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
But in Christ there are none for in him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulnes and in him are hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all treasures of wisdome Col. 2.3 which cannot be said of the creature what they have is but a drop to his Ocean and that little they have is from him also 7. Lastly in râ—spect of the duration and perpetuity of it All other power is perishable uncertaine and fading The Monarchs of the world cannot say of their power and authority that it is everlastâ—ng as Jesus Châ—ist can 〈◊〉 Dan. 4.34 35. and Esay 9 6 7. Of the encrease of his government there is no end Now if Christ be so â—â—inently qualifyed for this worke no wonder if it be put altogether into his hands 3. Fâ—om Christ uâ—dertaking and perfoâ—ming it as in Mat. 16. and â—8 17 18. Mat. 28 19 20. Ioh. 20.21 Ephes 4.10 1â— 12. 1 Cor. 11.23 and 12.28 In whâ—câ— placâ—s we find a Church state appointed by Christ with offices officers gifts ordinances and government correspondent 4. From the Apostles their disclayming this power and authority professing their work was meerely a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery not a Lordship Act. 17. and that they were the servants not only of Christ but of the Churches also 2 Cor. 4 5. Rom. 15.31 and that they had no power or dominion over the faith or consciences of the people but helpers of their joy 2 Cor. 1. ult 5. From the insufficiency of all humane abilities to accomplish this worke which I shall make out three wayes 1. From want of wit and skill to do it 2. From want of a mind and will to do it 3. From want of power nd strength to do it 1. Men have no wit nor skill for this worke all the abilities of the creature are too low to reach such Mysteries as these what could Moses or David or Solomon do towards the building the visible Tabernacle and Temple of old with the ordinances of worship thereunto appertaining if God had not first made them acquainted with it by his Spirit So what could the Prophets and Apostles have done towards the building the living Temple of Chrâ—sts Church under the New Testament if Jesus Christ had not acquainted them with the order and manner of it from his owne mouth Who hath known the mind of the Lord 1 Cor. 2. ult Doubtlesse if Christ had left this work to the wit and discretion of men we should have had sorry Church worke Whence is it that there are so many divisions and differences amongst men in the world in the matters of Gods house and worship but this that men are darke and ignorant and not acquainted with the mind of Christ revealed in the word 2. As men have no wit nor skill for this busines so neither have they a mind and will to do it Looke we narrowly into the dispositions of men and we shall find how backward they are this wâ—y As the Apostle spake in his Epistle to the Church at Philippi Phil. 2.21 All seeke their owne but few the things of Iesus Christ men are so taken up with the building their owne houses that they care not what becomes of Gods house as those in the Prophet Haggaiâ—s Hag. â— 2 dayes every man said The time is not yet come to build the house of the Lord. And doubtlesse if Jesus Christ did not carry on the building of his temple further then men are disposed thereunto he might stay long enough for it We are all of us even the best of the Saints of Cranzius dispâ—sition and temper who answered Luther it were to be wishâ—d that such a work were done he spake to him about We could wish that Antichrist were down and Jâ—sus Christ exalted on his throne but where is the man that is of Luthers spirit in the things of God Christ and his Cause may sink for ought that men doe to put themselves forward in preserving and forwarding of it And if at any time men doe begin to set upon this worke doe we not see how soone they are discouraged and draw back and are ready to cease and give over as it was with those Jewes that God brought out of Babylon to Jerusalem after they had begun to build how long was it before they finished neere as many yeeres by computation in building the Temple as they had been in Babylon from the Temple There was little heart little stomach in them to this worke Yea though many of them were good men as well as great men every small threat of their adversaries was enough to make them cease building so that the Lord was faine to send Prophet after Prophet to them to spurre and excite them forward to their worke they were called unto And is it not so now in these dayes how long have we beene building Gods house what murmuring what repining what objections what excuses what carnall reasonings Every man is ready to say The time is not yet come and so sad consequences come of it and sadder yet are like to come I feare and all this I say for want of a will of a heart in Gods owne people to this worke And therefore without controversie this is a truth that further then Jesus Christ acts in us by his Spirit men have no mind to the work 3. From want of power and strength to doe it If men had skill and wit for the work yet so long as they want power how should they bring it to passe Now that men want power and strength for this worke is evident from hence 1. In that there are many and mighty enemies to be throwne downe when this Church-state is to be set up great and high Mountaines that must be made Plaines What a great mountaine was there of a Samaritan faction joyned with the power of the Persian Monarchy before Zerubbabel when he câ—me in the name of the Lord to build his house that had been laid waste And what a great mountaine is the Romane Empire and that Antichristian State which now opposeth and who shall be able to dry up th great river Euphrates Rev. 16.12 that the way of the Kings of the East may be prepared By which River some understand the Monarchy on which it borders which is the Turkish Empire Now this men cannot doe the stilling the rage of adversaries is beyond the power of men He that shakes the Nations when he comes to this worke Hag. 2.7 he onely can build this house amidst all those commotions and tumults that are made in the world against it This work is the work of a God and not a poore silly worme as Man is And therefore saith the Lord to Zerubbabel Zech. 4.6 Not by might nor by power but by my spirit And againe in Psal 2 6. Yet have I set my King upon my holy hill of Sion It is the work therefore of God and not of men If the Lord should leave this woâ—k to the
creature when would his great name be hallowed when would his kingdome come or when would his will be done this way 2. In that there is much rubbish to be cast out that stands in the way of building and setting up this work of the Lord as there was at the building of the wall of Jerusalem Neh. 4.10 a kingdome within us as well as without us to be subdued befâ—re this worke of the Lord can take place What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what strange holds of carnall imaginations and reasonings are there in the hearts of men against this worke of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of defence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safe as the Apostle calls them 2 Cor. 10.4 5. How doe men love the reliques of Baal long after the flesh-pots of Egypt their old superstitious wayes of worship they have been accustomed unto how doe they to this day mourne for Tammuz T is no easie matter to prepare the hearts of the people to meet the God of their Fathers and before this be done it will be hard to build this house and Church of God and to doe this the arme of the eternall God must appeare or else all is in vaine as the Psalmist hath it Psal 127.1 Except the Lord build the house they labour in vaine that build it So here especially this house of God that cannot be set up before the hearts of men be prepared Doe not we see by sad experience to this day that people look upon the right order of the Gospel as a light vaine novell thing those too that pretend to great knowledge Now this very opinion of novelty that men have touching this way of Christ is such a hindrance to this work that unlesse the Lord put forth his power on the spirits of men t is not all the men in the world are able to bring them to embrace Reformation and therefore doubtlesse this is Christs work and not the creatures Gods and not mans 6. Lastly to adde no more to what hath been laid down for the clearing of this truth take this onely That the Scriptures do wholly exclude and shut out the Creature from having a hand in this businesse and attribute all to the Lord and this I shall make out I hâ—pe very plainly and to abundant satisfaction 1. It is evident that the Scriptures never speake in the plurall number of Heads over the Church primary and secundary but only in the singular number of one Head viz. Christ who hath absolute and sole power juâ—isdiction and authority in the matters of Râ—ligion and Worship as Ephes 1.22.5.23 Col. 1.18 2.10 19. and therefore they speak onely of one Law-giver James 4.12 and the government on his shoulders onely and not on any other with him Esay 9 6. 22.21 22 23. 2. It is evident that the Scriptures deny all headship and Lordship to any other besides Christ in the Church 1 Pet. 5.3 Psal 45.11 3. Our Saviour himselfe forbids it to his Disciples and Apostles that were to follow him Mar. 10.42 Luk. 22.25 Mat. 23.8 to 13. Mat. 28.20 4. The Apostles themselves after his departure who had most right of all other to this power altogether disclaim it 2 Cor. 1. ult professing their work was meerly a service and ministery Act. 1.17 not a Lordship as we have noted before And therefore when you meet in reading the Scriptures with such places as these as I ordaine and as I give order in the Churches you are not to understand it of any absolute but onely a derived power from Christ to establish in the Churches what Christ commanded and gave them in commission nothing of their owne but as 1 Cor. 11.23 that they received from the Lord that they delivered to the Saints 5. The Scriptures in an expresse manner forbid Beleevers to be the servants of men in this point as to bow our consciences to their injunctions in the matters of Worship 1 Cor. 7.23 in Civil things we may and ought but not in divine and spirituall things there Christ alone must have active obedience Psal 45.11 and hence it is that the Scriptures doe charge us not to serve God after the traditions doctrines and commandements of men let them pretend never so much holines and zeale for the glory of God Mat. 15.9 Col. 2.7 8 20 21. the reason is because God will be worshipâ—d after his own mind and will revealed to us in the Scriptures and not after the wisdome of men 6. The Scriptures reprove and sharply rebuke such as stoop and bowe their consciences to the precepâ—s and commands of men in serving and worshipping of God as Hos 5.11 Esay 29.13 Gal. 4.9 10. 7. The Scriptures hold it forth as matter of commendation to the Saints when they have withstood the authority of men in the matters of Gods worship and rather suffered their bodies to die then their consciences to be defiled by yeâ—lding to their humane injunctions as the three Children Dan. 3. Revel 3.4 14.4 8. The Scrâ—ptures hold it forth as a property and character of Antichrist to make Lawes and impose them on the consciences of mâ—n 2 Thes 2.4 and so Rev. 13.16 17. 9. The Scriptures take away whatsoever may be thought to be a warrant for us from men to worship God by besides which Jesus Christ hath left us a rule to walk by in his written Word 1. They take away the wisdome of men as a warrant for us in the worship of God as 1 Cor. 3.20 Coloss 2.20 21 22 23. 2. They take away whatsoever seemeth good in our own eyes Deut. 12.8 Esay 66 3. 3. T ey take away mens traditions and customes Mar. 7.9 Colos 2.8 Act. 21.21 Deut. 18.9 Levit. 18. ult Jerem. 10.3 and whatsoever inventions of men as Psal 1â—6 29 39. Ps 99.8 Deut. 4.2 12.32 Prov. 30.6 4. T ey take away the very will and commands of men as Hos 5.11 Amos 4.4 Mat. 15.9 Mar. 7.7 Col. 2.22 Tit. 1.14 Esay 29.13 5. They take away whatsoever word or doctrine comes from Ministers or any other which cannot be resolved into the written word of Christ as in Ezek. 13.3 7. Esay 8.20 Gal. 1.8 9. 1 Cor. 4.6 6. They take away all good intentions of men in this businesse as â—o 2 Sam. 6.7 1 Sam. 13.9 10 13. 1 Chro. 15.13 2 Chro. 26.16 7. It takes away all examples of men though never so eminent Ezek. 20 18. 1 Cor. 11.1 8. It rebukes the counsels of States for their boldnesse this way and layes it as a blot on tâ—em shewing that by this means people have been brought to Idolatry as 1 King 12.26 27 28 29 30. 2 Chron. 25.16 Jer. 19.5 7. Mich. 6. ult 9. It takes away from men all power to make Lawes to binde the Consciâ—nces of Beleevers so much as in things that are indifferent * Vid. M. Burr Heart-Divisions p. 159 160 161. where he discourseth excellently to this point For
sometimes did to write Books of Recantation and have as little credit as comfort in what they have done this way 6. If the truth were knowne and men would speak out all is in their hearts it is not to be doubted but a chiefe ground of many mens crying downe this way of the Lord and those that walke in it is no other but their envy at those especially young ones to whom the Lord hath in these last dayes imparted and communicated greater measures of his Spirit and larger discoveries of the mysterie of the Gospel according to the promise Joel 2.28 Act. 2.17 wherein young men shall have the priority of old Because the Lord is good therefore their eye is evill as Christ said to them Mat. 20.15 that took offence at his kindnesse to those that came into the vineyard after them and wrought but an houre But this is an evill frame of heart and cleane contrary to that of Moses that wisht that all the Lords people were Prophets Num. 11.29 7. But lastly doth not this generality of opposition against this way alledged conclude and evidence the truth and goodnes of it especially when such opposition tends to the increase and furtherance of it and that also amongst the most pious and spirituallest Beleevers What though the Authors in the * D. Bastwick the Captain of the Presbyterian Army as he styles himselfe M. Prinne M. Edwards M. Baily M. Vicars Marg. as men not having yet learned or else not regarding what Christ in the Scriptures requires of them Rom. 12.16 17 18 19 20 21. James 1.19 20 21. 1 Pet. 2.1 have cryed it downe as the most pernicious way yet all the dirt they have throwne in the face of it cannot make the Saints out of love with it In the dayes of the Apostles those that embraced the doctrine of the Gospel and right way of worshipping God were generally condemned and spoken against as Sectaries and Heretiques Act. 14.5 14. Act. 28 22. yet that could not hinder the prevailing of it being it was of God So neither shall the worst that men can doe hinder it now but maugre all the powers of hell and the world that oppose it it shall take place for Christ must reigne Impediment 2 2. The second impediment that lies in the way of divers godly persons is this That salvation may be had in that present church-state they for the present are and therefore judge it a nee lesse thing to come into any other Church-state To such I shall commend these few considerations 1. That though it be granted as a truth which cannot be denyed that its possible for men to be saved though they never come into a right visible Church-state and order because faith and salvation is not so tyed to the visible church as that there is no partaking thereof out of it And though it be true also that conversion may be obtained and is in many of the Parish Assemblies as we know by experience yet how unkindly do such Christians deale with Jesus Christ that shall as the Head and King of his church appoint ordaine a holy order for his Saints to observe in their serving and worshipping of God and yet they shall refuse to submit thereunto is it not a disparagement to the wisdome of the Lord Jesus that hath thus ordained a church order for his Saints to walke in and yet they shall count it a needlesse thing 2. Such should consider whether the truth of grace doth not teach them to have respect to the whole revealed will of God and not to dispense with themselves in the neglect of obedience to any the least part of it and if so then how dangerous is it for them to sit downe and content themselves in their present disordered station without comming out of it to Sion as Christ commandeth Esay 52.11 with Rev. 18.4 3. Is not this an argument of a low Spirit exceeding earthly câ—rnall like those Potters that remained of the children of Israel in Babylon when the rest were returned to Jerusalem 1 Chron. 4 23. that preferred their carnall ease in Babylon before the enjoyment of the true and pure worship of God in Sion do not such men exceedingly degenerate from the servants of God of old spoken of in the Scriptures â—hat have greatly longed after and mourned with much bitternes when they have been deprived of the enjoyment of God in his ordinances as David and others Esay 56.3 4. Psal 84. 4. Doth not this plainly discover to the world that such men are to this day marvellous ignorant of this great mystery of the Gospel they see not the lustre and beauty that shines forth in the visible Churches of the Saints a right and true communion of Saints having fellowship with Christ in his own ordinances is a meere riddle a paradox to them the comly order and sweet harmony of Jacobs Tents and Israels Tabernacles is not discerned by them though a Balaam himselfe was greatly affected therewith Oh when shall this darkenes be removed 5. I would faine know whether such poore soules are not great enemies to their own happines and hinderers of their own welfare For first have they not many precious Talents Gifts and Graces bestowed upon them for which they shall be accountable to Christ one day which now are as it were put under a Bushel lye asleep and of no use or benefit to themselves or others all which if they were once come into a society of faithfull and zealous Saints would be occasioned frequently to be brought forth and improved to the glory of God the benefit of others and their own great encrease and advantage Secondly are they not subject to many wanderings and out-goings from God and so have need of some to watch over their precious soules to prevent as it is possible such swervings from Christ by their wholsome and gentle admonitions exhortations and reproofes which priviledge they might enjoy if they were in this order of the Gospell but now are deprived of Thirdly are they not many times so overtaken through the subtilty of Sathan deceitfullnes of sin that they not only fall into sinne but there lye and continue in their back-sliding and have none to looke after them to restore them againe to set their broken bones in joynt again whereas if they were in this way of the Lord the Gospell requires how sweetly might they be recovered according to the injunction of the Apostle to the Church of the Galatians Gal. 6.1 And therefore doubtlesse those men that thus reason as before that it s no great matter to come into any other church-state then they are are no small enemies to their own good 6. Lastly may it not be just with God to leave men to themselves in this thing and for their slighting of his wayes sweare in his wrath that they shall never enter into this rest of his that he gives his Saints that he brings to Sion Let us feare
the world 2. The stopping in some measure if it be possible the mouthes of opposers and giving satisfaction to other more moderate that enquire after the truth of the Congregationall way according to the Scriptures and vindicating of it also from those foule aspersions that have been and are stil cast upon it those that walke in it many men not fearing in these dayes of iniquities abounding to speake all manner of evill of the wayes servants of Christ that will not dare not comply with them in their sinfull wayes as was the practise of many in the primitive times 1 Pet. 4.4 Wherein they thinke it strange that you runne not with them to the same excesse of ryot * Blasphemy in a Greek word and with the learned in that tongue a blasphemer is one that taketh away the same credit or good name of another from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blaspheming or speaking evill of you 3. The bleeding condition of the true Churches of Christ through the violent out-rage of divers men that of late are prejudiced against them and that right order of the Gospel they walk in So that the feet of many weak soules begin to slide and the feeble Lambes of Christ that of late have been folded and brought in to the beauties of holinesse are thereby in danger to be turned out of the way 4. The great danger of Reformations miscarrying that of late yeeres was so happily begun there being not onely an obstructing thereof at present but a great and marvellous appearance also of recidivation and returning to the old and former wayes of formality superstition and tyrannie in many places of the Kingdome 3. As for the ends I have proposed to my selfe in the publishing this Treatise they have been such as these 1. Not to increase and widen the Lord knowes but to heale and abate the present differences that are now on foot in the Kingdome about the Sacred and Divine Ordinances and Institutions of Christ touching the right way and order of the Saints in the visible worship of God The truth is I have not a little suffered from the tongues of men as a rent-maker and peace-breaker for my endeavours to bring the Saints in the place where Providence cast me into the order of the Gospel but whether justly I doubt not but my Lord and Master will in due time make evident In the interim this is my comfort that my sufferings in this or any other kind being for righteousnesse sake shall infinitely advantage my internall and eternall peace and wel-fare however it shall goe with my externall condition in this world 2. Nor yet to condemne or contemne in the least the personall gifts and graces of the servants of Christ that yet remaine in their present questionable Church-state but onely as duty â—inds me towards Christ and them to discover how vain a thing it is for them to expect a right Gospel-Reformation in matters of visible worship throughout the Kingdome so long as they It s greatly 〈◊〉 be desired â—â—at this queâ—â—ion were â—â—roughly deâ—â—ted Qu. Weether â—he Church of â—ngland as it is National conâ—â—sting of so â—any thousand â—arishes that â—â—e as branches â—nd members of â—he same and â—ave no power â—f government â—n themselves â—ut stand unâ—er an absolute â—uthoritative â—cclesiastiâ—all â—ower without â—hem to rule â—overn them â—n the mâ—tâ—erâ— of Gods Worship be a â—rue Church for matter and â—orme accorâ—ing to the Scripture and divine appointment remaine under a false visible Nationall Church-state and order of worship because as long as the right order of the Gospell instituted by Jesus Christ for the Saints to walke and worship God in is slighted and rejected the blessing of Christ on our endeavours after a sound and through Reformation in the Kingdome cannot be expected the old leaven of a false and Antichristian constitution must first be cast out as the Apostle reasons with the Corinthians in the point of their Church pollution 1 Cor. 5.6 7. before there can be a new lump that is a sound Church state according to divine institution We cannot be ignorant how the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or frame of Englands visible Church state and order of worship and government hath been unsound from the very first day that the Lord was pleased to beginne the freedome of this Kingdome from Antichristian bondage and thraldome And though the Reformation in doctrine and matters of faith as being the principall was carefully looked after for which we and our posterity after us have great cause to blesse God * Though matters of faith are the principall parts of Christs will so ought to be done yet matters of externall worship and Church-order are also commanded so not to be neglected as Christ said to the Scribes Pharisees in a like-case Mat. 23.23 and so Cal. Pet. Mart. M. Cartwright others judge yet in respect of the visible frame and constitution of the Church and order of worship and government so there was little or no Reformation nor separation from Rome All the separation in England from Antichrist formerly was more in respect of purity of doctrine then worship and the reformation that is now on foote is more in respect of government in the Church of England then of the Church state of England it selfe which I desire may be marked for the same Nationall forme and frame of Church state continues stil and is allowed of as it was formerly before ever there was a renouncing of the power and authority of the Pope in H 8. and Ed. 6. dayes The change hitherto is only in point of government the constitution stil the same And therefore I say one chiefe end I have had in publishing this plaine Treatise is not to despise the godly that yet remaine in their old Nationall Church state or in the least to give a check to the Parliaments proceedings hitherto who doubtlesse as charity binds me to believe have proceeded according to that light they have received but only to hold forth in a briefe manner according as it hath been desired what the true visible Church-state is of Christs appointment under the New Testament and how proper it is to him only to institute it what necessity lyes upon all those that professe the doctrine of the Gospell to embrace it and submit unto it and to come off from all other Church states that are of humane constitution as I understand a Nationall politicall Church-state to be if we will expect Jesus Christ to dwell amongst us and take pleasure in us for the future 3. Another end proposed to my selfe in composing this Treatise was not to discover or lay open before the world the nakednes of any of my brethren that either walke contrary to the rule of the word and besides it in the matters of worship or that through the wiles of Sathan cunning craftines of men as the Apostle speakes
Ephes 4.13 have been carried away from their former stedfastnes in the use of those pure Gospell ordinances and institutions and now live and walke up and downe the world as if Jesus Christ were Church-lesse the Saints Christ-lesse yea as if the barrel of Christs Meale and Cruse of his Oyle lockt up in his spirituall ordinances and administrations were altogether drawn dry and exhausted but that I might be a poore instrument in the hands of Christ to deliver such from their false wayes that are yet in Egyptian darknes reduce those to the Tents of the Shepherds that are gone from them where they may again as formerly enjoy their beloved Cant. 1.7.8 and be built up to a further enjoyment of his glory And thus beloved in the Lord you have a briefe discovery of what I have propounded to my selfe touching the method grounds and ends of this Treatise I have only a few things to request at your hands and then I shall dismisse you to the Treatise it selfe and commend both it and you to the blessing of Christ Now that which I have to request of you is this 1. That you would not receive with the left hand what is offered to you with the right but endeavour to put a candid and faire construction as in charity you are bound on the weak endeavours of him that had nothing in his eye but Christs honour and your and the whole Kingdomes welfare 2. In the reading of the following Treatise to take with you the helpe of the Spirit of truth who alone searcheth the deepe things of God 1 Cor. 2.10 and can enable us to judge of spirituall things spiritually If we plough with Christs heifer we shall understand his Riddles whereas if wee consult with flesh and blood in the things of God and measure divine mysteries by the wisdome of this world we shall be so farre from having our expectation answered as that we shall stumble and be offended at them 1 Cor. 1.18 to 26. and 2.14 3. When you meet with an any Scriptures and Arguments that are brought to cleare and confirme any point that you would vouchsafe to take in the whole and consider them together and not apart be cause what may be wanting in some may be made up in the rest For if there be but one or two a-amongst six or ten Texts of Scriptures or Arguments that are produced to prove the truth of any one point that are substantiall and to the purpose its sufficient though the rest are not so strong as if ten men were to lift a burthen together though the one halfe of them were but weake in comparison of the other yet if the worke be done t is sufficient we looke after no more 4. Where Scriptures alleadged do not expresly and in so many words speake out the truth of that they are produced for yet to remember if they do it by a sound and good consequence then that is sufficient as we may see in the practise of our Saviour when he would prove the truth of the resurrection to the Sadduces he doth it not by a Scripture that speakes expresly but only by sound consequence as Mat. 22 31 32. Mark 12.26 27. 5. Not to take offence at the short brief passing through particulars because I undertooke at first to give a draught or platforme only according to the Title of the Booke of the visible Church state which Jesus Christ hath instituted for the SAINTS to observe in the dayes of the New Testament Now in a busines of this nature understanding men will confesse that â—are pointing at truths is sufficient and therefore I purposely avoided the transcribing of most of the Scripture proofes that are cited in this Treatise 6. That wheresover I have been necessitaâ—ed to speake in any of the inferences drawn from the Propositions against those wayes and practises which do vary from what is laid down as the truth whether it be the way of absolute and hâ—gh classicall Presbyterie over the particular Churches and Congregations of believers or the way of re-baptizing or the way which is only for distinction sake styled The rigid Separation or way of living altogether without visible Ordinances and worship because of the defectivenes is in the administrators or above them in the Spirit as those that look upon the divine institutions of Christ but as shadowes or things indifferent or the way of fashioning the sacred orders and ordinances of Christs Church to the government of civill States and Common-wealths or any other mentioned in the following Treatise it hath not been in the least out of a spirit of contention against those that walk in those different wayes nor to disparage or undervalue their gifts graces with which they are endowed or to infringe their christian liberty by bringing their persons into trouble but in the discharge of my duty towards Christ and the giving occasion for a more cleare discovery of the truth professing my selfe as in the sight of God alwayes ready to performe any christian duty or office of love towards any of them whensoever I shall by providence be called thereunto 7. Lastly if any shall attempt the answering of it I shall in the Spirit of love request him that he would first of all sit downe and consider with himself seriously that whiles he thinks to strike at an errour he may do what in him lyes to wound the truth and so make worke for repentance T is not for me to boast in the least of what is published by so weake an instrument as my selfe but so much I have seen and observed from the first day of the Lords putting me upon it to the time of its publishing besides what I have found in the practise of it that I cannot but expect the truth therein held forth for the substance of it shal stand and take place notwithstanding all the Batteryes and blasts of opposers that shall come against it I know the age I am cast upon to beare witnes to those truths of Christ I have published cannot easily digest what is set before them and so I shall be exposed to the deepest censures that men of evil and perverse spirits who have only a forme of Godlines but deny the power of it in their walking can lay upon me but through infinite riches of mercy I have learnt in some measure to looke above them all and to cast my selfe and the worke I have published on him who is that Alsufficient God and faithfull Creator that is every way able to keepe that is committed to his charge in weldoing and to bring about his glorious ends 1 Pet. 4.19 by weake and contemptible meanes Thus having premised these few things I forbeare troubling you any further in this place having reserved a word of exhortation to you in the end of the Treatise only desiring the Father of mercies and God of all consolation to make the following Treatise effectuall for the bringing over of your
willingly to submit and subject themselves p. 1. Chap. II. That this visible Church-state is a free society of visible Saints embodyed or knit together by a voluntary consent in holy fellowship to worship God according to his word consisting of one ordinary congregation with power of government in it selfe p. 30 Chap. 3. That the severall Administrations of this Church-state especially for seales and censures are now since the Apostles decease limited to and bounded within every particular Church p. 62 Chap. IV. That this Church state is of perpetuall use to the comming againe of Jesus Christ the Author and institutor of it without either alteration or cessation p. 78 Chap. V. That the godly are bound everywhere to gather themselves into such a Church-state if they are of a competent number or to joyn themselves to such Churches as are already gathered p. 88 Chap. VI. How and in what manner the godly are to embody in the places where they live and what concernes them to know and practice after embodying p. 101 Chap. VII All the chiefe impediments lets and hindrances of the Saints that lay in their way to the effecting of this so blesse and happy a worke are removed and all the main and chiefe objections brought against it answered p. 112 Chap. VIII Lastly a briefe Exhortation to three sorts of persons 1. To the godly out of the way 2. To opposers of the way 3. To the Saints already in the way p. 140 Courteous Reader thou art intreated to correct such or the like faults that have escaped the Presse as Page 4 〈◊〉 â—s read could bring it to passe p 6. l. ulâ— r. simply p. 10. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 24. r. will p. 14. l. 21. r. strong holds pag 16. l. 20. r. what and l 21. r. as p. 32. l. 29 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 38. l. 26. dele selves p. 43. l penult r. contingenâ—èr p 44. l. 1. r contingentèr p. 63. l. 8 r. relative p. 72. l. 22. r. it s to believing p. 85. l. 34. r. an age p. 122. l. 19. marg note r. constitution A Modell of the Congregationall way OR Satisfaction offered and endeavoured by unfolding what the right order of the Gospell and way of the Saints in the visible worshipping of God after the CONGREGATIONALL manner and way so much opposed is CHAP. I. That there is under the New Testament a sacred visible Church-state order or politie instituted and appointed by Jesus Christ and him only to the observation of which believers are every where bound willingly to submit and subject themselves THis Proposition and the next that followes in the second Chapter are as the two great Pillars or ground-worke and basis upon which the weight of the whole discourse in this small Treatise lyes And therefore I shall study to be the more punctuall in clearing of them up and giving satisfaction to those that enquire concerning the truth of them As for the first of these Propositions viz. that I have now in the first place laid down I shall do these foure things 1. Shew that there is such a sacred visible Church-state order and politie under the New Testament 2. That this is instituted and ordained by Jesus Christ and him only 3. That Believers every where are bound willingly to submit and subject themselves thereunto 4. Take occasion to discover and confute the errours of those thaâ— are contrary minded Touching the first of these particulars That there is such a sacred visible Church-state c. bâ—fore I come to the evincing the truth of it I shall crave leave to premise thus much 1. That I do not lay this down by way of opposition to but only in distinction from that which is internall and invisible 2. Neither as the chiefest most excellent and glorious but only as that which I find in the number of those Credenda facienda i. e. those truths of Christ which by his Word and Spirit he hath given out to us to be believed and practised and which I have conceived to be at this time more especially seasonable and usefull to the Saints in a way of honouring of Christ and advantaging their own soules Now this being briefly premised I come to the proofe of the first branch of the former Proposition and this I shall do these three wayes 1. From Scripture 2. From Examples 3. From Reasons and Arguments For the first of these The Scriptures that make out this truth are partly from the old Testament and partly from the New 1. The places from the * In speâ—it movendem hic iterum est de N. Test actis cultu in Ecclesia Christi Deo prestando non raro allusiones fieri allegoricas ad ea quâ—e Veteri Testam propria sunt ab his illorum descriptiones sumi Glass Philo. Sac. Vol. 3 p. 496. old Testament may be referred to promises and prophesies of this sacred visible Church-state under the Gospell now among others for the old Testament is rich and plentifull this way take these few 1. That of Psal 110.3 Thy People shall be willing in the day of thy power in the * In oâ—natibus sanctitatis as Avenar renders the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornavit and so Buxto ph Pagaine and others also because as I conceive the visible worship ordinances of God are to his Church as the hangings to the house the beauty and ornament of the house not the house it selfe and so the holy Ordinances of Worship in the Church are not the Church but a part of the beauty and glory of the Church as Christ by his Spirit shines forth in them where they are purely administred beauties of holines now these beauties of holines can be understood of no other then that visible worship or holy ordinances wherein the Saints have communion and fellowship with Christ in his Church according to Esay 33.17 Hence it is that we find this title given to the Church Psal 29.2 Worship the Lord in the beauty of holines because the beauty and glory of the Lord shines forth most splendently in the Churches and Congregations of the Saints where this worship is visibly performed As Psal 27.4 Psal 63.2 as it is noted in the margent 2. That of the Prophet Esay chap. 2.2 3. And it shall come to passe in the last dayes that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted above the hils Meaning the visible Kingdome and Church of Christ which should be enlarged by the Preaching of the Gospel to which the Nations should * Moâ—e fluminis Oecolampad flow and they shall say Come let us go up to the mountaine of the Lord to the house of the God of Jacob alluding to mount Sion where the visible Church then was as Psal 48.1.2 3. That of Esay 4.5 And the Lord will create upon every dwelling place of mount Sion
so â—ully to this particular that I need not say any thing however becâ—use something will be expectâ—d I shall referre all to these five heâ—ds which I desire may be candidly interpreted as seriously coâ—sidâ—â—ed 1. Tâ—â—y are bound by diligent study in their own proper persons 〈◊〉 enquire after and acquaint themselvâ—s with what the eternall God by Iesus Christ hath already revealed in his word touching the right order of government in his Church and manner of his visible worship among the Saints which he hath given them in charge to observe and practise and not to take up these sacred things by custome or tradition or depend altogether upon the judgement and information of others as is evident from Deut. 17.19 20. And it shall be when he sitteth upon the throne of his Kingdome that he shall write him a coppy of this law in a booke out of that which is before the Priests the Levites and it shall be with him and he shall read them all the dayes of his life that he may learn to feare the Lord his God to keep all the words of this law and these Statutes to do them that his heart be not lifted up above his bretheren and that he turne not aside from the Commandement to the right hand or to the left c. This indeed must be granted that the supream Magistrate may crave the helpe and assistance of counsels and Synods for information and counsell herein but not wholly depend and rest on them to neglect his own personall endeavours and the reason is because no Councels or Synods can now say that they are so immediately and infallibly guided and assisted from heaven as that we may build upon their determinations without further enquiry but are subject to errours in the matters of Religion as wel as others as Histories abundantly make manifest * Vid. Cranmâ— who suffered martyrdome for Jesus Châ—â—â—â— in Qu. Marâ— dayes in his Treatise called A Confutation of unwritten Verities against the Papists whâ— he proves this abundantly from Euseb Greg. Naz. August Panormitan c So Doctor Whitâ— sometimes profess of Di. in Cambr. de Concil p. 12 concilia generalia posse errare et falsaâ—â—piniones amplecti nam concilium Antiochenum veritatem damnavit et heresin apertam propâ—navit Similiter Ariminense et Ephesinum secundum ex quo patet veritatem non esse metiendâ— ex numero Episcoporum And this he proves at large p. 248. ad finem from Scripture Reasâ— Examp. test of Fathers And though he spoke much in the commendations of right gatheâ— Councels yet in diverse places of the Treatise he delivers these ten things concerning them 1. That their calling together is quiddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. et humanum inventum p. â— that is meerely humane 2. That they cannot frame Articles of faith to bind the conscienâ— p. 19. 3. That their end in comming together is not to feed as Pastors but to conâ— what is best for the Churches p. 85. 4. That they are not simply necessary p. 23. 5. That they do not give authority to the Scripture p. 242 243. 6. That their decâ— are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is immediately inspired by the holy Ghost p 262 263. 7. Tâ— the ultimate determination and judgement of a Generall Councell may be false p. 231. 8. That there is no judgement of a Councell properly in matters of faith p. id 9. Tâ— the truth of things determined in Councels may afterwards be called into question and agaâ— disputed p. 283. 10. That the Churches of Christ hâ—ve been kept found in faith with them for the first three hundred yeares p. 23. And to this agrees M. Owen a modeâ— and learned Presbyterian in his Country Essay for Church government annexed to his Serâ— preached before the honourable House of Commons p. 72. his words among others are these 〈◊〉 Iudge of heresy since the Apostles dayes but have been obnoxious to errour in that judgement â—d those that have been forwardest to assume a Iudicature and power of discerning between â—th and eâ— our so as to have others â—egulated theâ—eby have erred most foulely Of old it was â—erally conâ—eived to be in Councels Now I should acknowledge my selfe oblieged to any man â—t would direct me to Councell since that of Acts 15. which I may not be forced from the â—ord to assert that it in something or other went astray and he produceth testimonies to â—s purpose from Lutheâ— Beza Nazian c 〈◊〉 Luther he shewes did not feare to affirm of the very first and best of generall Synods â—t he understood not the holy Ghost to speake in them and that their Cannons were but plain â—y and Sâ—ubble 〈◊〉 Beza that such was the folly ignorance ambition wickednes of many Bishops in the best â—es that you would have supposed the Devill to have been President in theâ—r Assemblies 〈◊〉 Nazianzene That he complained he never saw good end of any Councell and affirmed â—t he was reâ—olved nâ—ver to come at them more with much more that he hath in that place 〈◊〉 this purpose So that although Synods and Councels of learned and godly men are not wholly to be reâ—ted or despised yet they are not so to be depended upon as the Scriptures are which we â—e commâ—nded by Christ to search Joh. 5.39 and which alone in themselves are the rule of â—th and Iudge of controversies as all Protâ—stant Divines do grant 2. When God hath so blessed their endeavours as to reveale and make known his will unto them laid downe in the Scriptures they are bound to publish and declare the same to their Subjects and require them for the honour and glory of God to yeeld willing subjection and obedience thereunto according to the practise of religious Princes of old as Asa in 2 Chron. 14.4 who commandded Iudah to seeke the Lord God of their fathers and to do the law and the commandement and so Iehoshaphat after him 2 Chro. 17.7.8.9 and Hezekiah and Iosiah and so did David and Solomon before them 3. They are not to rest here but the better to encourage their Subjects th y are to go before them in exemplary practise requiring no more of them then they are forward and willing themselves to do according to the famous examples of Moses Ioshuah and Samuel And the rather because that hereby they shall not only publish to men and Angels that they acknowledge the supremacy and soveraignty of Iesus Christ over themselves though the greatest on earth but also engage him to the preserving â—nd prospering of them in all their undertakings as the Prophet told Kâ—ng Asa 2 Chro. 15.1 4. They are bound to countenance and encourage all those that they find the Lord to make a willing people in the wayes of his worship by granting them their liberty though they be the fewest and meanest and never so much contemned and despised in and by the world and though they also differ and
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
carelessnes of those that were set over the Field to keepe it Mat. 13.39 So that if they be in the church he hath no hand in it t is not by his allowance much lesse his appointment and ordination and therefore to make this more cleare I adde this 2. reason that if Jesus Christ never ordained that wicked men should be matter of his house stones in his building because if this should be true then all those commands of Christ for casting them out of his church when they are discovered to be in should be void to no purpose for if that wicked men which are the Tares be the true matter of a church of the true constitution of a visible Church then they are to be let alone not cast out lest in so doing we destroy the church sin against the commandement of Christ So that notwithstanding what is said for the matter of the parish churches we see they cannot be found to be according to the first constitution of the Gospell and I feare those that go about to set up a new building of Reformation upon this rotten foundation will find in a short time that all they do will fall about their own eares 3. Again it may be further demanded how these parish-churches do answer to the church we have formerly spoken of in respect of their union and knitting together by a free and voluntary consent which is the forme of a true visible church of Christ hath there ever been such a knitting and combination of the Officers and Members in an holy and unanimous consent and agreement to walke together as we have formerly shewed according to the rule of Christ in the Gospell c. Is not the contrary evident For 1. Have not those parishes been time out of mind under one visible Antichristian church-government and rule for the outward worship of God and dispensation of Ordinances 2. Have not Prelates and Patrons imposed preachers over those parishes without yea many times against the approbation and consent of the People 3. Have not the godly with the wicked in those parishes been alwayes mixed together in the ordinances and worship of God making up one church frame and constitution without any separation 4. Hath not co-habitation and comming within the bounds and precincts of a parish been sufficient to make a person a member of the Church in their sence though never so notorious a liver so he be not poor and through his charge of children burthensome to the parish never enquiring whether he be capable of communion with Christ and his Saints in the enjoyment of the Ordinances 5. Wherefore else is it that now in these times of greater light and liberty that many of our Presbyterian bretheren do beginne to gather the godly in their parishes into a body of themselves separating the precious from the vile in a way of acknowledging what worke of grace the Lord hath wrought in them of which there would I conceive be no need if they were already united and embodyed together 4. Lastly to speake nothing of the rule by which they walke in the worship of God it may be demanded how these parish Churches do answer to the pattern before set down according to the Gospell in point of Discipline and government do they enjoy the priviledges of church power within themselves without subordination to others Have they not generally to this day been without it standing formerly under the authority of the Lord Bishops and their Courts that used them at their pleasure and led them captive to their wills Did not both Priest and people dance after their pipe And if the classicall government do now take place is it not to be feared that they will be poore soules In statu quo priùs under as great bondage if not greater then before But for that we leave it till time the discoverer of all things make the truth known in this particular 5. Another inference from the former position is this to shew how great the sinne is of those that are called Seekers that have been professed members of such a particular church of Saints rightly constituted according to the order of the Gospell but now have left it denying any such church or churches and Ministery to be and so have left all communion with Christ and his Saints in the ordinances of his worship expecting a Ministery accompanied with the gifts of Miracles as in the Apostles dayes But such men do not see how much Sathan hath blinded their eyes I shall speake more largely and directly to them in the fourth chapter of this Treatise 6. Then it will follow in the last place that the bretheren of the congregational way are not guilty of all those foule crimes of errour heresie blasphemyes and of making schismes and rents in the church of Christ as they are accused by the tongues and pennes both of Preachers and professors in the Presbyterian way for the judicious Reader may see by what hath been already and is yet further to be laid downe that those that walke in this Separated Church-state from the world do not swerve from the way of the Lord which he himselfe hath instituted and commanded nor from the judgement and practise of those that have been some of the famous lights that have shined in this Kingdome and therefore after all those former aspersions have been laid and cast upon them they will be found in the truth and God will make their enemies ashamed that ever they should write such volumnes and waste so many precious houres to oppose and vex their righteous soules for Magna est veritas et praevalebit CHAP. III. That the severall administrations of this Church-state especially for Seales and Censures are now in these dayes since the death of the Apostles and extraordinary Church-officers and governours limited to and bounded within every particular Church the Officers of one Congregation may not ordinarily in common as the Apostles did administer the Seales and Censures that belongs to another Congregation Now the truth of this I shall endeavour to make out in these ten following Conclusions 1. THat all Ministeriall power for administration of Seales and execution of Church censures was first given in commission to the Apostles only as these Scriptures hold forth Mat. 20.19 Joh. 20.21 22 23. 1 Cor. 11.23 And therefore we read oftentimes of Peters baptising Cornelius and others Acts 10. and Pauls excommunicating of Alexander 1 Tim. 1.20 and such like acts of theirs which they did by themselves alone as the first Subjects of this executive Church-power 2. That these Apostles were immediately called and extraordinarily gifted by Christ for this worke and employment of their Ministery Joh. 20.21 22. Gal. 1.1 Act. 2.4 1 Cor. 12. 3. That these extraordinary officers were only Protempore and so were the last as well as the first subject of this power and authority so that when they dyed their extraordinary call and commission together with their
yet plainly hold a cessation of them for the present and therefore forsake the Assemblies of the Saints to which they were joyned and say there are no Churches no Ordinances no Ministery now to dispense them but all lost under Antichrist Now that such men may see the evill of their opinion and practice herein and so if it be the good pleasure of Christ they may come to repent and doe their first works and returne to the Shepherds Tents where Jesus Christ feedeth and causeth his flock to rest at noone Cant. 1.7 8. I shall set these few considerations before them from the evils that follow this practice 1. That this opinion practice of theirs Five evill effects that attend those thâ— hold cessatioâ— of a visible Church-statâ— directly crosseth the very letter of the Scriptures is that of Eph. 3.21 formerly mentioned where the holy Ghost saith that glory is to be given to God by Jesus Christ in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is throughout all generations or ages Now how could this Scripture be true if there be an or generation in which this Church state doth cease and is utterly lost So that of 1 Cor. 11.26 where the holy Ghost also shewes that the Lords death that is the effect and fruit of his death in the administration of the Supper is to be observed and made use of by the Saints in Church-fellowship for their benefit and comfort to his comming againe Now how can this be if the Church and Ministery and Ordinances are all lost and ceased And that of Mat. 18.20 and 28. last verse in which places Christ promiseth to be with his Churches and people in the administration of his Ordinances to the end of the world as wee have formerly shewed 2. It discovers men notwithstanding the high thoughts they have of themselves to be of a low and sensuall frame of spirit that Thomas-like will not beleeve nor give credit to the testimony of the Word unlesse they see and have visible and sensible signes and wonders wrought before them and so to speak truly destroy the excellency and livelynesse of faith which our Saviour placeth in this that it acts and works most properly and genuinely when it hath no externall and visible signe to look on as Ioh. 20.29 30. and the Apostle Heb. 11.1 The Scribes and Pharisees Hypocrites and those hard-hearted Jewes indeed in our Saviours time stood much upon signes and wonders that so they might beleeve but our Saviour returnes them this answer that an evill and adulterous generation seeketh after a signe but there shall none be given them that is to profit them c. Mat. 12.38 39. And we may much feare that all those signs and wonders that God hath of late wrought in England to recover us out of our old wayes and to bring us to his own instituted wayes of worship shall not profit such kind of spirits who walk more after the flesh then spirit in the very things of God 3. It makes men to place the power and authority of administring the things of Gods house in that which is fallible and deceiving as gifts of working Miracles are and may be in a false Ministery as we have shewed before and if it were possible our Saviour saith the elect themselves would be deceived by the workers of them as in Mat. 24.24 for there shall arise false christs and false prophets and shall shew great signes and wonders in so much that if it were possible they shall deceive the very Elect. 4. Such as are carryed on in this way are unavoidably brought to deny themselves Beleevers for if there be no conversion now for want of such a Ministery as they talk of then they exclude themselves from the number of the faithfull and proclaime to the world that they are strangers to the Promise and Common-wealth of Israel being without God and Christ and hope in the world and this at length some stick not to affirme not onely denying worship but Beleevers and Scripture also 5. Lastly It not onely leaves upon them the guilt of cursed ingratitude and unkindnesse to Jesus Christ for what he hath bestowed upon the Saints and vouchsafed to them and they at least wise some of them have enjoyed in the use of church-fellowship and ordinances for I appeale to them and other of the Saints whether the highest and sweetest enjoyments from Christ have not been by the Spirit in these Now this relinquishing of this fellowship I say doth not onely render them odiously ingratefull to God but exposeth them also to most dangerous and dreadfull temptations and at last to Apostasie and that unpardonable sinne against the holy Ghost as appeares from Heb. 10.23 to the end where he makes for saking Church-communion ver 25. to be the Prodrâ—mus and fore-runner of that unpardonable sin ver 26 27 28 29. and a drawing back to perdition ver 39. and how just is it with the Lord to leave us when we wilfully put our selves out of his protection Wherefore let such be intreated in the bowels of Christ to take heed how they tempt the Lord in this kind I say those that are wilfull in their way and refuse counsell I shall leave with such men those few Scriptures of 2 Chron. 15.2 Heb. 3.12 and Rev. 2.4 5. to be considered which I conceive doe in a speciall manner look to the walking and continuing of the Saints with God and Jesus Christ in his Ordinances and hold forth the danger of relinquishing and forsaking them CHAP. V. That the godly in this Kingdome are every where bound to gather themselves into this sacred visible politicall Church-state and order of the Gospell if they are of a competent number in those places where they live or to joyne themselves to those particular churches of Christ which are already rightly gathered One of these must be done by them NOw that this is the duty of the godly I shall labour to make out from these ensuing Reasons and Arguments which are as so many soule-quickning and convincing motives and which by the blessing of Christ may be very effectuall to put them upon the practice of it â—otive The 〈◊〉 of Christ 1. Is taken from the call of Christ which is to come from Babylon to Sion that is not onely from grosse and sinfull practices but also from communion in speciall ordinances as Esay 52.11 Rev. 18.4 2 Cor. 6.16 17. Act. 2.40 Ephes 5.11 he calls them to Sion that they may be a habitation for the Lord to dwell in As long as you continue that are Saints in your old Babylonish wayes of confusion you can never be a holy temple to Christ nor a golden candlestick for him to walk in And therefore the names of Temple house tabernacle candlestick are given to Beleevers especially as they are in Church-fellowship 1 Cor. 3.16 17. Eph. 2.21.22 Heb. 3.6 Rev. 1.20 21.3 â—otive The â—ple of the â—s in the â—itive times 2.
in their pollutions but also all endeavours to reforme the worship of Christ and exalting his Kingdome here in England will be greatly obstructed if not altogether in vaine and to no purpose For grant the Prelaticall government be removed and the Presbteriall set up in the roome of it which many wise men do much question and not without cause yet they will find it a work not so feisable possible to rule govern the rude multitude as they imagine but notwithstanding all their terrible thunderbolts of excommunication and delivering them over Brachio seculari they will be the rude multitude still if they should sit never so much in the chaire of Repentance of the Presbyterians making yet that would have no spirituall efficacy upon their hearts but they would be loose still and prophane still as wofull experience shewes it in Scotland and other places where this Discipline is on foot 11. Lastly to adde no more Is not this the day of Englands Vowes to become the Lords and his Christs Have they not covenanted Reformation in the worship of God according to the rule of his Word and not after the will and commands of men or their own or others inventions And doth not the Lord now expect that they should performe their vowes If any desire further Arguments to move them hereunto they may read M. Burroughs his Moses Choise that hath much to this purpose from p. 260. to p. 335. So that all these things rightly and duely weighed I hope the godly will be provoked every where speedily to set upon this course of joyning together where they live or to some particular churches neare them where they may enjoy fellowship with Jesus Christ and his Saints and be built up from glory to glory How they should be able to set about this excellent worke I shall shew in the next Chapter that followeth CHAP. VI. How and in what manner the godly are to embody and joyn themselves together into holy church-fellowship in the places where they live and what concernes them to know and practise after their embodying THis Chapter consists of two parts 1. How the godly are to embody 2. What concernes their knowledge and practise after embodying Touching the first the embodying of the Saints together For the better effecting of it three things are to be done by them 1. They are to informe themselves touching the right order of the Gospell what it is and how it was practised by the churches in the dayes of the Apostles before it was defloured and abused with the dreggs of mens inventions The Saints are to observe the pattern in the Mount that is they are to looke to the Primitive institutions of Christ and observe them and walke according to them in all the worship of God When Moses was to build the Tabernacle he was to looke to the pattern that God gave him in the Mount and he did so and he was judged faithfull before the Lord for so doing Heb. 3. and David after him and other of the Servants of God they diligently looked into the Booke of the Law that they might know how to proceed in such a work as this as building the Temple and thus Jesus Christ when the question was put to him about divorce he brings them to the first institution and the Apostle Paul in the busines of the Supper of the Lord he raiseth them up to the consideration of the first institution 1 Cor. 11.24 25. And so should the godly in this way of becomming a Temple and House to God and Jesus Christ looke how and in what manner it was done in the Premitive times and there is great reason for it 1. Because as Tertullian saith Quod primum optimum that which is first is best 2. Because the Primitive order was left to be a pattern to all succeeding generations till Jesus Christ himselfe do come 3. Because in so doing we give a testimony of our honouring of Christ in following his commands And lastly because then we may expect his blessing on our endeavours but on the contrary we shall provoke him to anger as they did of old that tooke not the due and right order of bringing the Arke to Jerusalem 1 Cron. 15.13 2. When we have done so then we are to sit down and compare our selves in our present stations with that first order of the Gospell and see how farre short we have come of it and then be ashamed and blush and be confounded before the Lord for the neglect of our duty all this while and beg pardon through Christ as Hezekiah did for those that have eaten the Passeover otherwise then it was written i. e. then God had instituted and ordained 2 Cron. 30 18 19. and this is requisite to such a condition Ezek. 43.11 12. and if they be ashamed of all they have done shew them the forme of the house and the fashion thereof 3. When the godly have endeavoured this then in the strength of the Lord of glory they are to set upon the bringing of themselves and all they take in hand about this worke to that Primitive order Q. But you will say we may mistake in this point unlesse we be directed as many do to this day some going too farre on the right hand and others too farre on the left and both are dangerous It would be necessary therefore to afford us some helpe by shewing what this order of the Gospell is which the godly are to come up unto in their practise for the right worshipping of God Ans To helpe therefore in this thing I shall afford what light I have received from Jesus Christ in the Scriptures touching this particular and referre all I have to say touching the true order of the Gospell the Saints are to observe to three heads 1. To right meanes of worship 2. To right persons that are to make use of those meanes 3. To the right manner or method of putting these meanes into practise Touching the first of these the right meanes of worship Right meanes 〈◊〉 worship Now by these I understand true and pure ordinances such as Jesus Christ the Head King of his Church hath alone instituted and commanded Mat 28. ult 1 Cor. 11.23 and 12.28 And the reason is this because if the worship we performe and bring to God be not of his own ordering and appointing though it be never so specious and glorious to the eye of man and pleasing to our selves yet it will not please the Lord for he will be served in his owne way and by his owne meanes and institutions or else he rejects it as Commandement 2. Col. 2. Quest But what are those Gospell-Ordinances and meanes of worship which Jesus Christ hath instituted and ordained for the Saints to use Ans 1. The pure Word of God preached as it is contained in the Scriptures of the Old and New Testament Mat. 28.19 Act. 6.4 Rom. 1.16 10.14 15 16 17. 2. The pure and precious
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
Barnabas namely Judas sirnamed Barsabas and Silas chiefe men among the BRETHREN wrot letters by them after this manner The Apostles Elders BRETHREN send greeting to the Brethren which are of the Gentiles in Antioch and Syria and Cilicia that is the Churches that were gathered and planted in those Countryes Vid. Jus Divin reg ecclâ— Now this is far from the practise opinion also of the Presbyterians in these dayes that affirm the authoritative power of Synods and Classis is in themselves without the joynt consent approbation of particular bretheren in the churches and therefore this instance of theirs which they produce against the Congregationall way is altogether without warrant from the Scripture 7. Another impediment that stands in the godlies way to this Impediment 7 blessed worke is this that they cannot see it to have the Magistrates countenance and allowance whereas if this were once done they would not forbeare to enter on the practise of it For the removing of this impediment Let these few things be minded 1. That if by the Magistrates countenance allowance they mean an expresse Warrant and Ordinance for it as they have done for Presbytery t is granted there is no such yet thus much I can say and we have cause to blesse God for it that to this day the Lord hath so farre kept authority in Parliament that they have not made any expresse Law against it nor we trust in Christ will they ever doe 2. Who knowes but by that time the three yeares allowance of the other be fully expired the Lord may so farre reveale himselfe to Authority as that they shall not only countenance the Congregationall way but also make a Law for the establishing of it not only three yeares but as the Lawes of the Medes and Persians that shall never be altered or repealed Jehovah the Lord and God of truth peace hath done and can do as great things as these and why should we not believe it Seeing he hath made a promise that Kings and Queenes that is such as are in authority shall be nursing Fathers and Mothers to his People in the pure wayes of his worship as Esay 49.23 3. Suppose that this way of the Gospell should never have the expresse command and countenance of the civill Magistrate for it which for my part I cannot believe because of the former promise yet I hope it will be granted that what Jesus Christ the Head and King of his Church hath ordained and commanded for his people to walke up to the practise of as I take this order of the Gospell to be that hath been formerly laid downe is not to be left undone and the practise thereof neglected because it cannot obtaine the countenance of the creature the reason is because the practise of Gods will Quare in graâ—m hominum â—il est agenâ—m conâ—â—a deâ— sed quicâ—id deus praeâ—pit agendum 〈◊〉 etiam si hoâ—nes eo offenâ—ntur seque â—o a nobis haâ—i putent â—d ipsis noliâ—us contra dei â—cceptum graâ—ca i. Piscat â— Mat. 10.37 â—bser 28. and worship revealed in the Scriptures doth not depend on the will and pleasure of men but meerely on the command and injunction of God himselfe whom we ought to love and honour above all men * And therefore we find in the Primitive times that the Apostles and servants of Christ when they had no countenance at all from the civil Powers that were in those dayes but rather the contrary yet they went on in the practise of what Christ enjoyned them against all their opposition And its worthy our consideration that if the way of the Lord that now we pleade for the enjoyment of in peace and holines was lawfull in those dayes when civill Magistrates were no friends but professed enemies to Jesus Christ and his Churches Then doubtlesse its much more lawfull now in these dayes wherein civill Magistrates do openly professe themselves friends to Christ and hold forth to the world by manifold Protestations that they place their greatest ambition in being Servants to Christ otherwise it would follow that Christ and his Churches should be losers and in a worse condition by living under such Magistrates as we are bound to believe are reall in their Protestations and professions of and for Christ then under those that were Heathen which were absurd in any to affirme The reason is because such Magistrates know themselves to be ordained of God for the good of the Saints and not for their hurt for their encouragement and furtherance in the wayes of Godlinesse and not for their discouragement and hinderance Rom. 13.4 5. 4. Lastly what ground for comfort can those have to build on if the Magistrate should approve of it and countenance it as wee doubt not as we said before but in the Lords time he wil when they enter upon it for that very reason cause because its the command of the Magistrate and he approves of it I say for that very cause and reason and no other as many of late that would not part with the Ceremonies and Service-booke though never so Popish and Antichristian til they saw the same Power that set them up did pul them downe not touch with any other way of worship prescribed in Gods Word before they saw what the Civill Magistrate did authorize Now I say what comfort can these men have in what they do seeing that hereby 1. They make the order appointed by Christ for his service and worship to depend on the will and pleasure of man and 2. Their fear of God is taught by the Precepts of men Esay 29.13 And 3. Their honouring of the creature herein is a flat dishonouring of God for this kind of obedience to humane power diminisheth if not annihilates the right and true obedience that is due to divine power setting up the Minister and servant in the place and room of the Lord and Master And what comfort can men take in this doubtlesse there is a day comming when the eternall God will make men ashamed of it and it may cost them bitterly Obj. Then you will say by this doctrine Magistrates are not to be reverenced nor regarded Ans A meere non sequitur for cannot Cesar be obeyed unlesse he be set up in Gods roome but this is no other then a vile aspersiâ—n that malicious and envious spirits would cast on the faithfull servants of Jesus Christ whose reverence respect and just obedience to authority I make no doubt shall be found in due time to appeare in its beauty and excellency through the good hand of our God upon them when the rottennes of such base malicious selvish spirits shall be discovered to their everlasting ignominy and disgrace For God is faithfull that hath promised to plead the cause of his people cause their integrity and faithfulnes even in this point I doubt not to shine forth as the Sun at noon-day Psal 37.6 And