free spirit and cleere judgement not inthralled with prejudicate opinions nor darkned with the more then Egyptian mists of Rome they might here behold the virgin puritie of the Church of God both in her Worship Jurisdiction Doctrine Government and Discipline to have beene from the beginning of the world one and the same Thus have I adventured to present unto the eyes of men the true face of the Christian Church shining in her spirituall Iustre and Christ Jesus our Lord raigning and ruling over the soules and consciences of man not intrenching upon the temporall power of Kings and Princes Now the Lord give unto us understanding in all things and with the holy Apostle Paul I will bow the knees of my soule unto the Father of my Lord Jesus Christ of whom is named the whole Family in heaven and in earth that he may grant us according to the riches of his glory that wee may be strengthened by his Spirit in the inner man that Christ may dwell in our hearts by Faith that wee being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth all knowledge that we may be filled with all fulnesse of God Unto him therefore that is able to doe exceeding abundantly above all that we can aske or thinke according to the power that worketh in us be praise in the Church by Jesus Christ thorough all Generations for ever Amen Eph. 3. 14. Soli Deo Gloria FINIS Prov. 1. 8. Iohn 18. 26. Math. 20. 25. Col. 1. 26. 27. Col 1. 15. 16. 18. 19. 1 Chro. 12. 12. Ephes 4. 7 8. Ephes 4. 11. The subsistence of Gods Church threefold The nature of God is the rule of divine worship 1 Sam 5. 22. Ephes. 3. 10. Rom. 12 1. The law required a bloudy sacrifice the Gospell a contrite heart A Caveat The domesticall Church 1 King Prophet 2. Gen 2. Ioh. 16. Priest Vâ—â—â—… 1. The primitive worship Circumcision The nationall Church Passeover The word first ministred by God himself to Adam in the Garden then by Adam Seth Enoch Noah then by Moses Aaron and by the Prophets The publike worship under the law Acts 1. 13. 14. They avoyded Rites and Ceremonies as burdens not lawfull to be layd on the people of God Iustinus Martyr Apolo 2. about the yeare 130. Tertullian The faigned and false originall of the Masse Platina To tie the Ministers people of God to set uniform prayers is to incarcerate the Spirit of God In the whole time of the primitive Church we find no other uniform prayer save the Lords prayer used in administration of the Sacrament Why God used no sacramentall signes Why God shortned the dayes of mans life The reason why the second age was clogged with Ceremonies Why Christ did institute no new worship but approved and practised the old 1 Cor. 2. Why man studies to invent new worship The first in-let of set prayers compiled into a Service-book Mans invention in the worship of God is of dangerous consequence to the Church Eph. 4. 4. Rom. 12. 1. Iam. 1. 17. Colos. 1. 15. Dan. 7. 13. The kindome of God is threefold Providence Grace Glory * God the anointed man Of God the only proper Saviour Iesus God by his Incarnation hath united himselfe to his creatures and supporteth and preserveth all things by his mighty power The word of God is the patterne and rule of all goodlawes Dominion was by God given first to Adam the first-borne of man Gen. 1. 28. This Dominion lost by the sons of Adam Then to be conferred upon Christ the Son of God and man Restored in Christ to man Dan. 2. 21. A digression Civill government is to cut sin by the middle but supernaturall is to pull it up by the rootes The Church of God is the soule of a good Common-wealth and as a sensitive soule is bestial without the rational so is a body politique without the Church bestiall and tyrannicall 2 Psal. The Trinitie a true patterne to a Christian King Prov. 34. When God withdrawes the love of subjects Ioh. 18. 26. Math. 20. 25 26. As the Scriptures were first given so are they to be interpreted by inspiration A way to know the interpretation to be of the holy Ghost The Papist confesseth Christ in name but denieth his power in the flesh in that they say his death is not sufficient for actuall sins thence are pennance pardons satisfactions Purgatory The Church of God considerable in a twofold aspect Ioh. 16. 15 16. The first ordination of the ministration of the Word Pastors ought before their admission to be well known to the Congregations where they are to reside The Priest Numb. 3. 10. The Levite The Elder Apostles and Evangelists Pastors and Teachers Their Commission The Authority committed The substance of the Commission Blessing them The doctrinall part of it Helpers in government Governours The good effects of this government in the primitive times Elders derived Episcopus unde quid sit The office of a Bishop delineated by Scripture The primitive government twofold The Pastors function Pet. 1. 5. 1 2 3. 2 Tim. 4. 2. Matt. 20. 25 26 27 28. * With those that are drunk with the desire and coveting of power and riches The Deacons office The office of Elders Ambrosius * Thus the Church is incorporated in the Common-wealth the Common-weale in the Church A cleare difference and remarkeable distinction betwixt Elders of the Church and Common-wealth 1 Tim. 5. 17. The necessity of Church Elders Rules of private admonition Another duty of Pastors and Elders Bishop our superintendent Verse 23. The Apostles practise is the best of patterns Ordination * Or superintendour Die Ecclesie non Episcopo non Pastori tantum The private admonition by Elders The Assembly or Synod of Presbyteries within a shire or Wapontake The generall Synode
the glory This kingdome is one entire kingdome of distinct gradations yet individuall like the wheeles in the vision of Exechiel one within another as the kingdome of Providence the Church of Christ militant with the Soules triumphant and the dominions powers and principalities of Angels ministring before him The dominion given unto Christ as he is the Sonne of man * Christ God and Man is the personall power of the Fathers eternall begotten Word by individuall union of Divine nature with the humanity communicated to Gods elect whereby hee is the ingraven forme of the Fathers owne person unto the world holding up all things by his mighty Word This Word by the ministeriall proceeding of the holy Ghost is that Scepter of righteousnesse whereby he guideth and ruleth his kingdomes as David saith thy Throne O God is for ever the Scepter of thy kingdome is a Scepter of righteousnesse This is that Scepter of righteousnesse by the precepts and power whereof Kings raign and Princes decree Justice For this cause Christ is called the King of Kings and Lord of Lords the onely ruler of Princes Of the first gradation For the first gradation of Gods great kingdome God by Divine ordination in nature in the Creation gave a blessing and dominion unto Adam to fill the earth with his seed and to subdue it under his obedience For this cause it is said the heaven of heavens is the Lords the earth he hath given to the Children of men from hence God claimes the first borne to be his substitutes on earth which honour in the beginning was due to them as the dignity of their birth-right by Gods ordination which continued in the Family of Adam till Cain lost it by killing his brother Abell Cham lost it by scoffing his father Noah Esau sold it for a messe of Pottage and Reuben lost it by defiling of his fathers bed Then by the law of that ordinance the dignitie of Birth-right was of divine right conferred upon the Tribe of Judah and reserved in the line of Iudah for the Lyon of Judah who is the image of the invisible God the first begotten of every creature and for that all things were created by him and for him and that he is before all things and in him all things consist And also being the ordained Lambe of God before the foundation of the world he is therefore made the head of the body of the Church King of Israel that in all things bee might have dominion and preheminence both of things in earth and things in heaven For it was the Fathers pleasure that in him all fulnesse should dwell from this fountaine all soveraigntie is derived How Christ doth constitute his Vice-royes on earth Kings Princes and Potentates c. The first ordination of Soveraignty being thus as I have shewed of Divine right conferred upon the naturall Sonne of God sitting upon his highest Throne of glory farre above all powers and principalities he doth by his divine and all foreseeing providence constitute whom it pleaseth him to sit upon his earthly Thrones over any Nation people or language induing them with proper gifts of his owne spirit for rule and government Thus doth God constitute Kings and Princes and Rulers after what manner soever it bee done on earth whether by lineall descent or Nationall choise or by the sword howsoever the hand of Providence doth direct appoint and establish 1 Sam. 2. 4. Psal. 123. Hee raiseth the poore out of the dust and lifteth the beggar out of the dung to set them among Princes and to make them inherit the seat of glory Also hee pulleth downe and setteth up at his pleasure It is profitable for us to observe that Adam by his transgression lost neither the natural faculties of his soule nor the honour and dignity of his birth-right and dominion though at the first by losing that breath of life which was the light and life of his soule and that made him the perfect Image of God they were weakened and blemished in capacitie For if he had lost his naturall faculties hee had lost the forme of his being and if his birth-right and dignity of dominion had beene abolished before it had beene conferred upon another then should nature have been deprived of the ministration of judgement Justice and equity which would have brought forth an utter dissolution of the whole generation of man But after the sonnes of Adam as it were forfeited their dignity and birth-right of dominion by multiplying transgression then God the Father conferred the preheminence thereof upon the Sonne of Man even Christ that he might consecrate and appoint whom it seemed good unto him to sit upon his temporall Throne so that birth-right and preheminence might be his in whom all fulnesse dwelt And that by him Judgement Justice and equity might reigne with men Thus the Regall power of Princes is derived from Christ by the rule of divine ordination in nature for he that is the Author of nature is the observerr and preserver of all the ordinances in nature so that this royall office is restored to man by ordination in Christ But the priestly and propheticall office man hath from God by union and communion with Christ and by inspiration and supernaturall donation through the holy Ghost For this cause a Tyrant may bee a lawfull King by ordination of God yet no Christian member of Christ Difference betwixt Regall ordination and Divine power From hence we may extract an evident difference betwixt the power of royall ordination in nature and the supernaturall power of God which is given to his Church on earth That is a ministeriall power to distribute Judgement Justice and equity amongst men with absolute power of coaction to punish actuall offences with corporall or pecuniary punishment upon body lands and goods This other is a supernaturall power and divine efficacy properly given to the elect of God by inspiration whereby they have union and communion with Christ and one with another for every ones owne particular prerogative of son ship and for the edification one of another and to some men it is given in a peculiar manner and a greater measure of divine power and gifts for the ministration writing teaching and preaching of the Word and Sacraments of God which is that which was revealed by God to the antient Prophets and that which was taught by Christ and after written by the Spirit of God from the pen and mouth of the Apostles And this power is a ministeriall power mighty in operation to bind and loose the conscience to open and shut heaven and hell by declaring the judgement of God against unpentient sinners and his mercy in Christ to the penitent man as he hath taught and revealed for this power doth not follow the judgement and will of man nor succession of profession but is tyed and limited to the power of the Word and will of God Therefore what they bind
on earth by this ministeriall power Christ bindes in heaven by his absolute power By this there is no power of coaction given to the Church over the body nor purse nor life but onely over the soule and conscience and to rule by instruction admonition and correction That makes men civill and sociable and restraineth vice for feare of punishment this other makes men spirituall and divine meeke and lowly and full of loving kindnesse and rooteth out sinne in the heart making men refraine and shun sinne and wickednesse for the love of God and goodnesse it selfe Herein the kingdome of Providence and Grace doe both agree to make man happy and blessed in this life and in the life to come For this cause it was said to Abraham In thy seed all nations shall bee blessed And David saith Blessed is the Nation whose God is the Lord For no Kingdome nor Common-wealth can be blessed which doth not entertaine the true Church of God in her bosome or in which the Church is not involved For this cause God doth make good Kings a blessing to his people and commands his Saints to pray for Kings Princes and Governours that they may lead a peaceable and happy life under them and that there his Gospell may have a free passage And so Kings and Princes become nursing fathers and nursing mothers And in this combination betwixt Church and Common-wealth righteousnesse and peace doe kisse each other But if they be wicked Princes then they are sent for a punishment and scourge of God to the the people and when God hath whipped his people then he burnes his roddes with judgements Therefore bee wise yee Kings be learned ye Judges of the earth serve the Lord in feare and rejoyce in trembling kisse the Son lest he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all they that trust in him The glasse of Kings The glasse wherein Kings are to see themselves by reflexion and the pattern whereby they are to distribute judgement justice and equity is the Divine nature and holy Trinity of God himselfe For as the nature of God is strong and mighty full of pitty and compassion slow to anger and abundant in goodnesse and truth whose purity of nature expelleth and consumeth every impure and imperfect thing even so doth God require his King should be like unto him on earth as he is in heaven for he hath set none above him on earth Therefore as God is in purity of essence a law unto himselfe and a consuming fire of evill so ought a King in his politique capacity to be a law unto himselfe by conforming himselfe in a spirituall assimilation to the nature of God in purity of justice punishing the evill and cherishing the good Also as the person of the Father in its essence is the fountain of his eternall law which he hath begotten and ordained with himselfe for himselfe to doe all things by so is the King in his politique capacity the fountaine of politique lawes which hee hath as it were begotten in his body politique to rule and governe his people by And as the eternall law of God is the begotten Counsell of the Trinity in the Deity so are the lawes politique the begoten Counsell of a politique Trinity which is the Soveraign the Nobles and Magistrates and the Councell of Commons resembling the Divine Trinity in Unity the indivisible subsistence of a Kingdome So that Kings are by this pattern and rule bound to keepe the lawes of their Kingdomes inviolate and to doe all things by their lawes as God doth all things by his word And this is the greatest prerogative of a King that he keepe his owne lawes freely without compulsion like God himselfe And likewise as the holy Ghost is the universall Minister and Divine Dispensator of all divine powers gifts and graces of God proceeding from the Father and the Sonne even so are the Peeres Princes Judges Magistrates and Ministers of Justice in a Common-wealth proceeding from the King and his lawes The universall Ministers of the Royall powers and lawes of the Kingdome For though they be many as members in diversity of Dispensation of Justice Judgement and equity of the lawes yet are they all but as one spirit of the body politique as the spirit of God being one is by reason of the diversity of Administrations properly called the seaven spirits before the throne of God Revel. 1. And as the individuall unity of this distinct Trinitie is the subsistence of the God-head Even so is the unity of the King with his Lawes and his Princes and Magistrates the subsistence of a body politique or Common-wealth Therefore Solomon saith Judgement and Justice is the establishment of the Throne For this similitudes sake Kings Princes and Magistrates are called Gods I have said saith the Lord yee are Gods but yee shall die like men for they are in all things to bee in their Common-wealth as God himselfe Therefore wee are taught to pray Thy will O God be done on earth as it is in heaven that Kings may rule by thee and Princes decree Justice on earth as thou dost in heaven This is that orbe wherein Kings are to walke as the Sunne in his spheare but if Kings make their owne will and lust their law and rule of Justice Judgement and equitie then they are exorbitant and then God in whose hands are the hearts of Kings causeth their Counsellers to goe as spoyled and makes their Judges as fooles and he looseth the collar of Kings and girdeth their loynes as with a girdle and leadeth away Princes as a prey and overthroweth the mighty or Pwreth contempt upon Princes and maketh the strength of the mighty weake Job 12. 17 18 19 20 21. How divine and supernaturall power is derived unto man from the Father by the Word through the Spirit A civill ministeriall power of Justice is derived of Kings Princes and Magistrates from Christ as he is the Son of God and first begotten of every creature and therefore most worthy to have preheminence above all in whom all things consist for the temporall blisse and happinesse of man on earth So is divine and supernaturall power derived from Christ not onely as he is the first begotten Son of God but also as he is the light and life of man without whom man cannot be a living soule and as he is the eternall Mediatour betwixt God and man that promised seed the Redeemer of the Elect of God the predestinated Lambe slaine from before the foundation of the world for the remission of sinnes their ordained King Priest and Prophet of God the Father in a spirituall and more peculiar manner and measure of mysticall union and communion then either can be or ever was or ever shall be in all the ordinances of God in nature For this cause that all men might know that he was and is the spirituall King of Glory and that
he led captivity captive and gave gifts unto men As Ephes 4 11. he gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers In this place of Scripture he onely setteth forth the principall functions in the Church whereof the first paire as namely Apostles and Evangelists were of immediate calling and appropriated to the time ordained by Christ onely for the propagation and first progression of the Gospell the gifts of prophecie and working of miracles attending the confirmation of their doctrine As the necessitie of those times required and as Christ had promised Marke 16. 17 18. And these signes shall follow them that beleeve in my Name they shall cast out devils they shall speake with new tongues they shall take up Serpents and if they drink any deadly poyson it shall not hurt them they shall lay their hands on the sicke and they shall recover The second paire are Pastors and Teachers distinguished by their ordination for these were ordained internally by the outward dispensation of hearing the Word preached by the Apostles then externally chosen by the Church as Acts the sixth after consecrated by the Apostles by prayer and laying on of hands of the Apostles and Elders Acts 14. 23. This order of ministers is ordinarie and to continue in the Church unto the comming of our Lord to Judgement Both these paires are but one and the same function and office and have but one and the same Commission which was given by the immediate ordination of Christ to his Apostles For as God the Father sent his beloved Sonne to bee a light unto the Gentiles and the glory of his people Israel in declaring unto them the glad tydings of salvation in his death unto the remission of sinnes So Christ sayd to his Disciples As my Father sent me so send I you John 20. 21 22. The power and authority committed unto them by this commission is the breath of life out of the mouth of Christ proceeding from the Father and the Sonne as it is said Man lives not by bread onely but by every word that proceedeth out of the mouth of God Therefore he breathed on them and said Receive ye the holy Ghost For the word which Christ spake or breathed out of his mouth hee affirmed to be spirit and life saying John 6. The flesh profiteth nothing but the word that I speake is spirit and life The substance of this Commission is mandatory Matt. 28. 19. Goe teach all Nations baptizing them in the name of the Father of the Sonne and of the holy Ghost The doctrinall part of their commission is teaching them to observe all things whatsoever I have commanded you and Marke 26. 15. hath it in these words Preach the Gospell to every creature Now the summe of the doctrine which Christ taught is set downe more plainly by St. Luke 24. 44. These are the words that I spake unto you whilst I was yet with you that all things must be fulfilled which were written in the law and the Prophets and in the Psalmes concerning mee And he who was spirit life and light opened their understandings that they might understand the Scriptures and said Thus it is written and thus it behoved Christ to suffer and rise from the dead the third day And that repentance and remission of sins should be preached in his Name among all Nations beginning at Ierusalem And after this manner doe the Pastors and Ministers blesse teach and sanctifie the people Thus Christ by preaching and teaching unto them the word of God out of his mouth he opened their understandings in the Scriptures and thereby they received the holy Ghost for this is Christs manner of breathing upon them Iohn 20. when hee said receive yee the holy Ghost But in Luke he saith Behold I send the promise of my Father upon you Which is to say I will send a visible token of the Spirit upon you or the efficacie of the Spirit upon you Therefore he sayd Tarry yee in the Citie of Ierusalem untill you bee endued with power from on high Not but that they had received the holy Ghost before but not the manifestation and evident power thereof as afterwards it did fall upon them in the similitude of fiery cloven tongues Acts 2. The fruites and operative effects of ministration of the Spirit is set forth Iohn 2. 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retaine they are retained For this is the power and efficacie of the ministeriall Word as hath beene formerly showne which floweth from the absolute power of Christ which was given unto him of the Father as he affirmed to his Disciples Matt. 28. 18. All power is given me in heaven and in Earth And this ministration of the Gospell is that key of David committed unto Christ by which he should open and no man shut and should shut and no man should open And in the 16. of Matthew 16 17. 18. ver. it is evident that this power of the keyes is onely the power of the Gospell of Christ or rather as Peter confessed the Lord Jesus to bee that Christ that Sonne of the living God which he received not by the intelligence of flesh and blood but by Revelation from God the Father this power changeth the whole corrupt nature of man and gives him another denomination or qualitie making him a strong and immoveable rock turning Peter to Petra Thus after this manner is the revelation and power of the Word given in generall to every one that receiveth the knowledge of Christ to beleeve that he is that Christ that Sonne of the living God God himselfe against this rocke the gates of hell the powers and principalities of darknesse and worldly Governours cannot prevaile But the particular and publicke ministration thereof is committed to the Pastors and teachers of the Church of God by whose ministration and publicke dispensation of the Word the hearts and consciences of men are opened and shut bound and loosed every day as Lydia and others in the Acts in which the Word becomes the savour of life unto some and the savour of death unto others And this ministeriall power is also given unto them for divine censure and publicke correction to roote out abominable and unsufferable vices in the Church and Congregations as shall be shewed in his proper place Of the nominations under the Law and under the Gospell Under the Law it is undeniable that the Ministers and Governours of the Church were called Priests Levites and Elders Also in the Christian Church leaving out the extraordinary functions of Apostles and Evangelists they are called Pastors Teachers Helpers and Governours As these rankes are expressed in the 1 Cor. 12. 28. Of helpers wee reade they were added to the Christian Church in the sixth of the Acts whose office seemes to be in the place of the Levites as they are called Deacons And
An Exact ENQVIRY AFTER Ancient Truths Both in Scripture and Fathers Touching The subsistence of the Church of God Digested into Three Parts VIZ. I. True Worship II. Dominion or Divine Jurisdiction III. Discipline reduced from our Father Adams time through all Ages to these present Times Very usefull for these Times By W Fenwick Utter-Barrester of Grays-Inne London Printed for Edw Husbands and Lawrence Blaiklock and are to be sold at their shops in the Middle Temple Temple-Bar To the Right Honorable Algernon Earl of Northumberland Lord Percy Lucy Poynings Fitzpain Brian and Latimer Lord high Admirall of ENGLAND Knight of the most Noble order of the Garter and one of His Majesties most Honorable Privy-councell Right Honorable THe unworthy oppressed Author hath not long since groaned under the severe censure of the late high Commission for the insuing speculations which now he adventures to present unto your Honour hoping for a candid acceptance and interpretation of his poor indeavours for the good of Zion Had not the rising Sun of an auspicious Parliament dispelled those clouds of oppresion and tyranny that menaced a drowning both to me and them they had been choked in their embrio and never injoyed the happinesse they have now attained in your Honorable aspect Pardon most noble Lord the inforced presumption of the distressed Author which implores and hopes for your honorable Patronage and humbly praying for the daily increase of your Honours health and eternall happinesse remains Your Honours most humble most devoted Servant William Fenwick The Errata PAge 1. line 27 for more read most l. 28. for right r. light Pag. 2. l. 29. for 2 r. of Line 34. for posterity r. prosperity Pag. 4. l. 24. for endeavours r. endnes The second Treatise p. 2. l. 33. for the r. thy for of r. unto Pag. 18. l. 3. for he r. the Pag. 10 l. 21 for in r. from Pag. 11. l. 28. for what r. with Pag. 15. l. 1. for Angelicall r. Euangelicall P. 20. l. 9. for penitent r. impenitent Pag. 23. lin 6. for A r. As. for of r. to Pag. 25. l. 9. read are first Pag. 54. l. 14. read omitted Pag. 55. l. 9. read it is that l. 29. reade All And thus ZIONS REQVEST To her Honourable and welbeloved Sonnes now happily assembled in the long and much-desired Parliament of England RIght deare and well-beloved of God your Father in my Lord by whom you are begotten and borne and welbeloved of me not begot of mortall or carnall seed but of the immortall seed of the Word neither borne nor brought forth of the mandane wombe of Rome nor sprong from the native bowels of my humanitie but I bore you and brought you forth of my celestiall wombe the eternall councell of God and I have nourished and brought you up in the royall City of divine Salomon my Lord and your God and Saviour My sonnes heare your Fathers instruction and forsake not your mothers teaching for they shall be a comely ornament unto your head and as chalnes to your necke You have seene with your eyes and heard with your eares how the strumpet of Babell hath boasted her selfe against me and with her impudent face affirmed her selfe to be Queene of heaven and earth deluding the world with outward apparantes whereby many are mistaken by her outward glory supposing her to be my selfe But I desire you my most honourable and deare children to conceive of me aright and be not deceived with vaine and glorious showes and worldly pompe For my glory is internall and heavenly more splendent then the pure gold of more curious embroderers which no eye can see but that Divine eye of right which is given you of your Father For I testifie unto you that I am not to be considered by the pompe and glory of the world nor yet by the wisedome of the wise man or by the nature of flesh and blood for those are not heavenly but earthly sensuall and divelish and doe not cannot nor will not please God but conceive you me to be heavenly spirituall and divine such as your Father hath described me to be A mountaine even Mount Zion a City the City of the living God the celestiall Jerusalem filled with the societie of innumerable Angels and the assembly of the first borne which are written in heaven and with the presence of God in Trinitie sitting upon the Throne Judge of all and with the unity and communion of the spirits of just and perfect men made perfect with that individuall union which they have with Jesus the Mediatour of the New Testament and with the blood of sprinkling which speaketh better things then that of Abel even the remission of sinnes to the imputation of righteousnesse for justification of sinners for he came to save sinners by drawing sinners to repentance And I pray you shake of all carnall apprehensions of mee and conceive me to be really such in nature and condition as my Lord hath revealed me by the mouth of his blessed servant Peter 1 Pet. 2. affirming mee to bee a spirituall house or temple 1 Pet. 2. 5. built and compact of living stones made a spirituall house a holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ who is my foundation that living stone on whom I am built though hee be disallowed of men yet chosen of God and precious Neither suppose me to bee a politique body composed of a temporall head or soveraigne Monarchy or a Nationall and positive lawes and customes which though they bee ordained of God yet in substance they are humane inventions and traditions of men nor consisting of civill and humane Magistrates endewed with morall gifts and vertues for the externall government power and posteritie of humane societies politiquely and wisely providing for the defects of depraved nature and preventing the dammage danger and ruine which the malice of Satan and the corrupt nature of man would draw upon the societies of men in their terrestriall abode Though I bee sometimes called a Kingdome in respect of my eternall King the Lord of Lords and King of Kings and of his divine spirituall power and heavenly dominion which never shall have end Yet am I never anywhere in Scripture described to bee a temporall or earthly Kingdome But on the contrary my Lord did plainly affirme and teach that his kingdome was not of this world and prohibited the subjects of his kingdome to take dominion and government upon them one over another nor set up a Hierarchie among them as the Princes and Lords of the world did whose manner is to thirst after preheminence and dominion but that in his divine kingdome hee that would be the greatest should be the least and hee that should be found to take most diligent labour and paines in ministration of his divine Word and food of life should bee esteemed a faithfull servant to his Lord and Master But consider me as I am the minister and dispensator
of God to whom is committed the Administration of that hidden mysterie of God which was promised since the world began it was hid from all ages but now in these latter dayes made manifest to his Saints To whom God would make knowne what is the riches of his glorious Mystery among the Gentiles Which riches is Christ in you the hope of glory and Christ is the Image of the invisible God the first begotten of every creature that Word by whom all things were created in heaven and in earth and he is before all things and in him all things consist and he is the head of the body of the Church hee is the beginning and the first begotten of the dead that in all things hee might have the preheminence for it pleased the Father that in him all fulnesse should dwell And through peace made by the blood of that his Crosse to reconcile to himselfe through him even through Christ all things both which are in heaven and which are in earth This is that Mysterie which is committed to me your mother not that I should adde or diminish but that I should deliver unto you that which I have received of the Lord and for that this mysterie my Lord Christ is my head and Soveraigne of my soule I am called his mysticall body Therefore cast away all carnall and wordly conceits of mee and behold me in that mysterie as I am growing up into 〈◊〉 Ephes. 4. 5. which is my head that is Christ by whom through the unitie of the spirit in the bond of peace I am a mysticall body like a naturall body coupled and knit together by every joynt for the furniture of the body according to the effectuall power which is in every part wherby the body receiveth encrease unto the edifying of it selfe in love And through this unity in my head I and my head make one compleat mysticall body so there is one body one spirit called unto one hope of our vocation one Lord one Baptisme one God and Father of all which is above all and through all and in us all But as a naturall body is one and hath many members and all the members of the body which is one though they bee many yet are but one body even so is Christ for I am his owne body by his spirituall union but marke well and understand this body is not one member as a Pope or Episcopus to take preheminence which would make division betwixt me and my head But in the body there are many members so in me the body 〈◊〉 Church of Christ there are many members and hee is the onely true and absolute supreme head And none but he can give many and divers gifts and administrations as in this 1 Cor. 12 4. 5 6 7. but the same Spirit the same Lord and though there 〈◊〉 diversities of operations yet one God is the same which work 〈◊〉 all in all Now if my head be God and my endeavour the gifts of the spirit who can impose upon mee any other gifts administration or operation but onely my Lord surely no Prince no Pepe no Prelate But consider me my sonnes in this thing that the administration of the Spirit is given to every man to profit withall no member nor person is to receive this talent and to hide is for God doth not light these lights to put them under a bushell but to enlighten the whole house the Church As every member of the body is profitable to other so are my members Therefore to some hee gives the word of Wisedome to another the word of Knowledge to another the excellencie of Faith to another the operation of great workes to another prophesie to another diversitie of tongues and to another interpretation of Tongues All these worketh one and the same spirit distributing severally as he listeth for Christ my Lord and head is God And the Father is in him and hee in the Father which is above all and through you all and in us all who gives unto every one grace according to the measure of the gift of Christ for it was prophesied of him that when he ascended who had first descended into the lowest dejection of earthly paines and debasement for the sinnes of man hee should also ascend and fit on the right hand of God and lead captivitie captive and receive of God the Father gifts to give unto man Not humane gifts to governe the terrestriall affaires of this life but divine gifts to guide and lead the soules of men into the way of peace and eternall felicitis Therefore seeing my â—â—â—d is the great mysterie of God and spirituall word of Life to whom I am united through the unitie of the Spirit I am his and he is mine and both one Christ one Church and Mysticall body or spirituall Spouse My Lord give me all spirituall gifts to translate me from darknesse into his glorious light from carnall and earthly things to bee made a spirituall and heavenly Spouse For God which made light to shine out of darknesse is he which hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ But wee have this treasure in earthen vessels that the excellencie of that power might be of God and not of man For these causes he gave and ordained some members to have diversitie of gifts and administration as first Apostles secondly Prophets and Evangelists thirdly Pastors and Teachers Then such as doe miracles for miracles follow the Word where there is need of confirmation and gifts of healing helpers as Deacons and Governours as Elders These are the instruments of ministration by divers gifts distinguished into divers administrations and offices which are distinguished by their spirituall operation and ministration of one and the same word and ministerie of God This is that order ordinance and government or spirituall jurisdiction which my Lord God your Father hath instituted for the repairing of the Saints for the worke of the ministery and for the edification of the body of Christ his Church even mee your Mother and this is to continue and not to be altered and restrained untill we all meet together in the unity of faith and that acknowledging of the Sonne of God unto a perfect Man and unto the measure of the age of the fulnesse of Christ Thus Right Honourable my Sonnes and Saints of God your Father I have presented my selfe unto the view of your heaven-bred judgements and spirituall wisedomes that you may behold mee all glorious within and not judge by outward appearance nor by politique reasons lest you be mistaken in my nature and condition and suppose me to be a terrestriall Hierarchie to bee governed by positive lawes traditions Decrees and Canons of men which cannot search the reines of the heart nor cure the soule nor lead her into blisse Therefore I request you to take into your consideration the heavie burdens
grievous to bee borne which the Scribes and Pharisees of Rome who pretended to fit in Moyses seat have laid upon my shoulders the Episeopall waight whereof you my sonnes have heretofore borne with much griefe whilst they advanced themselves to the chiefe seates and most eminent dignities loving to be reputed great and excellent Rabbies even above you the naturall Peeres and Potentates of State And now I conclude and doe offer unto your sacred considerations the holy Sinode of the Apostles set forth for a perfect patterne of all Counsells and Ecclesiasticall causes In the fifteenth of the Acts where you may observe that Synode consisted of the Apostles Elders and Brethren Their consultation was according to the rule of the written Word there conclusion and sentence was thus It seemed good to the holy Ghost and to us to lay no more burden upon you then these things necessarie That is that yee abstaine from things offered to Idols and blood which includes all Ceremoniall inventions and bloudy sacrifices and prohibits from that which is strangled with all crueltie and oppression and from fornication which imports uncleane conversation and lusts which if yee forheare yee shall doe well And though I here claime of you the honour of being your Mother being the body of Christ and Church of God in whom you also have the honour and prerogative to be the sonnes of God yet touching my earthly habitation and abode I am under your Dominion and tuition whom my Lord hath placed over me for my peace and prosperity on earth And that through Soveraigne power and authority which he hath ordained over all men to the end you may give his Gospell a free passage and be nursing and protecting Fathers of mee in your Common-wealth that your Father may give you and your King a blessing of welfare and happy being in my Lord Christ in whom all Nations are blessed and blessed is that Nation whose God is the Lord A Breviate of the ensuing second Treatise THe subsistence of the Church of God composed of a threefold cord 1. Worship 2. Dominion 3. Discipline In the Tractate of worship are declared 1. The nature of Divine worship 2. The nature of acceptable obedience 3. How this worship corresponds with the nature of God 4. The manner of publike worship from Adam till Moyses 5. The Service used by the Patriarkes 6. The same continued in the Nationall Church 7. The service used in the Synagogues 8. The same observed by the Apostles 9. The testimony of the Fathers 10. An amplification and undeniable reasons for the puritie of Gods word and worship In the Tractate of dominion or divine jurisdiction 1. Of the first gradation of this Dominion 2. How Christ ordaines his Vice-royes on earth 3. Difference betwixt Regall and divine power 4. The Glasse of Kings 5. How Divine power is derived unto man from the Father by the Word through the spirit 6. How the Word is the Divine power of God and the authority committed to the Church In the Tractate of Government and Discipline 1. Of the calling of Ministers 2. The manner of their ordination 3. The orders and degrees of Pastours and their 4. Denominations under the Law and Gospell 5. Of Discipline and censures 6. Of Excommunication The subsistence of the Church of God THe subsistence of Gods Church is composed of a threefold thred which cannot easily be broken 1. The first is spirituall and divine worship worship 2. Spirituall and divine Jurisdiction or Jure Divino dominion 3. Spirituall and divine discipline or government discipline I call this threefold cord of grace Divine and Spirituall because the universall Minister of Gods dispensation of all saving grace is the holy Spirit the third person of the Trinitie These are correlative subsistences in the Church of God so depending one upon another that they cannot be separated or untwisled without either some defect or dismembring of the Church in her selfe or utter dissolving of her in essence and nature to be any true Church Also without these distinct subsistences in the Church she cannot exercise the gifts and graces of Gods Spirit nor the functions and offices ordained of God for ministration of the Word For this cause I call them subsistences in the essence of the Church like unto the subsistences of the Trinitie in the essence of God himselfe Of Spirituall and Diuine worship The Worship which God requires must bee such as is agreeable to his owne nature and the good pleasure of his owne will therefore true divine worship is tyed to the prescript commandement of God and not to the devising invention of man therefore to obey is better then sacrifice and to hearken is better then the fat of Rammes The nature of acceptable Obedience It is a supernaturall and filiall worke of God internally and spiritually wrought seated and invested by Gods Spirit into the intellect making man a new creature created in Christ Jesus unto good workes which God hath ordained that he should walke in them being renewed in the spirit of the mind to offer himselfe unto God a living sacrifice in an understanding worshipping of God This worship and sacrifice is described by the Prophet David to be a broken and contrite spirit called a well-pleasing sacrifice to God presenting a sin-offering as Psal. 51 17. also in the 116 it is called the sacrifice of praise and thanksgiving How this Worship is correspondent to the nature of God The Lord doth shew it in the fourth of John 23. and 24. saying the true worshippers shall worship God in spirit and truth that is in the Spirit of sanctification dwelling in the mind helping our infirmities with sighes and groanes which cannot be exprest and in the truth of his Word dwelling in us in all wisedome and spirituall understanding such as these the Father requireth should worship him because God is a Spirit and they that worship him must worship him in spirit and truth and not in the ignorance of the mind nor in the invention and will-worship of man For this cause the Psalmist saith in the 51. 6. Thou O Lord lovest truth in the inward affections and in the 50. Psalme he saith Offer to God the sacrifice of praise and pay the vowes of the most high and call upon God for the Lord loveth truth in the inward parts This is the pure and simple worship of God without the glory and beautie of outward Ceremonies agreeing with the simple pure essence and nature of God himselfe Consider wel Pauls Caveat in the Coloss. 2 8. 18. 20 21 22 23. warning all men to beware of humane wisedome and deceitfull inventions and traditions according to the Rudiments of the world and not after Christ the outward shew of holinesse which puffes up mens hearts with selfe-conceit being burthened with traditions which having a glorious shew of holinesse of wisedome and voluntary religion wherein men are out of measure superstitious in zeale not
spirit and truth for through him we are become new creatures unto God the Father created in Christ not to a new worship but to the same worship more pure and perfectly to worship in spirit then heretofore The reason why Christ would institute no other worship nor allow none to be true-worshippers but those that worshipped in spirit and truth simply plainly and nakedly is extracted from Gods owne Essentiall nature God is a spirit and therefore will be worship'd in spirit and truth Also God is one simple pure spirituall Essence therefore he will have no invention nor no mixture of any Rites Ceremonies or observations but plainenesse And againe God will with the simple plainenesse of his worship and preaching confound the wisedome and superstitious curiosity of man for the naturall corruption of man not savouring nor discerning the beauty and sweetnesse of spirituall things doth out of a slavish feare and superstitious curiosity seeke a will-worship of his owne invention which God hates But the enlightned soule sees most heavenly and glorious delights in the plaine and simple ministration of Gods word for the minde not sticking in the outward forme and signes of the mysteries shee flies with the wings of Divine speculations into the presence of God and his Angels as Tertullian saith speaking of the soule We have a sister saith hee among us unto whom is given the gift of Revelation in the middest of Divine Service she is east into an extasie she is brought into the company of Angels and sometimes into the presence of the Lord himselfe Againe according to the Scriptures that are read the Psalmes that are sung the Sermons that are made and prayers which are offered new matter of vision is administred and offered unto her Now those that have not this spirituall sence and eye to taste and see how good and gracious the Lord is and to behold how beautifull his Tabernacles are they think it was the ignorance or poverty of the age that suffered the worship of God and his ministration to be clad in such base and meane array and cloathing and comparing her to the worldly pomp of Idolatrous and superstitious worship they were ashamed to show the Church in such plaine roabes before the Gentiles and Iewes therefore every Metropolitane after the Nicene Counsell having got the sole government into their hands devised some sentences out of the Scripture to beautifie the service and the Sacraments and some rites and ceremonies to correspond both with Iew and Gentile in serving God All which things though at the first the Inventers had a good intent and the words and rites carried a glorious show of holinesse yet because they were not the things that God ordained nor thought fit to be done or to have done in his service and ministration therefore they brought forth in the end a malignant effect both in worship and Doctrine Idolatry and Superstition with damnable heresies in the end which the first Inventers never dreamed of For when man adds other words or some other thing to the Sacraments then Christ did use in his institution doth hee not disallow of the wisedome of God and thereby make his owne filthinesse appears under his skirts as the Lord saith Exod. 19. last verse where man is prohibited invention To beware of this Cyprian in his Epistle to Adrian the Emperour adviseth to hold our selves fast to the institution of Christs the Apostles did so as appeares by Paul 1 Cor. 11. 12. It is truth saith Cyprian seeing that neither any Apostles neither Angels from heaven could declare any thing unto us beside that which Christ hath once taught I cannot but mervaile how against all Angelicall and Apostolicall Doctrine men dare to offer in some places water in the Cup Again he saith they should ask counsell of those whom they follow for if in the sacrifice which is Christ we should not follow any other then Christ it must of necessity follow that wee must obey and doe as Christ hath done and commanded us to doe so he saith in his Gospel If you doe the things I command you to doe I will call you no more servants but sonne And the Father doth witnesse that Christ is onely to be heard Aying from heaven this is my beloved Sonne heare him thereupon we are not to regard what those before us have judged meet because we are not to apply our selves to follow the customs of man but the truth and verity of God And the same Author to stop the month of all will-worshippers faith if any of our predecessors either through ignorance or foolish simplicity have held otherwise then the Lord hath taught either by his precept or by his example God will pardon such his simplicity through his rich and abundant mercy But unto us now who are forewarned and taught the contrary by himselfe it cannot be pardoned These enforcing and undeniable reasons cannot be withstood but teach and stirre us up to seek the first purity simple and plaine manner of worship and to shake off all rites ceremonies and superstitions and to rest satisfied with the simplicity of preaching and to cleave to the prescript Institution of Christ in using the Sacrements Thus much for the worship of God Of Divine Iurisdiction the second subsistence in the Church of God AS Divine worship is the first subsistence in the unitie of the visible Church of God in which all the faithfull are congregated as it were in one body into the unitie of the spirit in the bond of peace even so Divine dominion must be the second subsistence dwelling in the Church and filling the Church with life and vigour through all members as the soule in the body also it is like sinewes and arteries knitting and coupling together the body by every joynt for the Furniture thereof according to the effectuall power which is in the measure of every part receiving increase of the body unto the edifying of it selfe in love Now all powers are of God from above from the Father of light as from a fountaine from whence all good gifts and gracious givings doe proceed by his mighty Word through his holy Spirit flowing into the vessels of humanity and running through them with a perpetuall successive duration returning into the Ocean of Gods glory The first receptacle of all divine power and dominion communicated from the Father is Christ the Mediatour God and man to whom all power is given both in heaven and in earth who is the first begotten of every creature And as Daniel saw in his Vision one like the Sonne of Man come in the cloudes of heaven and approach to the Antient of dayes and they brought him before him and he gave him Dominion Honour and a Kingdome that all people Nations and languages should serue him for this cause we are taught to conclude our petitions with this obedient acknowledgement for thine is the kingdome the power or dominion and
he came not into the world to deprive Kings and Princes of their subordinate power and prerogative therefore he told them plainly that his kingdome was not of this world and he told his Apostles that among them there should bee no such government or dominion in his Church as the Princes have on earth among men but the chiefest among them should be he that tooke the most paines to serve the rest with food of life The Church is called a kingdome because as in earthly kingdomes Kings and Princes have power by their politique lawes over the bodies goods and lives of men for their wealefull being on earth to the glory of God so in this kingdome Christ onely and absolutely from the Father through the Spirit hath power by the divine Word and law of God over the soules of men for their eternall happinesse and salvation of his elect and to the just judgement and condemnation of the reprobate to shew forth the abundant riches of his grace in that and in this to shew forth his wrath and power suffering with long patience the vessels of wrath prepared for destruction and in both the exceeding excellencie of his glory doth appeare and is effected Also it is called the kingdome of God because God the Father is the immediate fountaine from whence it floweth the person of the Sonne the head to which the whole body and every member really and in a mysticall manner is united and incorporated into him their head because God the Spirit is the immediate minister and dispensator of all divine gifts and spirituall blessings in heavenly things For this cause the Church in Scriptures is sometimes compared to a house or building compact together and built of living stones Christ being the corner stone or foundation and thus it is a spirituall house of Saints It is resembled to a naturall body composed of a head Christ and many members knit unto it and one unto another and sometimes it is described by the similitude of a throne set in heaven and he that sits thereon is assimilated to be one in Deitie but three in distinct subsistences like to three pretious Jewels The first appearing like a Jasper of a pleasant never fading flourishing greene the mother of all pearles The second a Sardine which is of a reddish flesh colour The third is in aspect as a Rain-bow that is of the Emerald colour as the eye can behold nothing more sweet or delightsome These colours represent the nature of the Trinitie of the God-head and round about the Throne were twenty foure Seats and upon the seats twenty foure Elders sitting cloathed in white rayment and on their heads crownes of gold This name of Elders is here given to all the members and congregation of Christ in his kingdome and their white rayment is to expresse the righteousnesse of Christ which is imputed and freely put upon them and making them Kings Priests and Prophets to God the Father Their Crownes are to declare their Royall dignitie which they have by Christ for it is to be noted that whatsoever Christ is in himselfe either personally naturally or officially all his members are partakers of the same in some measure according to the gift of Christ by union communion inspiration and through externall and instrumentall ministration of his Word This is the Church of God now those things which are individually belonging to the Church at first the protecting power of God which is alwayes ready to defend and revenge the cause of his Saints for God takes their cause into his owne hand saying Vengeance is mine and I will repay it And God hath said touch not mine annointed and doe my Prophets no harme For this cause in this signe of the Church there is said to proceed out of the Throne lightnings and thunders and voyces because God doth punish the wicked horribly for the Churches sake none can escape his hands that oppresse his Saints for the Lord will roare out of Sion and will put forth his voyce out of Jerusalem A second sort of gifts are inward graces of Sanctification expressed in this vision by seven Lampes of fire burning before the Throne which are the seven Spirits of God which is the internall sanctification of Gods Spirit filling every soule with gifts like oyle of grace and fire of zeale to burne with praises before the Throne Like to the lampes in the Temple Exod. 27 20. by seven signifying by a definite number manifold gifts indefinite Next are outward gifts which are allegorically called a sea of glasse before the Throne like Crystall which expresseth the spirituall pure and unspotted worship of God and the ministration of his Word as transparent to the eye of the inlightned mind as Crystall glasse is to the eye of the body through which the Saints may see the glory and majesty of God in the face of Christ Jesus As this worship is pure without any spot of mans invention and consists as in the first tract is said of prayer praise and thankes arising and alwayes nourished by the doctrine of the word of God which the sea doth signifie because it is an Ocean of living waters pure like Crystall This Sea therefore declares the whole worship of God And in respect that the Saints inlightned by the holy Ghost are called burning Lampes it is to them like a sea of oyle to enrich and encrease their lights Another outward gift is described to be foure Beasts And in the middest of the Throne and round about the Throne were foure beasts the first like a Lyon the second a Calfe the third a face like a man the fourth like a flying Eagle and their bodyes are full of eyes before and behind These are the ministers and servants of God who attend the ministration of the Word and Doctrine and are placed betwixt the Throne and the Elders as embassadours and messengers of God to his people their place is in a neerer station to the Throne then the Elders They are compared to beasts to expresse their qualities which is required for the conditions of the times and seasons as the strength and courage of a Lyon the patience of an Oxe the prudence and wisedome of a man the Eagle-like contempt of earthly things and sharper sight in spirituall and heavenly things The number is foure to double the number of the tribe of Levi under the law to answer the number of Elders which is double to the twelve Patriarkes Their bodyes are full of eyes behind and before which describes that sharpnesse of riches and understanding in divine things wherewith they are inducd by the gift of the Spirit to discerne things past things present and things to come These beasts each one of them hath sixe wings placed round about them and full of eyes within the wings these wings are not for that use that the wings are to the beasts in Eâ—â—â—â—â—…el two to hide the face and two to flye and two to hide their feet
but they are placed about their bodyes as it were for furtherance and assistance in their proper place and not to flye withall from place to place These wings therefore signifie Governours and assistants or helpers by whom the ministers are ayded in their function and doe more swiftly and readily afford succour to every part of the Church These wings are full of eyes within These signifie the inward gifts of knowledge which are not placed in so neere a measure to the Throne as the eyes in the body but they are of the same nature of knowledge in divine things to this end they stand as in a watch tower to behold and discerne every ones manners and conversation and to reprove and exhort privately and to helpe the ministers in Censure and Discipline of the Church therefore Paul saith obey your overseers and leaders and yeeld submission unto them for they watch for your soules as those that shall give account These gifts are limited within and under the wings as to meddle onely with that which is committed unto their power 1 Pet. 5. 2. they are not to be strikers or busie-bodies and they are to watch over Christian people onely for what have wee to doe to judge them that are without ◠1 Cor. 5. 12. 13. They that desire to behold the patterne of Gods Church as she is on earth in Christ consider well this vision and reade it seriously as it is more fully expressed by Master Brightmans Exposition upon the fourth chapter of the Revelation This patterne is the perfection of the Church militant as she is in Christ and in the judgement of God the Father who onely knoweth who are his The beauty and glory thereof is not seene with mortall eyes for she is not composed of mortall but immortall seed even begotten of the immortall seed of the word of God 1 Pet. 1. 23. for it is the ministration of God the holy Ghost communicating the knowledge of the Word unto the hearts of the elect which doth beget them anew or regenerate and unite them unto Christ and those are the supernaturall powers the word of God cōmunicated unto man and gathereth them into one head Christ and by a well compact union makes them one Church all communicating of one spirit one faith and in one Lord and Father of all who is above all and in all and through us all blessed for ever Amen How the Word is the divine power of God and the authority committed to the Church WHen wee speake of the word of God consider that the word in essence and property of being is God with God in eternity eternitie it selfe as it is described in the first of Iohns Gospell and though it cannot bee divided in it selfe yet it is to bee distinguished after the personall order of the Trinitie Therefore we may say the Word in the person of the Father is the unbegotten Word in the person of the Sonne it is the begotten Word and in the person of the holy Ghost it is the proceeding Word So that by the proceeding Word all things flow from the Father and the Sonne By the order of this proceeding power the world was made by the word of God As the Psalmist saith Psal. 33. 6. By the word of the Lord were the heavens made and all the hoast of them by the breath of his mouth By this proceeding power of the Word man was made a living soule as Gen. 2. 7. And God breathed in his face the breath of life and the man was a living soule and Ioh. 1. 4. in it was life and that life was the light of man not naturall reason but supernaturall light which inlightened nature By this proceeding word Adam was restored after his fall by promising to make the Word the seed of the Woman and to breake the Serpents head Gen. 3. 15. for God by the proceeding of the Word saying he will put enmity betwixt Satan whose nature is wicked and evill altogether and the humane generation or seed which Satan had made like himselfe he thereby promiseth that by his proceeding Word he would make his Word the feed of the Woman whereby it should be of a contrary nature to wickednesse of a heavenly pure and holy nature and condition powerfull against Satan Thus by the proceeding Word the word God is made the word of promise and the Promise is made life and thus it comes to passe that the Just shall live by faith By this proceeding word all the Elect of the Father are called are sanctified are washed are inspired and by inspiration are made sonnes of God Kings Priests and Prophets for by inspiration of the proceeding Word God the Word dwelleth in them for in the proceeding Word is both the begotten Word and the unbegotten Word the Father as Christ saith my Father and I are one and the proceeding Spirit is one with the Father and the Sonne so these three are one in themselves and beare record in heaven and they also agree in one by inspiration in the soules of the faithfull or the Church which makes three to beare record on earth as the water of Sanctification and the blood of justification and our spirit enlightned with the Spirit of God it beares witnesse with our spirits that we are the sonnes and servants of God For this cause the faithfull are called the Temple of the living God 2 Cor. 6. 16. as God hath said I will dwell among them and walke there and I will bee their God and they shall bee my people Also know yee not that your body is the temple of the holy Ghost which is in you which yee have from God Ye are not your owne for ye are bought with a price therefore glorifie God in body and in Spirit for they are Gods As the proceeding Word hath proceeded by inspiration to dwell in man which is his internall ministration so he proceedeth by externall ministration to divulge and write the same proceeding Word by the instrumentall pen and voyce of man for mans instruction at first written by his Prophet Moyses and after by the rest of Prophets and Apostles and Evangelists to feed and preserve their holy faith worship of God among the faithfull As Paul witnesseth 2 Tim. 3. 15. 16. Thou hast knowne the holy Scriptures of a child which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to convince to correct to instruct in righteousnesse Thus the proceeding Word doth proportion it selfe to mans capacity first it becomes the word of promise in the seed of the woman then the inspirated word to dwell in the mind and also it is the ministeriall Word declared written taught and preached for mans instruction and all is one Word for this cause the Apostle Peter saith we have a most sure word of the Prophets to which yee doe well that yee take
theoricke is also a part of Discipline in the practicke therefore though I have shewed that election and ordination are necessary relatives in the Church that as proper to the Congregation this other to the Pastours and how they were practised by the Apostles yet it is needfull to reforme the Judgements and opinions of men to shew how it is most proper for Congregations to choose their Pastours and Elders and Deacons and also their consent and counsell in their ordination To satisfie any indifferent judgement it is best to make it a perpetuall rule and patterne to follow the example of the Apostles but it is an enforcing reason that is necessary that the people whose summum bonum doth instrumentally consist in their Pastor should be well acquainted and sufficiently experimented in his life and conversation as also in his doctrine which they ought to taste by their care for the earth tasteth words as the palate doth meat before they make choyce of him though it may bee they cannot nor is it required at their hands to trie his schollarship but their capacities if it be a Congregation that hath lived and been nourished under a wholsome and structifying ministery may well judge and taste the sweetnesse of the divine gift of Preaching by the care and so trie his doctrine as the men of Berea did the doctrine of Paul and it may so happen in some Congregations that are well edified in the Word of God that they may have among themselves some of their Deacons able and sufficient to succeed their deceased Pastor and withall I doe not thinke it fit to exclude the choyce and presentation of the Universities nor to debarre their Letters of commendation nor for one Congregation to supply the want of another for all Congregations are members one of another and every Christian University is a Congregation and they all make but one Church to God But what shall I say of Patrons presentations I know not unlesse I should say they are too frequently the seed of Simony For except the Nobles and Peeres of this Kingdome doe freely bestow their presentations I feare there are not many that doe the like and to speake truly of their first donation it was not done purely For the Donors in reserving a presentation to them and their heires they kept backe a part of the possession they had dedicated to God as did Ananias and Saphira And so if they bee righty considered they are are as unnecessary evills in the Church as Deanes and Prebends which no man can tell to what use they serve in the Church But if Patrons cannot be admitted by our law let them present three or foure at the least that the Church may have her choyce and as much as may be avoyd that horrid crime of Simony And as for ordination though the power thereof rest in the Pastors and * Bishops yet it is great arrogancie and presumption to forsake the Apostolike and Primitive practise and usurpe a singularity and predominancie to themselves as if they would disdaine the humility of the Apostles and condemne the wisedome of the holy Ghost But that which doth foster and nourish men in a good opinion of this errour to attribute such absolute power to the Bishops and Clergie is that mysticall doctrine of Antichrist which in that smoakie darknesse thrust upon the world for an undeniable truth that the Church in her essence is to bee conceived to bee the Bishops and Clergie and that they onely have the unerrable Spirit of God and that thereby they have power to doe all things as much and as absolutely as Christ himselfe when he was on earth as once a Romish Priest averred to me that the Priests or Clergie were the soule of the Church The nourishing and maintaining of this opinion is the cause why the world hath so long and so madly doated after Episcopacie But if we thinke it fit to cast away the pride and ambition of man abhorre this opinion and let the worke bee of God and not of man Of Excommunication Now touching Excommunication which is that supreme Discipline and divine power which purgeth and segregateth the drosse from the pure gold in the temple of God This part of Discipline is of so high and holy a nature and qualitie as that of a Christian it ought to bee had in a most reverend estimation above all the powers of earth for it is thunderbolt and lightning of God that upon whom it falleth and pierceth it doth consume with a terrible flame and grind him to powder with a direfull fall This power is committed unto the Church not to Bishops alone nor to the Pastors or Clergie onely neither have the Elders this power appropriate unto them but the Church As Mat. 18 17. If he will not heare then tell it unto the Church Now the Church is not properly to bee conceived to consist in any one person who is but a member of the whole nor can she be said to be any one proper function in the Church but the whole Church consisting of one head Christ and many members indued with divers and many administrations and gifts of one and the same spirit and in this sence every particular publicke Congregation is an entire Church and a member of the universall Church throughout the world because a Congregation containes in it selfe the whole Church of God as she hath one and the same head Christ one and the same Spirit and one and the same ministration of the same Word and Sacrament and one and the same God and Father of all above all in all and through all and one And thus having the same Word and Doctrine the same functions of Pastors Teachers Deacons and Elders the same Sacraments Administration Discipline and Government so that hereby they are united one into another and one in all and all in all The private exercise of this part of Discipline I have spoken of which by degrees in private admonition if it bring not forth the fruits of repentance and amendment proceeds to the first degree of publicke correction Tell the Church This information is made by the Elders who have used the private discipline of exhortation with much wisedome and patience upon some particular persons who with hardnesse of heart have resisted the power of God through ungodlinesse They declare the offence to the Pastor and the Pastor in the publicke assembly acquainteth the people with the offence and if the delinquent be present hee is caused to stand upbefore the Pastor who reproves him with the sharpe Judgements of God against his sinne by the Word seeking to enlighten his mind and mollifie his heart Which if it prevaile with him hee falleth upon his knees and desireth the Congregation to pray for him which done the Pastor pronounceth unto him the remission of sinnes if the Church judge him penitent if they find him still obstinate and of an unrelenting heart then they pronounce
him debarred from the holy Communion of the Supper of the Lord and continue him upon the stoole of repentance with much exhortation patience and long forbearing till they convince him or otherwise separate him from the Congregation for a time if after hee continue in his foulenesse of sinne then hee is againe called to the Congregation and admonished which if then it take no effect her is excommunicated by laying on of the hands of all the Elders after that hee is accounted as an enemie or as Paul saith Anathema to the Church and wholly and finally given over to Satan according to the words of our Saviour the 18. Matth. 18. Whomsoever yee bind on earth shall bee bound in heaven and whom yee shall loose on earth shall bee loosed in heaven Judge I pray you if all the politicke wits in the world could ever have devised such a pure and subtile discipline as should spie into the inward secrets of the thoughts and intentions of the heart and should purge the conscience and should cut off the consuming cankers and rotten members from the body of the Church What Romish Apothecary could ever have composed such a soule-saving medicine Observe how the holy Spirit hath commanded this discipline to bee alwayes practized in the Church When Achans covetousnesse troubled the Congregation by moving Gods wrath against them a diligent search was commanded to bee made and being found out Achan and his house were cut off Josh. 7. And also if there bee a scorner or contentious person saith Solomon cast out the scorner and so strife will goe out and so contention shall cease Also Rom. 16. 17. 18. Now saith Paul I beseech you brethren marke them diligently which cause division and offences contrary to the doctrine which yee have learned and avoid them And more plainly in the 2 Thess. 36. 10. Wee command you brethren in the Name of Christ that yee withdraw your selves from every brother that walkes inordinately and not after the instructions which yee received of us And in the foureteenth verse he saith If any man obey not your saying note him by a letter and have no company with him that hee may bee ashamed yet account him not as an enemy but admonish him as a brother But if he come to the last degree Excommunion then saith our Lord Christ let him be anathema But if you would see the Apostles practice in this discipline See 1 Cor. 5. chap. 4 and 5. verses Paul having certaine intelligence that there was odious fornication among them hee writ thus unto them When yee are gathered together and my spirit in the Name of our Lord Jesus Christ that such a one I say by the power of our Lord Jesus Christ bee delivered unto Sathan for the destruction of the flesh that the spirit may bee saved in the day of the Lord Jesus And out of this text make a profitable observation that Paul will not have Excommunication though but in the second degree executed in any private manner but by the publicke assembly gathered together neither doth hee allow it to be done in any name but in the Name of the Lord Jesus Christ Neither doth hee attribute the power either to himselfe or the Church but onely to the Lord Jesus Now and lastly I must conclude with the last part of Discipline that is Synodicall assemblies which are of three degrees The first is particular to every Congregation which consists of the Pastors the Deacons and the Elders of that Church whose customes is the best reformed Churches to meet once a weeke or as need requires to take an account of all things that concerne the duties of the Elders and the Church-revenues the Pastor being their chiefe guide Those things about which they chiefly busie themselves are first to catalogue the Professors of their Congregation their Catechuminists distinguished from those that are thought fit to be admitted to the Sacrament of the body and blood of Christ their Baptized their penitents their Excommunicates their number of Elders and Deacons Pastors and Teachers one or two as the place requires In this their assembly they consider the spirituall estate and condition of the flocke examine the revenues of the Church and the necessities of the poore and what things soever they find meet to edification The Pastor exhorting the Elders to diligence care and zeale in the worke of the Lord the Deacons to honesty compasson and a good conscience The second order of Synodes is in the reformed Churches called the assemblies of the Presbyteries held monethly or quarterly under which they comprehend the Pastors and Church Elders for every Pastor brings with him two or three Elders after the quantity of the Congregation and this Synode is a company of Pastors and Elders of a shire or wapontake In these Assemblies they examine the spirituall condition of every parish take view of their order diligence doctrine and manners as well the doctrine and manners of the Pastors and Elders as of the younger people And there they proceed to such further order and censure as by the holy Scriptures they are taught And in these Synodes all errours in opinion heresies and Schismes that are found noysome to the Congregation are reproved and the parties exhorted and admonished In these their Synodes they alwayes from time to time choose one President to guide the affaires and thus they avoyd that preheminence which Episcopacie greedily hunts after The third degree is the superlative assembly of Presbyteries which is either Nationall or Provinciall which in some Churches are held yearely or otherwise as occasions fit over which the prince and Soveraigne is the Principall Elder and the Presbyters and Elders appoint one Pastor for the time President of the assembly who moderates and guides the affaires The matters handled in this Synode are a generall review of both the former Synods and specially to take care of the preservation of the puritie of Doctrine and suppressing of Heretickes and errours and all misdemeanours and Schismes in the Church And whatsoever is done in any of these Synods is certified from one to another and through the Nationall Church of all their most materiall censures which may concerne them in generall wherby the Church is preserved in a sweet and pleasant decorum unitie puritie and peace The unerrable patterne of these Synods is taken from the practise of the Apostles Acts 15. shewing by what rules of temperance and wisedome they ought to judge and give sentence taking the Scripture for their rule the holy Ghost for their guide not laying any burden on the Church by Lawes Decrees or Canons as I have before spoken And this Divine rule and patterne was kept and observed throughout all the Primitive times till the great Councell of Nice as by the Chronography of Socrates scholast. may be observed yet the earthly glory of Babel hath so long dazeled the eyes of most men that they call the truth novelty But if men were of a