reduceth his discourse to 3. Heads.

1 The least venting of any opinion against Fundamentals, as Judaisme, denying Christ to be the true Messiah; Arianisme, and So­cixianisme opposing the Deiety of Jesus Christ, Arminianisme, that quest [...]ons the person of the Holy Ghost, Papisme, that holds justi­cation by works; or that Anababtisme that denyes the derivation of Adams originall corruption to us, &c. the venting of these and the like opinions he acknowledgeth to be suppressed, and much more the practise of Idolatry. pag. 25.

2. The spreading and practizing of opinions that apparantly tend to Libertinisme, licentious ungodlines; ought not quietly to be permitted. pag. ibid.

3 And then shewes what opinions are to be tolerated, to wit, such are not against Fundamentals, nor lead to licentiousnesse, but tend only to the beating out of truthes, pag. 26.

4. Master Sprigge, my quondam colleague in the University of Oxford, whose fruitfulnesse in the grace of the Gospell, hath not a little rejoyced my soule; In his judicious Treatise, called the Anci­ent bounds, or liberty of Conscience stated, chap. 1. pag. 4. whose words are these. Nor do we question whether the Magistrate may not to this negative discountenance, adde positive, viz. to declare a­gainst errors, as well as the Ministers to convince and exhort against them: Nor whether (amongst us) errors of manifest scandall and danger to mens soules and consciences, as Arianisme, Socinianisme, Familisme, &c. ought not to be restrained by the Christian Magi­strate, and the Assertors and maintainers of them, interdicted under penalties, the divulging or spreading of them, by publique preaching or printing, with much more to this purpose: So that this being so [Page 127] cleere and manifest from the published writings of these precious Saints of Christ, it can appeare to be no other then a grosse un­truth, and apparent scandall and slander that is cast upon this way of the Lord, and those he hath risen and stirred up to assert and main­taine it.

2. If by a tolleration of liberty of mens consciences, men under­stand it of things that are doubfull only, & in controversy amongst the godly, then what hurt can follow, though there should be a de­claration of difference of judgement and practice? And doubtlesse if there should not be a forbearing one another in such things as are not cleare, but dubious, all the world (as M. Burroughes truely saith in his Heart-Divisions, Chap. 9. pag. 55.) must needs be quar­relling; and he in that Chapter shewes the lawfulnesse hereof, not onely from the judgements of many Protestant Writers, but also from eight (as I conceive) unanswerable and ungainsayable Arguments and considerations, from pag. 57. to pag. 66. which are too large to transcribe, but are very worthy the godlies serious looking into, and search after. See also M. Sprigs Ancient Bounds, c. 4. p. 17.

3. But if by a tolleration of liberty to all mens consciences, we understand it simply of the things of the mind and judgement, as opinions, and not of the externall practices of men. What hinders but that it should be granted, without the use of any externall waies of compulsion, to force men from them? For my owne part, I am so farre from seeing any reason or Scripture for using externall violence, to force men from their present judgements, though erroneous, sup­pose the worst of errors, as Papisme, Arrianisme, Socinianisme. Turcisme, Judaisme, &c. as that I judge such a course both against Scripture and Reason, as I shall endeavour to make out in these fol­lowing particulars, though in so doing I shall crosse, and it may be displease two sorts of men.

1. Such as would give to the Civill Magistrate a coercive and compulsory power, to enforce men from their present opinions in the matters of Religion, and to change their minds, and alter their judgements by the use of externall violent, wayes and meanes, as Imprisonments, Mulcts, Fines, Whippings, banishments.

2. Such as give to Ministers met together in a Classis or Synod, an absolute power not onely of judging and determining in matters [Page 128] of Religion, but of imposing their conclusions on the consciences of people to be obeyed; and in case of non-obedience (ipso facto) to cut them off from enjoying the priviledge both of Church & state.

Now to shew my reasons against both of these, for the better confirming of my former answer, I shall speake to each of them apart.

1. To those that cry up compulsion in matters of Religion, to force men by externall violent meanes, from their present judge­ments and opinions they are of, as proper to the civil Magistrate, and a part of his office: I cannot allow of it for these reasons.

[...]sons against [...]pulsion of [...] science in [...]ters of Re­ [...]on.1. Because for any man whatsoever to take such a course, as co­ercive and compulsory wayes to force the minds of men, positively to act contrary to their principles conscienciously held, is to act be­yond their commission, and contrary to the rule of Christ laid down in the word, which is to winne men by instruction, and not to force men by destruction: [...]id. The [...]ly of the 2. [...]heren to [...]S. p. 23. 24. as Mat. 28.20. Luk. 9.54, 55. 2 Cor. 10.4, 5. 2 Tim. 2.24, 25. and 4.1, 2.3.

2. This course were for poore, weake creatures to encroach up­on the Prerogative of God himselfe, whose worke, and in whose power alone it is, to change mens minds, as is apparent from Scrip­ture, as 2 Cor. 10.4. 2 Tim. 2.25. 1 Pet. 1.22. 1 Cor. 3.6, 7. Ioh. 16.8. and the reason is, because the subject to be wrought up­on, is too high for any, but God alone, humane power may reach to the bodies of men, to the outward man, but not to their inward, to their soules and consciences, poor weake man cannot make, as Christ saith, one haire white or black: they may restrain from pra­ctise by outward meanes, but convert and change they cannot. No not the glorious Angels that are faire above man, for power and strength, and for sutablenes to the Spirits of men, to whom they can in a more easie and familiar way, apply themselves, then one man can to another: and yet these blessed Spirits cannot effect this worke: This they can do, they can present things to the fancy, and affect the mind many times, but it is not in their power to make those things they present to the understandings of men to take effe­ctually, so as to worke that for which they present them, without the Almighty power of God go with them: they are all but mini­string Spirits, but as instruments in the hand of God, as men are; so that this is proper only to God, to convert and change the minds [Page 129] and consciences of men, and not in the power of any creature, and therefore as they incroach on Gods prerogative, so they lose their labour in all those violent wayes they take, unlesse the Lord concurre with them, which we cannot expect he should do, be­cause its not a meanes of his ordaining, but contrary thereunto, as we have shewed before.

3. Because such wayes and meanes of externall violent compul­sion, are against the very nature of the mind and conscience, the one being spirituall and rationall, and the other carnall, and therefore they must be either spirituall, or morall, and rationall wayes at least, that must be used to worke upon the minds and consciences of men. What saith that judicious Minister M.In his Ser­mon before th [...] ho. House of Parl. and Cit [...] on a day of thanks-giving pag. 23, 24, 2 [...] Caryl, (whose judgement I suppose, and learning will every way ballance M. Prynnes, or D. Bastwick, or M. Edwards, or any of the rest that have appeared in Print against the point in controversie, if we had not the Scriptures on our side)

To the said objection I answer, 1. Possibly there are more er­rours named, then are; all is not errour that every one thinks to be er­rour. We know who spake it, After the way which they call heresie, so worship I the God of my Fathers, Act. 24.14. and they were no meane, no unlearned men, who called that way heresie. And I shall ne­ver believe all Heresiographers for his sake, who put Aërius into his Catalogue, for opposing Prelacy. There may be an errour in taxing some with errours. But Secondly, whatsoever is an errour or an he­resie, whatsoever is contrary to wholsome doctrine, (such opinions are knowable) else all rules about dealing with them are vaine, whatso­ever I say is an error or heresie, let all the penalties which Christ hath charged upon it, be executed to the uttermost; if we favour errour, I know not how we can with confidence lift up our eyes to Christ for fa­vour: If Chr [...]st would not have had errour opposed, why hath he left us meanes, both for the opposition and suppression of errour? Then presently he shewes what those meanes are: As he (to wit Christ) hath given a compleat armour to every christian, wherewith to fight against the wiles and temptations of the devil; so he hath given a com­pleat armour to his church, wherewith to fight against all the errors & unsound doctrines of seducers. Therefore (saith he, excellently) search the Magazine of the Gospell, bring out all the artillery, am­munition, and weapons stored up there, looke out all the chaines and [Page 130] fetters, the whips and rods, which either the letter of the Gospell, or the everlasting equity of the Law hath provided to bind errour with, or for the back of heresie, let them all be employed and spare not. I hope we shall use, (I am perswaded we ought not) Antichrists broom to sweep Christs house with, or his weapons to fight against errours with. Christ hath formed and sharpned weapons for this warre, we need not go to the Popes Forge or File. We (saith the Apostle) have weapons in a readinesse to revenge every disobedience: they are ready made to our hands. And a great deale more to this purpose: By which we may see, if errours themselves must not be suppressed by any other then such spirituall wayes and meanes, that Christ hath set downe in his word, then much lesse may the minds and consciences of men, that hold these errours, be proceeded against by any other then such meanes, and so there will be no place left for these compulsory wayes that some men of harsh and legall dispositions stirre up the Magistrate unto the practise and use of.

4. Is not such a course as this, against the golden Rule of chari­ty, Luk. 6.35, 36. and mercy, and to tread in the very steps of Antichristian cruelty? as Rev. 13.15.16. and we have had experience of this but lately, in the Antichristian Prelates, whose best arguments to draw men and women from their judgements, to be of their own minds, were Fines, and imprisonments, the Stocks, Whip, and Pillory, &c.

5. Nay, is not this course of violent compulsion, against the very law of nature, that our Saviour speakes of, and would have men to practise, Mat. 7.12. Whatsoever ye would that men should do to you, that do y [...]e unto them, for this is the Law and the Prophets. For suppose one should come upon his ordinary occasions into Turky, or some other forraigne country, would it not be an offence to him if they should compell him to alter his mind and judgement in the matters of Religion, and enforce him by violence to be of theirs? So here: And therefore the Turks are so farre from enforcing mens consciences, as that they permit them to use their consciences, and practise their judgements, though different from them. And though in Spain the Protestants are prohibited the practise of their Religi­on, yet the Spaniard doth not violently compell men to alter their minds, and to be of their Religion: Temptations by way of Argu­ment, or gifts, &c. they may lay before men, but not outward wayes of violence.

[Page 131]6. Besides all this, doth not this course directly crosse the com­mandement and practise of Christ himselfe, who bids us to love one another, as he hath loved us? Ioh. 13.14. that is, for quality, and not for equality or quantity and degree: Now its as cleare as the Sun at noone day, that Christ loved all that believe in him, one as well as another, though they differ one from another in the know­ledge of the truth, and are not of the same stature and tallnes, in all things he hath commanded, so long as they hold the Head; yea, though they differ from himselfe in many things revealed, and mistake and mis-understand him in many things, (as who doth not) yet still he loves them, and beares with their weakenesses, and fellowship with them by his Spirit, whilest their hearts are up­right with him for the main; and the same he requires of the Saints one toward another, Ephes. 4.2, 3.13.32. Col. 3.12.13, 14. not that they should proceed in a bitter manner, to cut off, and cast one another over board.

7. To take this course with men that differ from us in judge­ment, is it not the High-way to make more hypocrites, then sound Christians, and so to introduce a profession of Religion, no way pleasing to God, as all forced profession is? for when men become Proselites more for feare, then conscience, there is not only a mock­ing with God, in what they do, but a readinesse (when an oportu­nity is presented) to returne to their old and former errours, for outward violence is of this nature, that it rather restraines then changeth, and of this there hath been abundant wofull experience in all ages, and which of the two is worst, heretiques or hypocrites, to maintain an errour, or counterfeit the truth, is not easily deter­mined.

8. And doth not this course bring people to be more in love with errours then before? the reason is, because People conceive those errours so persecuted, are the truth of God, in regard that Jesus Christ hath fore-told that persecution should attend the truth, and those that are embracers and professors of it: now when men (e­specially the weake) shall see that such and such persons (otherwise quiet and peaceable in the Land, only differing from others in their judgements) shall be violently opposed, for what they hold, & have cruell meanes used to take them off from what they conceive is the truth, they presently conclude, this must needs be the very way of [Page 132] God, and so there is more hurt a thousond times done, then good by such violent wayes of compulsion.

5. Lastly, to adde no more, how contrary this way is, and hath been not only to the mind of Christ in the Scriptures, but to the judgement of the most ablest servants of God, in all ages, twere ea­sie to determine. If any desire satisfaction in this particular, let him read M. Spriggs Antient Bounds, where this particularr is abun­dantly manifested, with M. Iohn Goodwins Innocencies Triumph, M. Burroughs Heart divisions, &c.

2. Now for the second sort of persons, that give to Ministers met together in a Classis or Synod, an absolute power of imposing their conclusions and determinations on the consciences of people in par­ticular, or whole Churches in generall, to be obeyed necessarily without refusing; I shall propose these few things to be consi­dered.

1. Whether this doth not crosse that command of Christ by the Apostle, 1 Thes. 5.21. Try all things, hold fast that which is good: now to what purpose is this command, if I am necessitated to yeeld to anothers imposition the tryall here spoken of respects the mind and understanding, as all wise men know, but how can he exercise his mind this way, that is tyed and bound up by anothers vote and imposition to obey? Seeing by this meanes he must yeeld without any further enquiry or search into the thing commanded, whe­ther it be according to the mind of Christ, or not.

2. Whether this doth not make the liberty of the Saints lesse now in these dayes, then in the dayes of the Apostles, when we find the Bereans had liberty, first to examine the Apostles doctrine them­selves, I say themselves, before they submitted and subjected their consciences to the obedience of it; and they are commended for it, Act. 17.11. whereas now, its counted a matter of disobedience, and faction, for any the most holiest, and soundest in the fayth, so much as to question and enquire, whether what an Assembly or Classis doth impose on them, as necessary to be obeyed, is accor­ding to the Scriptures, to Christs will, and not their own.

3. Whether such a kind of Imposition, doth not bring such Mi­nisters in their Synods and Classis, under the guilt and condemna­tion, of being Lords over Gods heritage, in exercising authority, power, and dominion over the faith of their bretheren, contrary to [Page 133] 2 Cor. 1. ult. and 1. Pet. 5.3. and which we know was the com­mon and usuall practise of the Lordly Prelates. And the rather also considering, that no Councels or Synods, since the Apostles times, can challenge to themselves, an absolute, infallible, and unerring spirit, in the matters of Religion, above the rest of their bretheren, that sit not on those Thrones with them.

4. Whether this practise of such Ministers doth not bring into the Churches of Christ, that Popish doctrine and practise of impli­cite faith, for if I must take all for granted to be true, that such men command obedience unto, without any further enquiry, then my faith is not an expl cite, but a meere implicite faith, and consequent­ly my obedience blind, and so abominable: which some more mode­rate Presbyterians themselves, in their Sermons, dispute strongly against; as M. Hill in his Sermon called the good old way.

5. Whether this be not for Ministers to challenge that power, which Jesus Christ never called them unto, nor bestowed upon them.

Obj. Did not the Apostles practise it, in that Synod? Act. 15.

Ans. 1. Grant it, what will follow? Therefore Ministers may now do it, a meere non sequitur. Unlesse that ordinary Ministers now could expect the same infallible guidance of the Spirit, as the Apostles could: They could say without the least haesitancy or doubting, It seemeth good to the holy Ghost and to us: And can any Assembly or Synod of Ministers do so now? can they say certain­ly, as the Apostles, that those Synodicall and classicall constitutions, they impose with such authority, on the consciences of others, to obey and practise, are according to the true mind and meaning of Christ? If they can produce any warrant for it, let them; if they cannot, why do they beare the People of the Kingdome in hand, that it is in their power alone, without the Peoples consent, to deter­mine and impose as they (by themselves alone) conceive to be right? I am sure that Chamier, that famous French D [...]vine, in his Panstrat, Cathol. Tom. 3. l. 15. cap. 10. saith, that there is not the same authority of the Apostles, and of other Pastors: with them, he was extraordinarily present, Adeò ut quae illi proponerent a Deo sim­pliciter manarent: i. e. So as what they propounded did simply pro­ceed of God. But he is not so present with ordinary Pastors, and therefore their Decrees are not to be parallel'd with the D [...]crees [Page 134] of the Apostles: and in matters of conscience, he sheweth, that God alone is Judge and binder, and not the creature: and tis no other then what we find abundantly in the writings of learned men, both ancient and modern, and agreeable to the Scriptures, as we have before abundantly proved.

2. But in the next place, can it ever be proved from the fifteenth of the Acts, that the Apostles in that Synod or Assembly, did exer­cise such a power as the Presbyterians speake of? did the Apostles in that meeting meddle or touch with any act of Church government? nay is it not cleare to him that hath but halfe an eye, that there was no penalty annexed to what they wrote, and sent to the Churches, in case they should not have embraced their counsell? Do not the words declare so much, ver. 29. From which if you keepe your selves you shall do well, &c. And that w^ch is worth observation, the Apostles do not determine, (as M. Burroughs hath well shewed) [...]. Bur. Hea. [...]isions. they should observe to do these things from their own authority, but from the reason of the things, for those things they enjoyned, were duties be­fore they decreed & enjoyned them, & had been, had they never decreed them. As for example, that of forbearing the eating of bloud, was a du­ty in case of offence, though their decree had never been: and otherwise it had been no duty, if there had been no scandall, notwithstanding their decree: For afterwards the Apostle Paul saith, that men might eate whatsoever was sold in the Shambles, asking no question for con­science sake. And we find that every creature of God is Good, when it is sanctifyed by the word & by prayer, and received with thanks­giving: yea the same Apostle saith in that place, that nothing then is to be r [...]fused, 1 Tim. 4.4.

3. Lastly, if we observe that Scripture which the Presbyterians so much urge and stand upon, for the authoritative power of Synods and Classes, we shall find, that what the Apostles there and then did, as it was not from themselves alone, but from the holy Ghost; so neither by themselves alone, but with the approbation of the whole Church: as appeares in Act. 15. v. 22, 23. Then it pleased the A­postles and Elders, with the whole Church, to send chosen men of their own company, (viz. the Church) to Antioch, with Paul and Barnabas, namely, Judas sirnamed Barsabas, and Silas, chiefe men among the BRETHREN, & wrot letters by them, after this manner; The Apostles, Elders, & BRETHREN, send greeting to the Brethren [Page 135] which are of the Gentiles in Antioch, and Syria, and Cilicia: that is, the Churches that were gathered and planted in those Countryes.Vid. Jus Di­vin. reg. eccl [...] Now this is far from the practise & opinion also, of the Presbyteri­ans, in these dayes, that affirm the authoritative power of Synods and Classis is in themselves, without the joynt consent & approbation of particular bretheren in the churches: and therefore this instance of theirs which they produce against the Congregationall way, is al­together without warrant from the Scripture.

7. Another impediment that stands in the godlies way to this Impediment. 7 blessed worke, is this, that they cannot see it to have the Magistrates countenance and allowance, whereas if this were once done, they would not forbeare to enter on the practise of it.

For the removing of this impediment, Let these few things be minded.

1. That if by the Magistrates countenance & allowance, they mean an expresse Warrant and Ordinance for it, as they have done for Presbytery; tis granted, there is no such: yet thus much I can say, (and we have cause to blesse God for it) that to this day, the Lord hath so farre kept authority in Parliament, that they have not made any expresse Law against it; nor (we trust in Christ) will they ever doe.

2. Who knowes, but by that time the three yeares allowance of the other, be fully expired, the Lord may so farre reveale himselfe to Authority, as that they shall not only countenance the Congregati­onall way, but also make a Law for the establishing of it, not only three yeares, but as the Lawes of the Medes and Persians, that shall never be altered or repealed. Jehovah, the Lord and God of truth & peace, hath done, and can do as great things as these, and why should we not believe it? Seeing he hath made a promise, that Kings and Queenes, that is, such as are in authority shall be nursing Fathers and Mothers to his People, in the pure wayes of his worship, as Esay 49.23.

3. Suppose that this way of the Gospell should never have the ex­presse command and countenance of the civill Magistrate for it, which for my part I cannot believe, (because of the former promise) yet I hope it will be granted, that what Jesus Christ the Head and King of his Church hath ordained and commanded, for his people to walke up to the practise of, (as I take this order of the Gospell, [Page 136] to be that hath been formerly laid downe) is not to be left undone, and the practise thereof neglected, because it cannot obtaine the countenance of the creature: the reason is, because the practise of Gods will,Quare in gra­ [...]m hominum [...]il est agen [...]m con [...]a de­ [...]: sed quic­ [...]id deus prae­ [...]pit, agendum [...]: etiam si ho­ [...]nes eo offen­ [...]ntur, seque [...]o a nobis ha­ [...]i putent, [...]d ipsis noli­ [...]us contra dei [...]cceptum gra­ [...]ca i. Piscat. [...] Mat. 10.37. [...]bser. 28. and worship revealed in the Scriptures, doth not de­pend on the will and pleasure of men, but meerely on the command and injunction of God himselfe, whom we ought to love and ho­nour above all men:* And therefore we find in the Primitive times, that the Apostles and servants of Christ, when they had no counte­nance at all from the civil Powers, that were in those dayes, but ra­ther the contrary, yet they went on in the practise of what Christ enjoyned them, against all their opposition: And its worthy our consideration, that if the way of the Lord, that now we pleade for the enjoyment of in peace, and holines, was lawfull in those dayes, when civill Magistrates were no friends, but professed ene­mies, to Jesus Christ and his Churches: Then doubtlesse its much more lawfull now in these dayes, wherein civill Magistrates do o­penly professe themselves friends to Christ, and hold forth to the world (by manifold Protestations) that they place their greatest ambition, in being Servants to Christ, otherwise it would follow, that Christ and his Churches should be losers, and in a worse con­dition by living under such Magistrates (as we are bound to believe are reall in their Protestations and professions of and for Christ) then under those that were Heathen, which were absurd in any to affirme: The reason is, because such Magistrates know themselves to be ordained of God, for the good of the Saints, and not for their hurt; for their encouragement and furtherance in the wayes of God­linesse, and not for their discouragement and hinderance, Rom. 13.4 5.

4. Lastly, what ground for comfort can those have to build on, if the Magistrate should approve of it, and countenance it, (as wee doubt not as we said before, but in the Lords time he wil) when they enter upon it for that very reason & cause, because its the command of the Magistrate, and he approves of it: I say, for that very cause and reason, and no other, as many of late, that would not part with the Ceremonies and Service-booke, (though never so Popish and An­tichristian) til they saw the same Power that set them up, did pul them downe, not touch with any other way of worship prescribed in Gods Word, before they saw what the Civill Magistrate did authorize: [Page 137] Now I say, what comfort can these men have in what they do, seeing that hereby, 1. They make the order appointed by Christ for his service and worship to depend on the will and pleasure of man? and 2. Their fear of God is taught by the Precepts of men, Esay 29.13. And 3. Their honouring of the creature herein, is a flat dishonouring of God, for this kind of obedience to humane power, diminisheth, if not annihilates the right and true obedience that is due to divine power, setting up the Minister and servant, in the place and room of the Lord and Master. And what comfort can men take in this? doubtlesse there is a day comming, when the eternall God will make men a­shamed of it, and it may cost them bitterly.

Obj. Then you will say, by this doctrine, Magistrates are not to be reverenced nor regarded.

Ans. A meere non sequitur, for cannot Cesar be obeyed, unlesse he be set up in Gods roome? but this is no other then a vile asper­si [...]n that malicious and envious spirits would cast on the faithfull servants of Jesus Christ, whose reverence, respect, and just obedi­ence to authority, I make no doubt, shall be found in due time to ap­peare in its beauty and excellency, (through the good hand of our God upon them) when the rottennes of such base malicious selvish spirits, shall be discovered, to their everlasting ignominy and dis­grace; For God is faithfull, that hath promised, to plead the cause of his people, & cause their integrity and faithfulnes (even in this point I doubt not) to shine forth as the Sun at noon-day, Psal. 37.6. And doubtlesse authority is wise as an Angell of God, to discerne what such Sycophants aime at, in their seeking to asperse the Godly in the Land withall, as those dealt by Daniel, chap. 6. where it is e­vident, what a course they tooke to be rid of him, as we may see from v. 4. to 18. and the cause of all is noted, v. 3. Daniel was ho­noured above them; because an excellent spirit was in him, and Da­rius thought to set him over the whole Realme: I need not make ap­plication; certainly whatever such men talke in Presse and Pulpit, Authority may for ever be assured, that those that faithfully endea­vour in all good conscience, as for their lives, to honour the eternall God, and their Saviour Jesus Christ, in one command of his, they will in another: and therefore they need not doubt but those they nick­name Independants, will (by the helpe of Christ) strive to obey the the fift Commandement as well as the first, or any other: and I sup­pose to this day, (notwithstanding all the aspersions of malevolent tongues and Pennes) Authority hath found the truth of this we now [Page 138] speake of in abundance, and I doubt not but so they shall to the end.

8. The last and great Impediment that lyes in the way of the Godly is this; That they are jealous lest this way we plead for, is but the device of man, having not the stamp and image of Christ upon it, whatsoever we pretend, and so, if they should close with it, they cannot expect the Lords presence with them, & blessing upon them in the pra­ctise of it; but the Lord may say to them as he did to the form a Jewes in the like case, who hath required these things at your hands? Esay 1.

Now for removing of this huge mountaine, I shall only de­sire one thing may be seriously considered, which is this, that farre be it from those of the Congregationall way to perswade any man whatsoever, to walke in obedience to, and the practise of that which Christ himselfe will not own for his, nor carries his image, and superscription upon: wherefore let it be put to the tryall, whe­ther this way of worshipping God, I have pressed the godly in the land to the practise of, do not hold weight in the ballance of the Sanctuary, and be not more like to Jesus Christ, then all other wayes of worship that are on foot in the Kingdome. I shall for this pur­pose set before the godly some few briefe particulars, that most na­turally agree to this way, we presse unto the pract [...]se of, and un­doubtedly prove it to be from Heaven, and hath the eternall God in Jesus Christ for its only author and institutor.

Arguments [...]r the Con­ [...]egationall [...]ay.1. That way of visible worship & government in the Church of God, that is most agreeable to the Scriptures, in all its parts and parcels, that must needs be the way of God, but such is the way wee have before set down, commonly called the Congregationall way, and nick-named Independency, ergo.

2. That way of &c. That most lifts up Jesus Christ, and throwes down and abaseth the creature, that must of necessity be the way of God: but such is the congregationall way, therefore,

3. That way of, &c. that makes most for holines and advancement of purity in the hearts and lives of men, that cannot be denyed to be the way of the Lord, and to carry Christs image on it: but such is the con­gregationall way, ergo.

4. That way of &c. that carryes most of Christs glorious power & pre­sence in it, and with it, to the soules and consciences of men, that is without controversie the way of Christ; but so doth the congregatio­nall way. ergo, &c.

5. That way of, &c. that in the very nature and essence of it, not only tends to the preservation of the spirituall liberty of those are with­in [Page 139] it, but to the safety and welfare also of those that are without it, that must needs be the way of the Lord; but such is the congreg. way, ergo.

6. That way of worship, &c. that hath not only least of the world in it, but most of the worlds hatred and opposition against it, that unavoidably de­clares it to be of God: but so it is with this way we plead for, therefore

7. Lastly, That way of, &c. which drawes the most choysest and heaven­liest soules to the embracing of it, & delighting in it, as most sutable to the workings of the spirit of Christ in them; that none can deny to be the way of the Lord; but so it is with this congregationall way we plead for. ergo.

These and the like Arguments might be produced, and easily confir­med, if need were, to satisfie any ingenious and rationall man, for the truth of the way we here presse.

Ob. You will say, Prove but the first of these, and it shall be sufficient.

Ans. I have already in a great measure done it in the former dis­course.Vid. C [...] of this T [...] tise, wh [...] chiefe an [...] [...] stantiall of the Co [...] gational are open [...] proved.However to satisfie (if possible) all that are not obstinate, take a brief view of the truth of the way, in these particulars, from Script.

1. For the matter of a visible Church. Saints Rom. 1.7. 1 Cor. 1.2. & 14.33. Phil. 1.1, 7. Col. 3.12. 1 Thes. 5.27.

2. For the forme, Uniting together in one spirituall body politique, 1 Cor. 10.17. & 12.12.20, 27. Ephes. 2.22. and therefore compa­red to a temple, house, candlestick, naturall body, &c. as I have shew­ed Chapter 2.

3. For the quantity, as many as can meet together in one place, Act. 2. & 5. & 6. Chap. & 14.27. & 1 Cor. 14.23.

4. For the power of government within it selfe, Mat. 18.17, 18, 19. 1 Cor. 5.4, 5, 6, 7, 13. Act. 15.22, 23. Rev. 2.20.

5. For the office and officers of a particular visible Church, Ephes. 4.11, 12. Rom. 12.6, 7. 1 Cor. 12.28.

6. For the choosing of officers by the whole Church, Act. 1.15. ult. & 6.2, 3. & 14.23.

7. For admission of members, the godly and their seed, Act 2.38, 39. as the seed by covenant,1 Cor. [...] so themselves by declaration of their repen­tance, and profession of their faith in Christ, as Mat. 16.16. Act. 2.38, 41, 42. Act. 19.18, 19.

8. For casting out from the Church, Mat. 18.17. 1 Cor. 5.5, 13. 2 Cor. 3.6, 14. Rev. 2.20.

9. For partaking in Church-fellowship with other Churches up­on recommendation, Rom. 16.1. & 2 Cor. 3.1.

10. For craving the help and assistance of neighbour Churches in difficult cases, by way of advice and counsel, Act. 15.1, 2.

[Page]11. For sending out some of the members in the Churches businesse, 2 Cor. 8.19. Phil. 2.25. Rom. 16.1.

12. For the duties of Pastors and People each to other. Abundant Scrip­tures might be produced, as 1 Thes. 5.11, 12, 13, 14. Heb. 13.17. Act. 20.28. but this I have fully and in particular (especially touching the members duties each towards other) spoken to before.

So that here we have in a little roome given you an Epitome or com­pendium of the substantiall parts of the Congregationall way according as it is held forth to us in the Scripture: especially that which hath been most of all controverted, and called into question: and so have en­deavoured to answer the desire of those that would have us to prove our first Argument. The Lord adde his blessing.

CHAP. VIII. This Chapter containes a short exhortation to three sorts of persons, 1. Such as are truly godly, but are yet strangers to this order of the Gospell. 2. Such as are open enemies to this way of the Lord. 3. Such as God hath shewed mercy unto, in bringing them to Sion, and put their soules in possession of this heavenly priviledge.

1. TO such as are godly, but yet remaine in their old confusion, and are strangers to the right order of the Gospel, and insti­tuted way of worshipping God: My request is, that they would not slight what hath been laid before them, and brought unto them: but (as they tender the honour of Jesus Christ, and the comfortable condition of their own soules) with all readinesse of mind, to receive and entertain what they shall find upon due tryall and examination to be the truth: more Arguments then I have formerly given, need not to be prest up­on you; only this I shall make bold to adde, and leave upon your soules, whether it be not fully declared from Heaven by signes and wonders, that God is greatly displeased, with your hitherto-neglect of building his house, and contenting your selves with any formes of worship, and traditions of men, so you may enjoy your outward and temporall accommodations; as if the enjoyment of communion and fellowship with God the Father, and his Son, our Lord and Saviour Jesus Christ, in the right and pure wayes of his worship, were not infinitely to be preferred before all these sublunary and earthly things; and if so, why then should you not hasten your repentance and reformation to the pur­pose in this busines? I say to the purpose, because halfe worke cannot, will [Page 141] not please the Lord, Joel 2.12, 13. 'twas the commendation of Caleb and Joshuah, that they followed the Lord fully and wholly, in all that the Lord commanded them, and made knowne to them to be his will, Num. 14.24. and they found the benefit of it, for they entered into that good Land, whereas the rest that failed of their duty herein, (even a Moses & an Aaron) came short: so I say it wil be your commendation, and shall be your righteousnesse before the Lord, if you halt no longer between God and Baal, and love no longer to abide in the Tents of the Edomites, but make haste to Sion, to Ierusalem, to build the house of the Lord: otherwise, if you continue as before, loving the flesh-pots of Egypt, and the waters of Abanah, and parphar, rivers of Damascus, be­fore and beyond the milke and honey of this Land of Canaan, and those Wells of salvation that are to be found in Syon; it may be a just and righteous thing with the Lord that you should never live to see better dayes: You know what Jesus Christ said to the Cripple that he had shewed mercy to, go thy wayes, and sinne no more, Joh. 5.1 lest a worse thing hap­pen unto thee; so give me leave to say to you, go your wayes and sinne no more, after the old way of dishonouring God, and Iesus Christ, by worship­ping him after the inventions and traditions of men: You know he is a jealous God, and will not give his glory to any other, be he never so great, mighty, or learned, in the World: you know he hath borne long with you, and winked at your former ignorance;Act. 17.2 30. but now he c [...]ls upon you to repent, even of this sinne of false worship: he might have cut you off, and swept you away in the common deluge of the Sword, that was lately on the Land; but he hath dealt more kindly and favourably with you; wherefore be not as the Israelites of old, after such great mercies received, to fall upon new provocations, lest a worse evill befall you then any yet: If our deliverances worke us not up to those holy ends for which they are given us, certainly our latter end will be worse then the beginning. Yet God waites to see what his People will do in this worke of his pure worship, in the building of his house, in the honour­ing of his Son, in the setting him up above all, in hi [...] Kingly and Pro­pheticall, as well as in his Priestly office, which hitherto even the Saints themselves most unkindly have neglected in a great measure: Why should you not therefore, Velis et Remis, with all possible might, hasten to answer the Lords expectation? Oh trust not your own hearts any longer! Oh hearken not to the Syren-like songs and enchantments of the world! Oh build not upon the precepts and examples of men, no not the wisest, greatest, learnedest whatsoever; but on Iesus Christ, as he hath revealed and made himselfe known to us in his Word; honour [Page 142] him according to his excellent greatnes, and love him according to his excellent goodnes, & then you shall be honoured & loved of him, & his father, more then ever you have yet been. Oh, wherefore hath God cal­led you out of the world? Why hath Christ dyed for you, & by his bless­ed Spirit marryed you to himselfe, & made you partakers of the divine nature, if it be not to honour and serve him as he hath required you in his wor [...]? When the Death-bed comes, then it will be too late to say, would God I had followed the Lord fully, and honoured him in lifting up of his Son Jesus Christ in al the wayes of the Gospel, though it had cost me the losse of all my outward enjoyments. Wherefore that as your lives, so your deaths may be sweet and comfortable to you, resolve upon this work, kiss [...] the Son, bow to his Scepter, helpe build up the wall of Sion, and throw downe Babylon, that you may be found in the number of those that follow the Lambe, who are called, and chosen, and faithfull, Rev. 17.24.

2. For you that are open enemies to this holy way of the Lord, and desperately set your selves, by your Pennes and tongues to hinder the progresse and prosperity of it, let me tell you from the Lord, that of all o­ther men that shall drinke of the cup of the Wine of Gods indignation, you are like to have the bottome: for if they shall be cursed, that come not forth to helpe the Lord, what then shall become of those that come forth in all the strength of their rage and malice against the Lord? If Jesus Christ will be angry with those that refuse to yeeld him Osculum sub­jectionis, the kisse of subjection, and will have those brought forth before him and slain, [...] 27. that will not have him to raign over them, what will he do th [...]n with those, that lay their hands upon his Throne, and openly pro­claime before heaven and earth, that they will not give rest to their eyes, nor slumber to their eye-lids, till they have brought him low? Ah poore wretches, what shall I say to you, or do for you? would God my soule could weepe for yee in secret, and mourne over your sad condition: Give me leave to administer one word of counsel to you, if it be not too late.

Lay downe your Armes, and come in, and submit your selves to him that hath the Keyes of hell and death in his hands, Rev. 1.18. and the sooner the better, the easier it will be for you, why will you provoke the Lord to jealousie? are you stronger then he? 1 Cor. 10.22. was there ever any that hardned himselfe against the Lord, and prospered? Job. 9.4. Jesus Christ hath rececived gifts for the very rebellious, Psal. 68.18. Gifts of grace, gifts of love, and mercy, he will forgive your past, and present rebellion against him, and remember them no more, if you will submit unto him: and why should you despise his Love? Is it not better to fall down before him, and accept of the golden Scepter of his [Page 143] grace and mercy, that he freely holds forth to you, then to stand out in a wilful & obstinate way of opposition against him, & ere long be made feele the unsupportable weight of the iron Scepter of his wrath? Oh be wise betime, certainly Jesus Christ will be too strong for all the pow­ers of darknes, & prevaile he will over all the opposition of men & de­vils, of hell, and Rome, and the Kingdomes of the world, that rise up against him: he will build his Temple, and his Father will set him upon his holy Hill of Syon, do you and all the powers of darknes your worst, God doth but laugh you to scorne in all you do, Psal. 2.4.5, 6. Antichrist must downe, the Jewes shall be called, and the fulnes of the Gentiles brought in, & then the Kingdomes of the earth shall become the Lords and his Christs, and he shall raign forever; Rev. 11.15. And what will you do then? then you will crye to the mountaines and hils to fall upon you, and hide you from the wrath of the Lambe, because the great day of his wrath is come; but all in vaine▪ for who can stand? Rev 6. ult. then Mountains & hils themselves shal be made plain before him; they shall be so farre from succouring others, that they shall not be able to succour themselves. Now happy is the man that believes and repents, and comes in to Christ before that day appeares.

3. Lastly, I have one word to all such as God hath honoured in bring­ing to Syon, and whose feet have begunne to walke in those pathes of Paradise. which I shall as the close of all, referre to 3. Heads. 1. To Peace. 2. To purity. 3. To Perseverance.

1. Labour after peace. Though others make war against you, yet doe you study to be quiet. Commit your Name and Cause to him who is your King and Husband, and hath all power in heaven and earth given unto him to defend you, and offend and subdue those that rise up against you. Beleeve it, there is not a weapon that is formed against you shall prosper, nor a word that is spoken in judgement against you, but you shall condemne. Wherefore goe on in the work you are called to,Esay 54 and feare not them whose breath is in their nostrils, those that onely can kil the body,Mat. 10. but fear him that hath power to destroy both body and soul in hell fire. Wher-fore if they curse you, blesse them, and if they perse­cute you, pray for them, and then happy shall you be, and great will be your reward in heaven. Mat. 5.44. Rom. 12.17, 18.

2. Strive after purity. Heb. 1 [...] Tis not enough for you to follow peace with all men, but holinesse also. You are called unto holinesse, unto sancti­fication, this is the beauty of Sion, the honour of Religion, 1 Thes. the excellen­cy of the Gospel. This commends the wayes of Sion to those that passe by, and invites them to come & walk in them. Yea it stops the mouthes of those that beare evill will to Sion, and set themselves against her. [Page 144] Oh that the Churches of the Saints were more holy, that they were more like to their Head and Husband, the Lord Jesus Christ, that they could live more in the Spirit, and after the Spirit, and that they might not give occasion to the adversary to blaspheme. What makes many not onely to speak evill of, but to avoid and stand off from the waies of Sion, but only the scandalous walking, of many that have submitted them­selves outwardly to the order of the Gospell? And therefore let me be the Lords Remembrancer to all such, that they follow after holinesse, and labour to adorne the Gospel of our Lord and Saviour Jesus Christ, by walking up to the light of that truth he hath made known to them, and convinced them of, and in so doing, how shall they glorifie God, and win, or at least leave without excuse, such that oppose themselves?

3. Lastly, persevere and hold fast to the end in the practice of what Christ hath made known to you, to be his very minde and will in the right way of his worship: take heed of drawing backe, Heb. 10.38, 39. remember that counsell of the Apostle to the Church of the Colos. Col. 2.6, 7, 8. As yee have therefore received Jesus Christ the Lord, so walke in him, roo [...]ed and built up in him, and established in the faith, as you have beene taught, abounding therein with thanksgiving. Beware lest any man spoile you through Philosophy and vaine deceite, after the tradition of men, after the rudiments of the world, and not after Christ. As we have been espoused to Christ, as chaste virgins, and not defiled with the pollutions of Antichrist; so let us take heed we be not as Evah, beguiled by the subtilty of the serpent, and corrupted from the simplicity that is in Christ. [...]. 11.23. The promise is to those that overcome, and are faith­full to the death. [...]. 2.10. Persecutions should not discourage, but rather encou­rage us, in reg [...]rd that our sufferings for Christ shall turne to us for a testimony, as Christ himselfe saith, Luk. 21.13. Our Lord and Master himselfe is gone before us, and given us an example to follow; and he hath promised that if we suffer with him, we shall reigne with him, 2 Tim 2.12. but if we deny him, he will deny us; and what are all our sorrowes and sufferings to that Crowne of glory he hath purchased, and is gone before to prepare for us; especially considering, that there are no sufferings we are called unto for his sake, but we shall have strength from him to go through them, [...] 8.37. and to be more then conquerours, in and over them all. I end with that of the Apostle, Heb. 13.20.21. Now the God of Peace that brought againe from the dead our Lord Iesus, that great Shepheard of the Sheep through the bloud of the everlasting covenant; make you perfect in every good worke to do his will, working in you that which is well pleasing in his sight, through Iesus Christ, to whom be glory forever and ever, Amen.