33. The Temple is holy so are the Keyes the Tables of the Law the Seales Censures Officers Ordinances Noyes ut sup p. 6. all holy as Christ himselfe is that is the instituter of them When the Temple under the Law was to be built the materials of it were all hewne squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High-Priests breast-plate by twelve precious stones so the visible members are correspondent to the mysticall in outward appearance And there is great reason for it 1. Because Jesus Christ the King of his Church requires that all such as are profane and scandalous should not be admitted to but driven â—rom the holy things of his house Mat. 7.6 18.18 1 Cor. 5.5 7 13. Revel 2.20 and therefore no fit matter for this Church 2. Because such onely as are Saints can answer to those ends for which Christ hath instituted this Church Now these ends among others are these three 1. To performe spirituall worship and service to God and Jesus Christ their King 1 Pet. 2.9 2. For spirituall communion and fellowship as with Christ so one with another 1 Cor. 1.9 10.16.17 3. For mutuall edification and consolation as appeares in 1 Cor. 14.26 1 Thes 5.11 Now this is no work for drunkards swearers blasphemers ignorant and scandalous persons these serve to dishonour God and destroy his house and therefore not fit matter for his house 2. I call it a free society of Saints 2. Forma In this divisiâ— let there be the name of Christ and feare of God a gathering of Professors visible Saints men women of good knowledge and upâ—ight conversaâ—ion so holding â—orth their â—ommunion with Christ â—y their owne â—esire and voâ—untary consent â—nto one body â—nite themâ—elves Vide â—wens Counâ—y Eassy p. 60. embodyed and knit together in one by a voluntary consent to note the forme of this Church-state Now this uniting and embodying of the Saints together in Church fellowship may be cleered and made evident divers waies to us 1. From the severall Resemblances this Church hath with those things that hold forth neare union As 1. That of a house or building where the materials are not onely knit fast to the foundation but to one another Ephes 2.22 2. That of a Temple 1 Cor. 3.17 alluding to the Temple under the Law where the stones were so knit together that it seemed to the eye of the beholder as one entire substance 3. That of a naturall body 1 Cor. 12.27 Col. 3.15 4. That of a fraternity or brotherhood 1 Pet. 2.17 compared with Chap. 5.2 13. Zech. 11.14 5. That of an Army with banners Cant. 6.4 6. That of a City compact Psal 122.3 7. That of a golden candlestick in which the shaft and branches are closely knit together in one Rev. 1.12 20. 8. That of the Tent and Tabernacle which the Lord built for himselfe to dwell among his people and filled and sanctified with his glorious presence Exod. 25. Revel 21.3 Now the materials of the Tabernacle were so coupled and united together with loops and catches that they were but one Tabernacle and so the Saints in Church fellowship 9. Lastly that of the joyning together of severall graines of corne into one loafe or bread 1 Cor. 10.17 Secondly from the severall words the holy Ghost useth to hold forth this in the Scriptures â—ide Leigh in â—is Critic Sac. â— verbum 1. That of Ephes 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the injoynting of the Saints 2. That of Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set such an one in joynt againe 3. That of 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knitting together in one 4. That of Eph. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when materials of a house are put one within another 5. That of Col. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to descend one to another as men that are knit together in the same judgement ver 19. 6. That of Acts 2.1 and 5.13 and 9.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c the word signifies to glew things together that are unjoynted and at a distance one from the other 7. That of Jer. 50.5 Come let us joyne our selves to the Lord c. where the Hebrew word to joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutuo dedit accepit item adhaesit So Zech. 2.11 Many nations shall be joyned to the Lord in that day that is they shall mutuall give themselves to the Lord with the consent of one another For iâ— the same worâ— with the forme signifies mutually to give our selves that is with the knowledge and consent one of another as Avenarius and others viz. Pagnine Sheindler and Buztorph observe Thirdly from sound reason 1. Because the godly without this embodying are not a Chuâ—ch properly but a casuall loose company under great disorder and confusion as a heap of stones thrown together without any further distinction 2. Because without this there cannot be that beauty shining forth in the Saints and Ordinances for what are a company of choise materials which are fit for a building so long as they lie loose one from another T is with the Saints united as Philosophers speake of the Via lactea or milky way in the heavens they yeeld forth a glorious lustre and precious light above what they are single by themselves 3. Because without this the Saints lose not their beauty onely but their strength also both defensive and offensive 1. Defensive for by their knitting together they are able to make far more resistance against the common adversaries of their peace then when they are single and by themselves Vis unita fortior A bundle of Arrowes together are not easily broken but taken asunder and they are easily snapt to pieces So here 2. Offensive for hereby they are the better able to prevail with God against those that annoy and hurt them for the Saints thus together wrastling with God they do offer a kind of holy violence to his sacred Majesty and obtaine their requests speedily in Christ As the heat of the Sunne when the beames thereof meet together in a burning-glasse is greatly strengthened so it is with the prayers of the Saints met thus together they prevaile much with the strong God Act. 12.5 4. Because without this knitting together in one the Saints cannot so well discharge and performe those mutuall duties Christ hath called them unto as watching over one anothers soules reproving an offending brother telling the Church in case of not hearing and receiving admonition and such like For where there is no engagement there men are subject to neglect duty as we find by sad experience â— Finis 3. I say to worship God to note one chiefe end for which Jesus Christ hath instituted this Church state not the whole end for there are divers ends of this institution but this is the chief end that so
Ι'ΧÎΟΓΡΑΦΙ'Α OR A MODEL OF The Primitive Congregational way Wherein satisfaction is offered by unfolding according to the Scriptures what the right order of the Gospel and way of the Saints in the visible worshipping of God is in the dayes of the New Testament And how the Saints in these dayes may walk up to it notwithstanding their present hindrances Together with the maine points in controversie touching the right visible Church-state Christ hath instituted under the Gospel with the extent of Church-Officers and power of particular visible Churches and continuance of Divine Ordinances and Institutions under the defection and Apostasie of Antichrist By W BARTLET Minister of the Gospel at Wapping Esay 30.21 And thine eares shall heare a word behind thee saying This is the way walke in it Ezek. 43.11 And if they are ashamed of all they have done shew them the form of the house and the fashion thereof c. Rev. 18 4 5. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues for her sins have reached to heaven and God hath remembred her iniquities Jer. 50.5 They shall aske the way to Sion with their faces thitherward c. Calv. in Epist ad Sado et In illa Ecclesiae forma quam Apostoli constituerunt unicum habemus verae Ecclesiae exemplar à quâ— si quis vel minimum deflectit aberrat Echo Nobiliss viri Pet. Beauvis Benlosi Papismus pompatica quaedam est Monarchia quam genuit ambitio fovit superstitio roboravit Tyrannis propagavit tam ignorantia seculi quam fallacia pseudo-Cleri Ergo ab execrandu Antichristi faecibus redeatis ad Christi sacra LONDON Printed by W.E. for H. Overton at the entrance into Popes-head Alley out of Lumbard-street 1647. To all the Saints and Servants of Jesus Christ scattered up and down in the Kingdome of England and throughout the world that hitherto have beene strangers to the paths of Sion and have not worshipped God according to the right order of the Gospell Dearely beloved in the Lord TIll better provision come In all humility I here present you as from Jesus Christ the Head and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 15.3 King of Saints with this plain Treatise for whose sakes it is composed and sent abroad into the world The subject matter of it looking directly to the glory of Christ and the welfare of your soules is so excellent that I ingenuously professe it cals for the richest annointings from â—n high to declare and hold forth the beauty and lustre thereof And had I not proved by experience that the glorious God ordaineth strength out of the mouthes of Babes Psal 8.2 and as the Apostle saith 1 Cor. 1.27 28. chooseth the foolish the meale the base things of the world and things that are despised yea things that are not to be instrumentall for his praise I should have been altogether discouraged from setting about it But in regard the * Josh 6.20 Jericho's wall fall downe at the blowing oâ— Rams hornes 1 Sam. 17. David conquereâ— Goliah with â— Sling and a stone Esay 41 14 15 16. the Church a poore worme thretneth the mountaines to dust The Disciples of Christ takeâ— out of Fisher-boates by no other meanes then preachinâ— subdue Kingdomes nations to Christ weaknes of the instrument exceedingly advanceth the glory both of the wisdome and power of God I was the more encouraged to undertake it â—ow because of my intending the generall good of believers and profiting the meanest in publishing this Treatise I have propounded to my selfe 3. things in the carrying of it on 1 The manner and way of ordering and disposing it 2. The grounds and arguments that divinely moved me to it and were as a fire in my bosome not suffering me to rest 3. The end and scope that I had before me and at which I aimed of all which I shall briefly give you an account As for the first of these I have endeavoured three things 1. That the method be plain and easie by way of Proposition and Deductions or inferences from them according to the most usual and ordinary way of preaching observed in the Kingdome to which people have been accustomed whereby the truth is not only cleared and defended but that which is contrary thereunto and unsound is discovered and weakened 2. That the style be not lofty with an affected straine soaring above the capacity and reach of the ignorant a distemper that sticks too close the tongues and Pennes of many men forgetting that of the Apostle 1 Cor. 14.19 That in the Church he had rather speake five words with understanding that he might teach others then ten thousand words in an unknown tongue but low and familiar avoiding to the uttermost according to the same Apostle 1 Cor. 2.4 the entising words of mans wisdome in handling the sacred mysteries of the Gospell neither can this be any prejudice I suppose to such as are learned considering that they especially if they have learned Christ do judge of Books rather by the matter then the style That great Oratour Demostenes himselfe could say that the riches of Greece did not consist in words 3. That the matter it selfe propounded and discussed in this Treatise be not so much an argumentative as positive way held forth from the authority of the Scripture chiefly and sound reason consonant thereunto which are those spirituall weapons that are mighty through God to the casting down those strong holds in the hearts of men that exalt themselves against the knowledge of God 2 Cor. 10.4 5. As for the judgements of the most eminent learned and godly men which I have here and there throughout the Treatise produced I have not done it in the least to disparage the authority of the Scriptures for without controversie the word of God is greater * To build upon any Doctorâ— saying withouâ— Scripture or reason agreeing to Scripture were to follow Pythagoras rather then Christ vid. Cranmers confutation of unwritten Verities Be a man never so learned after the Apostles yet his words without Gods word arâ— of none authority id ibid. And this he abundantly proveth from ancient Fathers and Schoolmen as Chrysostome Jerome Ambrose Augustine Cyril Fulgent Greg Theophil Damasc Bruno Beda Ansel Tho. Aquin. and others in the Treatise then all the testimonies of men but only to satisfy such as are weake and conceive that those of the Congregationall way are singular and contrary to all men both in their judgment and practise 2. Touching the grounds and reasons that prevailed with me to the setting upon this worke they were such as these following 1. The ardent and burning desire of my soule after the lifting up of Jesus Christs honour and furthering Sions welfare both which at this present time do not a little suffer from the tongues and Pennes of multitudes in this Kingdome and other parts of
vary through their weakenes in some small circumstantialls about the worship of God among themselves yet so long as they hold the head and strive after the life and power of Godlines in their walking and submitt to Civill government they are to be protected because herein they do well and so come within the compasse of the Magistrates countenance encouragemenâ— and protection as Rom. 13.3 4. Esay 49.23 whereas on the contrary if they should be discouraged by denying them their liberty and exposing them to the rage and fury of malevolent spirits they should never enjoy the end of their prayers to God in the behalfe of the magistrate which is That they may under them lead a quiet and peaceable life in all godlines and honesty 1 Tim. 2.2 5. Lastly they are bound to the utmost of their strength and authority to uphold and maintaine those sacred Lawes and Ordinances of Christ given to the Saints in their purity power and liberty against all such as by force or fraud shall endeavour the extirpation and overthrow of them and this they are to doe these three wayes 1. By declaring openly against all such known and manifest errours that fight against Christ and his truth and are condemned in the Scripture 2. By restraining of all such exorbitant and apparant wicked practises whereby men do openly resist and make opposition against those precious wayes of the Lord and his people that are in the religious practise of them 3. By inflicting punishment on the persons of such as shall obstinately persist in their opposition and wil not take notice of the laws either of God or man to subject themselves unto them * Such as the Apostle stiles 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui â—ugum omâ— excutiunt taâ—quam ferae indomitae ad suâ— cupiditates eâ—plendas curreâ—tes Nam ex loâ— ille proprie dicitur qui refuâ—git subjici râ—cusatque pareâ— ac repagula omnia tâ—ansiliâ— Anton. Faâ—uâ— in loc these are evill doers Filii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui nullius sunt usus aut frugis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against Christ and God and so come within the compasse of justice to be executed on them otherwise the Magistrate should beare the Sword in vain which would be his sinne because he is appointed for the punishment of evill doers as well as the praise and encouragement of them that do well Rom 13.3 4. good and evill actions being the proper object of the Mag strates power Yet herein I desire I may not be mistaken as if I would have the civill Magistrate to proceed so farre in the inflicting of corporall punishment on the persons of men as the late Printed Paper entituled An Ordinance for the preventing and spreading of heresies c. would have him for I cannot see how â—he sentence of blood can be pronouncâ—d in the case of spirituall mentall evils as simple heresie or misbelieving any point of Christian faith where men are otherwise peaceable in the state And that t is not my judgement or the judgement of those that are called Independents alone I shall referre the Reader to M. Owen mentioned before in his Country Essay for the practise of Church government annexed to his excellent Sâ—rmon preached before the House of Commons Aprill 29 1646. p. 76. 77. 78. where he hath much to this purpose and to the purpose Iâ— would be seriously considered saith he upon a view of â—hâ— state and condition of Christians since their name was known in the world whether this doctrine of punishing errinâ— persons with death imprisonment banishment and the like â—â—der the name of heretiques hath not been as usefull and advantagâ—ous for error as truth Nay whether it hath not appeared the most pernicious invention that ever was broached In the first second and third Ages we heare little of it nothing for it something against it much afterwards against it in Austin and others Marlinus that famous French Bishop he shewes rejected the communion of a company of his associated Bishops because they had consented with Maximus the Emperour unto the death of the Priscilianists as vile heretiques as ever breathed I know the usuall pretences saith he such a thing is blasphemy but search the Scripture looke upon the definitions of Divines and by all mens consent you will find heresy in what head of Religion so ever it be and blasphemy properly so called to be exceedingly distant Let a blasphemer undergo the law of blasphemy but yet I thinke we cannot be too cautious how we place men in that damnable series calling heaven and earth to witnes the contrary Obj. To spread such errors will be destructive to soules Ans So are many things which yet are not punishable with forcible death let him that thinks so go kill Pagans and Mahumetans as such heresy is a canker but a spirirituall one let it be prevented by spirituall meanes cutting off mens heads is no proper remedy for it if State-physitians thinke otherwise and I may adde those that take themselves to be Church-physitians I say no more but that I am not of the Colledge This and a great deale more hath that judicious Author 3. A third sort of men that walke contrary to the former truth are such as not onely refuse to subscribe to the former truth in lifting up the Lord Jesus Christ as the sole orderer and instituter of this visible Church-state order and politie but quarrell with those of the Congregationall way for their forwardnes and faithfullnes in so doing nick-naming them Independents as if selfe and creature deniall and lifting up the name and authority of Iesus Christ in the forementioned things were blasphemy and to be numbred among one of the seven deadly sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed if such false accusers fierce ones despisers of them that are good as the Apostle cals them 2. Tim. 3.3 having a form of godlines but denying the power thereof v. 5. could justly lay to those of the Congregational way this lofty title of Independency proper only to the most high God as men turned in upon themselves regarding only themselves living to themselves depending on themselves their own wisdom understanding councell judgement and strength sleighting and rejecting him who is stiled Jam. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That one Lawgiver who is able to save and to destroy it were another matter or else if it could be clearely evinced by any of the Congregationall mens words or writings opinions or practises in old England or new First that they do altogether exclude the advice and counsell of the servants of Christ in neighbour Churches when there is occasion for it or secondly That they refuse to be accountable for their actions unto those who shall in a faire and orderly way according to the rule of the Gospell in the name of Christ desire them Or thirdly deny appeales unto men as they will appeale to Christ in
Asia as it is plaine had power of government within themselves And a little after pag. 84. Hence it is that the Governours sc of the Church are in many things of greater moment to take the consent of the people with them Seventhly Master Jacob Jacobs Treatise callâ—d An Attestation of many learned godly and famous Divines c. a man that was excellently qualified for the worke of the Ministery and sometimes Pastor to a gathered Church in London how many Treatises hath he in print to prove the point in hand but above all other that treatise called An attestation of many learned godly and famous Divines Lights of Religion and Pillars of the Gospell justifying this doctrine viz. 1. That the Church Government ought to be alwayes with the peoples consent 2. That a true Church under the Gospell containeth no more ordinary Congregations but one In which Treatise he holds forth these two points First from Testimonies of many particular late Writers largely set downe as Beza Calvin Viret Zuinglius Luther Bucer Pet. Mart. Musculus Bullinger Gualter Vrsinus Daneus Tilenus Junius Piscator and Chemnicius 2. From the consent of many publique Churches as the Bohemian Helvetian Genevian Belgick c. 3. From testimonies and practice of the best Antiquity as the practice of the Church of Jerusalem immediately after the death of the Apostle Iames Anno 70. of Christ from Ignatius to the Church of Philadelphia Anno 112. so the practice of the Church of Rome Anno 240. mentioned by Eusebius The practice of the Church of Carthage Ann. 250. in Cyprians time So at Antioch An. 273. 4. From Councels 1. The Councel of Nice An. 330. So from the Councel of Carthage Anno 420. So the Councel of Constantinople An. 682. 5. He sheweth â—he intollerable inconveniences that follow the denying this truth 6. He answers the chiefest objections are brought against it 8. So M. Robinson and Ainsworth men without exception for their learning and godlines what large Treatises have they in print to cleare this point we have in hand some of which have not to this day been answered as that of M Robinsons Reasons discussed Ainsw guide to Sion Robinson Reas discussâ—d 9. Doctor Ames Ames Med. Theol. l. 1. c. 37. sect 6. in his Medulla Theologia lib. 1. chap. 37. sect 6. hath these words Potestas hujus disciplinae quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primo admittere c. that is The power of this Discipline in respect of the right of it belongs to that Church in common of which the offender is a member for it belongs to those to cast out whom it concernes first to take in c. And so in his Cases of Conscience he hath much to this purpose And M. Peters in his last report of the English Warres saith this of him That he left his Professorship in Freezland to live with him because of his Churches Independency at Rotterdam and charged him often even to his death so to looke to it saying if there were a way of publique worship in the world that God would own it was that 10. Doctor Fulke against the Remists Fulkes Notes on Remists test on 1 Cor. 5. Sect 3 the authority of Excommunication he saith pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed Governours to avoid confusion which is no other then Paereus Musculus Zanchy and Calvin have spoken in their writings with many others as can easily be produced 11. Doctor Whittaker hath much to this purpose in his learned workes as de concil quest 5. p. 178 179. Whitak de concil q. 5. p. 178 179. where he shewes that Ecclesiasticall power and authority belongs princâ—pâ—lly primarily and essentially to the whole Church to each Bishop or Minister only accidentally secondarily his words are these Haec quidem authoritas ecclesiastica singulis episcopis convenit sed accidentaliter et secundariè et minus principaliter ecclesiae autem primariò principaliter et essentialiter competit And he illustrates this from a rule in Phylosophy Cum virtus aliqua duobus inest uni necessariò et essentialiter alteri contingentur et accidentaliter principalius inest ei cui necessario essentialiter inest quam ei cui contingentur tantum et accidentaliter convenit ut calor magis principaliter igni quam aquae inest quia inest aquae gratia ignis So de Pontif. Rom. 9. q. 1. c. 1. Sect. 1. his words translated are these We say plainly that the Churches in the primitive times were so governed of their own Pastors that they were not subject to others either Bishops or Churches without them the Church of Colosse was not subject to the Church of Ephesus nor the Church of Philippi to the Church of Thess nor these to the Church of Rome nor the Church of Rome to any of them Sed pares omnes inter se juris eâ—lent i. e. They were all of equall power among themselves 12. To these we might adde Doctor Reinolds in his conference with Hart Doctor Willet in his Synops Papis Doctor Tailor in his Commentary on Tit. But I shall produce only one * See Doctor Sibbs more that was famous for his Gospell-anointings and litle thought by the most men to have been of this judgement And yet you shall find in a litle Treatise of his printed before these troubles brake forth in England called A breathing after God that he speaks fully to this purpose hâ—s subjâ—ct leading him to discover himselfe herein being as I suppose a little before his death his words are these p. 91. speaking of Gods house House saith he wee take for the persons that are in it and persons that are ordered or else it is a confusion and not a house it is a company of those that are voluntary they come not by chance into our house that are members of our society but there is an order there is a Governour in a house and some that are under govâ—rnment and there is a voluntary conjunction and combination so the Church is a voluntary company of People that is orderly some to teach and some to be instructed and thereupon it is called a house And a litle after p. 94. speaking of the Tabernacle in Davids time before the Temple was built he saith If we apply it to our times that that answers the Tabernacle now is particular visible Churches under particular Pastors where the meanes of salvation are set up Particular visible Churches now are Gods Tabernacle The Church of the Iewes was a Nationall Church there was but one Church but one Place and one Tabernacle but now God hath erected
extraordinary gifts for the discharge of it dyed with them as may be gathered from Asts 20.29 and experience hath manifested soon after their decease 4. That Jesus Christ the Head and King of his Church in admirable wisdome ordained such to succeed them which should though they were not so extraordinarily called and qualifyed accomplish and effect that great worke of gathering and perfecting the Saints which are his body the Church as is evident from Eph. 4.11 12. 1 Cor. 12.28 Rom. 12.7 8. 5. That these kind of ordinary officers as Pastors and Teachers were in the very times of the Apostles and by the Apostles themselves with the consent of the people begunne to be chosen and setled in particular Churches and Congregations as appeares from Act. 14.23 and 20.28 and appointed to be perpetuall and continue in the Churches of Christ to his comming again Ephes 4.13 6. That these ordinary officers were charged by the Apostles to looke to their owne flocks over which the holy Ghost had made them overseers as Act. 20.28 and 1 Pet. 5.2 and the People also to obey them and submit themselves to them as Heb 13.17 that notable place of 1 Thes 5.12 where he shewes how that Church should know them that were over them in the Lord and did labour amongst them and admonish them and how highly they should account of them for their workes sake ver 13. In which Scripture he excellently and clearely holds forth the truth of the Proposition in hand by discovering that speciall relation was between those officers and the members of that Church three times in one verse which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are over you and then againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admonish you where we see the Apostle still keepes himselfe to the Pronoune Rolative Vos vos you you not others so much as you viz. members of that particular Church to whom these Pastors and Teachers were related 7. That these Pastors and Teachers did obey for the most part this charge and command of the Apostles as we see in the former instance neither can we read that the officers of one particular Church did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is play the Bishops in other mens Diocesses they did not administer the Seales and censures out of their own Churches they might preach and pray in other Churches beside their own but not administer Seales and censures the reason is because there is a greater liberty allowed by Christ in the one then in the other 8. That the office of a Pastor and Teacher is founded in the relation that is between the Church and the officer or officers thereof now the Church under the Gospell to which these officers doe belong is not Universall and Nationall or Diocesan as we in the former Chapter made manifest but congregationall only viz. such a company of believers as can meet together to worship God in one place and therefore the execution of their office cannot be universall but limited to the congregation to which they belong especially in the administration of the Seales and Censures 9. That no such Officer as Pastor c. can require from any other Church or Congregation besides his own to which he belongs and over which the holy Ghost hath made him overseer that respect maintenance and obedience which is due from people to officers as appeares from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 1 Thes 5.12 13. Neither stand they charged with giving account for the soules of any other then those are committed to them in that particular Church where they are called nor can any other then those of their particular Church challenge from them the watching over their soules and dispensing to them the Ordinances of Christ This is cleare and evident in nature and civill government of States and Families one State cannot be charged with the government of another nor one master of a Family with the rule of another but as nature hath ordained one to one Arist so Christ hath ordained in his Church to each congregation their proper Pastors and overseers and they that know what belongs to the worke will not complain they have not enough to go through and answer for as I noted before 10. That no such Pastor and Teacher lawfully called to a particular Church and charge of soules may easily translate himselfe from such a Church to another but attend on that office and worke he is called unto notwithstanding many hardships he meets with the reason is because evâ—ry man in every place and calling is to strive to continue and abide with God in it and to attend that work God hath called him unto and not out of covetuousnes or distrustfullnes as it is with many get more worke into their hands then they can with a good conscience discharge And though the testimony of the learned doth not in the least adde any worth or weight to the Scripture yet because many men think nothing is authenticall that hath not evidence from learned men I will adde the judgement of two among many famous writers M. Calvin of Geneva and M. Baines of England 1. M. Calvin I shall only quote that in his Institutions lib. 4. cap. 3. sect 7. The words translated are these he having spoken of what helps a Minister of one Church may afford to another by way of councell in any darke and difficult matter he presently addes But for as much as for the keeping of the Peace of the Church this politie is necessary that there be set forth to every man what he should doe lest all be confusedly dis-ordered runne about without calling or rashly runne all together into one place and lest such as are more carefull for their own commodity then for the edification of the Church should at their own will leave their churches vacant this ordering ought commonly to be kept so neer as may be that every man contented with his own bounds should not breake into another mans charge And this is no invention of man but the ordinance of God himselfe For we read saith he that Paul and Barnabas made Presbyters or Ministers in all the churches of Lystra Iconium and Antioch Act. 14.22 33. and Paul commands Tytus that he ordain Elders in every towne Tit. 1.5 elsewhere he mentioneth the Bishops which were at Philippi Phil. 1.1 and Archippus the Bishop of Coloss Col. 4.17 and there remaineth a famous Sermon of his which he made to the Elders of the Church of Ephesus Act. 20.28 whosoever therefore shall take upon him saith he the government and charge of the Church let him know that he is bound to this law of Gods calling And so goes on in his discourse to this purpose 2. M. Baines in his exposition of the Epistle to the Ephesians Cap. 3. ver 2. p. 350 351 352. where he is large to this purpose I shall give you but a taste of what is more fully to
be seen in the Booke on this place His point is this That as the Lord doth give a calling and grace so a people towards whom it is especially blessed with Gods calling and grace there are a people designed towards whom it is especially blessed It is true the Apostle had a more large flock the care of all Churches was upon him but wheresoever God giveth a calling there he giveth a People of whom the Minister may say toward you Grace is given me of God Act. 20.28 1 Pet. 5.2 God hath assigned every ordinary Minister a portion of his people For this is the difference between extraordinary as the Apostles Evangelists the seventy Disciples and our ordinary Pastors The Apostles had an universall Commission and the Evangelists were Delegates of the Apostles Durante beneplacito that is as long as they pleased The seventy if not Evangelists which some of the Antients incline to yet they were illimited helpers and fellow-labourers in the worke of the Lord But ordinary Ministers the Lord commanded to fasten them to certain places Tit. 1.5 ordaine Elders City by City and in the Councel of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne â—icatur menâ—icat in Palaeâ—tra infelix Clericus Grec Scoliast the 6. Chap. Let none be ordained at large lest he prove a wandering Jonathan Every Minister must be 1. Separated 2. Authorized 3. Have allotted to him a certaine portion of people which may be instructed by him which the Diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seeme to insinuate Now as God doth give every Pastor his severall flocke so he will that we travell in leading of them we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be B. B. in other mens Dioceses lest God say who required this at your hands When the Lord lighteth candles he doth find candlesticks on which to set them when he giveth a calling he giveth a people amongst whom this function should be exercised in whose consciences he doth give his Ministers a speciall report c. And thus we see the judgement of both these reverend Divines full up to the busines in hand There remaineth only one objection to be answered and then I shall give in the severall inferences from what hath beene laid downe Obj. The objection is this That from what hath been delivered it will follow that the word of God should be bound if every Minister should be tyed within the compasse of his own Congregation Sol. I Answer it doth not follow my reason is because as I noted before there is a greater liberty allowed by Christ in the preaching of the Word then there is in the administration of the Seales and Censures the one cannot be done but Virtute officii the other may be done only * vid. A little but learned Treatise of late set forth concerning preaching by those that are not ordaind minsters Virtute donorum one that is not in the number of Wisdomes maidens by vertue of office yet may be one of Wisdoms children whom God may so blesse in the exercise of the gifts and graces of the Spirit to be an instrument of turning many to righteousnes Dan. 12.3 As for those that are in office and called to particular Churches doubtlesse they are not so tyed to their own Congregations but that they may preach in other Churches besides their own as M. Baines hath well observed out of Clemens lib. 2. constit cap. 48. and not only in other churches of the same constitution or with their own according to the Gospell but in such assemblies and meetings of people that are not yet converted to the faith of Christ if they may be permitted and have liberty given them especially if they be desired and entreated as we find the servants of Christ have done in former times as in Act. 14.7 In which Cities of Lyconia and the inhabitants were for the time Idolaters as in ver 11 12 13. of that chapter so Act. 17.22 where we find that Paul in Mars Hill a place that was consecrated to Idolatrous worship takes occasion to preach the Gospell to those heathens and doubtlesse so may the Ministers of Christ that are in office if they may have liberty given them take occâ—sion to exercise their gifts in preaching Jesus Christ to the Congregations of men and women yet uncalled and in an Idolatrous and Antichristian State Indeed those of the rigid Separation do deny the Ministers of those they call Independant Churches this liberty A digression touching the rigid Separatists that will not allow any to preach or hear in the meeting places commonly known by the name oâ— Churches because they werâ— at first dedicated to Idolatrous superstitious uses saying that Paul was forced to that place of Mars Hill when he preacht the knowledge of God in Christ to the Athenian Idolaters but I answer though it should be granted that by violence he was carried by the Athenians to that Idolatrous place which the words will not yeeld to them ver 19. but suppose it yet it seemes when he came there he was not forced to preach but what he did he did voluntarily ver 22. as one that had a fit opportunity put into his hands to do good it seemes that the former words of their taking him bringing him to that place was no other but their bringing him to a place of greater conveniency to deliver and make known the truth then the market place was And without question the Apostle knew under the Gospell all places were alike to hold forth the truths of Christ none holy nor uncleane but one as lawfull to preach Christ in as another all things being pure to those that are pure Tit. 1.15 and for that place of 1 Cor. 8.10 where the Apostle forbids believers to sit at meate in the Idols Temple it is manifest that it was in case of scandal offence to them that were weake not that the thing was simply in it selfe an evill as we may see ver 9. and Rom. 14.14.15 now as for those places wherein the mixt multitude do meet here in England ordinarily commonly called Parish churches though many of them were dedicated to Saints and superstitious uses by the Papists and the ignorant people have formerly put holines in them yet now these abuses being removed and ignorant people may be better informed in this point if they please as is evident by the late Ordinance of the honourable house of Commons for the removing of all scandalous and offensive Pictures and Monuments of Idolatry and these places lookt upon as only such where for more conveniency the worship of God may be performed I see no reason why Ministers and other gifted men may not preach and the Saints comfortably and without sinne come to heare and enjoy the ordinances of Christ in them so they be performed according to the order of the Gospell * And this was â—he judgement â—f M. Robinson â—â—e his Apoloâ—y p. 49.
As for that place of Jeremy 15.19 where the Lord saith they should returne to him but not he to them doubtlesse the Lord doth not speake it of the Ministry of the word for that he continued afterwards to those rebellious Jewes but in respect of more speciall ordinances wherein the Lord prohibits his Ministers and Saints to have communion with Idolaters but especially I take it to be understood of the Lords forbidding the Prophet to conforme himself in his life and conversation to their wicked wayes but that he should be such an example and pattern of holines and righteous walking before them that they might the better be convinced of the evill of their wayes and so returne to the Lord from whom they had departed not in the least that he should cease declaring the mind and will of God to them Now this objection being answered I come to the inferences Now the truth of the former Proposition being thus cleared and confirmed these things will then unavoidably follow Inference 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
grace and helps of faith and love and repentance and obedience to the truth of Church-fellowship is without controversie Eph. 4.12 13. but not of the former And the Apostle makes it cleere in Heb. 2.3 4. that the chief end of gifts of Miracles was to confirme the Gospel of Christ then sent forth to be preached which now needs not for as M. Thomas Goodwin lately in one of his Lectures on the Ephesians shewed common education serves so farre now as Miracles did of old which were not to begin a saving justifying faith for that was the office of the Word but to make men to attend the Word which now education doth and therefore there is no such need of a Ministery with Miracles 4. Doth not the Scripture abundantly shew us that working of Miracles may be in a false Ministery as Marke 13.22 2 Thes 2.9 10. Rev. 13.13 14 Rev. 16.14 and 19.20 and in such as Christ will not owne for his at the last day as Matth. 7.22 23. 5. Doth not such an opinion as this of requiring gifts of working Miracles in those that are called and sent to preach and administer ordinances bring a great disparagement on the truth it selfe for if it be not able to make it selfe evident without Miracles is it not a great Argument of its weaknes and insufficiency whereas it s farre otherwise with the truth as Ephes 5.13 6. Doth not this opinion directly crosse and contradict that of our Saviour Joh. 16.8 and derogate from the authority and power of the Spirit for there he tels us that its the office of the Spirit to convince the world of sinne of righteousnes and judgement now to say that this worke cannot be done unlesse there be Miracles wrought by men that are the Spirits instruments what is this but to derogate from the Spirit and to make the efficacy of the Ministery to depend more upon the externall working of Miracles then upon the internall working of the Spirit whereas the greatest Miracles that ever were wrought by the Apostles or others can never prevaile to gaine the hearts of wretched sinners to the embracing of the truth nor convince them of sin righteousnesse and judgement if the Spirits presence be wanting and therefore many times wee find amongst the Jewes that notwithstanding all the Miracles that Christ himselfe and his Apostles wrought before them they continued obstinate and hardned in their sinnes so that the efficacy of the meanes depends on the Spirit and if so then there is no such necessity for working of Miracles to convince men of the truth for be the externall meanes or instrument weake or strong it matters not so the Spirit employ it and commonly we find it to be true by experience that the weaker the secondary cause or meanes is the more glorious doth the power of the Spirit appeare according to 1 Cor. 1.26 27 28 29. 7. Lastly what greater miracles can there be wrought by men to evince the truth of their calling then by casting out of the Devill from men and womens soules and consciences and the opening of the eyes of their understanding Act. 26.1 John 5. â— the raising of them from the death of sin the healing and sanctifying of their corrupt natures c. by the power of the Spirit All which are far greater Miracles then corporall dispossession healing of mens bodies opening of their bodily eyes c. and the power of Christ appeares far greater in working of these Miracles then in all other miracles whatsoever and of these kind of miracles I conceive that Scripture is to be understood Joh. 14 12. where Christ promiseth that his Disciples after he was ascended to the Father should by the power of the Spirit doe greater works then those himselfe wrought which I suppose he understands of those spirituall works of wonder that I have formerly mentioned in the raising poore soules out of the grave of sinne opening the eyes of their blind and dark understandings c. The truth of the Proposition being thus cleared I now come to some inferences 1. In the first place it will cleerly follow that those men are mightily mistaken and out of the way that stick not to affirme that the Church-state and order of Government thereunto correspondent which Jesus Christ hath instituted is mutable and ought to be suited according to the Lawes and Government of particular States and Kingdomes as if the Churches of Christ in the Primitive times had a mixt government and administration of the Ordinances according to the lawes and customes of the countryes As for example the Church of Christ in Asia had one way of government the Churches in Galatia another way of order and government and the Churches in Judea another Whereas the Scripture affirmes the cleane contrary scil that Jesus Christ hath left but one order of Church state and politie for all his Churches to observe and make use of which as I have shewed in the essentials of it is unchangeable and to be observed and kept to the appearing of Jesus Christ the author and instituter of it 1 Tim. 6.13 14. and therefore what the Apostle ordained in one Church he did in all as 1 Cor. 7.17 And this is the judgement of learned Whitaker against Duraeus and Cartwright against Whitgift who handles this point very largely in his second Reply his words are these Thus saith he to Whitgift where the Christian Magistrate is given of God to keep the order which God hath set in his Church you bring him in as a breaker and changer of the order which God hath appointed by his holy Apostles But the godly Christian Magistrates may understand that as neither our Saviour Christ nor any wise and well instructed Ministery under him will meddle with any order or forme of Common wealth lawfully instituted of them for the better government of their people but leave them as they find them So they ought to leave whole and untouched that order that Jesus Christ hath placed in his Church And as the Author saith truly in another place that Christ came not to overthrow civill governments even so he saith it is as true that God sendeth not Kings to overthrow Church Government planted by Christ and his Apostles Yea so much more absurd is this latter then the first by how much they ought to have more firmity which were set downe by the Lord himself then which were by men For what sonne of Adam shall presume to alter that order which the Lord himselfe from heaven hath set c. And therefore certainly Iesus Christ will give such men but little thanks another day for their endeavour to make his Institutions as a nose of waxe to be altered and changed to whatsoever forme and fashion men shall please in every Civill State and Kingdome on earth 2. But I shall passe from such Formalists and Time-servers to another sort of men who although they allow not of an alteration of Christs Institutions and Ordinances
such men against this way of the Lord whether Ministers or others are no slander but are rather to be lookt upon as the discovery of the rottennes of their own hearts and the fruit of those the Apostle Iude speaks of that walk in the way of Cain and run greedily after the error of Balaam for reward and shall perish in the gain-saying of Korah Iude 11. 2. But secondly grant they are such Ministers and Christians that is truly godly holding forth the power of godlinesse in their walking that speak against this order of the Gospel and way of the Lord. Yet I hope t is not an impossible thing even for such men to erre and be drawne aside some times in some things to doe that which is unworthy their high and holy calling Is it any new thing to heare of the godly themselves making opposition against Christ even in the greatest matters that concerne his glory let us looke upon that place of the Prophet Mal. 3.2 3. where we may see that when Christ shall come to purge and reforme his Temple he shall meet with opposition from a generation of people which are not of the vilest and basest sort but of the precious such as are like to gold and silver The sonnes of Levi Preachers as well as private Christians and these shall scarce endure his comming but shall make some kind of resistance And are there not abundant instances for this did not Peter oppose Christ himselfe in the worke of Redemption insomuch that Christ called him Sathan for his labour as Mat. 16.22 23. and told him to his face that he did not savour the things of God and yet Peter I hope will not be denyed to be truly godly 2. Did not the devout women many times rise up by the instigation of the Jewes against the Apostles and brethren where they came to preach and practice contrary to the Iewish customes in setting up and planting this Gospel Church-state 3. Have we not experience of many godly men Conformists in the late times of the Prelates that did side with the Bishops against their godly brethren the Non-conformists that wrote against the Ceremonies Service-book and Hierarchicall Government and prest those very things at that time that now these men practice which speak evill of what we now stir up the godly unto Now if it be so then it is not so much to be wondred that godly men have their hands and tongues and pens against this way of the Gospel which we conceive to be a step or two higher for purity and nearer to the will and mind of Christ and practice of the Primitive times then what is now on foot The best men are men so have their weaknesses as well as others Thirdly it is to be considered that not all men no not godly men are enlightned equally alike in the mysteries of the Gospel But as the wind blows when and where it listeth so the Lord by his Spirit gives light when and where he pleaseth Gifts of wisdome and understanding in the mysteries of godlinesse are Gods peculiar goods as one saith well and he may give his owne where hee listeth neither must our eye be evill because his is good Sometimes as the proverb is the greatest clarks are not the wisest men no not in lesser and petty things of this life Now if they are to seek in these things many times then much more may they be to seeke in the great things of Christs Kingdome and therefore our Saviour gives thankes to his Father that he had hid these mysteries from the wise and learned and revealed them to babes Matth. 11.26 27. Fourthly though there are many godly both Preachers and others that are against it Yet it cannot be denyed but there are also multitudes of godly of all sorts and callings in the Magistracy Ministery practice of Law Physick in Counsels and Armies both in City and Country that are for it And not onely in this City and Country but forraigne countries and the number increaseth daily and is like more and more to increase till it have prevailed against all other as Dan. 2 44. intimates Fiftly We must know that the godly are in a way of learning still more and more both Ministers and others they are not come to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and top of knowledge as to proceed no farther for we all know but in part 1 Cor. 13.9 So that though they are darke in this point this yeere yet t is possible the next yeere they may be inlightned Seven yeeres since many godly Preachers and Professors were for Episcopacie for the Ceremonies for the use of the Service-book what Sermons were preached what books printed in the defence of them and against those that opposed them how were the Bishops honoured and reverenced bowed to vindicated and stood for and that with great eagernesse and violence so that those that were against them were deeply censured by their brethren but now it is otherwise and why so but because their judgement is changed and men say that God hath opened their eyes and convinced them of the evill of those things which before they saw not and t is well if it be so and not simply a disclaiming of these evils from the Parliaments removing of them and enjoyning the contrary which is much to be feared and as some manifest without blushing saying what they now doe in renouncing Episcopall Government leaving the Service-book and Ceremonies and proceeding according to the order and forme of the Directory and Government established they doe by Law in obedience and subjection to the Parliament that requires it in their Ordinance affixed to the Directory not out of any judgement of the evill they have formerly lived in whilst they used that way of false worship or out of any more love to this new government and order of worship according to the Directory But suppose the best that what men now doe is from the Lords mercifull enlightning of them to see into the evill of their old and former abominations they yeelded to and so became guilty of before the Lord will it not therefore follow that there is a possibility before seven yeeres come about againe they may see further into this mysterie of the Gospel and so discover the unsoundnesse of their present standing in the Parish Churches as they are constituted and receive their life and being from the Civill Lawes of the Land The Aire is enlightned by degrees not all at once and so are the Saints So that I say so long as the godly themselves are in a way of learning and going from one step to another in wisdome and knowledge as Pro. 4.18 men should take heed how they make peremptory conclusions against this way of the Lord and speak evill of the things they know not lest the Lord Jesus Christ the justifier of his wayes and people make them to eate the words they have spoken and then they be forc'd as Austin