and tremble Impediment 3. Another impediment is this That they have as learned and godly a Ministery over them as any to this day in the world Now for the removing of this let these few things be seriously considered 1. That it cannot be denyed but divers of those Parish churche have those over them that are both learned and godly though withall it must also be granted that there are in the Kingdome a farre greater number of such as have neither learning nor godlines that go for Ministers of the Church of England and are setled in those Parish Churches such as are not only the shame and blot of this â— Whites â—tury of â—isters Nation but have already endangered the welfare of it and are like to do it the second time if the Lord from heaven prevent it not 2. For many of those that have learning it s much to be feared if it were brought to the Test it would prove rather to be from beneath then from above not that of the Spirit by which men are taught of God and enabled to speake a word in due season to the weary soule as Christ and his servants were Esay 50.4 but only that which is naturall and from men and they have attained in Natures Schoole which naturall parts and acquired learning not meeting with a sanctifyed heart and a true principle of grace doth oftentimes through the corruption of pride and selfe-coâ—ceite that attends it render men blind in the things of God and leade them aside from the truth and commonly as we see by experience such men trust chiefly to other mens workes and judgements looking no further for the Sence and meaning of what Scriptures they preach upon and produce then what this or that Father this or that Commentator speaks of it not daring to swerve from their interpretation and the common received opinion of the Church though oftentimes quite besides the purpose and mind of Christ and the holy Ghost 3. As learned and godly as the most and best of the Ministers are in the Church of England yet with griefe of heart let it be spoken very few of them have learned to this very day to disclaime and renounce the evill and errour of the way of their comming into the Ministery I meane their Antichristian ordination which they received from the Prelates but allow of it to this day which cannot but much provoke the Lord and hinder his blessing of their endeavours for the future to the People the charge of whose soules they take upon them For if the allowing of our selves in the least sinne may justly put a stop in the way of Gods prospering his people cause him to withdraw his presence from them then much more doubtlesse such an evill as this for those that beare the vessels of the Lord are to be cleane Jer. 52.11 and that cleannesse respects freedome from Babylonish and Antichristian pollution And doubtlesse the Lord lookes much to his vessel-bearers that they be clean and holy and not contaminated with these or any other kind of pollutions as we may see in his exemplary punishment on Nadah and Abihu that perished in their wil-worship and false zeale the great Idol of the world to this day Obj. But you will say what need this renouncing our Antichristian ordination by the Prelates seeing the Parliament hath removed and disclaimed the whole Episcopall government root and branch Ans There is great need as may appeare in these foure things 1. Because personall sinnes must have personall repentance and humiliation the Parliaments Act is Nationall and doth not exclude but rather intimates and leads to the practise of the other Now each Ministers sinne being particular and personall so ought their Repentance also 2. Because such Ministers especially here about London have lately covenanted to cast off whatsoâ—ver belonged to and was an appurtenance of that Antichristian Hierarchy they were formerly under Now their ordination was not the least but a chiefe part of that power of the Prelates wherein they so much gloryed 3. Because the Lords detestation of Antichrist is so great that he will not endure his people should touch with the least of her abominations as I shewed before and as he would not of old so much as take a stone for a corner nor for a foundation of his Church from heathen Babylon Jer. 51.26 So neither will he now make use of any thing of Antichristian Babylon in his Church of the New Testament 4. Lastly because God hath required that his people should be humbled and ashamed of all their old sinnes in this way before he will shew them the right and true pattern of his Gospell worship Ezek. 43.10 11. And who knowes but for want of this amongst those that go for Ministers in the church of England it is that God suffers them to be so darke as they are even to this day in the midst of so much glorious light in the matters of his house and worship A man may come into 40. places where they are preaching and praying even upon dayes of humiliation and yet never heare them bewaile among multitude of other sinnes they confesse this particular evill of their Antichristian ordination Obj. But some are so farre from seeing a necessity of this that they rather plead for what they have done and justify themselves in their condition saying that though they received their ordination so the office of their Ministery from the hands of Antichristian Bishops as they are now acknowledged since the Parliaments voting them so yet they lookt on them as Elders and Presbyters and no otherwise Ans To this I answer 1. That it may be some did though I suppose it will be graneed that thousands did not not so much as enquiring or making scruple out of conscience but as the blind man swallowes all so have they done and their sinne may be lesser then those that have had more light 2. But secondly it s well known to those that have their eyes but halfe open that the Bishops did not act in their ordaining of Priests as they were Presbyters but as they were a degree above them to wit Bishops which was allowed them in those dayes by the Ministers of the church of England and what preaching Elder was there by himselfe or with a few other of his bretheren and Colleagues that could then as now without a Bishop make a Minister Now then those Bishops being Antichristian their ordination also must needs be so according to that known Philosophicall maxime Quicquid est agit secundum quod est the effect must needs have resemblance with the cause vid. Whites Answer to Prynne pag. 20. read the Queries about the ordination of Ministers lately published 4. I Answer in the last place that t is not meere learning no nor learning with godlines that makes any man a true Minister of the Church of Christ in these dayes of the Gospell though neither of these is to be excluded
the power of government within particular Churches themselves without standing in subordination to others 42. Eight Impedimeâ—ts that stand in the way of the Saints and hinder them from comming into the right order of the Gospell discovered and removed 112 Indepency a terme most proâ—er to God 27. in what sense Divines give that term to particular Churches 41 margent foure things that discover those of the Congregationall way not properly Indepâ—ndents 27. Why they are so stiled 28. they allow of civill government and reverence and yeild reaâ—y subjection thereunto in the State 137. God will cleare their innocency ibid. K. Five things that concerne the Knowledge and practice of those that enter into a right visible Church-state and Gospel order 107. to 112 L. Lawes and Ordinances of Christs visible Churches and how they are to be administred 97 98 Lâ—berty of particular Churches where in it consists 1â—9 110. M. Magistraâ—es duty in and about the matters of Religion and worship of God set forth in five things 22 23 24 25 Marâ—inus a french Bishop against punishing errouâ—s with death 26 Matter of true visible Churches De jâ—re only such as are godly 30 31 Men the best of them inâ—ufficient for ordering the spiritual matters of Christs church 12 13 14. No power to bind the conscience not so much as in things that are indifferent and of a lesse concernment 17 Proper meanes by which the true visible churches of Christ are gathered 96 Ministers Multitudes of thâ—m without either learning or godlinesse in the church of England 118. fâ—w have the teachâ—ng of the Spirit â—bid few renounced their Antichristian Ordination 119. what makes a true and lawfull Minister of the Gospel 121 Extraordinary gifts of Miracles not necessary to church officers now 92 93 94 N. A Nationall politicaâ—â— church-state not instituted by Christ under the Gospâ—l 51 52 O. Oâ—jection touching the power of greater assemblies in Classes and Synods over particular churches fully answered in foure particulars 46 47 48 Order of the Gospel according to Christs ap ointment what and wherein it consists 102 1 3. â—04 Ordinances of Christ to be administred to Beleâ—vers as united together in a church-state and not otherwise 8. they best subsist in a church-state 9 Ordination of church officers by imposition of hands not of absolute necâ—ssity 107 108 Ordination of Ministers by the Prelats in former timâ—s to be renounce now and the reasons why 119. objection to the contrary answered 120 P. Parish-Churches defective in the essentials of their constitution 56. 1071. their false constitution not to be allowed of nor continued in though conversion and salvation may be had in them 116 117 Master Parker for the power of particular churches within themselves 40 Master Perkins for the power of particular churches within themselves 40 41 Power of church-government within each single congregation without standing in suâ—jection and subordination to the classes or Synods proved by Scripture testimony of learned men and argument 36. to 50. 98. Presbyterians found to confesse the power of government within particular chuâ—ches six wayes and so yeeld the cause to the congregationall party 45 46 Presbyterians in the Preface to their late Booke styled Jus Divinum Râ—g m. E cles found in a manifest untruth touch ng the Independents 4â— maâ—g Greatest Powers on earth bound to submit themselves to the Lawes Christ hath already made touching his visible church and order of worship and not to make new to themselâ—es or others 17 Some Promissory engagement necessary to church union 106 Corporall punishments for mentall evils a pernicious invention 26 Purity to be preserved in the churches of the Saints and by what means 109 Q. A Question worth debating in these times of Reformation touching the visible church-state of the Kingdome of England in Epist Ded. marg R. Practice of Re-baptizing altogether without warrant 70 71 72. not necessary when Beleevers are to enter into church fellowship having beene baptized formerly though the manner of externall administration corrupt 105 Master Robinson for the power of particular churches within themselves 43 Reformation of England from the very beginning onely in point of doctrine not in their Antichristian church state and order of worship and government Epist Dâ—d no ground for comfort to those that reforme evils in the churâ—h when they proceed meerly out of subjâ—ction to the commands of men and not out of a particular hatred of those evils and respect to the honour of God 114 136 S Saints have a liberty given them from Christ to refuse whatsoever is not agreeable to the word of God 17 Scriptures sixteâ—ne wayes give the authority power of appointing a visible Church-state with Officers Ordinances and worship sutable thereunto to Christ only excluding the creature wholly 15 to 18 Nine wayes they take away from us whatsoever may be thought to â—e a warrant to us from men to worship and serve God by 17 They are for the power of particular churches exercising government within themselves 35 36 37 Separation twofold 121. Congregational men separate not from the doctrine of faith is received in England but from their false church-state and order of worship government 122. Englands separation from Rome only in matters of doctrine Ep. Ded. Se kers under a great sinne in leaving Church-fellowship 60 85. 86 87 Doctor Sibbs for the Power of particular churches within themselves 44 Submission to the order of the Gospell proved lawfull from the practise of the Saints in the Primitive times many other wayes 88 89 90 Synods and Councels the very best of them since the Apostles dayes subject to errours and seldome or never of any good use 23. of little account amongst the most illuminated and choicest servants of Christ for learning and godlines 23 24 T. Temple of God usually understood in Scripture for his visible Churches 79 Tolleration of all Religions not allowed of by them of the congregationall way 124 125 126 V. Uâ—ion of Saints in church fellowship set forth by nine resemblances and from many words in the originall Text. 32 33. An excellent helpe against temptations 8 Universall visible politicall church no such instituted by Christ under the New Testament 51 W. Doctor Whitaker ten things that he observes concerning Councels and Synods 23. For the power of particular churches within themselves 43 Wicked persons no fit matter for a true visible church 31 to 104 Will of God revealed in the Scriptures the only rule to the Saints in worshiping of God 34. Not to be departed from in the matters of Gods worship upon pain of Gods highest displeasure 18 Five things to be observed in the right order of Gods visible worship by those that enter into church-fellowship 106 The Heads of the Treatise Chap. I. That there is undeâ— the New Testament a sacred visible Church-state order and polity instituted and appointed by Jesus Christ and him onely to the observation of which Beleevers are every where bound
in their proper place for a man may be qualifyed for the place and office of a Minister and yet no Minister he may have excellent endowments of humane learning naturall parts truth of holinesse and yet no Minister Some women have store of all these and many Lawyers and Physitians abound in them and yet no Ministers in office So that I say though many men have excellent naturall parts acquired gifts of humane learning many precious breathings of Christ and the Spirit in him yet that doth not presently denominate him a Minister in office and I may adde no not his Ordination by the Classis nor a Noblemans or a gentlemans Presentation or bestowing an Advowson or Benefice upon him no nor the execution of that office in a parish where he is sent T is not enough to say a man is a Minister but how truly and lawfully he came to be a Minister Quest What is it then makes a true and lawfull Minister Answ A true and lawfull call to that office and worke of the Ministery as Heb. 5 4. Now this call in these dayes is not onely internall from God in qualifying a man and making him willing to the worke but externall from those he is to take the charge of whose prerogative it is they have received from Christ to choose their own officers which the most learned and judicious * Cyp. Ep. 3 4 68. Theod. l. 1. c. 9. Euseb de vit Const l. 3. Azor. the Jes part 2. l. 3. c. 28 l. 6. c. 14. Jerom ad Ruff. Ambr. epist 82 Nazian Aug. Bazi Chrysost So multitudes of Moderne Writers as Cal. Musc Bulling Jun. Ames Cartwr c. Divines of all sides grant as could with ease be manifested Now the first of these is not sufficient without the last and God hath so joyned them together that it were no lesse then high presumption in any to separate them So that this being granted for the truth as it cannot be denyed then it must needs follow that most of the Ministers of the Church of England are not Ministers properly in office being without the call of their people to them especially the godly and not a few of them living where there were never any godly to call them A fourth hindrance in their way is That they look upon this way Impediment 4 as a way of separation which hath been and still is such an eye-sore to many that they had rather dye then touch with it Now to remove this I answer in a word there is a two-fold separation the Scripture speaks of 1. A good separation a separation from evill from evill and sinfull wayes and things and persons a separation from false worship from Babels confusion a separation of the precious from the vile of the cleane from the uncleane 2. A Bad separation from good to evil from Christ to Belial from God to the Devill as Jud. 19. Now that Separation we stand guilty of is of the first sort and not the last the separation which God allowes commands and justifyes and without the practise of which he will not be well pleased with his people as Jer. 15.19 2 Cor. 6.18 Rev. 18.4 Ephes 5.11 2 Tim. 3.5 and therefore I conceive there is no just cause or reason why the godly in the Kingdome should be offended at what is now done and which they themselves are called also to practise Indeed if they could prove their By Nationall Church-state â—n the Kingâ—ome of Engâ—and I do not â—nderstand the â—reaching of the word and administration of â—he Sacraments â—for these make â—o more a Church then â—he ornaments â—f a house make 〈◊〉 house But â—hat false visiâ—le order poliâ—ie instituâ—ion in which â—hese divine orâ—inances are â—erformed The officers members of the National Church-state â—ot being framed regulated â—nd ordered acâ—ing to Gospell â—nstitutions but â—fter the tradiâ—ions invenâ—ions of men â—â—om whom â—hey receive being and â—ubsistance Nationâ—ll Church-state to be of divine and Gospell constitution as I said before it were something but till that be done they shall find in the end that they themselves are guilty of the fault they lay to the Congregationall mens charge * 5. Another stumbling block that lyes in the way of many godly persons is because they see many after they have entred on this way to fall into grievous errours and some turne Libertines and grow loose in their wâ—lking Ans Now to remove this consider these following pariculars 1. Suppose this be a truth and so to be greatly lamented yet dare any man say that such persons would not have taken such courses if they had not entered on this way of the Gospell How many are there which are guilty of grosse errours in judgement and loosenesse in practise and yet never knew in all their lives what this way of the Gospell meant as in Germany France Holland England and other parts of the world 2. If this way be of God and hath footing in the Scriptures example from the Apostles practise and approved of by many famous servants of God and purest churches in the world as we have shewed you then farre be it from any to make it the cause of such abominations Can the light of the Sunne properly beget darkenes Impediment 5 so as properly can the way of the Lord be said to beget these evils either in judgement or practise 3. Did you ever heare or know of any Church where the government was most exact according to the Scriptures and unquestionable that hath been perfect and without errours or hath God promised that here on earth his Churches should be totally free Doth not the Scripture speake otherwise which is left to us for our instruction as in 1 Cor. 11.19 There must be heresies amongst you saith the Apostle and he gives the reason for it that so those that are approved may be made manifest amongst you not that these heresies and evils do necessarily flow from the true being and right government of a Church but only per accidens viz. from the evill disposition of those members that are sinfully tollerated in a Church and not cast out and those temptations of Sathan that they are exposed dayly unto by Gods permission 4. Consider where the Lord is most rightly and purely worshipped there the Devill is most busie to make Divisions sow the seeds of errour occasion scandals and offeâ—ces and the Lord in infinite wisdome seeth it good to have it so partly 1. That his power may appeare the more in preserving such a Church and society 2. That his wisdome may appeare the more in guiding such a Church 3. That his mercy may appeare the more in pardoning his People 4. Lastly that his justice may appeare the more in hardning those that do not love but hate his wayes 5. Such as fall into errours and loose walking after their entrance on this way of the Lord come not thereunto from their submitting to that way but from
the world 2. The stopping in some measure if it be possible the mouthes of opposers and giving satisfaction to other more moderate that enquire after the truth of the Congregationall way according to the Scriptures and vindicating of it also from those foule aspersions that have been and are stil cast upon it those that walke in it many men not fearing in these dayes of iniquities abounding to speake all manner of evill of the wayes servants of Christ that will not dare not comply with them in their sinfull wayes as was the practise of many in the primitive times 1 Pet. 4.4 Wherein they thinke it strange that you runne not with them to the same excesse of ryot * Blasphemy in a Greek word and with the learned in that tongue a blasphemer is one that taketh away the same credit or good name of another from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blaspheming or speaking evill of you 3. The bleeding condition of the true Churches of Christ through the violent out-rage of divers men that of late are prejudiced against them and that right order of the Gospel they walk in So that the feet of many weak soules begin to slide and the feeble Lambes of Christ that of late have been folded and brought in to the beauties of holinesse are thereby in danger to be turned out of the way 4. The great danger of Reformations miscarrying that of late yeeres was so happily begun there being not onely an obstructing thereof at present but a great and marvellous appearance also of recidivation and returning to the old and former wayes of formality superstition and tyrannie in many places of the Kingdome 3. As for the ends I have proposed to my selfe in the publishing this Treatise they have been such as these 1. Not to increase and widen the Lord knowes but to heale and abate the present differences that are now on foot in the Kingdome about the Sacred and Divine Ordinances and Institutions of Christ touching the right way and order of the Saints in the visible worship of God The truth is I have not a little suffered from the tongues of men as a rent-maker and peace-breaker for my endeavours to bring the Saints in the place where Providence cast me into the order of the Gospel but whether justly I doubt not but my Lord and Master will in due time make evident In the interim this is my comfort that my sufferings in this or any other kind being for righteousnesse sake shall infinitely advantage my internall and eternall peace and wel-fare however it shall goe with my externall condition in this world 2. Nor yet to condemne or contemne in the least the personall gifts and graces of the servants of Christ that yet remaine in their present questionable Church-state but onely as duty â—inds me towards Christ and them to discover how vain a thing it is for them to expect a right Gospel-Reformation in matters of visible worship throughout the Kingdome so long as they It s greatly 〈◊〉 be desired â—â—at this queâ—â—ion were â—â—roughly deâ—â—ted Qu. Weether â—he Church of â—ngland as it is National conâ—â—sting of so â—any thousand â—arishes that â—â—e as branches â—nd members of â—he same and â—ave no power â—f government â—n themselves â—ut stand unâ—er an absolute â—uthoritative â—cclesiastiâ—all â—ower without â—hem to rule â—overn them â—n the mâ—tâ—erâ— of Gods Worship be a â—rue Church for matter and â—orme accorâ—ing to the Scripture and divine appointment remaine under a false visible Nationall Church-state and order of worship because as long as the right order of the Gospell instituted by Jesus Christ for the Saints to walke and worship God in is slighted and rejected the blessing of Christ on our endeavours after a sound and through Reformation in the Kingdome cannot be expected the old leaven of a false and Antichristian constitution must first be cast out as the Apostle reasons with the Corinthians in the point of their Church pollution 1 Cor. 5.6 7. before there can be a new lump that is a sound Church state according to divine institution We cannot be ignorant how the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frame of Englands visible Church state and order of worship and government hath been unsound from the very first day that the Lord was pleased to beginne the freedome of this Kingdome from Antichristian bondage and thraldome And though the Reformation in doctrine and matters of faith as being the principall was carefully looked after for which we and our posterity after us have great cause to blesse God * Though matters of faith are the principall parts of Christs will so ought to be done yet matters of externall worship and Church-order are also commanded so not to be neglected as Christ said to the Scribes Pharisees in a like-case Mat. 23.23 and so Cal. Pet. Mart. M. Cartwright others judge yet in respect of the visible frame and constitution of the Church and order of worship and government so there was little or no Reformation nor separation from Rome All the separation in England from Antichrist formerly was more in respect of purity of doctrine then worship and the reformation that is now on foote is more in respect of government in the Church of England then of the Church state of England it selfe which I desire may be marked for the same Nationall forme and frame of Church state continues stil and is allowed of as it was formerly before ever there was a renouncing of the power and authority of the Pope in H 8. and Ed. 6. dayes The change hitherto is only in point of government the constitution stil the same And therefore I say one chiefe end I have had in publishing this plaine Treatise is not to despise the godly that yet remaine in their old Nationall Church state or in the least to give a check to the Parliaments proceedings hitherto who doubtlesse as charity binds me to believe have proceeded according to that light they have received but only to hold forth in a briefe manner according as it hath been desired what the true visible Church-state is of Christs appointment under the New Testament and how proper it is to him only to institute it what necessity lyes upon all those that professe the doctrine of the Gospell to embrace it and submit unto it and to come off from all other Church states that are of humane constitution as I understand a Nationall politicall Church-state to be if we will expect Jesus Christ to dwell amongst us and take pleasure in us for the future 3. Another end proposed to my selfe in composing this Treatise was not to discover or lay open before the world the nakednes of any of my brethren that either walke contrary to the rule of the word and besides it in the matters of worship or that through the wiles of Sathan cunning craftines of men as the Apostle speakes
hearts to the beautifull wayes of Sion and accomplishing all those other gracious ends for which it is intended which is the constant prayer of him whose greatest ambition is to be instrumentall for Jehovahs glory and his Saints happinesse WIL. BARTLET March 1. 1646. A TABLE to find out the principall matters contained in the following TREATISE A. ACts 15. No warrant for Claessical and Synodical ruling power over particular churches but makes for the priviledge of particular congregations p. 133 134 135 Accidentals of the visible church-state instituted by Christ only lost under Antichrist not the essentials p. 80. Administration of Seales and censures not common and promiscuous but ordinarily limited to bounded within each particular Church p. 61. to 68. Instances brought to the contrary shewed to be invalid p. 68 69. Apostles practised and declared a visible church state of divine institution to be observed by the Saints p. 5. The next age after the Apostles observed this visible church-state of Christs instituting p. 6. Apostles no heads of but Ministers servants to the churches of Christ 21 Doctor Ames for the power of particular churches within themselves with out subordination to others p. 43. 6. Arguments to prove the being of a visible church-state under the Gospel p. 6 7 8 9. 11. Arguments or motives to prevaile with the Godly in the Kingdome to submit unto it p. 88. to 101. 9. Arguments to prove the power of government in particular congregations p. 48 49. Assertors of the congregationall way or Primitive order of the Gospell free from the foule aspersions of Schisme errour heresie blasphemy laid to their charge p. 28 61. M. Ainsworth for the power of particular Churches within themselves 43 B. M. Baynes for the power of particular churches within themselves 38 Baptisme administred out of particular churches unlawfull 69 70. Repeated or taken up again de novo without any warrant and altogether unlawfull 70. 71 72. Once administred though corruptly not to be reiterated when the Saints enter into church-fellowship 105 Beleevers gifts and graces not so well exercised singly and apart as joyntly united together in church-fellowship 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted and no other 18 19. 88 to 101 M. Brightman for the power of particular churches within themselves 38 C. M. Caryl against suppressing of errors by external violence and compulsion 129 130 M. Cartwr for the power of particular churches within themselves 39 Visible Church-state under the Gospell Christ the sole Author of it 9. to 18 Christ was qualified with power from his Father for church-work above all other seven wayes 9 10 11 Divers things proper to Christ the Head of the Church which are not communicable to any creature 22 Sacred visible Châ—rch state of Chrisâ—s instituting under the Gospel consists of six parts viz. matter forme end rule quantity or extent and prerogative 30 Parish Churchâ—s in England sound faulty in all these and their constitution discovered to be meerly civill and humane 55. to 61 Right visible particular Churches have power of government within thâ—mselves proved by Scripture testimony of the choicesest English Writers reason 35. to 49 Church-state of Christs instituting proved to be without alteration or cessation 78. to 82 Classicall way of governing churches not a plant of Gods planting shewed to be not only unscripturall but unreasonable also and sinfull in many respects 52 53 54. and 72 73 74. Compulsion of Conâ—ciâ—nce proved to be unlawfull many wayes both in Magistrates Minist 128. to 133 Commandments of Christ not to be neglected for want of mens countenance 135 136 Congrâ—gationall Churches doe not swerve from but come nearest to the practice of the Primitive Churches 61. No losers by opposition 115 116. No cause of errors or licentiousnesse 122. Vindicated in their admission of members and not comming into publique 75. 76 77. have as much power against errors and loosenesse as the Classicall way and better and as free from errors 124 separate onely where Christ commands them not from sound doctrine and christian fellowship but from a false Church-state and order of administring the holy things of God in England 121 122. doe not sin in refusing to administer the seales to those are not in the right order of the Gospel 74 Their way proved to be according to the Scriptures sound reason 138 139 D. Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state under a great sinne 19 20 Dividers between Christ and the creature in ordering and appointing the spirituall ordinances of Gods house how absurd and injurious also to Christ 20 21 22 Duties of church-members one toward another set forth in fifteen particulars 110 111 E Saints are to embody and what concernes their practise therein 101. 106 Ends of Christs instituting a visible Church state under the Gospel 31 34 99 Envy to young ones that God hath in a more excellent manner gifâ—ed in these last dayes given light unto touching the right order of the Gospel a great cause of mens crying it downe 115 Epitome of the Congregationall way according to the Scriptures 140 Five Evils that attend those that hold cessation of Ministery Ordinances 85 86 87 A three-fold Exhortatiâ—n to those are out of the order of the Gospel to those that are against it and to those that God hath brought into the practice of it 140 F. D. Fenner for the power of particular Churches within themselves 4â— No fellowship to be had ordinarily with God out of a true Church-state 20 Right externall forme of a true visible Church what 32 33 34 Friends of Christ cannot well slight the sacred institutions of Christ 20 D. Fulke for the power of particular churches within themselves 43 Eight sorts of fruit that grow on the lofty tree of high Presbitery 52 53. G. Glory beauty excellency of Christs instituted Church-state and order of worship under the Gospell set forth in six particulars above and beyond all other Church-states of mens framing 93. to 99. God rejects in his worship whatsoever he commands not in his word 18. Godly not all so that pretend to be so 112. Godly many times doe that which becomes not their high and holy calling ibid. make opposition oftentimes against Christ 112 113. not enlightened alike ibid. Are still in a way of learning 114. great numbers of them for the Congregationall way ibid. H. No Headship properly in any but Christ over his Church 21. Distinction between a supreame and subordinate Hâ—adship over the Church of Christ unsound in many respects 21 22. Word preached may be heard in mixt Congregations and parish assemblies 66. 67 68. Heaven and the true visible Churches of Christ alike in ten resemblances 94 95 96. Many excellent helpes for the godly in a right visible church-state 91 92. Simple and meâ—re Heresie not to be punished with death 26. I. M. Jacob for
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 â—useb Hist â—l l. 4. c. 22. â—6 â—r l 7. c. 26. â—t in pluriâ— suis opusc â—or in Epist â—b de habit â— â— Hom. 5. l. â— de morib â—es â—om li. 5. c. â— with many â—rs that have â—e collectâ—y Daneus â— other Moâ—e Authors â—eir systems â—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-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 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 thaâ— 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 t is 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 grant * Ecclesia esâ— domus Dei ait Paulus 1 Tim. 3.15 atque in domâ— Dei nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confâ—fieri debet iâ— docet ideÌ„ Paâ—lus 1 Cor. 1â— 40. sed omni◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eâ— politia aliquâ— in ea opus eâ— ut decenter ordine omniâ— fiant gerâ—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 amâ—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 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
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 â— 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 number called the Churches of (a) Gal. 1. 1 Cor. 16 1â— Galatia of (b) 2 Cor. â— Macedonia of (c) 1 Cor. 1â— Asia of (d) 1 Thes â— Gal. 1.22 Judea of (e) Act. 9. Galile and Samar of (f) Act. 15 Cyria and Cylicia So againe sometimes they are called in the plurall number the (g) Rom. 1 Churches of the Gentiles the (h) 1 Cor. â— 33. Churches of the Saints the (i) 1 Cor. 1 Churches of God the (k) Rom. 1â— 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 doe * Vid. Bayâ— Dioc. Tryaâ— and Noyes his Templâ— measured of the quaâ— of the Chuâ— 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 priviledge 6. Privilegâ— 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 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 t is 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 t is no rotten foundation as the Vi. Jus Divin â—egim Eccles â— 108 109. Presbyterians say the What name â—ill the Presâ—yterians inâ—ent next for â—s if we goe 〈◊〉 the middle â—ay let them â—â—ke heed they â—e not found on â—e right hand 〈◊〉 the left in â—e worship of â—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 â—eare per sufâ—agia This is â—â—nfessed by â—e more godâ— moderate â—â—esbyterians we may see a Treatise â—led Some â—â—lps to Church â—â—vernvent â—m Staffordâ—re for the â—ing the Presâ—â—â—erian way â—â—esented to the â—â—rliament 44. pag 29. M. Byfield his Treatise â—led The poâ—â—r of Christ â—â—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
particular Tabernacles every particular Church and Congregation under one Pastor their meeting is the Church of God a several Church * Vid. the note before in the margent at the testimony of M. Baynes INDEPENDANT And as for the Church of England he saith it is called a particular Church from other nations because it is under a government civill which is not dependant on any other forraine Prince Now what can be spoken more fully for the Congregationall way then this famous Minister hath in these words So then put all these together besides multitudes of other choice servants of Christ that are yet living in this Kingdome and forraine parts who are many of them in the practise of this truth with abundance of the rich blessings of Christ on them and then see whether it becomes men to say that none but a company of injudicious weak simple idle and giddy-headed men are of this opinion that the power of Church government is entirely within a particular Church But that we may leave men for ever without excuse let us before we leave this particular see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin Regim Eccles they set forth with all their strength wherein when I read me thinks that Scripture of the Apostle is verifyed 1. Cor. 3.19 For the wisdome of the world is foolishnes with God for it is written he taketh the wise in their own craftines And my reason is bâ—cause whe e they should speake most there they say least and where they should be strongest there they are weakest For whereas the whole Volumne consists of neare about 32. sheets of Paper there is not much above 6. sheets that speakes to the point of their Presbytery and not above a sheet and halfe to the principall part of the controversie p. 231. in laying down of which also they have not dealt fairely and candidly by expressing themselves in ful plain and ample termes but equivocally and ambiguously * And in laâ— down the dâ—â—â—rences betâ— the Presb. Independ their Prefaâ— they speak untruth in very first â—ticular for the Independants have left it upon Record that a particular Church is a sin part of the Catholique their own expression Ames medulla Theolog. c. 32. De ecclesiâ— stituta p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant So M. Wil. Sedgwick in his Sermon beforâ— verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill hath the sâ— p. 4. And yet these men in the place before quoted say to the contrary reserving more to themselves in their practise then what is expressed in their Proposition as I doubt not but will ere long be made out Now these Geâ—tlemen in the last chapter of their Booke before they come to lay down their own Assertion which is the thing I produce to the confirmation of the former truth grant six things to the Independents 1. That particular Churches have within themselves power of Discipline entirely so farre forth as any cause in debate particularly and peculiarly concerneth themselves and not others 2. That where there is no consotiation or neighbourhood of a single Câ—urches whereby they may mutually aid one another there a single Congregation must not be denyed entirenes of juâ—isdiction 3. That every single Congregation hath equall power one as much as another and that there is no subordination of one to anoanother according to that trite and known Axiom Par in parem non habet imperium i. e. An equall hath no rule or power over an equall Subordination Prelaticall which is of one or more Parrishes to the Prelate and his Cathedrall is denyed all particular Churches being collaterall and of the same authority 4. That Classicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it 5. That the highest ecclesiasticall Assembly in the world cannot require from the lowest a subordination absolute and Pro Arbitrio i. e. at their own meer will and pleasure but only in some respect subordination-absolute being only to the law of God laid down in Scripture 6. They grant Charitative consultative Fraternall christian advice or direction either to be desired or bestowed by neighbouring Churches either apart or in their Synodall meetings for the mutuall benefit of one another by reason of that holy profession in which they are all conjoyned and knit together Now what can be more fully to our purpose then what these men themselves say Obj. You will say though they say all this yet t is not all they say for they say the Presbyteriâ—ns have a further power that particular Congregtions have not which is the power of greater Assemblies in a Classis or Synod over a particular Church to deliver it to Sathan in case of obstinacy Ans But first where do these men read in all the New Testament of these greater Assemblies and lesser Assemblies that have this authoritative power over one another to excommunicate and deliver over to Sathan Let them produce but one plaine Scripture for it by way of precept for it or practise of it and we will say something to it let them not thinke to put off the matter so easily as if 3. or 4. Recocta crâ— be fastidiuâ— parit et nâ— seam old Arguments that have been at least ten times answered will serve the turne Gods people have learnt to be more wise now then formerly 2. Do not these men know that its a great question amongst themselves or their friends in the Assembly whether Traditio Satanae i. e. The power of delivering over to Sathan were not Apostolicall that is peculiar to the power of Apostles so as ordinary Elders had it not and then the utmost power of all those great classicall Presbyteriall Assemblies over the lesser as they call them in way of censuring will be at last the same with the Independants non-communion which the Independants acknowledge upon good grounds to be the last meanes Christ hath appointed in his Church to worke upon the heart and therefore as forcible and effectuall as that formall and juridicall delivering over of a particular Church to Sathan which the Presbyterians so stifly though ungroundedly plead for 3. Let the Assembly of Presbyters be never so great yet I hope there is none of them that will affirm that such an Assembly can proceed by all their authority they claime to the delivering over a particular Church to Sathan Clave non errante they are not freed from error no more then a lesser Assembly and commonly the truth of Christ is with the fewer not the greater number one poore despised Saint may understand more of Gods mind and see further into some one particular truth then a whole Synod And we have examples of
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 pâ—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 ordâ—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 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 Oâ—dinances and Government be But this we cannot find thâ— 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 judâ—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 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 t is 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 â—owes upon â—â—e lofty Tree high Presâ—â—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 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 Congregations That differences in matters of opinion are not to be suffered though in things not destructive to Church or State that men are to be driven from their errors Cogendo non persuadendo by compulsion c. when the Scriptures are directly against these things 6. It puts a stop in the way of knowledge stinting and straitning if not stifling mens gifts and abilities in searching out divine truths and the great mysterie which that Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—phes 3.10 that manifold wisdome of God having such variety in it as is able to exercise the strongest abilities even of Angels themselves to search into and make discoveries of Now saith this Classicall Government Thus far you must goe and no farther This is the judgement of the Church of England and the Assembly and Presbyterie in their severall Classes have subscribed to it touching the knowledge of God and the way of his Worship and Government in the Church and no man is to vary or differ from it nor call it into question without running the hazard of his precious liberty c. 7. It makes men to build their observation of and practicing obedience to the Divine Lawes Institutions and Ordinances of Christ upon the principles of humane wisdome and policie yea the meere wills and commandements of men For Ministers must not preach nor administer in the holy things of God to their people neither must the Saints beleeve or practice further then shall the Classis shall judge to be sound and orthodox and give their consent to and approbation of and are these things of God 8. Lastly it so genders to bondage and begets in the best men such a Diatrophes-like spirit 〈◊〉 Epist of â—oh 9 10. a spirit of pride and bitternesse against the Brethren like the Prelates chaire that infected the most pious soules and ablest Preachers that sate downe in it as we could instance in many Yea it so mingles with the world and introduceth such formality if not worse in the worship and service of God that I cannot but belevee and expect the Lord Jesus root it up as he did the Prelacy the difference between them being more in name then nature shew then substance â—he 4. Infeâ—nce from the â—â—oposition 4. From what hath formerly been said touching the nature and priviledge of a particular society of Saints united together as the true and proper visible Church of Christ now under the Gospel The constitution of the Parish Churches in England must of necessity be found faulty and their originall to be from beneath and not from above from men and not from God and therefore not so much to be pleaded for and defended as true visible Churches of Christ as they are by the Presbyters in the Preface of their Jus Divinum Reg. eccles 1. For first of all how doe they answer to this Church we have spoken of in this chapter in respect of the efficient cause and institutâ—r of it scil Jesus Christ when their originall is from men Now that this is a truth is evident from the first founding of them which appeares to be from Dyonisius Bishop of Rome which first ordained Diocesan Churches as Platina observeth of him and in England by one Honorius Bishop of Cant. as Master Saltmarsh hath lately observed out of Master Selden De decimis So Polydor Virgil De invent rerum li. 4. c. 9. And t is no other then what M. * Reas for Râ—formation p 28 29. Jacob hath long since noted from M. Hooker in his Ecclesiasticall Politie and Doctor Tooker both Prelaticall men who affirme the distinction of parishes to be a meere positive law and not jure divino i. e. by Divine right And I find the like in that famous learned man Master Paul Baynes his Dioc. Tryall p. 12. whose words are these A Parishionall Church may be considered 1. Materially and 2. Formally 1. Materially as it is a Church within such locall bounds the members of which dwell contiguously one bordâ—ring upon the other Now saith he this God instituted not for it is accidentall to the Church If a parishionall Church in London should dwell as the Dutch doe one far enough from the other while the same Beleevers were united with the same Governours the Church were not changed though the place were altered which is worth observation against such as cry out against the Independent Churches because the members of them dwell not contiguously one bordering upon the other though in point of convenience not of absoulte necessity we judge it fit that Members of Churches should dwell as neere together as their occasions and callings will give leave 2. Formally for a multitude which do in manner of a parish ordinarily congregate Now saith he such Churches and such onely we say God erected To this purpose M. Owen also in his Country Essay for Church-government answering this Objection By this means parishes will be unchurched saith 1. If by Churches you understand such entire societies of Christians as have all Church power both according to right and exercise in and among themselves as Independents speak of Congregations then they were never churched by any 2. If onely civill divisions of men that may conveniently be taught by one Pastor and ruled by Elders whereof some may be fit to partake of the Ordinances some not as the Presbyterians esteeme them then c. So that here is no other then an humane constitution allowed of to the parish Churches in England 2. How doe these Parish Churches in England answer to the former true visible Church of Christ under the Gospell in respect
Because in so doing they shall doe no more then what the Saints have done before them in the Primitive times for we find in those daies that Beleevers did not live loosely and casually or as we say at randome but were gathered and brought into distinct bodies or church-societies to live under that discipline and church order or government which Jesus Christ had commanded and left to his Apostles to settle For it is worth our observation that Jesus Christ did not onely send forth his Apostles and Disciples to convert sinners to him ☞ but he appointed an order of government to be established by them to which those that were converted should subject unto as we may see in many places 1 Cor. 12.28 Ephes 4.12 13. Rom. 12.6 7 8. and therefore we read so much of churches tha were planted and gathered into the order of the Gospell Act. 14.23 as Corinth Ephes Phil. Coloss and so the churches of Judea Galatia Asia Macedonia as we have noted before which were no other then so many distinct bodies or societyes of believers which the Apostles after they were converted to Christ did unite together in those Cities and Countryes So much is evident from the Epistles that the Apostle Paul wrote to those Churches For he doth not write to all in Corinth to all in Rome to all in Philippi but to the Saints in those Cities that were called and become a Church to Christ 't was not every Towne and City and Country that made a Church as t is now in England but so many as were called and united together now people become members of a church by vertue of being born in those Townes and places and parishes where they live but ab initio non fuit sic i. e. from the beginning it was not so 3. Because till the godly do fall upon this worke 3. Motive Necessity of yeelding obedience to Christs commands cals for it there are many holy and sacred dutyes that Jesus Christ hath laid down to them in his word which they will be found to live in the neglect and omission of viz. 1. That of Mat. 18.17 Tell the church but how can those tell the Church that are not joyned to a Church that is such a Church or Congregation of Saints as we have in the former Chapter set downe 2. That of 1 Cor. 5.4 5 13. In the name of our Lord Jesus Christ to deliver such a one to Sathan c. but how can they cast out of the Church such as are scandalous by that authority Christ hath given to it that are not joyned to any church 3. That of 1 Cor. 14.12 Seeke that ye may excell to the edifying of the Church but how can such seeke to excel in spirituall gifts for this end that they may edify the church when they are of no church 4. That of 1 Cor. 14.34 Let your women keep silence in your churches that is church-meetings as Beza and Piscator reade it Mulieres vestrae in conventibus sileant not that there were severall distinct particular churches standing under one common classicall government as the Presbyterians would have it but how can godly women keepe silence in the churches when they are members of no churches 5. That of Heb. 13.17 Obey them that have the rule over you and submit your selves but how can they obey their Rulers if they have none to rule and watch over them in the Lord 6. That of Rom. 12.6 7 8. But how can believers keepe up the administâ—ation and execution of those offices and ordinances in the churches of Christ so long as they are not in such churches where those offices are to be executed 7. That of Gal. 5.1 13. Stand fast in the liberty wherewith Christ hath made you free be not c. but how can believers stand fast in that liberty which Jesus Christ hath purchased for them and bequeathed unto them while they are not in any Church-state to which this liberty referres â— Motive Christ hath orâ—ained no other â—ondition for â—elievers to aâ—ide in here 4. Another reason is because there is no other state and condition that Jesus Christ hath appointed for his Saints in this life in relation to the enjoyment and performance of his publique worship then this to wit to bâ— joyned to a particular church and therefore as Head and King of Saints he ordained not only a word to call convert them but holy offices and officers holy lawes and ordinances to rule and govern them and build them up in grace to glory as Ephes 4.10 11 12. 1 Cor. 12.28 Mat. 16.19 compared with Mat. 18.18 but of this we spake sufficiently before upon the second argument â— Motive The Word and Spirit of Christ â—re more especially entailed â—o this church-state 5. Because the Lord Jesus Christ hath in a more especiall manner tyed his Word and Spirit and all his precious Promises to believers in such a church-state as Exod. 20.24 1 Kings 9.3 Esay 4.5 6. and 25.6 7 8. Esay 56.7 Psal 132.13 14 15. Mat. 6.33 Mat. 18.19 20. Here the Saints may in a more full and excellent manner expect the presence of Jesus Christ by way of assisting quickning comforting sanctifying and strengthening of them and therefore this should greatly prevaile with them to come into this church-state 6. Motive Christ takes most delâ—ght to be with the Saints in this church-state 6. Because the Lord Jesus Christ doth own such particular churches of Saints as the places of his greatest delight as appeares 1. In that he walkes in the middest of them as Revel 2.1 2 Cor. 6.16 2. In that he not only walkes in them but lodgeth and dwels in them they are his resting place where he takes sweet repose Psal 132.13 14. and 72.2 and 26.8 3. In that here he feedes Cant. 1.7 and 6.2 3. every particular church of Saints is as a Bed of Spices full of sweetnes pleasantnes to Jesus Christ here he eates his pleasant fruits Cant. 4.16 4. In that here he imparts his loves Cant. 7.12 Christ and the Saints do mutually impart their inward bosome delights to each other a man will not let out his heart to others as he will and doth to his wife nor the wife to any as to her husband Now Christ and the Saints in church-fellowship are as husband and wife 2. Cor. 11.2 5. In that here Jesus Christ doth more then ordinarily hold forth and manifest his glory as God did of old in the Tabernacle Psal 63.2 which was a type of particular churches now under the Gospell and Christs appearing in his glory to them by his word and Spirit Indeed it cannot be denyed but Jesus Christ doth hold forth the glory of his wisdome and power and goodnes and holines and truth in every place but no where as in the Assemblies of the Sainte here the Spirit reveales the glory of Christ in all these to and upon the hearts of the
Government p. 60 voluntary union and knitting together in one This is necessarily supposed as I shewed before Chap. 2. The godly must be formed into one body or Church-society as in the Primitive times distinguished from others Now this is to be done by the Saints that are to embody these three wayes 1. They are to separate or sequester themselves from the loose and profane multitude among whom they live having no more fellowship with them in speciall ordinances whiles they continue such This is expresly commanded 2 Cor. 6.16 17. Ephes 5.11 2 Tim. 3 5. Rev. 18.4 2. They are voluntarily to give up themselves to the Lord and one another as those of Macedonia did 2 Cor. 8.15 to walk together in all the ordinances of Christ 3. This is to be done in a mutuall consent covenant or * Some promissory engagements Owen ut supra agreement as was the practice of the Church of the Jewes and was also prophecyed then should be done now in the dayes of the Gospel Ier. 50.5 and is now practiced in the very Nationall Churches of England and Scotland accordingly Now if it be as they take it lawfull for a National Church to enter into such a Covenant to walke with God and one another according as he shall make himselfe knowne to them in his Word I cannot see how it can be unlawfull for a particular Church thus to doe And for this Vide Master Burr Heart Divis p. 69. 2. As there must be union so also communion that is they must in the worship of God meet together joyntly as members of one body tarrying one for another as 1 Cor. 10.16 17. 11.33 1 Cor. 5.4 3. There must be a sweet harmony consent and agreement in the performance of the holy ordinances of Christ labouring to the uttermost to be of one heart and one mind in executing all Church-affaires Act. 2.1.41 42. Act. 4.32 4. There must be a free ready willing and cheerfull contributing of such blessings mercies gifts and graces temporall and shirituall as Jesus Christ hath bestowed upon us for the comfort and edification of the whole body thus united and joyned together 1 Cor. 14.12 Ephes 4.12 1 Pet. 4.10 11. Rom. 12.6 7 8. Act. 4.32 5. There must be a diligent care had and taken that things be so ordered and ordinances be so performed that Jesus Christ do not suffer in his honour nor the church in her happines welfare which is done 1. By keeping the ordinances pure and free from the mixtures of mens inventions 2. By keeping close to the rule of the word in all church actions and administrations without consulting with flesh and blood 3. By following the dictates of the Spirit that Jâ—sus Christ gives to us as our guide and not our own vain fancyes and carnall imaginations laying aside and denying our own wisdome reason understanding further then we see it acted and guided by the word and Spirit of Christ 4. By being very spirituall and heavenly meeke and humble lowly and loving in all our undertakings and performances that Christ may have glory and the Gospell credit 5. Lastly by aspiring and pressing hard after perfection in holines and comming to a full stature in Christ Ephes 4.13 And thus we have done with the first part of the Chapter the Saints embodying and how they are to do it Now followes the second part of the Chapter and that is what concernes their knowledge and practise after embodying Now this I shall endeavour to make out in five things 1. There must be choice of their officers as Pastor Teacher Elder Act. 14.23 Deacon if they have such provision among themselves which are to watch over them administer to them in the things of Gods house and these they are to set apart according to the rule of the word by Fasting and Prayer craving the helpe of other churches in such great and weighty affâ—ires and which may give them the right hand of fellowship Act. 14.23 Q. Are they not to be ordained by imposition of hands A. There is no absolute necessity of it for we read no precept for it and but little practise of it in such cases In other cases we do but not in this That of 1 Tim. 4.14 is no institution of it but only a practise of the Elders of the church of Ephesus with the Apostle 2 Tim. 1.6 not of the officers of severall churches as it is now used When that Matthias was chosen an Apostle in Judas roome wee read only of his being numbred among the rest of the Apostles When they made Deacons for the poore Act. 6. we read after they had prayed they laid their hands on them I say after but not before or in the time they were praying as the presbyterians in their ordination do now and whether that Timothy had hands laid on him in time of prayer as it is now used in ordination of Ministers is more then any I suppose can determine So that it seemes it was used rather in way of blessing of them as Christ did the little childeren and others that were sick then setting them apart to the office they were chosen to And that of Act. 14.23 doth not prove it as we have shewed before And Jesus Christ himselfe never used it when he sent forth his Disciples to preach nor gave it in commission to his Apostles that they should do it nor have they enjoyned such a thing And therefore as Polanus Tilenus Calvin other great Divines say it is a matter indifferent not absolutely necessary essential to an officers calling as many suppose And t is no more then what the church of Scotland hath also declared heretofore But to cleare this busines fully there is a learned Treatise put forth lately wherein the judgement of the Reformed churches and Protestant Divines is shewed exactly about this point so that I need not to speake further of it 2. The preservation of their unity for unity among bretheren in church-fellowship is very lovely pleasant and full of beauty as Psal 133.1 2. O quam bonum jucundum c. and there is no one duty more prest on the Saints in church-fellowship then this of unity as the Scriptures do abundantly testify 1 Cor. 1.10 Rom. 14.19 Ephes 4.2 3. Phil. 1.27 and 2.3 4 5. And if we looke no further then to the evill and sad effects which the contrary doth produce viz. Divisions and Rents in Churches The truth both of the excellency and necessity hereof will easily appeare And therefore for this end and purpose that the godly in this way and order of the Gospell may live together in unity and brotherly love they are to study self-denyall humility patience long-suffering and forbearance towards one another putting on bowels of mercy forgiving one another as God for Christs sake hath forgiven us Ephes 4. ult and Col. 3.12 For this see more in that excellent Treatise of Heart Divisions 3. They are to
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 t was 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 Christ hath bestowâ—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 admâ—ssion of members Acts 9 26.1â—.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 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 Râ—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 â—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