again And therefore considering that the absolution of excommunication doth pertaine to the Churches it followeth that the excommunication doth in like manner appertaine unto them And so afterwards he sheweth that the Peoples consent was required in things of this nature and that the Ministers did not take upon them of their own authority to excommunicate c. and shews the truth of this from the authorities of Cyprian and Augustine p. 187. and so before p. 35. of his first reply in the case of a Churches neglect to call a Minister or to consent upon one that is unmeet he sheweth that the power of Elders in other Churches is no other then of Admonition or sharpely chargeing them that they forbeare such an election or in case it be done not to confirme it and in case these Churches neglect their duty or the Church which is admonished rest not in their admonition then to bring it to the next Synod and if it rest not therein then the Magistrate is to do his duty and the same he confirmes in his second Reply Tract 7. p. 80 81 82. where he maintaines the Church of Corinths joyning with the Apostle in the excommunication of the incestuous person Thirdly Master Dudly Fenner Fenner de sac Theol l. 7. pag. â—77 278. that was contemporary with Master Cartwright and joyned with him in the publique Ministery to the English Company in Antwerp in his Treatisâ— De sacra Theolog to which Master Cartwright in an Epistle prefixed to it gives a singular testimony Lib. 7. p. 277 278 279. hath much to thâ—s purpose Among other passages this is not the least for our purpose that in matters maximi momenti i. e. of the greatest moment as Censures elections of Ministers c. they are to be done in the Assembly by the authority of the whole Church And if the people have any thing to counsell or object they have liberty to bring it in and afterwards matters are to be concluded when they have beene heard speake and have given their consent Fourthly Master Parker Parker de Eccl. â—olit l. 3. c. 12. who is so large and full for what we affirme that it would require a whole volume by it selfe to translate what he hath written to this purpose In his third booke De Eccles pol. Chap. 12. he hath no lesse then 22. Arguments to prove the superiority of Churches over their owne officers and he that reades him diligently shall finde that from the authority of Scriptures Ancient and Moderne Writers and other unanswerable reasons he proves the authority of Churches to be in themselves and then Lib. 3. Chap. 22. p. 329. and so onwards he shews that Synods and Classes have no other power over those Churches then by way of counsell and admonition whosoever reades that 22. Chapter shall finde him to prove it six wayes from the ground from the forme from the matter from the object from the manner of proceeding and from the end of those Classicall combinations All which would be too large to translate Where let the reader take notice that he doth not simply deny the use of synods and combination of Churches into Classes as we doe not but onely their superiority that is challenged to be due to them over the congregations of the Saints which we cannot see to be any other then an usurpation not given to them by Jesus Christ Fiftly pious and learned M. Perkins â—erk his Expos 〈◊〉 Revel c. 2. â— 2. and v. 20 in his Exposition on the three first Chapters of the Revelations affirmeth that Jesus Christ gave to every one of those seven Churches in Asia power and Authority to preach the Word administer the Sacraments to reprove evill men and exclude all obstinate sinners from all spirituall priviledges among them His words are these chap. 2. ver 2. Christ hath given to his Church a power judiciall to suspend evill men from the Sacrament and to excommunicate them from the outward fellowship of the Church for else he would not have commended this Minister with his Church for the execution of his power And the reasons saith he alledged to the contrary are of no force And at ver 20. of the same Chapter he saith We may learne two things 1. The large power that God gave to his Church which was besides the power to preach the Word and administer the Sacraments a farther power to appoint who should preach amongst them and who shouâ—d not and also power to represse evill men and women and so keep them in order The like power was given to the * Now the Câ— of Ephesus wâ— a particular vâ—sible Church having poweâ— of governmeâ—â— within it self Master Perkiâ— shewes and cleare from tâ—â— Scripture church of Ephesus as we have seene saith he before and the like power did God give to all Churches as we shall see if we read the Histories of the church And great cause there is hereof for without this authority no church could long stand and be a church Sixtly Holy Baynes Baynes Diocâ— Tryall pag. 1 printed 162 that eminent light which succeeded Master Perkins We affirme saith he that no such head Church was ordained either virtually or actually but that all Churches were singular Congregations equall * This godly learned Authoâ— with others dâ— use the word Independenâ— not simply bâ— in some respecâ— not in respect of God and Christ thâ— Spirit the scriptures principles of reason and equity for so we acknowledge all Churches to be dependenâ— but in respect of men onely and as it refers to other Churches or subordination to them in poiâ— of power and authority because we know of no such ordained by Christ in the Word INDEPENDENT each of other in regard of subjection So in pag. 21. touching the Churches of Geneva he shews by answering to an objection was made from thence 1. That they have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communication one asking the counsell and consent of the other in the common Presbyterie 2. He shews that it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage another thing to communicate with such a Presbyterie wherein themselves are Members and Judges with others And then afterwards he shews that Geneva made this Consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were entire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors or Elders of it might have communion marke that Communion viz. among themselves not jurisdiction over others So pag. 81. where after a large discourse touching this power that was in the particular Church of Corinth he concludes with these words Finally saith he the Churchâ—s of
the power of government within particular Churches themselves without standing in subordination to others 42. Eight Impedimeâ—ts that stand in the way of the Saints and hinder them from comming into the right order of the Gospell discovered and removed 112 Indepency a terme most proâ—er to God 27. in what sense Divines give that term to particular Churches 41 margent foure things that discover those of the Congregationall way not properly Indepâ—ndents 27. Why they are so stiled 28. they allow of civill government and reverence and yeild reaâ—y subjection thereunto in the State 137. God will cleare their innocency ibid. K. Five things that concerne the Knowledge and practice of those that enter into a right visible Church-state and Gospel order 107. to 112 L. Lawes and Ordinances of Christs visible Churches and how they are to be administred 97 98 Lâ—berty of particular Churches where in it consists 1â—9 110. M. Magistraâ—es duty in and about the matters of Religion and worship of God set forth in five things 22 23 24 25 Marâ—inus a french Bishop against punishing errouâ—s with death 26 Matter of true visible Churches De jâ—re only such as are godly 30 31 Men the best of them inâ—ufficient for ordering the spiritual matters of Christs church 12 13 14. No power to bind the conscience not so much as in things that are indifferent and of a lesse concernment 17 Proper meanes by which the true visible churches of Christ are gathered 96 Ministers Multitudes of thâ—m without either learning or godlinesse in the church of England 118. fâ—w have the teachâ—ng of the Spirit â—bid few renounced their Antichristian Ordination 119. what makes a true and lawfull Minister of the Gospel 121 Extraordinary gifts of Miracles not necessary to church officers now 92 93 94 N. A Nationall politicaâ—â— church-state not instituted by Christ under the Gospâ—l 51 52 O. Oâ—jection touching the power of greater assemblies in Classes and Synods over particular churches fully answered in foure particulars 46 47 48 Order of the Gospel according to Christs ap ointment what and wherein it consists 102 1 3. â—04 Ordinances of Christ to be administred to Beleâ—vers as united together in a church-state and not otherwise 8. they best subsist in a church-state 9 Ordination of church officers by imposition of hands not of absolute necâ—ssity 107 108 Ordination of Ministers by the Prelats in former timâ—s to be renounce now and the reasons why 119. objection to the contrary answered 120 P. Parish-Churches defective in the essentials of their constitution 56. 1071. their false constitution not to be allowed of nor continued in though conversion and salvation may be had in them 116 117 Master Parker for the power of particular churches within themselves 40 Master Perkins for the power of particular churches within themselves 40 41 Power of church-government within each single congregation without standing in suâ—jection and subordination to the classes or Synods proved by Scripture testimony of learned men and argument 36. to 50. 98. Presbyterians found to confesse the power of government within particular chuâ—ches six wayes and so yeeld the cause to the congregationall party 45 46 Presbyterians in the Preface to their late Booke styled Jus Divinum Râ—g m. E cles found in a manifest untruth touch ng the Independents 4â— maâ—g Greatest Powers on earth bound to submit themselves to the Lawes Christ hath already made touching his visible church and order of worship and not to make new to themselâ—es or others 17 Some Promissory engagement necessary to church union 106 Corporall punishments for mentall evils a pernicious invention 26 Purity to be preserved in the churches of the Saints and by what means 109 Q. A Question worth debating in these times of Reformation touching the visible church-state of the Kingdome of England in Epist Ded. marg R. Practice of Re-baptizing altogether without warrant 70 71 72. not necessary when Beleevers are to enter into church fellowship having beene baptized formerly though the manner of externall administration corrupt 105 Master Robinson for the power of particular churches within themselves 43 Reformation of England from the very beginning onely in point of doctrine not in their Antichristian church state and order of worship and government Epist Dâ—d no ground for comfort to those that reforme evils in the churâ—h when they proceed meerly out of subjâ—ction to the commands of men and not out of a particular hatred of those evils and respect to the honour of God 114 136 S Saints have a liberty given them from Christ to refuse whatsoever is not agreeable to the word of God 17 Scriptures sixteâ—ne wayes give the authority power of appointing a visible Church-state with Officers Ordinances and worship sutable thereunto to Christ only excluding the creature wholly 15 to 18 Nine wayes they take away from us whatsoever may be thought to â—e a warrant to us from men to worship and serve God by 17 They are for the power of particular churches exercising government within themselves 35 36 37 Separation twofold 121. Congregational men separate not from the doctrine of faith is received in England but from their false church-state and order of worship government 122. Englands separation from Rome only in matters of doctrine Ep. Ded. Se kers under a great sinne in leaving Church-fellowship 60 85. 86 87 Doctor Sibbs for the Power of particular churches within themselves 44 Submission to the order of the Gospell proved lawfull from the practise of the Saints in the Primitive times many other wayes 88 89 90 Synods and Councels the very best of them since the Apostles dayes subject to errours and seldome or never of any good use 23. of little account amongst the most illuminated and choicest servants of Christ for learning and godlines 23 24 T. Temple of God usually understood in Scripture for his visible Churches 79 Tolleration of all Religions not allowed of by them of the congregationall way 124 125 126 V. Uâ—ion of Saints in church fellowship set forth by nine resemblances and from many words in the originall Text. 32 33. An excellent helpe against temptations 8 Universall visible politicall church no such instituted by Christ under the New Testament 51 W. Doctor Whitaker ten things that he observes concerning Councels and Synods 23. For the power of particular churches within themselves 43 Wicked persons no fit matter for a true visible church 31 to 104 Will of God revealed in the Scriptures the only rule to the Saints in worshiping of God 34. Not to be departed from in the matters of Gods worship upon pain of Gods highest displeasure 18 Five things to be observed in the right order of Gods visible worship by those that enter into church-fellowship 106 The Heads of the Treatise Chap. I. That there is undeâ— the New Testament a sacred visible Church-state order and polity instituted and appointed by Jesus Christ and him onely to the observation of which Beleevers are every where bound
Ι'ΧÎΟΓΡΑΦΙ'Α OR A MODEL OF The Primitive Congregational way Wherein satisfaction is offered by unfolding according to the Scriptures what the right order of the Gospel and way of the Saints in the visible worshipping of God is in the dayes of the New Testament And how the Saints in these dayes may walk up to it notwithstanding their present hindrances Together with the maine points in controversie touching the right visible Church-state Christ hath instituted under the Gospel with the extent of Church-Officers and power of particular visible Churches and continuance of Divine Ordinances and Institutions under the defection and Apostasie of Antichrist By W BARTLET Minister of the Gospel at Wapping Esay 30.21 And thine eares shall heare a word behind thee saying This is the way walke in it Ezek. 43.11 And if they are ashamed of all they have done shew them the form of the house and the fashion thereof c. Rev. 18 4 5. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues for her sins have reached to heaven and God hath remembred her iniquities Jer. 50.5 They shall aske the way to Sion with their faces thitherward c. Calv. in Epist ad Sado et In illa Ecclesiae forma quam Apostoli constituerunt unicum habemus verae Ecclesiae exemplar à quâ— si quis vel minimum deflectit aberrat Echo Nobiliss viri Pet. Beauvis Benlosi Papismus pompatica quaedam est Monarchia quam genuit ambitio fovit superstitio roboravit Tyrannis propagavit tam ignorantia seculi quam fallacia pseudo-Cleri Ergo ab execrandu Antichristi faecibus redeatis ad Christi sacra LONDON Printed by W.E. for H. Overton at the entrance into Popes-head Alley out of Lumbard-street 1647. To all the Saints and Servants of Jesus Christ scattered up and down in the Kingdome of England and throughout the world that hitherto have beene strangers to the paths of Sion and have not worshipped God according to the right order of the Gospell Dearely beloved in the Lord TIll better provision come In all humility I here present you as from Jesus Christ the Head and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 15.3 King of Saints with this plain Treatise for whose sakes it is composed and sent abroad into the world The subject matter of it looking directly to the glory of Christ and the welfare of your soules is so excellent that I ingenuously professe it cals for the richest annointings from â—n high to declare and hold forth the beauty and lustre thereof And had I not proved by experience that the glorious God ordaineth strength out of the mouthes of Babes Psal 8.2 and as the Apostle saith 1 Cor. 1.27 28. chooseth the foolish the meale the base things of the world and things that are despised yea things that are not to be instrumentall for his praise I should have been altogether discouraged from setting about it But in regard the * Josh 6.20 Jericho's wall fall downe at the blowing oâ— Rams hornes 1 Sam. 17. David conquereâ— Goliah with â— Sling and a stone Esay 41 14 15 16. the Church a poore worme thretneth the mountaines to dust The Disciples of Christ takeâ— out of Fisher-boates by no other meanes then preachinâ— subdue Kingdomes nations to Christ weaknes of the instrument exceedingly advanceth the glory both of the wisdome and power of God I was the more encouraged to undertake it â—ow because of my intending the generall good of believers and profiting the meanest in publishing this Treatise I have propounded to my selfe 3. things in the carrying of it on 1 The manner and way of ordering and disposing it 2. The grounds and arguments that divinely moved me to it and were as a fire in my bosome not suffering me to rest 3. The end and scope that I had before me and at which I aimed of all which I shall briefly give you an account As for the first of these I have endeavoured three things 1. That the method be plain and easie by way of Proposition and Deductions or inferences from them according to the most usual and ordinary way of preaching observed in the Kingdome to which people have been accustomed whereby the truth is not only cleared and defended but that which is contrary thereunto and unsound is discovered and weakened 2. That the style be not lofty with an affected straine soaring above the capacity and reach of the ignorant a distemper that sticks too close the tongues and Pennes of many men forgetting that of the Apostle 1 Cor. 14.19 That in the Church he had rather speake five words with understanding that he might teach others then ten thousand words in an unknown tongue but low and familiar avoiding to the uttermost according to the same Apostle 1 Cor. 2.4 the entising words of mans wisdome in handling the sacred mysteries of the Gospell neither can this be any prejudice I suppose to such as are learned considering that they especially if they have learned Christ do judge of Books rather by the matter then the style That great Oratour Demostenes himselfe could say that the riches of Greece did not consist in words 3. That the matter it selfe propounded and discussed in this Treatise be not so much an argumentative as positive way held forth from the authority of the Scripture chiefly and sound reason consonant thereunto which are those spirituall weapons that are mighty through God to the casting down those strong holds in the hearts of men that exalt themselves against the knowledge of God 2 Cor. 10.4 5. As for the judgements of the most eminent learned and godly men which I have here and there throughout the Treatise produced I have not done it in the least to disparage the authority of the Scriptures for without controversie the word of God is greater * To build upon any Doctorâ— saying withouâ— Scripture or reason agreeing to Scripture were to follow Pythagoras rather then Christ vid. Cranmers confutation of unwritten Verities Be a man never so learned after the Apostles yet his words without Gods word arâ— of none authority id ibid. And this he abundantly proveth from ancient Fathers and Schoolmen as Chrysostome Jerome Ambrose Augustine Cyril Fulgent Greg Theophil Damasc Bruno Beda Ansel Tho. Aquin. and others in the Treatise then all the testimonies of men but only to satisfy such as are weake and conceive that those of the Congregationall way are singular and contrary to all men both in their judgment and practise 2. Touching the grounds and reasons that prevailed with me to the setting upon this worke they were such as these following 1. The ardent and burning desire of my soule after the lifting up of Jesus Christs honour and furthering Sions welfare both which at this present time do not a little suffer from the tongues and Pennes of multitudes in this Kingdome and other parts of
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
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
where Christ hath left men free there they are not to be bound Now if they deny men power for the lesser then doubtlesse much more for the greater but the first is true therefore the latter And lest Christians should abuse this liberty of theirs in the use of things indifferent he himselfe hath provided divers rules for this purpose in the Word Rom. 14.19 15.2 1 Cor. 6 12 23. 1 Cor. 10.32 1 Cor. 14 40 Rom. 14.13 10. It takes away from men the very power of tempting and enticing their brother to follow after their wayes and counsels in this businesse of Worship as Deut. 13.1 2 3 4 5 6 7 8. 10. The Scriptures hold forth that the greatest Powers on earth are to subjâ—ct themselves to those very Lawes and Ordinances for Worship that Jesus Christ hath already made and enjoyned and not to make lawes to themselves or others as they themselves thinke best Pâ—al 45.11 Psal 2.10 11 12 Mat. 28.20 Phil. 2.7 8 9. 1 Pet. 3 22. 11. The Scriptures shew us that our duty is to heare what the Spirit saith to the Churches after they are constituted and planted and not what Angels or men say as Rev. 2.7 11 17 3.6 13 22. so that men have nothing at all to doe with these matters eâ—â—her in the beginning or carrying on of this Church-work but we are to rest satisfied in what the Spirit by the Word holds forth to us Esay 8.20 12. The Scrâ—ptures shew that the Saints have a liberty of rejecting and refusing whatsoever they shall find is not agreeable to the revealed mind and will of Christ in the Word when it is charged on them as matters of faith and reqâ—ired in conscience to yeeld subjection thereto as 1 Thes 5.22 Col. 2.20 21 22. 1 Ioh. 4.1.2 Act 17 11. Gal. 5.1 13. The Scriptures forbid us to turne to the right hand or to the left in matters of Gods worship Deut. 5.32 18.19 Josh 1.7 Prov. 4 27. and there is a pâ—omise to prevent it Esay 30.21 and a blessing to the observation of it in Iosh 1.7 15. The Scriptures chaâ—ge us upon paine of death not so much temporall as eternall not to adde to or diminish from what God hath set down in his written Word touching the matter and mannee of his worship Deut. 4.1 12.32 Prov. 30.6 Revel 22.14 19. The reason of it may be this because to adde thereunto argues Gods word to be defective and insufficient and to diminish from it argues it to be superfluous whâ—ch for men to doe is abominable and for which we shall be proceeded against as lyars Prov. 30 6. 15. The Scriptures shew us that God rejects whatsoever he commandeth not in his Worship Levit. 10.1 Ierem. 7.31 19 5. 16. Lastly to adde no more the Scriptures shew us the honour that attends this worke is proper onely to Jesus Christ and fittest for him who is the builder of his owne house himselfe and not the creature as Zech. 6.13 and Psal 22.27 28 29 30. and to speak as the thing is this honour and glory that attends the forming of this Church-state and right order of worshipping JEHOVAH in the dayes of the New Testament is a Crowne that becomes not the head of Angels or men but Christs alone And therefore let them all vaile Bonnet to him and cry out with those ten thousand times ten thousand and thousands of thousands Rev. 5.11 12. and say Worthy is the Lambe that was slaine to receive power and riches and wisdome and strength and honour and glory and blessing Ver. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth on the throne and to the Lambe for ever and ever Ver. 14. And the foure beasts said Amen And the 24 Elders fell downe and worshipped him that liveth for ever and ever And so let all those doe that love the Lord Jesus Christ in sincerity Amen And so much for the second branch 3. Now I come to the third branch of the Proposition which is this That Beleevers are bound every where to observe what Jesus Christ hath done this way and to submit and subject themselves willingly thereunto This I need not be large in the proofe of seeing the Scripture is so cleare for the truth of it 1. T is cleeâ—e by way of Prophesie that they shall doe so as in Psal â—10 3 They shall be a willing people in the day of his power in the beauties of holinesse and * Et haec est dignitas Ecclesiae quod voluntario confluit non tyrannide coacta Ibunt dicit non trahentur vi neque bellis adigentur sed sua sponte voluntarii audâ—to Evangelio ibunt tracto nimirum occulto illo paterno tractu hilares non metu sed amore evocati Ibunt non subsistent ad vocationem Dei non moras trahent c. Oecolampad in loc Esay 2 2 3 4. Jer. 50.4 5. They shall not be forcâ—d by outward violence to this worke nor have their excuses to delay their comming as those Luk. 14. 2. By way of precept and injunction Psalm 45.11 Mat. 28.20 3. By way of threatning Psal 2.12 Kisse the Sonne lest he be angry and ye perish from the way So Luke 19.23 But those mine enemies which would not that I should raigne over them bring hither and slay them before me 4. By way of encouragement from the many and singular priviledges which such shall have that thus honour Jesus Christ as their onely Lord and King which priviledges I shall not here set downe but refer them to their proper place in Chap. 5. where I lay downe severall Arguments to work and win over the Saints to the practice of their duty this way And so much for the 3. branch 4. Now for the discovering and confuting of those that are contrary minded there are divers sorts of men that more especially oppose this former Truth The first sort are those that affirme there is no such externall visible politicall Church-order that Christ hath instituted 1. Such as deâ— Divine Gospeâ— Institutions appointed by Jesus Christ foâ— his Saints to observe in the dayes of the New Test to which the Saints ought to conforme and subject themselves But all the government that Christ hath in beleivers is only internall by the spirit As for externalls as officers ordinances and government either they looke on them as forms shadows that are to vanish and have no more being since the comming of Christ but are swallow'd up in the substance so deny them altogether or els as things that are left indifferent to the discretion of the Saints which they may use if they shall thinke fit or forbeare if they please Now how fully is this errour confuted by the truth that hath beene formerly laid down For
must needs be granted to be in the Church But the sentence administred by the Church of a particular congregation is ratifyed by Christ in heaven as Mat. 18.18 19. ergo And thus now by the assistance of Christ I have gone through all the parts of this second Proposition whereby the meanest may come to have insight into the reality and excellency of the Congregationall way and be able not only to satisfy themselves about it but others also and see sufficient ground to suffer for it as for a principall pâ—rt of the will and mind of Christ if ever they should be called unto it Now then this being so that the Church to which the Officers and administration of the Seales is limited under the New Testament is an ordâ—nary congregation of Saints having power of government within it selfe under Jesus Christ 1. Inference from the former Proposition their head and King then it will follow 1. That there is no ground or warrant in Scripture for an universal visible Church with Officers government correspondent a universall visible Church militant on earth is not denyed but the question is of a universall visible politicall Church with Officers and Administrations sutable that is universall Pastors universall Elders universall Deacons universall Seales and censures universall Lawes and rules of Government for such as the Church is such must her Officers Oâ—dinances and Government be But this we cannot find thâ— Scriptures to hold out in the least to us but are altogether silent and little do men know how much they contribute towards the keeping of the Pope in his chaire by pleading so much as they do for such a universall visible Church subject to government for if there be such a Church of divine institution then it will necessarily follow that there must be a universall ordinary Pastor of that Church and then the Papists will thanke them And to speake truly let us but once grant that particular Churches are not entire in themselves nor endowed with the power of government immediatly from Christ but are parts and dependants of one whole universall Church visible ministeriall or politicall then it will follow that we must referre our selves in matters of Religion and Government to that one body visible whereon we professe our selves to depend and what this leads to those that have but halfe an eye may discerne The just extent therefore without doubt of a true visible Church under the Gospell is no other then what we have before shewed to wit one ordinary Congregation or society of Saints that can meet together in one place to worship God 2. Then it will follow also that there is as little ground for a Nationall Diocesan and Provinciall Church And to speak truly there is lesser shew and ground for these in the Scripture then for the other we spake to before and are therefore justly condemned by diverse judâ—cious and learned men in their writings vide Jacob. Reas for Reformation p. 5 6 7 8. c. Burrough Vindication against Edwards p. 23. his words are these I said that we are freed from the Pedagogie of the Jewes and now there were no Nationall Churches by institution as the Jews were mentioning three things 1. There are no Nationall Officers as they had 2. No Nationall worship as they had 3. It was not sufficient now to make a member of the Church because one is by birth of this or any other Nation as then it was because one was born of the Nation of the Jewes and is this saith he a doctrine that will not go down with a Presbyterian Surely it must be a Prelatical Presbyterian who cannot digest this I am confident all the Presbyterian Churches in the world will acknowledge what I said here to be true That wee may call the Church in England a Nationall Church because of the many Saints in it who are the body of Christ I deny not nor ever did neither do I know any of his judgement or practise that do but that it is by the institution of Christ formed into one politicall Church as the Nation of the Jewes was this is no Independency to deny Where are any particular men standing Church Officers to the whole Nation by divine institution What Nationall Worship hath Christ instituted Doth our birth in the Nation make us members of the Church These things are so palpably plaine to any that will understand that t is tedious to spend time about them so also Cottons Keyes p. 31 32. 3. It will follow also that the ruling power of Synods and Classes over the particular Churches which is now so much pleaded for not the counselling power for that is granted by us is not Jure divino but a meer usurpation and such a way and practise as Christ will never own nor prosper For what he hath said Mat. 15.13 shall certainly come to passe which is That every plant which is not of his Fathers planting shall be rooted up such a government possibly may stand for a time as the Prelaticall did having the power of the Prince to support it but doubtlesse it will being so neare of kinne to it share in the like destiny And that which moves me to believe and expect it is not only the non-Scripturalnes of this high Classicall way of Government but the unreasonablenes and sinfullnes of it which will easily appeare from these ensuing particulars which are the naturall issues of this government and by which you may understand from whence it takes its originall Severall sorts fruts that â—owes upon â—â—e lofty Tree high Presâ—â—terie and derives its pedigree 1. This high Classical government makes one ordinary Pastor or Elder to undertake the rule of more Churches and Flocks then his owne perhaps twenty or forty if not more and so brings in a burthen too heavy for the ablest Minister to go under for if one Flocke be worke enough for one Shepheard to watch over he hath little reason to take the care of twenty on him wise men judge it the safest course to meddle with no more worke then they can comfortably go through especially such worke as the care of soules which is of greatest and highest concernment and the rather considering that of the Apostle 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things 2. It makes the church which is the body of Christ and hath all parts and members suted to her condition to be lame and defective having no power of discharging her own offices viz. of receiving in and casting out members but by anothers leave that is inferiour to her 3. It refuseth to have matters heard and determined in that place where they are done and acted then which what more unreasonable it was condemned in Cyprians dayes as Doctor Reinolds proves against Hart in his conference with him p. 570. and Cyprian himselfe saith lib. 1. epist 8. That it is not fit that those over whom the holy Ghost had made
17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. If any man defile the Temple of God and that of 2 Cor. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For ye are the Temple of the living God In all which places with diverse other that word Temple is used for the visible Church because the Apostle there speakes to and of the whole Church of Corinth conjunctim Ye are the Temple of God c. So that by Temple here where Antichrist sits is to be understood the Church of God Obj. You will say by Temple is meant the consciences of Gods people in that place of the Thessalonians Ans 1. Grant it yet that doth not make void the other but rather confirmes it 2. We never read in all the Scriptures that the conscience is so called but the church of Christ is frequently so styled as wee have shewed before and therefore either its the Church of God Antichrist sits in or it is not if not then that Scripture is not true but if true as cannot be denyed then there is a church-state remaining under Antichrist Obj. But how can this church-state remaine where there is such a generall defection as there is under Antichrist Rev. 13. Ans We must distinguish between the corruption of things and the things themselves between the essentials of a church-state and the accidentals now it cannot be denyed but in respect of the accidentalls of a church-state so all is lost under this defection of Antichrist that is in respect of the right order and administration of Ministery Ordinances and government but not the essentials of these and so long as these remaine the Church-state is not lost for we cannot reason from the corruption of a thing to the nullity and non-being of it as for example the children of Israel and vessels of Gods House that were carried captive into Babylon and prophaned by their being there yet so long as they were not destroyed and broken in pieces they were brought back again to Jerusalem and sanctifyed from their pollution and set againe in the Temple as before and the Lord owned and accepted them notwithstanding their being in Babylon so here the Saints and ordinances the Ministery Seales and Censures of this instituted Church of Christ though they have been under Antichrist yet so long as the essence of them remaines they may be brought back from Rome and reduced to their former purity and first order of the Gospell not that they have a new being but rather they are brought to their wonted wel-being and primitive institution Obj. But doth not this then make the Church of Rome a true Church having the essentials of a true Church-state in it Ans No not a jot no more then a Theeves having the goods of an honest man in his house which he hath stollen makes him to be true he is a thiefe still So here Rome is still Rome the mother of Harlots stil notwithstanding her possessing of the essentials of Christs holy things we may see it clearely in Babylon of old the type of Rome when the Jewes were carried away captive with the holy vessels of the Temple t was not the being of these in Babylon that made her the church of God but she was Babylon still full of abominations there was Bel and Merodach her great Idols and Images still worshiped Ier. 50.2 and as God once overthrew the Type as he overthrew Sodome and Gomorah so that not so much as a son of man should dwell there ver 40. So shall be it with the Antitype Rome the mother of fornications the habitation of devils and the hold of every foule spirit Rev. 18.22 23. and the good Lord for his Son and Syons sake hasten it 4. If Church-state and Ministery and Ordinances be all lost under the defection of Antichrist then the Scriptures also are lost which are the churches treasure and as a Depositum were once delivered to the church to keepe Iud. 3. but we find that the Scriptures are not lost but by the power of Christ they have been preserved yea recovered out of Babylon and freed from those horrible corruptions they were exposed unto while they were in the hands of Antichrist and why may not the Ordinances as well as the Scriptures the church as well as her treasure 5. If this Church-state and Ordinances should not continue but were all lost and ceased then it would follow that there were no meanes left ordinarily for the conversion and salvation of poore lost soules but the contrary to this appeares as wee find by experience for 1. We have the word of life in the sacred Scriptures to be our Cynosura or rule and guide to direct us in the way to life 2. We have the holy Ghost accompanying the Ministery and preaching of this word in an effectuall manner to the calling and conversion of multitudes and bringing those that are called out of their Antichristian-church-state to Sion and to worship God according to his own revealed will 3. We have Pastors and teachers lawfully called and set apart to the worke of the Ministery and faithfull dispensing of this word of life and other ordinances that concern a true visible Church-state according to the practise of the Primitive Churches as we before shewed now where there are the same word and ordinances the same Officers for kind with those in the Apostles dayes to dispense and administer them and the precious presence of Christ in his Spirit accompanying them to make them effectuall though perhaps not in such an ample large measure as in those Primitive times there we may conclude the ordinary meanes for salvation are not lost but still remaine and continue Ob. But it is objected that those that are called now in these dayes to administer the holy things of Gods house are not so qualified as these were in the Primitive times they have not those extraordinary gifts of working miracles as they had Ans 1. I would faine know whether all those that were in office in the churches of Christ in those times had those extraordinary gifts as the Officers of the Church of Ephesus 1 Cor. 12.29.30 Philippi Corinth c. doth not the Scripture shew the contrary 2. I would faine know whether the gifts of working Miracles be so essentiall to the Ministery as that there can be no true Ministery where these are wanting If so then many in the Primitive times were not true Ministers of Christ as Iohn the Baptist Apollos and those Pastors and Teachers that were in the severall Churches of the Saints mentioned in the Scripture For we cannot find in the least of their working miracles and yet they had a true Ministerie If not why then do men refuse the Ministery that hath no miracles 3. I desire to know where it appeares or how it can be made out that the Primitive Saints Ministers or People were given to succeeding ages as patternes for extraordinary gifts of Miracles that they were left as patternes of