and upon her Assemblies a cloud and smoak by day and the shining of a flaming fire by night for upon all the glory shall be a defence Which place clearly speaks out to us not only the truth of this visible Church-state under the Gospell Calv. Maesc Oecolamp alii quamplurimi in loc but the excellent and glorious priviledges also that attend it alluding to Gods carefull protection over his Church in his going before them and carrying them through the waste and howling wildernes Deut. 32.9.10 4. That of Esay 9.6 7. And the government shall be upon his shoulders c. of the increase of his government and peace there shall be no end Vpon the throne of David and upon his Kingdome to order it and to establish it with judgement and justice from henceforth even forever By all which can be meant no other then the power of Iesus Christ extending it selfe both to internals and externals By the first he rules internally in the soules of men by grace and holines And by the second he rules externally the outward man with the inward in his visible worship and ordinances 5. That of Ezech. * Adnuncietur igitur his qui in Babylone sub Antichristo quanta futura gloria in Christi templo quaÌ„ nos gloriam expectamus quam caput multitudinis templum quam illustratum luce quam fundatum in petra quam ornatum doctoribus turribus quanta varietas auditorum qui tamen omnes ad cognitionem Dei contendent Oecolamp in loc 43.10 11. And if they be ashamed of all they have done shew them the forme of the house and the fashion thereof and the goings out thereof and the commings in thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and doe them Which Scripture looks to the times of the * Vid. Glâ—ss Philog Sac. vol. 3. p. 563 564. Gospell and dayes of Christ by whom the glory of the new Temple or spirituall Church of God should be erected and set up as Interpreters for the most part agree 6. Lastly though many more might be added take only that of the Prophet Zachary chap. 6.13 Even he speaking of Jesus Christ shall build the Temple of the Lord and he shall beare tbe glory and he shall sit and rule upon his throne Now it must of necessity be granted that the Prophet here understands the * Fuâ—t quidem Châ—istus ipse Templis quoad corpus quia in eo habitavit plenitudo divinitatis sed aedificatur Templum Deo Patri dum erexit ubique purum cultum superstitionibus in nibilum redactis dum nos consecravit etiam in regale sacerdotium Calv. in loc Church-work which the honour of was fit for none but Christ himselfe because none but Iesus Christ could bring to passe as I shall abundantly prove from the next particular 2. Come wee in the next place to the new Testament and there we shall find plentifull testimonies to this purpose I shall referre all for method sake to two heads 1. To what we find from Christ himselfe 2. To what we find to this purpose from his Apostles that succeeded him 1. Those Scriptures that respect Christ himselfe are of two sorts 1. Before his death as Math. 16 18 19. And I say unto thee that thou art Peter upon this rock will I build my Church the gates of Hell shall not prevaile against it and I will give unto thee the Keys of the Kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven Now this must be understood of the visible Church-state and order we are speaking to which the Saints enjoy here on earth because Christ did not give any power to Peter to bind in the world for the Kingdome of Christ is not of the world Ioh. 18.36 But by binding and loosing on earth must needs be understood the executing of the censures and ordinances of the visible Church of Christ on earth which is distinct from that Kingdome of glory in heaven So that of Math. 18.17 18. And if he shall neglect to heare them tell it to the Church But if he neglect to heare the Church let him be unto thee as an Heathen and a Publican Verily I say unto you whatsoever ye shall bind on earth shall c. Which place though there be some difference between the Classicall and Congregationall Divines whether by Die Ecclesiae be meant the classicall Presbytery or the Congregationall yet they both and all of all sorts agree in this that it is meant of the visible Church-state under the New Testament which is sâ—fficient for us in this place to have granted because it answers the end for which it is alleadged 2. After Christs resurrection when he had made a glorious conquest over all the powers of darknes and as the true Sampson the mighty one had carried away the gates i. e. all the powers of death and hell on his shoulders then by his own mouth he declares this truth as in Math. 28.18.19.20 And Iesus came and spake unto them saying All power is given unto me in heaven and in earth go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and so I am with you alway even to the end of the world This is so plain to the busines in hand that there needs no explaining of it And that of Act. 1.3 speaking to them of the things pertaining to the Kingdome of God In the next place we come to what we find delivered by the Apostles of Christ to whom he gave order to see his Will in this as well as other things fulfilled and whom he qualified in an extraordinary manner for the very purpose that it might be put into execution Now the Scriptures that hold this forth from the Apostles may be referred to two heads 1. To their own practise 2. To their declaring it to others 1. Their own practise as will appeare throughout the history of the Acts of the Apostles chap. 1. and chap. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship viz. Church fellowship and in breaking of bread and prayers and ver 46.47 so chapters 4 5 6 11 14 15 c. 2. Their declaring it to others wheresoever they went to gather and plant Churches and this I shall make out foure wayes 1. By instructing them in it Rom. 12.1 2 6 7 8. 1 Cor. 12.28 Ephes 4.11 12. Heb. 3.1 2 3 6. and 7.12 and 10.1 2. By pressing them to it as 1 Cor. 14. per totum Col. 2.6 7 8. and 2 Thes 2.15 and 3.4 6. 3. By praysing and commending them for it as 1 Cor. 11.2 Col. 2.5 4. By admonishing them
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
are here below and absent from the Lord And the truth of this is further evident from the many enemies the Saints meet with in their walking with God where they have all the powers of darknes set against them Now union together in this Church-state is a singular remedy against those temptations they thus meet withall we know by experience that company in travelling makes the way both sweeter and safer whereas travelling alone singly by a mans self is not only the more tedious but dangerous so here and therefore without all controversie this condition of the Saints in this way of the Gospell was foreseen of Iesus Christ as most necessary and usefull 6. If we looke to the Ordinances of Christ we shall find the truth of this particular very cleare the reason is because they cannot well subsist but in this Church-state and order especially since the Apostles times as I shall speake more fully to in the following discourse 1. The office of a Pastor how can it be executed but in this Church-state and order A Shepherd we know cannot be a Shepheard but to a flock nor a steward be a steward but to a family So here to be a Minister in office requires a particular society of believers to which he must stand in relation 2. The administration of the seales how can they take place where there is no Church-state I am not of their mind that say they are ordained to make believers but rather to confirme and build up those that are believers when they are brought into Church-fellowship as we find in the Primitive Churches The word is to plant Churches and the Seales to build and stablish them 3. The censures which are the Keys of Christs Kingdome we know they reach not any till they be in a Church-state 1 Cor. 5.12 for by being without there is properly meant of a visible Church-state And so much for the first branch 2. In the next place we come to the proof of the 2. branch of the former Proposition which is this That this sacred visible Church state order and politie under the New Testament is instituted and appointed by Iesus Christ and him only No created power in heaven or earth is exalted to this dignity besides himselfe nor hath a hand with him in it Now this I shall endeavour being a truth of great importance especially at this time to make out fully Much might be said from the Prophets (a) Esay 9 6. Zech. 6.12 13 Micah 5.2 foretelling it from the Churches (b) Esay 33.22 James 4.12 Rev. 5.12 13. 15.4 acknowledging it from the Angell Gabriels (c) Luk. 1.31 32 33. message to the virgin Mary from Christs (d) Phil. 2.8 9 right to it and publishing of it (e) Mat. 28.18 19 20. But I shall passe by these and endeavour to cleare it by â—hese six things only 1. From God the Fathers designing him alone to this honourable worke and employment he hath set no other apart to it besides Iesus Christ David was a glorious type of this and Solomon and so was Eliakim Esay 22.20 21 22 23 24. and therefore the Father is said to commit all judgement in to his hands Ioh. 5.22 and to put all things under his feet and crowne him with honouâ— and glory Heb. 2.7 8. and to make him head over all things to his Church Ephes 1.22 Col. 2.10 1 Pet. 3.22 and to give him a name above every name Phil. 2.9 2. From God the Fathers qualifying him for it above all others Christ was anointed for this worke above all his fâ—llowes whether Kings Priests Prophets or Saints in common as we see in Psal 45.6 7. Heb. 1.8 9. Now Christ was qualifyed with eminency of power from the Spirit for this worke above all others in a sevenfold respect 1 In respect of the greatnes strength glory and Majesty of it No other created power can compare with Chr st in this All the power and dominion of men and Angels is only a finite power dominion the power of a poore creature but this in Christ as he is Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man is above a meer creature and so infinite and therefore when the holy Ghost speaks of the power and authority of Christs Kâ—ngly office and government he sets it forth by the titles of Wonderfull Counsellor the mighty God the everlasting Father the Prince of peace Esay 9.6 And though other created powers as men and Angels are sometime in the Scriptures called Gods yet have they not the nature of God but shall dye like men Psal 82.6 7. but Christ hath both name and nature also 2. In respect of the latitude and extent of it it hath no limits or bounds all the power and authority of men and Angels is a limited and confined power and authority like the proud waves of the Sea thus farre shalt thou go saith the Lord but no further but now the power of this Monarch is universall it extends to heaven and earth not only to the persons and estates of men but to their hearts and consciences also Dan. 4.34 35. Psal 45.11 3. In respect of the equity justice and integrity of it all other power and authority is subject to flawes in it to injustice and sin the best Magistrates and Ministers the best Church and state may possibly be corrupted Humanum est errare but now the Scepter of Christ is a righteous Scepter t is not possible for him to be unholy unjust c. Psal 45.6 7. 4. In respect of the solenes of it he is alone of himselfe without the creature in his power all other powers on earth are mined powers they have others joyned with them in commission as the King and Parliament together the Lord Major of the City and Common-councell together the Pastor and People together But now Jesus Christ is Solus in thronum he is alone of himselfe the Father hath put all power into his hands alone without joyning Angels or men in commission with him he depends not on any of them but they all dâ—pend upon him As he is by himselfe alone so he is of himselfe alone without the helpe of others All other created powers are beholding to him but he to none of them 5. In respect of the absolutenes of it he is exalted to be Lord and King over his Church to govâ—rn it so that he can do whatsoever he pleaseth but it is not so with Angels or men they cannot pro arbitrio command and enjoyne to the Saints what they please in matters of Gods worship they have no absolute jurisdiction they are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers not Lords servants to Christ and his Church they can act no further then by vertue of leave from him and they shall one day be accountable to Christ for what they now doe 6. In respect of the fulnes compleatnes and perfection of it all created power is defective and full of weakenes and impâ—rfections
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
it Indeed if they could or would claime to themselves an unerring Spirit as the Pope doth it were something Or if they had such a presence of the holy Ghost with them that they might say as the Apostles did It seemed good to the holy Ghost and to us then it were to the purpose but before this be done they do but Oleum et operam perdere and Jesus Christ will give them but little thanks in the end and if that those that are champions for these higher Assemblies as they call them whereby they would rule the churches of Christ would but read Doctor Whitaker De concil from p. 248. ad finem without prejudice and an evill eye I am confident they would be more humble in their own eyes and moderate and gentle towards their bretheren they so much scorne If any desire further satisfaction in this very particular let him read M. Burroughs his Heart Divisions p. 43 44 45 46 47. 4. Lastly if the divine right be in the Congregationall Presbytery as they aknowledge at large p. 182. 138. of their Jus divinum How comes it to passe that they claim such power in higher Assemblies as the Classicall Provincial and National Presbyteries how can these things stand together are there two divine rights especially when the Classicall divine right as they call it over the Congregationall is merely humane 1. In that the preaching Elders of greater Presbytery were ordained to their office by a questionable power by the Bishops which they have not to this day renounced 2. In that the ruling Elders are made by a power as questionable though not so Antichristiaâ— to wit an Ordinance of Parl. as M. Saltmarsh hath lately observed in his Reasons discussing the divine right of Presbytery p. 3 4. And so much for the testimony of the learned 3. In the last place we come to those reasons and Arguments the learned do usually give for the confirming the former truth and confuting the contrary I shall name only the heads of some of them â—od omnes atâ—git ab omniâ— approbari â—et Whit. de â—e p. 44. 1. That which concernes all the Church reason requires should be done by all the Church but to choose this or that Officer to excommunicate this or that member concernes all the Church ergo 2. No adjunct in order of Nature is before the Subject nor is it capable of receiving any thing but as it adheres to and so from the subject but administration of Ordinances is the adjunct of the Church and the Church the subject ergo 3. The Church is the body of Christ but the Presbytery is not so but a part of the body ergo the power is in the Church primarily and not in Presbytery 4. If the Church hath power to refuse a man and to cast him out then she hath power to choose and put him in but the first is true because otherwise she doth not sinne in suffering false Teachers nor can she decline a vitious Elder Invito vel non curante Presbyterio ergo 5. There is no power that any can have from heaven ordinarily but by some transaction between God and them but there is no such transaction between God and the Presbytery primarily the Covenant and Promise was not made with them but with the Church ergo 6. If the Church only and not the Presbyterie be the Kingly Nation Royall Priesthood and Kings and Priests to God then the power belongs to the Church and not to the Presbytery But the Church is the Kingly Nation and not the Presbytery ergo The antecedent is without question the consequent is evident because else they should be titular Kings only without power and they that are not Kings and Priests as the Presbytery Qua tales they should have Power 7. If the Text Mat. 18. Go tell the Church be not meant of the Presbytery only but of the Church consisting of Elders and bretheren together then the power belongs not to the Presbytery alone but to the whole But that place Go tell the Church is not meant of the Presbyterie only but of the whole Vid. Cottons Keyes p. 40 41 42 43 44. Jacobs divine beginning and institution of Christs visible Church Philips answer to Lambe p. 150. consisting of Elders and bretheren as those Divines in the margent have fully cleared answering al the objections that have been brought to the contrary which would be too large here to set down only take these few reasons why this place cannot be meant of the Presbyterie alone 1. Because in all the New Testament we cannot find the word Church is given to the Presbytery alone but sometimes for the Members alone without it or distinct from the Presbytery as Act. 14.23 and 15.4 22. 1 Cor. 12. and frequently for the whole Flock Elders and Bretheren together 1 Cor. 1. Phil. 1.2.1 c. 2. Because the relation of the party offending is to the Church not to the Presbytery for the fellowship is with the Church as Church the covenant and brotherhood is with them and therefore though the Presbytery orderly exerciseth the power yet it is In ordine ad ecclesiam there is no particular relation between the party and Presbyterie as may advantage the Presbytery to exercise such an act of power over him no more then they may administer the Seales to a private person but to him as a Church Member and with the whole Church 3. The Presbytery consisting of a few Elders are offended by a brother that is bound up in fellowship with a hundred private bretheren now the Presbytery dealing with him can go no further if they be the Church then themselves c. 4. The Presbytery may be the party offendiâ—g and then you must tell the Church that the Church offendeth that is go tell themselvâ—s Oâ—j I may tell a higher Classis or Assembly Ans But what if they joyn with the offending Presbyters then I must stay for a generall Councell which is not free from errour neither 5. If by tell the Church be meant the Presbytery only then there being but two or three of the Presbytery a brother offended cannot take one or two of them for witnesses because then he should tell the Church before the time come and so could make no further proceeding But a brother offended may take one or two of the Elders for witnesses ergo Presbyterie cannot be the Church and if so then much lesse can it be taken for a Classis Synod c. 8. If the Church be compleat in point of government without Presbyterian classicall and Synodicall Offices and callings then the Church hath power in it selfe without such offices and callings But a particular Church is compleat in point of Church power and exercise of government as we have shewed and proved abundantly before and they themselves grant ergo 9. Where the sentence administred by the Church of a particular Congregation is ratifyed and confirmed in heaven by Christ there the power
must needs be granted to be in the Church But the sentence administred by the Church of a particular congregation is ratifyed by Christ in heaven as Mat. 18.18 19. ergo And thus now by the assistance of Christ I have gone through all the parts of this second Proposition whereby the meanest may come to have insight into the reality and excellency of the Congregationall way and be able not only to satisfy themselves about it but others also and see sufficient ground to suffer for it as for a principall 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
As for that place of Jeremy 15.19 where the Lord saith they should returne to him but not he to them doubtlesse the Lord doth not speake it of the Ministry of the word for that he continued afterwards to those rebellious Jewes but in respect of more speciall ordinances wherein the Lord prohibits his Ministers and Saints to have communion with Idolaters but especially I take it to be understood of the Lords forbidding the Prophet to conforme himself in his life and conversation to their wicked wayes but that he should be such an example and pattern of holines and righteous walking before them that they might the better be convinced of the evill of their wayes and so returne to the Lord from whom they had departed not in the least that he should cease declaring the mind and will of God to them Now this objection being answered I come to the inferences Now the truth of the former Proposition being thus cleared and confirmed these things will then unavoidably follow Inference â—â—om the forâ—er Propositiâ—â— 1. That those particular instances which are produced by diverse reverend Divines of the Eunuch Centurions and Jailors baptisme though not belonging to any particular Church against what we have laid downe are of little force and validity in regard that what was done to those persons was by the hands of extraordinary officers that were not tyed to particular Churches as ordinary Pastors teachers were then still are of like insufficiency is that instance of circumcision which is brought by some of high accomplishment in learning and pyety to warrant their practise against what hath been delivered for it is well known that to the administration of circumcision there was not required a Church-Officer but God left it undetermined and as a thing indifferent in respect of the administrator whether the Priest or the Father or the Mother so the thing be done as we see in Moses child whereas t is otherwise in the administrations of the Church under the New Testament as wee have shewed before and though we cannot read of any baptismall administrations in gathered Churches in the dayes of the Apostles yet I suppose we are not to deny it unlesse we will deny that children which were members of Churches as appears Eph. 6.1 2 3. Col. 3.20 were not baptized at all either they must be baptized before the Churches were gathered or after not before for doubtlesse many of those children were not then born therefore after and then without all controversie there must of necessity be baptismall administrations when and where the Churches did meet though the holy Ghost for reasons best known to himselfe is pleased to conceale them 2. That those are justly blame worthy that very frequently and ordinarily in these dayes of the Gospell in which we live goe from place to place to baptize such as are not of their own nor scarce of any other particular Church of Christ I shall crave leave to propose these few things to them 1. Whether they do not hereby introduce an universall or Nationall church visible with officers and ordinances sutable thereunto taking for granted â—hat their Parish member-ship being a branch of the other is sufficient to instate them in church priviledges the insufficiency of which I have already shewed 2. Whether they do not by this their practise not only confound those offices which Jesus Christ the King of his church hath distinguished Ephes 4.11 but also hereby hold forth to the world 1. That the extraordinary offices of Apostles and Evangelists are not to this day ceased whose commission did extend it selfe to all Churches 2. That they presume to have the same Call Warrant and Commission for what they do which the Apostles had at first from Jesus Christ 3. Whether they do not take that to them and upon them by this their practise which the Apostles themselves by all their authority did never give to the officers and Elders of particular churches for we never read that ever the Apostles did give in command that the Elders and Ministers of particular churches should extend the exercise of the office especially the administration of the Seals and censures which is the point we speake to beyond the bounds of their own congregation 4. Lastly whether hereby they do not only by this their example occasion from and by others the pollutions prophanation of the holy things of Gods House but also lay stumbling blocks in the way of many precious and godly soules that would come off from their old wayes of confusion did they not discerne such practises in those that take upon them to be guides and leaders of others for are we not ordinarily upbraided with these and the like words Do you not see how such and such godly men reverend Ministers and learned Divines make no scruple at all of administring the Seales especially that of Baptisme to those that are not of their own congregation and thus according to the old saying Plus prosunt exempla quam praecepta multitudes are kept from comming to the enjoyment of the pure ordinances of Christ in the right order of the Gospell 3. It will follow also from hence unavoidably that those many Christians the truth of whose grace and union with the head and foundation we question not which of late dayes calling into question the truth and lawfullnes of their first baptisme have fallen upon the practise of rebaptizing and taking up the Ordinance of baptisme De novo are utterly void and altogether to seeke of a true and a just ground from the Scripture for their practise herein and so this latter baptisme of theirs will be found as unlawfull upon the same ground they held their first unlawfull because unlawfully administred For if the administration of the Seales be now tyed to ordinary officers and these to a particular Church since the Apostles times that give them their lawfull and right call to administer the ordinances then it will follow that there is no lawfull baptisme but by him that is an officer of some particular Church and he that is an officer of some particular church must have a lawfull calling from the Church to which he is an officer for all extraordinary officers that had their call and commission immediately from heaven are ceased now those which rebaptize cannot prove the taking up of that ordinance again after this manner but are enforced to hold that a Disciple in common that by the exercise of his gifts doth convert a sinner from the evill of his wayes may also baptize him which if true then first of all what need of Christs ordaining officers in a Church for these purposes Secondly then why may not a godly woman by her good exhortations and chaste conversation converting her husband baptize him also which I suppose they are farre from maintaining and yet it necessarily followes the ground they build their practise upon wherefore three things I shall here propose in the
spirit of love and meeknesse to be seriously and conscienciously considered by them 1. Whether there be any lawfull baptisme where the administrator hath no lawfull calling thereunto 2. Whether the lawfull call to the dispensing of that ordinance of baptisme be not now in these dayes of the Gospell from or by that particular Church and society of Saints to which that administrator or officer doth belong 3. Whether a persons entring on such an action of so high a nature by his own meer private motion or supposition of an extraordinary and immediate call from heaven wanting the ordinary instituted way of Christ in the Gospell be not a strong delusion and an occasion of leading them into dangerous errors as we find by wofull experience to wit universall grace free-will denying originall sinne and the decrees af God to be absolute And of late there is a small Pamphlet that goes under M Francis Cornwals name a great pleader for rebaptizing and champion against Paedobaptisme that hath diverse unsound things in it deceiving the simple and among other these two that follow The first is that those that are not able to make out a confession of their beliefe in Jesus the Christ are therefore not born of God 1 Joh. 5.1 Then it must follow that there is no salvation where there is no actuall profession and confession of faith Nay that there is no worke of inherent and habituall sanctification and regeneration where there is not ability and power to hold it forth which how false and against the very letter of the word those that have but halfe an eye may discerne 2. That those that refuse and deny to be baptized that is after that manner he there speaks of all along by making a confession of their faith and going into the water to be dipt have no promise to receive the gifts of the Spirit but rather shall be given up to strong delusions to believe a lye 2 Thes 2.11 Now whether this poore man be not given up to strong delusions in writing as he doth in in this manner let any understanding man judge for either he meanes the extraordinary gifts of the Spirit as the gifts of Miracles that such as are not so baptized have no promise to receive or else he understands the ordinary and usuall sanctifying gifts of the Spirit that all the elect have in their regeneration and conversion to God Now let him take either of these or both and he shall find how he is deluded For as for the first sort of gifts wee have a cleare instance that they were powred out upon Cornelius and those that heard the word with him from the mouth of Peter before ever they were baptized or came neare the water or the water them as we find Act. 14.44 45 46. So that it seems the gifts of the Spirit did precede baptisme not follow it And if it should be demanded of him whether since his rebaptizing and other of his way they have received those gifts of speaking tongues and healing all manner of diseases and casting out of Devils I feare they would be to seeke of answering affirmatively and why then do men speake so confidently of that they have no warrant for nor experience of And then for the second sort of gifts those which are proper only to the Elect as Faith Repentance and the like it s as cleare as the Sunne in the firmament that they are in the hearts and put forth many times in the lives of elect persons before ever they were baptized as we see in the new converts and the Eunuch Jaylor Paul himselfe and others and experience shewes it abundantly to this day in those that were never baptized by way of dipping But to make the vanity of this doctine to appeare fully is it not evident from Christs own mouth that the promise of the Spirit is to believing simply without the least mention of baptisme as in Joh. 7.38 39. Which they that believe on him should receive not they that are baptized 4. It will unavoidably follow from hence that the power of Ministers in a Classis or Synod exercising authority and jurisdiction in the name of Christ over more Congregations and Churches then their own to which they belong is altogether unwarrantable and not from Scripture for if the administration of the Seales and execution of Church censures that officers are intrusted with be appropriated to their own Congregations then it must needs follow when they take upon them the government ordering and censuring of other Churches they violate those sacred bonds which Jesus Christ hath tyed them to And for this M. Burroughs in his Treatise of Heart Divisions is very cleare 6.22 p. 157. where having laid down the chiefe controversie now on foot he gives two considerations to helpe us in our thoughts about it 1. That the extent of power of jurisdiction must be by institution aswell as the power it selfe all juridicall power whatsoever either in State or Church receives limits or extent from the same authority it first had its rise this is impossible to be denyed If a man by a Charter be made a Major of a towne he cannot therefore challenge the power of a Major wheresoever he comes except the authority that first gave him his power shall also extend it now the Charter by which any Church officer is invested with power is the word and therefore we cannot straiten or enlarge the power of a Minister otherwise then we find it in the word c. 2. That a man naturally is of nothing more impatient then to have jurisdiction challenged over him except he sees the claime to be right in the point of spirituall jurisdiction man is the most tender of all because in that men come in the name of Christ to him challenging authority to exercise the power of Christ over him not over the outward man so much as over his soule to deliver it up to Sathan surely there had need be shewn a cleare and full charter that any men have that gives them such a power as this that men in conscience should be bound to submit to Obj. You will say what helpe or remedy can there be if the officers of a Church or a whole Church should erre as its possible Ans See what the same M. Burroughs saith in his answer to M. Edwards p. 31. where he hath this very question The Church saith he is a spirituall society gathered for spirituall ends it hath within it selfe no helpe against spirituall evils but spirituall and these can only prevaile with men so farre as they are spirituall consciencious If the declaring the mind of Christ by other churches if the protesting against erring Elders or churches and withdrawing communion from them will not strike upon conscience what shall Can the adding of an act of formall jurisdiction whose divine institution few see and I may adde which the Presbyterians themselves have no precept from Christ nor example in all the
sanctifyed in Christ Iesus called to be Saints 1 Cor. 1.2 spiritual worshippers Ioh. 4.24 And hence it is that the true visible churches of Christ are frequently stylâ—d heaven in Scripture as Mat. 13.24.31.47 and Rev. 12.1 and 12. v. Rejoyce ye heavens and ye that dwell in them woe to the inhabitants of the earth c. by which heavens can be understood no other but the visible congregations of the Saints so Revel 15.1 5. and 18.20.19.1.21.1 and there cannot be a more lively picture or emblem of heaven then this church-state on earth which I shall make out in these briefe resemblances 1. Heaven we all know is a high place not only separated from but elevated farre above the earth so are the visible churches of Christ though they be in the world yet farre above the world and therefore compared to a mountaine and a City upon a hill Propter altitudinem Esay 2.2 3.30.9 Mat. 5.14 2. Heaven is a place of purity and holines the inhabitants of it are all pure and holy for no unrighteous person can enter into it as 1 Cor. 6.9 So the visible churches of Christ are places of purity and holinesse no uncleane person is De jure i.e. of right to enter into this church-state Rev. 21.27 neither is any that worketh abomination to be tollerated in it but to be put away and cast out 1 Cor. 5.13 Rev. 2.2 3. Heaven is a place of unspeakeable sweetnes and joy to those that are in it there being a Sea of boundlesse and bottomlesse pleasures in which the Saints shall bathe themselves to all eternity Psal 16. ult So in this visible church-state the Saints that are upright in heart are filled and overcome oftentimes with the joyes of the Spirit having fellowship with the Father and his Son Iesus Christ in the pure and precious ordinances of his worship 1 Ioh. 1.3 They are abundantly satisfyed with the fatnes of his house and inebriated or made drunke with the Rivers of Gods pleasures Psal 36.8 they are carried into Christs wine-cellar and stayed with his flaggons and comforted with his Apples being sick of love Cant. 2.4 in a word they are made partakers of those joyes that eye hath not seen nor eare heard neither hath it entered into the heart of man to conceive 1 Cor. 2.9 10. 4. Heaven is a place of great and wonderfull dignity honour glory where the Inhabitants have all of them their crownes upon their heads to set forth their excellent and high condition 1 Pet. 5.4 so the members of this church-state on earth are persons of great honour and dignity though the world seeth it not and therefore they are styled Kings and Priests to God Rev. 1.6 and they have crownes of gold on their heads Rev. 4.4 and 5.10 and they sit on thrones Psal 122.5 having power committed to them both of binding and loosing opening and shutting the Kingdome of heaven Mat. 18.19 by their officers 5. In Heaven there is a lâ—vely and sweet communion of Saints that live in wonderful love together taking unspeakeable delight joy in each others society and fellowship So t is with the Saints in this church-state on earth their hearts are linked together in wonderfull love and deare affection one towards another as bretheren and sisters dwelling together if they are at any time at variance through the cunning of the Tempter or the corruption of their own hearts to which the best of the Saints are subject while they are here yet they are not at rest till they are reconciled and their hearts closing againe sweetly each with other Psal 133.1 6. In heaven the Saints and Angels do continually sound forth the praises of the eternall God So is it in the congregations of the Saints here on earth there is nothing more they are affected with and exercised in Rev. 4.9 10.11 and 5.8 to 12. and 15.2 3 4. and 19.1 2 3 4 5 6. 7. Heaven is the place where God dwels and doth more especially make himselfe known to the Saints and Angels So here the congregations and churches of the Saints are the places where the glory of God in the face of Jesus Christ doth more especially shine forth and his mind is made known by his Spirit as I have shewed in the 5. Motive 8. In the lower heavens are placed the Sunne Moon and Starres to give light and influence to the earth without which the earth would soon corrupt and grow inhabitable So in the visible churches of Christ is placed the light of the truth and glorious Ministery of the word and other shining ordinances and divine institutions without which the whole world of mankind would live rather like Beasts then men and be in continuall danger of sinking under the burthen of Gods wrath 9. The lower heavens are oftentimes darkned with clouds stormes and tempests that are generated in the middle region of the aire so that many times neither Sunne Moone nor Starres do appeare but are as if they were not to our discerning and yet they have their being notwithstanding these clouds and stormes So it is with the visible churches of the Saints they are so clouded many times with the tempests and stormes of persecutions c. that they scarce seem to be having no glory nor beauty that externally appeares to the eye of men as Cant. 1.5 10. Lastly Heaven is a place that abideth for ever there is no enemy to overcome conquer it so t is with this Church-state of Iesus Christs instituting ordaining he hath passed his word which cannot faile that the gates of hell shall not prevaile against it as in Mat. 16.18 By all which we cleerly see of what a spirituall frame and constitution this true Gospel Church-state of Christs appointment is but it is far otherwise with all other false Church states that are not gathered according to Christs order and appointment for they are made up of the world cages of all uncleane birds habitations of devils and all foule spirits Rev. 18.2 drunkards swearers lyars Idolaters Adulterers persecutors and what not are Church-members 3. The next particular that holds forth the beauty and excellency of this true Gospel Church-state of Christs Institution is the proper meanes and way by which it is gathered and brought to passe â—d M. Durie â—earned â—sbyterian â—is Sermon â—re the hoâ—rable house 〈◊〉 Com. p. 39. Now these meanes are no other then the * Word and Spirit Mat. 28.19 Ioh. 16.8 as in the Primitive times from the practice of the Apostles is most cleare The visible Churches of Christ were then gathered and planted Verbo non Ferro by the Word not by the Sword None were compelled by externall force or violence to believe in Christ and come into church-fellowship but as the word and Spirit did enlighten them sweetly draw them to Christ and his ordinances of worship so they came in willingly freely professing their subjection to the Gospell of Christ 2 Cor. 9 13. Act.
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