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
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
hearts to the beautifull wayes of Sion and accomplishing all those other gracious ends for which it is intended which is the constant prayer of him whose greatest ambition is to be instrumentall for Jehovahs glory and his Saints happinesse WIL. BARTLET March 1. 1646. A TABLE to find out the principall matters contained in the following TREATISE A. ACts 15. No warrant for Claessical and Synodical ruling power over particular churches but makes for the priviledge of particular congregations p. 133 134 135 Accidentals of the visible church-state instituted by Christ only lost under Antichrist not the essentials p. 80. Administration of Seales and censures not common and promiscuous but ordinarily limited to bounded within each particular Church p. 61. to 68. Instances brought to the contrary shewed to be invalid p. 68 69. Apostles practised and declared a visible church state of divine institution to be observed by the Saints p. 5. The next age after the Apostles observed this visible church-state of Christs instituting p. 6. Apostles no heads of but Ministers servants to the churches of Christ 21 Doctor Ames for the power of particular churches within themselves with out subordination to others p. 43. 6. Arguments to prove the being of a visible church-state under the Gospel p. 6 7 8 9. 11. Arguments or motives to prevaile with the Godly in the Kingdome to submit unto it p. 88. to 101. 9. Arguments to prove the power of government in particular congregations p. 48 49. Assertors of the congregationall way or Primitive order of the Gospell free from the foule aspersions of Schisme errour heresie blasphemy laid to their charge p. 28 61. M. Ainsworth for the power of particular Churches within themselves 43 B. M. Baynes for the power of particular churches within themselves 38 Baptisme administred out of particular churches unlawfull 69 70. Repeated or taken up again de novo without any warrant and altogether unlawfull 70. 71 72. Once administred though corruptly not to be reiterated when the Saints enter into church-fellowship 105 Beleevers gifts and graces not so well exercised singly and apart as joyntly united together in church-fellowship 7. 8. bound to submit themselves to that order of the Gospel Christ hath instituted and no other 18 19. 88 to 101 M. Brightman for the power of particular churches within themselves 38 C. M. Caryl against suppressing of errors by external violence and compulsion 129 130 M. Cartwr for the power of particular churches within themselves 39 Visible Church-state under the Gospell Christ the sole Author of it 9. to 18 Christ was qualified with power from his Father for church-work above all other seven wayes 9 10 11 Divers things proper to Christ the Head of the Church which are not communicable to any creature 22 Sacred visible Châ—rch state of Chrisâ—s instituting under the Gospel consists of six parts viz. matter forme end rule quantity or extent and prerogative 30 Parish Churchâ—s in England sound faulty in all these and their constitution discovered to be meerly civill and humane 55. to 61 Right visible particular Churches have power of government within thâ—mselves proved by Scripture testimony of the choicesest English Writers reason 35. to 49 Church-state of Christs instituting proved to be without alteration or cessation 78. to 82 Classicall way of governing churches not a plant of Gods planting shewed to be not only unscripturall but unreasonable also and sinfull in many respects 52 53 54. and 72 73 74. Compulsion of Conâ—ciâ—nce proved to be unlawfull many wayes both in Magistrates Minist 128. to 133 Commandments of Christ not to be neglected for want of mens countenance 135 136 Congrâ—gationall Churches doe not swerve from but come nearest to the practice of the Primitive Churches 61. No losers by opposition 115 116. No cause of errors or licentiousnesse 122. Vindicated in their admission of members and not comming into publique 75. 76 77. have as much power against errors and loosenesse as the Classicall way and better and as free from errors 124 separate onely where Christ commands them not from sound doctrine and christian fellowship but from a false Church-state and order of administring the holy things of God in England 121 122. doe not sin in refusing to administer the seales to those are not in the right order of the Gospel 74 Their way proved to be according to the Scriptures sound reason 138 139 D. Denyers of Divine Institutions for the right worshipping of God in a sacred visible Church-state under a great sinne 19 20 Dividers between Christ and the creature in ordering and appointing the spirituall ordinances of Gods house how absurd and injurious also to Christ 20 21 22 Duties of church-members one toward another set forth in fifteen particulars 110 111 E Saints are to embody and what concernes their practise therein 101. 106 Ends of Christs instituting a visible Church state under the Gospel 31 34 99 Envy to young ones that God hath in a more excellent manner gifâ—ed in these last dayes given light unto touching the right order of the Gospel a great cause of mens crying it downe 115 Epitome of the Congregationall way according to the Scriptures 140 Five Evils that attend those that hold cessation of Ministery Ordinances 85 86 87 A three-fold Exhortatiâ—n to those are out of the order of the Gospel to those that are against it and to those that God hath brought into the practice of it 140 F. D. Fenner for the power of particular Churches within themselves 4â— No fellowship to be had ordinarily with God out of a true Church-state 20 Right externall forme of a true visible Church what 32 33 34 Friends of Christ cannot well slight the sacred institutions of Christ 20 D. Fulke for the power of particular churches within themselves 43 Eight sorts of fruit that grow on the lofty tree of high Presbitery 52 53. G. Glory beauty excellency of Christs instituted Church-state and order of worship under the Gospell set forth in six particulars above and beyond all other Church-states of mens framing 93. to 99. God rejects in his worship whatsoever he commands not in his word 18. Godly not all so that pretend to be so 112. Godly many times doe that which becomes not their high and holy calling ibid. make opposition oftentimes against Christ 112 113. not enlightened alike ibid. Are still in a way of learning 114. great numbers of them for the Congregationall way ibid. H. No Headship properly in any but Christ over his Church 21. Distinction between a supreame and subordinate Hâ—adship over the Church of Christ unsound in many respects 21 22. Word preached may be heard in mixt Congregations and parish assemblies 66. 67 68. Heaven and the true visible Churches of Christ alike in ten resemblances 94 95 96. Many excellent helpes for the godly in a right visible church-state 91 92. Simple and meâ—re Heresie not to be punished with death 26. I. M. Jacob for
the Scriptures as the only Umpire and Iudge in matters controversall and dubious Or Lastly scorne to accept from men what they bring to them with the Image and Superscription of Christ upon it the Lord helping them by his Spirit with the eyes of their own understanding to see it I say if these things could be fairly made out against those of the Congregationall way it were something then I confesse our brethren as in words they professe themselves might justly accuse us before heaven and earth of Pride and Arrogancy of presumption Blasphemy and impudency as they are pleased many of them in the heate of their wrath and indignation to do but for ever blessed be the Lord this they cannot do Wherefore is it then that the furnace of their displeasure is seven times more heated against those of the Congregationall way then formerly and this title of Independency so abusively given them For my own part all unavoidable infirmities incident to man excepted I know no other reasons then these either because they wil not subject themselves to their high Presbytery to their Classicall provinciall and National Churches and their absolute power of government over single Congregations of Saints or secondly because they will not say God speed to all such as bring the doctrines of blind obedience and teach the fear of God by the precepts of men to them For as for those foule aspersions which are cast on the prime assertors of the Congregationall way by the sonnes of the high and lofty Presbytery vâ—z of error heresie blasphemy c. are they not well known to truly ingenuous and sober minded men to be no other then the fruit that comes from the wombe of envy hatred and discontent Do not they themselves know what ever they beare the world in hand to the contrary that neither Antipaedobaptisme Rebaptisme Antinomianisme Arminianisme Arianisme c. that are made the common evils of the times can justly be laid to the charge of the former persons in old England or New no not all this while they have appeared in this cause of Christ Let the records of the Assembly be searcht or any other places and see whether any thing of this nature can be found against the dissenting bretheren living or dead or those that are of the same judgement with them touching the right order of the Gospell and point of visible Church-fellowship and government What though divers that are erroneous and hold such Tenets as are destructive to Church and State do shelter themselves under the name of Congregationalists shall the way therefore and those that are the chiefe assertors and practisers of it suffer for it Is this faire and honest dealing there are many now possibly among the multitude that are for the Classicall way that are abominable livers Drunkards Swearers Extortioners Oppressors Persecutors Scoffers if not exact malignants and some of them it may be also hold as grosse errors as any of the former if not grosser shall we therefore presently condemne those that are the great Champions for it to be such Would not the world cry shame of us as of men wanting both Reason and Religion And yet thus the precious servants of Jesus Christ must be dealt with that are asserters of the Congregational way by those that are Presbyterians It seems those Presbyterians that are now so hot and violent against those that are not of their own tribe have forgotten the Prelats practice to themselves of late and yet men will not see the unreasonablenes and irreligiousnesse of their proceding in this manner But certainly if they belong to Christ he will bring them to see it and make them ashamed of all their hard Speeches they have uttered this way Wherefore to close this Chapter however wee shall be dealt withall by the Tongues and Pennes or any other wayes of our opposers wee shall not be discouraged but sit down with our aflictions as with our Crown blessing Jehovah that he will count us worthy to suffer for his Name and Sonnes sake Being assured that those that suffer with him shall also raign with him but those that deny him shall be denyed of him at the last day 2 Tim. 2.12 CHAP II. That this visible Church-state Order and Politie which Jesus Christ onely hath instituted and ordained under the New Testament to the observation of which c. is a f ee society or communion of visible Saints embodyed and knit together by a voluntary consent to worship God according to his Word making up one ordinary congregation with power of Government within it selfe onely HEre lyes the stresse of our businesse and therefore I shall endeavour to steere my course the more exactly Chrâ—sto duce auspice Christo Two things I shall in the strength of Christ undertake 1. To cleere and confirme this Proposition 2. To draw some inferences from it Touching the first of these There are six things to be opened and cleared up to us 1. The matter 2. The forme 3. The end 4. The rule 5. The quantity and extent 6. The priviledge and prerogative of this Church-state All which particular Heads hold forth to us a Summary of the Congregationall way in the right understanding of which Christians may abundantly satisfie themselves and their friends about this way of the Lord 〈◊〉 Materia â—oetas fideliuÌ„ so generally cryed down and opposed I shall open the particulars in order 1. I call this Church-state a society or fellowship of visible Saints to note the matter or persons that are both to enjoy and exercise it For we are not to imagine that the Kingdom of Christ is of this world but chosen out of the world t is in the world but not of the world That is as the world is taken in a morall evill sense for the wicked of the world but for those that are called from amongst them to a A visible â—â—â—gregation â—â—om the world â—â—d a visible â—â—â—gregation to â—hrist is necesâ—â—ry to Church â—ion comâ—union Vide â—oyes Temple â—easured in p. â—6 visible profession of and subjection to the Gospel of our Lord and Saviour Jesus Christ And this is no more then is evident in the Scripture For we find that the members of visible Churches according to their first constitution were all Saints by calling as appeares Rom. 1.7 1 Cor. 1.2 Philip. 1.1 7. Col. 3.12 and 1 Thes 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a calling separatim conjunctim as Junius observes a * And this is agreeable to the signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab â—vocando Leigh Critic Sac. calling of those Saints to fellowship in a visible Church externally as well as to Christ invisibly and internally And hence it is that those Churches which were planted and gathered by the Apostles in the first and Primitive dayes of the Gospel are styled The Churches of the Saints 1 Cor. 14
particular Tabernacles every particular Church and Congregation under one Pastor their meeting is the Church of God a several Church * Vid. the note before in the margent at the testimony of M. Baynes INDEPENDANT And as for the Church of England he saith it is called a particular Church from other nations because it is under a government civill which is not dependant on any other forraine Prince Now what can be spoken more fully for the Congregationall way then this famous Minister hath in these words So then put all these together besides multitudes of other choice servants of Christ that are yet living in this Kingdome and forraine parts who are many of them in the practise of this truth with abundance of the rich blessings of Christ on them and then see whether it becomes men to say that none but a company of injudicious weak simple idle and giddy-headed men are of this opinion that the power of Church government is entirely within a particular Church But that we may leave men for ever without excuse let us before we leave this particular see what our brethren themselves of the Presbyterian way do say for this in their piece called Jus Divin Regim Eccles they set forth with all their strength wherein when I read me thinks that Scripture of the Apostle is verifyed 1. Cor. 3.19 For the wisdome of the world is foolishnes with God for it is written he taketh the wise in their own craftines And my reason is bâ—cause whe e they should speake most there they say least and where they should be strongest there they are weakest For whereas the whole Volumne consists of neare about 32. sheets of Paper there is not much above 6. sheets that speakes to the point of their Presbytery and not above a sheet and halfe to the principall part of the controversie p. 231. in laying down of which also they have not dealt fairely and candidly by expressing themselves in ful plain and ample termes but equivocally and ambiguously * And in laâ— down the dâ—â—â—rences betâ— the Presb. Independ their Prefaâ— they speak untruth in very first â—ticular for the Independants have left it upon Record that a particular Church is a sin part of the Catholique their own expression Ames medulla Theolog. c. 32. De ecclesiâ— stituta p. 148. Istae enim congregationes sunt quasi partes SIMILARES Ecclesia catholica que adeò et nomen et naturam ejus participant So M. Wil. Sedgwick in his Sermon beforâ— verse of the Parl. printed by Ralph Smith at the sign of the Bible in Cornhill hath the sâ— p. 4. And yet these men in the place before quoted say to the contrary reserving more to themselves in their practise then what is expressed in their Proposition as I doubt not but will ere long be made out Now these Geâ—tlemen in the last chapter of their Booke before they come to lay down their own Assertion which is the thing I produce to the confirmation of the former truth grant six things to the Independents 1. That particular Churches have within themselves power of Discipline entirely so farre forth as any cause in debate particularly and peculiarly concerneth themselves and not others 2. That where there is no consotiation or neighbourhood of a single Câ—urches whereby they may mutually aid one another there a single Congregation must not be denyed entirenes of juâ—isdiction 3. That every single Congregation hath equall power one as much as another and that there is no subordination of one to anoanother according to that trite and known Axiom Par in parem non habet imperium i. e. An equall hath no rule or power over an equall Subordination Prelaticall which is of one or more Parrishes to the Prelate and his Cathedrall is denyed all particular Churches being collaterall and of the same authority 4. That Classicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to the power which God hath bestowed upon it 5. That the highest ecclesiasticall Assembly in the world cannot require from the lowest a subordination absolute and Pro Arbitrio i. e. at their own meer will and pleasure but only in some respect subordination-absolute being only to the law of God laid down in Scripture 6. They grant Charitative consultative Fraternall christian advice or direction either to be desired or bestowed by neighbouring Churches either apart or in their Synodall meetings for the mutuall benefit of one another by reason of that holy profession in which they are all conjoyned and knit together Now what can be more fully to our purpose then what these men themselves say Obj. You will say though they say all this yet t is not all they say for they say the Presbyteriâ—ns have a further power that particular Congregtions have not which is the power of greater Assemblies in a Classis or Synod over a particular Church to deliver it to Sathan in case of obstinacy Ans But first where do these men read in all the New Testament of these greater Assemblies and lesser Assemblies that have this authoritative power over one another to excommunicate and deliver over to Sathan Let them produce but one plaine Scripture for it by way of precept for it or practise of it and we will say something to it let them not thinke to put off the matter so easily as if 3. or 4. Recocta crâ— be fastidiuâ— parit et nâ— seam old Arguments that have been at least ten times answered will serve the turne Gods people have learnt to be more wise now then formerly 2. Do not these men know that its a great question amongst themselves or their friends in the Assembly whether Traditio Satanae i. e. The power of delivering over to Sathan were not Apostolicall that is peculiar to the power of Apostles so as ordinary Elders had it not and then the utmost power of all those great classicall Presbyteriall Assemblies over the lesser as they call them in way of censuring will be at last the same with the Independants non-communion which the Independants acknowledge upon good grounds to be the last meanes Christ hath appointed in his Church to worke upon the heart and therefore as forcible and effectuall as that formall and juridicall delivering over of a particular Church to Sathan which the Presbyterians so stifly though ungroundedly plead for 3. Let the Assembly of Presbyters be never so great yet I hope there is none of them that will affirm that such an Assembly can proceed by all their authority they claime to the delivering over a particular Church to Sathan Clave non errante they are not freed from error no more then a lesser Assembly and commonly the truth of Christ is with the fewer not the greater number one poore despised Saint may understand more of Gods mind and see further into some one particular truth then a whole Synod And we have examples of
grace and helps of faith and love and repentance and obedience to the truth of Church-fellowship is without controversie Eph. 4.12 13. but not of the former And the Apostle makes it cleere in Heb. 2.3 4. that the chief end of gifts of Miracles was to confirme the Gospel of Christ then sent forth to be preached which now needs not for as M. Thomas Goodwin lately in one of his Lectures on the Ephesians shewed common education serves so farre now as Miracles did of old which were not to begin a saving justifying faith for that was the office of the Word but to make men to attend the Word which now education doth and therefore there is no such need of a Ministery with Miracles 4. Doth not the Scripture abundantly shew us that working of Miracles may be in a false Ministery as Marke 13.22 2 Thes 2.9 10. Rev. 13.13 14 Rev. 16.14 and 19.20 and in such as Christ will not owne for his at the last day as Matth. 7.22 23. 5. Doth not such an opinion as this of requiring gifts of working Miracles in those that are called and sent to preach and administer ordinances bring a great disparagement on the truth it selfe for if it be not able to make it selfe evident without Miracles is it not a great Argument of its weaknes and insufficiency whereas it s farre otherwise with the truth as Ephes 5.13 6. Doth not this opinion directly crosse and contradict that of our Saviour Joh. 16.8 and derogate from the authority and power of the Spirit for there he tels us that its the office of the Spirit to convince the world of sinne of righteousnes and judgement now to say that this worke cannot be done unlesse there be Miracles wrought by men that are the Spirits instruments what is this but to derogate from the Spirit and to make the efficacy of the Ministery to depend more upon the externall working of Miracles then upon the internall working of the Spirit whereas the greatest Miracles that ever were wrought by the Apostles or others can never prevaile to gaine the hearts of wretched sinners to the embracing of the truth nor convince them of sin righteousnesse and judgement if the Spirits presence be wanting and therefore many times wee find amongst the Jewes that notwithstanding all the Miracles that Christ himselfe and his Apostles wrought before them they continued obstinate and hardned in their sinnes so that the efficacy of the meanes depends on the Spirit and if so then there is no such necessity for working of Miracles to convince men of the truth for be the externall meanes or instrument weake or strong it matters not so the Spirit employ it and commonly we find it to be true by experience that the weaker the secondary cause or meanes is the more glorious doth the power of the Spirit appeare according to 1 Cor. 1.26 27 28 29. 7. Lastly what greater miracles can there be wrought by men to evince the truth of their calling then by casting out of the Devill from men and womens soules and consciences and the opening of the eyes of their understanding Act. 26.1 John 5. â— the raising of them from the death of sin the healing and sanctifying of their corrupt natures c. by the power of the Spirit All which are far greater Miracles then corporall dispossession healing of mens bodies opening of their bodily eyes c. and the power of Christ appeares far greater in working of these Miracles then in all other miracles whatsoever and of these kind of miracles I conceive that Scripture is to be understood Joh. 14 12. where Christ promiseth that his Disciples after he was ascended to the Father should by the power of the Spirit doe greater works then those himselfe wrought which I suppose he understands of those spirituall works of wonder that I have formerly mentioned in the raising poore soules out of the grave of sinne opening the eyes of their blind and dark understandings c. The truth of the Proposition being thus cleared I now come to some inferences 1. In the first place it will cleerly follow that those men are mightily mistaken and out of the way that stick not to affirme that the Church-state and order of Government thereunto correspondent which Jesus Christ hath instituted is mutable and ought to be suited according to the Lawes and Government of particular States and Kingdomes as if the Churches of Christ in the Primitive times had a mixt government and administration of the Ordinances according to the lawes and customes of the countryes As for example the Church of Christ in Asia had one way of government the Churches in Galatia another way of order and government and the Churches in Judea another Whereas the Scripture affirmes the cleane contrary scil that Jesus Christ hath left but one order of Church state and politie for all his Churches to observe and make use of which as I have shewed in the essentials of it is unchangeable and to be observed and kept to the appearing of Jesus Christ the author and instituter of it 1 Tim. 6.13 14. and therefore what the Apostle ordained in one Church he did in all as 1 Cor. 7.17 And this is the judgement of learned Whitaker against Duraeus and Cartwright against Whitgift who handles this point very largely in his second Reply his words are these Thus saith he to Whitgift where the Christian Magistrate is given of God to keep the order which God hath set in his Church you bring him in as a breaker and changer of the order which God hath appointed by his holy Apostles But the godly Christian Magistrates may understand that as neither our Saviour Christ nor any wise and well instructed Ministery under him will meddle with any order or forme of Common wealth lawfully instituted of them for the better government of their people but leave them as they find them So they ought to leave whole and untouched that order that Jesus Christ hath placed in his Church And as the Author saith truly in another place that Christ came not to overthrow civill governments even so he saith it is as true that God sendeth not Kings to overthrow Church Government planted by Christ and his Apostles Yea so much more absurd is this latter then the first by how much they ought to have more firmity which were set downe by the Lord himself then which were by men For what sonne of Adam shall presume to alter that order which the Lord himselfe from heaven hath set c. And therefore certainly Iesus Christ will give such men but little thanks another day for their endeavour to make his Institutions as a nose of waxe to be altered and changed to whatsoever forme and fashion men shall please in every Civill State and Kingdome on earth 2. But I shall passe from such Formalists and Time-servers to another sort of men who although they allow not of an alteration of Christs Institutions and Ordinances
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