The Necessity of Settling some Gospel Government, Part 1
The firſt Part.
The Querie is,
Whether it be fit yea or no, according to the Principles of true Religion and State; to ſettle any Church-Government over a Kingdome haſtily or not: and with the power commonly deſired in the hands of the Ministers?
LEt us look deliberately upon this Querie, and to that effect let us take it into peeces. The parts thereof are three.
Firſt, The thing whereof the Queſtion is made.
Secondly. The Queſtion which is made of that thing.
Thirdly, The limitations of the Thing and Queſtion.
The thing whereof the Queſtion is made, is, of Church-Government over the Kingdome.
The Queſtion made hereof, or the thing ſought after, is to know; Whether yea or no it be fit, that any ſuch thing ſhould be haſtily ſettled?
The limitation of the thing whereof the Queſtion is made; is, Whether the Government ſhould be, with the Power commonly deſired in the hands of the Miniſters?
The limitation of the Queſtion is; Whether that Settlement can be, according to the Principles of true Religion and State?
If now any will enter into a ſerious deliberation upon the Matter, to reſolve himſelf without partiality in this Queſtion; he muſt go orderly to work by a Rule, and not let his mind rove at random, to ſnatch at incident thoughts: Therefore in the firſt place he muſt needs underſtand, what is meant by all the words of the Querie: for without this foundation all will be in vain, becauſe the matter not being known which is to be ſpoken unto, nothing can be ſaid of it to any purpoſe.
And in the ſecond place, he muſt be able to compare the particulars underſtood orderly, one with another if need be, but chiefly with the intent of the Queſtion, to find out by the reſult of the compariſon, what is to be anſwered upon the whole Matter.
Let us then endeavour to follow theſe waies.
Firſt, I conceive that by the word Church, is meant a certain number of Souls called out of the world to be Saints; and joyned together in the true profeſſion of Chriſtianity. Or thus: The Church is the Company of Souls, as they are Chriſts ſubjects in the world.
I reflect here upon Men as ſouls, not excluding their bodies; becauſe the ſoul is the immediate ſubject upon which Chriſt doth work; and becauſe men as they are bodies and have outward eſtates, are properly the immediate ſubjects upon which worldly Kingdoms work. Yet I do not deny but ſouls are alſo in ſome kind ſubjected to Superior Powers, Rom. 13.1. but that is onelyonly in relation to the bodily life which they have: and ſo are Bodies in like manner ſubjects unto Chriſt; namely in reſpect of that ſpiritual life whereby they are acted through their ſouls. So we ſee that one and the ſame perſon is two wayes in ſubjection: one way to Chriſt, another way to the Civill Magiſtrate; and if the diſtinction of this two-fold ſubjection be rightly underſtood, and the true foundation thereof cleared, many doubts otherwiſe inſoluble will eaſily be decided concerning the limits and joynt conſiſtence of the Civil & Eccleſiaſtical Powers. For as the Soul doth relate the Body in ſpirituall matters, ſo doth Chriſts power in the Church relate to the ſubjects of a State: and as the Body doth relate to the Soul in outward matters, ſo doth the Civill Power relate to the Church of Chriſt, that is to Men as they are his ſubjects. The properties of theſe relations will determine the Spheres of theſe Powers, according to the extent of the influence of their vertue each upon other; and according to the ſubordination of their ends unto the happineſſe unto the Whole.
Secondly, I conceive by that which is called Government in General, that is meant the right ordering and guiding of Subjects in the courſe of their life towards the proper end thereof; and conſequently by Church-Government in particular, I muſt conceive the right ordering and guiding of mens ſouls by Chriſts power in the courſe of their ſpirituall life, tending to ſettle them in a perpetuall communion of happineſſe with God the Father and Himſelf.
Thirdly, By the Kingdome I underſtand the ſociety of Engliſh men, as they are united in their outward life under the Government and Laws which are ſettled for their Peace and Safety therein.
Now when the Queſtion is of a Church-Government over this Kingdome; the meaning is of a Government that ſhould be ſettled in and throughout the Kingdome, namely in all the Churches thereof; and not over and above the Authority and Power of the Kingdome. For as the Soul is not properly over the Body, but in it, and this not under the Soul, but united to it, and both are in the ſame perſon: ſo we may conceive of the Church and Kingdome; that as the Kingdome is a worldly Society, the Church is not over it, nor it under the Church, but both are united together in one Chriſtian State; as the life of the ſoul by the Spirit; and of the Body by the outward ſenſes, are in one and the ſame Man. Thus then the words are to be underſtood in reſpect of the matter of the Queſtion; in reſpect of the Scope or Thing queſtioned, we muſt alſo underſtand what is is meant by a Settlement, and by a haſty ſettlement, and by that which is called fitneſs.
I conceive that by a Settlement is meant here, an Authoritative Determination of all things belonging to the Government of Souls, as they are to be practiſed throughout the Churches of this Kingdome: ſo that in caſe of diſobedience, ſuch as are refractory againſt that determination, and diſturbe the publique Peace by diſorderly walking, ſhall be lyable to ſuffer what the Power of the State ſhall inflict upon them.
By the haſtineſſe of this Settlement, I conceive is meant, not any raſh or unadviſed ſpeed; but the ſuddenneſſe of that determination without further delayes, proceeding from debatements and deliberations concerning the ſame.
And by the fitneſſe of ſuch a Settlement, I ſuppoſe is meant the conveniency, and uſefulneſſe of the thing, for the publique good both of Church and State, and the private benefit of ſouls therein.
As for the limitations added to theſe parts of the Querie, I wiſh they had been more plainly ſet down, for I doubt of his meaning therein; but that You and He may not doubt of Mine, I will declare it; that if I take not His aright, He may (if he think good) rectifie my miſtake.
I conceive then by that which he doth call, Power commonly deſired in the hands of the Miniſters; th…t he doth mean the way of Judicature in Church-Matters, as the Aſſembly hath deſired it to be ſettled in this Kingdome; of which that he may have a right Character (for I doubt he is miſtaken, and not rightly informed of the way.) I will tell you briefly, that it is a Power of Order and Diſcipline in the Houſe of God; that this Power is not in the Perſons, and hands of the Miniſters alone; but in the Office of the Elderſhip, wherein the Miniſter is the leader of the reſt: that this Elderſhip is made up of Men, gifted, and freely choſen to and for the Congregation by the Brethren, and appointed with the Miniſt…r over all matters of Church-concernment. That their Office and the Power belonging to it, is not otherwiſe deſired in common, then as the word of God doth warrant it to be practiſed, and the example of the beſt Reformed Churches hath ſhewed it to be practicable.
By all which you ſee that I muſt underſtand his Querie, as concerning the matter thereof thus. Namely that the thing whereof he doth ſpeak, is concerning the ordering and directing of ſpirituall matters belonging to the ſouls of men, which by Chriſts power over his ſubjects, is to be executed in the Office of the Elderſhip, according to the Scriptures; to bring the Congregation of Saints to a perpetuall communion with God, which is their happineſſe.
Of this thing he doth make a doubt; Whether it be fit ſpeedily to ſettle it in this Kingdome or no? But the doubt is not abſolutely of the thing in it ſelf; (for who will call that in queſtion?) but of the fitneſſe in reſpect of the limitation annexed, which is to be determined according to the Principles of true Religion and State.
It had been worth his labour to have made a deſcription of thoſe Principles, that we ſhould not miſtake him in the main matter whereby he would have us to regulate our thoughts in the deciſion of the doubt: for except He and I underſtand one another in the ſame Principles of Religion and State, we ſhall never be able to ſquare out the concluſion of fitneſſe or unfitneſſe after the ſame proportion: for if he meaſure not his cloth by the ſame ell which I have; or I by that which he hath, He and I ſhall never agree in the length and bredth thereof. I'l then tell you my thoughts, which if he reject not, we may come to agree in.
By Religion, I underſtand a tie whereby the Conſcience is bound to ſubject the ſoul to God in his true worſhip.
This tie of Conſcience is made up of a Three-fold Coard, which cannot be broken or untwiſted without the overthrow of the ſubſtance of Religion.
The firſt is the Doctrine of Truth; by this the Underſtanding is bound to know God, and believe him.
The ſecond is the practiſe of Godlineſſe; by this the Will and Affections are bound to love God, and yeeld themſelves to him in obedience.
The third is the Confeſſion and Profeſſion of both the former before Men. By this the whole Man in his bodily ſervice is made a living and acceptable ſacrifice unto God, Rom. 12.1.
The two firſt Coards are twiſted together in one by the Apoſtle, when he ſtyleth his Apoſtleſhip a ſervice of God, according to the Faith of his Elect, and the acknowledging of the Truth after Godlineſſe, Tit. 1.1. Where we may obſerve how theſe things lie together. 1. The Apoſtle is Gods ſervant for his Elects ſake; namely to bring them by the Preaching of the Goſpell, to the obedience of Faith, as he expreſſeth it, Rom. 1. 5. & 16.26. 2ly. His preaching doth this by the propoſall of the … which i after Godlineſſe; and this Truth when it is acknowledged, begetteth Faith. 3ly. Obſerve the cennexion of this acknowledgement with Godlineſſe, to be this; that it is not onelyonly inſeparable from it, but that the Truth begetting Faith, is meaſured by Godlineſſe, and commenſurable to it. So that as nothing is to be counted Godlineſſe, which doth not proceed from the acknowledgement of Gods Truth; ſo nothing is to be counted a Truth begetting Faith, without the practiſe of Godlineſſe. But when Gods Spirit doth twiſt both theſe together upon the conſcience of the Elect, then the obedience of Faith is begotten in them, which is the proper name of our Chriſtian Religion, as it is inwardly before God in the heart: whereunto if the outward profeſion or confeſſion of the mouth before Men, be joyned, which is the third Coard of this tie; then Religion is fully compleated in the whole man. And this third Coard is joyned by the Apoſtle unto the two former, as a means no leſſe neceſſary to ſalvation then they. This you have, Rom. 10. 9, 10, 11. where ſpeaking of the ſumme and ſubſtance of our Chriſtian Religion; he ſaith thus. If thou confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved: for with the heart man believeth unto righteouſneſſe; and with the mouth confeſſion is made unto ſalvation: for the Seripture ſaith, whoſoever believeth on him ſhall not be aſhamed.
He ſhall not be aſhamed in two reſpects: Firſt in reſpect of the event and effect of his Faith, that without fail ſalvation promiſed ſhall follow upon it, and he ſhall not be fruſtrate of his expectation. Secondly, In reſpect of the duty by which his Faith is to be operative towards ſalvation, namely by confeſſing the truth of his Faith and Obedience: for if he doth deny this Truth wherein Chriſt doth reveal himſelf unto him, and be aſhamed of Chriſt; then Chriſt will deny him before his Father, and be aſhamed of him alſo, Mar. 8 38. Luk. 9. 26. Mat. 10.33.
Theſe three things then make up the Truth of Religion; and except all three be taken together, the tie of ſubjection unto God is not compleat.
Thus I have told you as briefly as I could, what I mean by true Religion; now we come to the Notion of Principles.
By the Principles of Religion and State, I ſuppoſe he doth mean the fundamentall Maximes, Poſitions, and Rules of Doctrine and Practiſe, upon which Chriſtianitie is grounded; and whereupon the peace and proſperity of the Common-Wealth is ſettled.
Now what theſe Principles are, by which the whole point of doubt is to be determined, he ſaies nothing expreſly to any purpoſe, but onelyonly inſinuates the matter ſuſpiciouſly; and as it ſeems to me for little inſtruction or edification.
I muſt then let you know, that the Principles of Chriſtianity muſt needs be Three-fold, according to the three tyes of Conſcience hereafter mentioned; namely Principles of Truth in Doctrine: Principles of Practiſe in Godlineſſe; and laſtly, Principles of our publique Profeſſion of both theſe.
The Principles that are fundamentall in Doctrine, are all ſuch Truths and Poſitions which bear a Character of Neceſſity, or are ſpecially recommended to our Faith, as matters of great importance; as that of 1 Tim. 3.16. Without controverſie great is the myſterie of Godlineſſe: God was manifeſted in the fleſh, juſtified in the Spirit &c. And that of 2 Tim. 2.8. Remember that Jeſus Chriſt of the ſeed of David, was raiſed from the dead according to my Goſpell, and ſuch like, which may have a two-fold Character of Fundamentality, either by ſome expreſſe words declaring their abſolute neceſſity; as when Chriſt ſaith, Joh. 3.5. Verily, verily, except a man be born of water and of the Spirit, he cannot enter into the Kingdome of God; or by the importance of the matter in it ſelf; though without any intimation thereof in the expreſſion; as when it is ſaid, The juſt ſhall live by Faith, Rom. 1.17.it might be inferred from the innate propertie of juſtice, and of life depending upon Faith; that Faith is abſolutely neceſſary for ſalvation, although the Apoſtle elſewhere had not ſaid, without Faith it is impoſſible to pleaſe God.Heb. 11.5.
Theſe Characters of fundamentall Truths, I thus briefly hint at onelyonly; to ſhew what muſt diſtinguiſh a Principle from another Truth, in caſe we ſhould have need to judge of ſome Poſitions: Whether they be Fundamental or not; and it is good to walk by known Rules, for otherwiſe we walk not in the light.
And as in matters Doctrinall, ſo in matters of Practiſe there are fundamentall Duties, ſuch as is that of Luk. 13.3. Except ye repent, ye ſhall all periſh: and that of Heb. 12.14. Follow peace with all men and holineſs, without which no man ſhall ſee the Lord; and from that which the Apoſtle ſaith, 1 Tim. ….5. concerning Charity, That it is the end of the Commandement might eaſily be concluded; that Charity is a fundamentall Duty, although he had not ſaid elſewhere, If I have not Charity, I am nothing, 1 Cor. 13.2.
And as in the inward Truth of Faith and Godlineſſe; ſo in the outward Profeſſion, there are Fundamental Rules to walk by, which in this caſe I ſuppoſe will be moſt conſiderable: becauſe I think that in matters of Faith and Practiſe, ſo farre as theſe relate to the New Creature in the inward frame of the mind towards God, there will be no cauſe of diſpu…e amongſt us. But in the outward Confeſſion, Profeſſion and exerciſe of Religious Duties, as they are to be upheld by way of Government for Gods glory amongſt men; I ſuppoſe the chief doubt of this Queſtion doth lie.
Therefore to reſolve the ſame, the Principles of this kind are more diſtinctly to be thought upon: and to this effect, I conceive that the outward Profeſſion of Religion is the Publique Witneſs-bearing and opening of our ſelves, to manifeſt the Truth of our Faith and Obedience due to God towards Men; which can be done onelyonly two wayes, by Word and Deed.
We bear witneſs to the Truth by word of mouth two waies: Firſt, when we worſhip God publiquely, calling upon his name in Chriſt the Lord, Phil. 2.11. and giving praiſe unto him through Chriſt, Rom. 15.9, 10. Heb. 13.15. and when we joyn with thoſe that call upon him out of a pure heart in the profeſſion of his truth, and ſay Amen to that which is profeſſed by them, 1 Cor. 14 16.
Secondly. When we give an account to every one that asketh a Reaſon of the Hope that is in us, 1 Pet. 3.15. We bear witne…s to the Truth in deed, in three ſorts of Actions. Firſt, In the Actions whereby we ſhew that we are in Covenant with God through Chriſt. Secondly, In the Actions whereby we maintain Communion with the Saints, the Members of Chriſt. And thirdly, By the Actions whereby we maintaine Communion with the Miniſters of the Word, the ſervants of Chriſt in their Miniſteriall Charge towards Us.
In the firſt of theſe, our Actions are conſidered as ſingle between God and Us. In the ſecond, they are conſidered as co-ordinate to our Brethren: In the third, as ſubordinate unto the Ordinances of God in the Goſpell.
In all theſe Reſpects, there be certain Fundamentall Duties and Principles of Walking, which if a Chriſtian doth not know and conſcionably intend, he doth ſin againſt the Truth of his Profeſſion.
In reſpect of the firſt, we are commanded to walk worthy of God as dear Children, and followers of him, as being called to his Kingdome and Glory, 1 Theſ. 2.12. Ephe. 5 1. Mat. 5.44, 45, 46, 47, 48. to do all our matters without murmurings and diſputings, being blameleſſe and harmleſſe in a crooked Generation; and holding forth the Word of life, Phil. 2.14, 15, 16. and to this effect, all that are in Covenant with God through Chriſt in their profeſſed ſubjection to the Goſpell, muſt intend two main things.
Firſt, As his Diſciples, to be baptized into his death, to ſerve him by bearing his Croſs, and by being crucified thereby unto the World, Rom. 6.3. Gal. 6.14. Mat. 16.24.
Secondly, Such as thus ſerve and follow Chriſt, muſt walk openly in the light before men, and not cloſely and in darkneſſe, Joh. 3.20, 21, 22 & 1 Joh. 1.17. Mat. 5.16.
In reſpect of the ſecond, we are commanded to ſerve others through love, not uſing our freedom to give occaſion to the fleſh, Gal. 5.13.
To walk in all lowineſſe and meekneſſe, forbearing one another in caſes of offence, and endeavouring to keep the unitie of the Spirit in the bond of peace, Ephe. 4.2, 3. and to bear one anothers burdens, Gal, 6.2.
And to this effect: To conſider one another, to provoke each other to love and to good Works, Heb. 10.24.
Not to forſake the Aſſemblies, as the cuſtome of ſome was, Heb. 10.25. And ſtill is to partake in the Aſſemblies the Ordinances in an orderly way, 1 Cor. 11. per. totum.
To remember the Poor, by diſtributing to the neceſſities of the Saints, Gal. 2.10. Rom. 12.13.
To avoid ſuch as make Schiſmes, Rom. 16.17. or bring another Goſpell, 2 Joh. 9.10. Gal. 1.8, 9.
To admoniſh and warn ſuch as are under ſin, and give offence, Levit. 19.17. Mat. 18.15. & 1 Theſ. 5.14. & Ephe. 3.14.
In reſpect of the third, we are commanded to ſubmit to the Rulers that are over us in the Lord, and watch for our Souls, Heb. 13.17. to hearken unto their preaching, and admonitions, with reſpect unto them for their Works ſake, 1 Theſ. 5.12, 13. & 2 Tim. 4.2. to joyn in Prayer with them in publique, 1 Tim. 2.1, 2. Act. 6.4. To partake of the Sacraments, Mat. 28.19. & 1 Cor. 11. 24, 25, 26.
Theſe are the Fundamentalls of our publique Profeſſion in the common practiſe of all men: ſome things there be which belong to the practiſe of Miniſters in a peculiar manner, wherby they are bound to manifeſt the Truth of Chriſtianity in their ſpeciall Callings, which are chiefly theſe:
1▪ They muſt be called as Aaron was, and not take the honour of the Miniſtry to themſelves, Heb. 5.4.
2. Being called, they muſt keep the Charge of the Houſe of God, Zach. 3.7. & 1 Tim. 3.15. By Preaching, Praying, and Overſeeing the Flock, and Judging the ſame, and doing all things that Chriſt hath commanded them, orderly, and to edification, without preferring one thing before another, 2 Tim. 4.2. Act. 6.4. & 1 Pet. 5.1, 2. & 1 Cor. 5.12.13. Mat. 28.18, 19. & 1 Cor. 14.26, 30. Mat. 28.19, 20. & 1 Tim. 5.21.
According to theſe Principles and Maximes, the publique profeſſion of Religion muſt be maintained in the World: As for the Principles of State, I will not reflect upon the Intereſts of worldly men in State-Matters, which are conſtant in nothing, but in the changeableneſſe of Circumſtances. But looking upon a State, as it is a Nation united together by Lawes for their own Peace and Safety, the main Intereſt thereof is this; That the Mutuall Duties of Magiſtrate and Subjects, be rightly performed.
Now I take the Ground or Principle of the Magiſtrates Du…y and Authority to be this; that he is Gods Vice-gerent over Publique Societies, to adminiſter Juſtice, and ſee good Order ſettled and obſerved therein, that Peace may be maintained, and Confuſion the cauſe of ſtrife prevented.
As for the Subjects Duty, it is to be in ſubjection to the Magiſtrates civill Ordinances; and to aſſiſt him with neceſſary means for the execution of the ſame, Rom. 13.
And in reſpect of the Church, the Magiſtrate ought to be a Nurſing Father and Protector thereof, Iſai. 49.23.
Thus I have briefly lookt upon this Querie, ſo farre as it ſeemeth requiſite to diſcover the properties of the matter which it containeth, that from thence the deciſion of this doubt may reſult, by comparing and laying matters together to find their due proportion, towards that which is principally intended to be found out. The points then where the doubt lyeth, are theſe Three, ſo farre as I can underſtand the matter.
1. Whether yea or no the Right Ordering and guiding of Mens wayes under Chriſt, according to the Scriptures, by the Elderſhip, to bring them to Communion with God; ſhould be approved, and without further delay, Authoritatively ſet Up, and determined in this Kingdome?
2. Whether ſuch a Determination doth ſtand with the Fundamentall Maximes of ſaving Truth, of Godlineſſe, and of the publique Profeſſion of Chriſtianity, as a thing convenient and uſefull for the Churches?
3. Whether or no by the Fundamental Duties and grounds of Juſtice and good Order ſettled in this Kingdome, ſuch a Determination be not profitable for the maintaining of Peace and avoiding of Confuſion in the State?
Now all the ſtreſs doth lie upon the ſuddenneſs of the Determination; Whether namely, that be expedient in all theſe reſpects yea or no; where again we muſt call to mind, that by ſuddenneſs, is not meant a raſh haſtineſſe without deliberation; but onelyonly a ſuſpenſion of further Deliberations, to fall orderly to the execution of that which is already determined, and needeth no further debate in the Parliament.
Therefore to come to the Compariſon of theſe Matters, with this point of doubt; we muſt ſee what the Conſiſtencie or Inconſiſtencie will be in every one of the forenamed particulars with this kind of Settlement.
Firſt then we reflect upon the Right Ordering and guiding of Mens wayes under Chriſt, (which is the proper work of Church-Government.) And doth not this deſerve to be ſet a foot as ſoon as may be? is there no danger in delaying without cauſe a thing of ſo great concernment? doth not this tend directly to the ſalvation of mankind, to Gods glory, and to the good of his Church? why then if it may be ſettled in any degree, as in ſome degree it now may, ſhould it be differred? is it no diſhonour to Chriſt to neglect, or refuſe to ſettle his Ordinances? If then the Right Ordering and guiding of Mens wayes under Chriſt, is rather inconſiſtent with a further delay, then with a ſudden Settlement; I may refer it to himſelf to conclude what ought to be done.
But you may perhaps ſay; No man ever doubted of this; that the Right Ordering and guiding of ſouls under Chriſt ſhould not be delayed, but rather ſpeedily ſettled when it may be had: but we are not ſure, that the Government ſued for, is the Right Ordering and guiding of Souls under Chriſt, therefore we may ſuſpend the Settlement. I anſwer, if this be the exception; then he ought to have ſhewed Us rather wherfore he makes this doubt: then wherefore all Government ſhould wholly be made void and unſettled? For when a Queſtion is made of Church Government in Generall, no body will otherwiſe conceive of it then under this Notion; that it is to be taken for the Right Ordering and guiding of Mens lives under Chriſt; and this being granted, who dare ſay that it is not fit, that ſuch a Government ſhould be ſettled without delay amongſt thoſe that ſue for it? But let us admit of the exception, as it may come under the limitation which is made of Power commonly deſired, &c. And upon this ground, let the Queſtion be thus:
If the Power commoly deſired, be not in the hands of the Miniſters alone (as formerly hath been declared) but in the Office of the Elderſhip, and that according to the Scriptures; then Querie, Whether this be inconſiſtent with a ſudden Settlement, yea or no? Whether the Right of Guiding and Over-ſeeing Mens Souls, be committed in the Scripture to any but unto the Elderſhip? Whether in Nature, it can belong to any more properly then unto them? Whether a free choſen Elderſhip, is not to be truſted with the Charge of Souls in ordinary, rather then any other ſort of men whatſoever? and if all this be ſo, what inconſiſtencie then is there between this Power, and a ſudden Settlement? Where is the danger? nay, is it not rather dangerous and unjuſt, to refuſe it by a needleſſe delay? But now his expreſſion running under the Generall Terms of Power commonly deſired in the hands of the Ministers, doth infuſe a prejudice, and miſ-inform people of the Miniſters deſire: whereby he doth maintain a jealouſie in the minds of the ſimple againſt his Brethren; and if by this means a diſreſpect is caſt upon the Miniſterie it ſelf; and if he in ſo doing, doth ſtrengthen the hands of a prophane and diſſolute Generation, which ſeeketh nothing more, then to reject wholly the Yoke of Chriſt, and live without controle in all diſorderly wayes: If I ſay by this manner of dealing in this matter, he doth all this; I leave it to the ſerious diſquirie of his own Conſcience; whether or no he ought not to repent, and uſe means, to redreſs theſe evills whereunto he gives occaſion.
As for the Fundamentalls of Truth and Godlineſſe; is it any way inconſiſtent that there ſhould be a preſent Settlement of Elderſhip, which cannot be imagined to be without power to deal by Scripturall wayes, and lawfull means with ſuch perſons as overthrow the Faith, and are heretical, ſcandalous, and diſorderly?
Doth not the Apoſtle injoyn Timothy in the very firſt place, to take notice of thoſe that Teach other Doctrine; to charge them not to do ſo; that is with Authority to repreſs them? 1 Tim. 1.3. Is there not a Woe denounced to thoſe that give Scandalls? Mat. 18.7. And is there no cauſe to grieve for the Abominations committed without controle within the Church, Ezek. 9.4. and if we ſhould grieve for them; ſhould not means alſo be uſed which God hath appointed, to take them out of the way? 1 Cor. 5.2. why then ſhould we hinder a Settlement of thoſe Means? Is there any danger in a ſpeedy courſe to repreſs prophaneſs, to rectifie diſorderlineſs, and to cure ignorance? and what benefit can redound to Godlineſs, by deferring the Diſcipline and Order by which it ſhould be upheld? Truly it is ſo farre from thence, that even a great and dolefull diſadvantage doth come thereby to the Goſpell, to the weak in Faith and ſimple ones, and to all the upright in heart, who are made fad by theſe Diſtractions: and that any who beareth the name of a Miniſter of Chriſt, ſhould help to increaſe their ſorrows by obſtructing the remedies, and diſſolving all wayes of Government; is a double grief to Godly ſouls.
And if in the Nature of Truth and Godlineſſe, there is nothing to be found inconſiſtent with this Settlement, but all doth call for the haſtening of it; what ſhall we conceive of the publique Profeſſion thereof? is it to be imagined, that the Fundamentall Maximes of the Religious Profeſſion of Chriſtianitie, ſhould afford any thing whereby a Settlement of Government in the Church of God ſhould be diſwaded? Is not God the God of Peace and Order, and not of Confuſion? Nay, doth not every part of that Profeſſion call aloud for a Settlement of Government with all poſſible ſpeed?
Firſt, look upon Chriſt the Apoſtle and High Prieſt of our Profeſſion, is He not upon his Throne, and in his Kingdome, to Order it, Heb. 3.1.and to eſtabliſh it with Judgement and with Juſtice? Iſai. 9.7. Hath he hitherto ſhewed no judgement to the Gentiles? Mat. 12.18. And if we do acknowledge him the King of Souls, and our King to whom we have given up our Conſciences in the Covenant of Grace, and with reſpect hereunto in a Nationall Covenant one with another. And if we make this our greateſt glory to be counted his Diſciples, and to be under the Government of his Diſcipline: ſhall we deliberate yea or no, whether we ſhould ſuffer his wayes of judgement to take place amongſt us? will he not be angry if we demurre upon the Matter? and ſhall we eſcape perdition if we lie under wrath? Pſal. 2.12. Truly there can be no cauſe ſo pregnant to kindle his anger againſt a Nation, as is this very neglect of giving him his due over Mens ſouls.
As for the Duties of this Profeſſion, whether requiſite in the Members or the Miniſters of the Church; do not they all highly oblige us to further a ſpeedy ſettlement of Government? are they not all either wholly interrupted in ſome places for want of it; or every where under contempt and in diſorder, becauſe no Government is no where ſettled?
For if all are bound to follow Chriſt Profeſſedly even under the Croſs; are they not then alſo obliged in conſcience, even though they ſhould ſuffer perſecution for it, to further the Settlement, of that power wherein Chriſt may Rule over them by his Ordinances? And if all are bound to walk openly and orderly in the publique light; and if this cannot be done in a ſociety of Saints, without an agreement and ſome ſettlement in the wayes of Chriſts publique Ordinances (wherein every one that is called by his name, and doth glory in his ſervice, may find directions how to approve himſelf, without blame in the midſt of a crooked Nation;Phil. 2.15.) then it is evident that every one is bound in conſcience to deſire this agreement of Saints in Government; and the ſettlement of their wayes in the Ordinances of Chriſt without delay: but the firſt is true; therefore alſo the ſecond.
And if we are alſo commanded to endeavour to keep the Unity of the Spirit in the bond of Peace without delay; and this cannot be brought to paſſe effectually, without an agreement for ſettling of Church-Government; then certainly we are all bound in conſcience to ſeek this Agreement without delay; but we are all commanded to endeavour the firſt, without delay; and it cannot be had without the ſecond; therefore we are alſo bound in conſcience to ſeek for the ſecond without delay.
Again, If Chriſtians in their publique Profeſſion, are bound to conſider one another as Members of the ſame body, to provoke daily each other to love and to good works; and this cannot be done without the ſettlement of their Comemberſhip under Chriſt in his Government; then the Settlement of this Comemberſhip under this Government, is to be intended without delay; but that ought to be done daily, and cannot be done without this; therefore this Government ought to be ſettled without delay.
If Chriſtians ſhould come orderly to the Ordinances of the Covenant, and renew the Memoriall thereof in the Houſe of God as often as may be; for the ſtrengthening of their Faith, and mutuall Edification in love; and this cannot be done comfortably, without the advancement of Church-Government to a Settlemen; then the Government ſhould be ſettled without delay: but the former of theſe Duties is requiſite, and cannot be done without the latter; therefore the latter is to be put in execution without delay.
Furthermore all are bound to preſerve themſelves from the guilt of Schiſme, and to avoid ſuch as give occaſion thereunto; but without the Settlement of ſome wa…es, and agreement in Government, it is not poſſible to do this effectually, or to avoid the ſcandals of Diviſion; therefore the Settlement of the way of Government, is to be intended without delay.
And concerning the Duty of mutual Admonition, to rectifie the unrulineſs of Brethren, and to take away publique Offences; is it poſſible to perform it to any purpoſe of Edification, without an agreement and ſettlement of the wayes of Brotherly Relation, under the Government of Chriſt in his Ordinances, of Judgement? and if without this, that cannot be done: are not thoſe guilty of all the Offences which now are Remedileſs in the Churth and State for want of Government; who diſſwade the Settlement thereof?
Thus we find nothing in the things which all ought to do in the publique Profeſſion of Chriſtianitie, which is any way inconſiſtent with the Settlement of Church-Government; but contrariwiſe every thing doth mainly require it: and if we look further upon the things which are Fundamentally to be done by the Miniſters in their publique Profeſſion of the Goſpell, either in generall for the keeping of the Charge of Gods Houſe, or in particular, for the Preaching of the Word; for the Ruling of the Flock, for the ſetting forth of the Worſhip, by labouring publiquely in Prayers, and adminiſtring of the Sacraments without diſorder and confuſion: If I ſay we look upon theſe Duties of the Miniſteriall Profeſſion, to ſee what their conſiſtency is with a Settlement of Government without delay: do not all theſe Duties utterly looſe their edifying vertue, and become a kind of reproach and deriſion to the prophane World, for want of this Settlement of Church-Government amongſt Us? And doth not this neglect of Gods Houſe bring a guilt upon the State; becauſe we will have our own worldly ends, before we give Chriſt his ſpirituall Righ… over us? Therefore nothing doth more require this ſuddain Settlement of Government, then the Miniſteriall Duties of the Publique Profeſſion.
As for the true Principles of State, which can be none other then theſe. 1. That Juſtice ought to be maintained by wholſome Lawes and Statutes. 2. That good Orders ought to be ſettled in all Publique Societies. 3. That Confuſion and the cauſes of Strife and Diviſions, ought to be prevented. 4. That the Means of Peace, of Love, and Safety, ought to be procured and ſettled by publique Authority: I ſay, in reſpect of all theſe Maximes, if a needleſs delay of ſettling Church-Government, be wholly contrary to their ſenſe and purpoſe; then I ſuppoſe it will not be thought good Policie to deferre that Settlement any longer, then it is impoſſible to eſtabliſh it: But there is no ſuch impoſſibility now, for the State of this Kingdome; to ſettle by their Authority the Ordinances of Chriſts Power amongſt their Subjects; therefore it is wholly inconſiſtent with the true Principles of State, as well as of Religion to deferre any longer the Settlement of the ſo much longed for Church-Government.
I love not to play the States-man, and to reflect upon the Intereſts of Parties, to ſhew the Advantages which each might reap (ſo farre as their ends are laudable) from this Settlement of Chriſts Power amongſt us: nor will I enter upon the Conſideration of all the dangerous Conſequences which the long diſcontinuance and unſettlement of Church-Government doth threaten the State withall from within to weaken it, and from without to betray it to cunning Adverſaries that lie in wait to take advantages: I ſay, I love not to dive much into theſe things, although the laſt might to good purpoſe be inſiſted upon here, (chiefly in reſpect of the Deſignes of Papiſts and Prelates, who will never gain ground upon us again, but by our inward unſettlement.) But one thing I will ſay; that as it is a high diſhonour unto God, and the greateſt that a State can do unto Chriſt; not to allow him to Order and guide his own Houſe, by his own Lawes within their Territories; and by his own Officers rule his own Subjects, which are the ſouls which he within their habitations hath bought, and doth call unto himſelf; ſo he will no doubt ſeverely revenge ſuch an injurie with deſerved judgements; and put down the Power and Authority of thoſe in this World, that will not ſuffer his Power and Authority to take place in his Mount Sion.Pſal. 2. He will break them with a Rod of Iron, like a Potters Veſſel all to pieces: Therefore be wiſe now O ye Kings, and be ye inſtructed ye Rulers of the Earth.
And if the Tenor of the Nationall Covenant hath been judged a true Maxime of State, to unite and ſettle the Kingdoms both joyntly and ſeverally in Peace; and is to be obſerved Conſcionablely by all, as a thing ſworn unto by the Members of the Repreſentative Body of the Kingdom, who in the preſen…e of the Great God of Heaven and Earth (who will not ſuffer thoſe to be unpuniſhed that take his Name in vain) have bound themſelves to perform it: Then I ſuppoſe that the needleſs (that is to ſay, the meer Politicall, Subtile and Cunning) delay of ſettling that Church-Government which is moſt Conſonant to the word of God, and the example of the beſt Reformed Churches, will not be found expedient, but very hurtfull to the whole State and the Members of the Houſes: for if their Oath hath made this endeavour of ſettling this Church-Government when it can be done, a neceſſary dutie unto them in reſpect of the State; then I hope that they will underſtand thus much, that he who knoweth the Secrets of all hearts, will be able to diſcern the purpoſe and aime, for which the performance of ſuch a Duty when it may be performed, is deferred, no State end will give him ſatisfaction in this matter: and we all (I ſay, we chiefly that are Remembrancers on Gods behalf to Men of their Duties) ſhould let the Magiſtrate as well as others, know what God requires of them: we are bound to put them in mind of their Dutie in this caſe; namely that God expects a performance of vowes made unto him without all delayes; and that he doth not allow of any By-ends, in a buſineſſe to which the Conſcience hath bound it ſelf towards the Lord: Therefore the counſell of Gods Spirit in Eccleſiaſtes, is to be laid to heart, which ſaith thus, Chap. 5.4. When thou voweſt a vow to God, deferre not to pay it, for he hath no pleaſure in Fools; pay that which thou haſt vowed: In a word then to perſwade the Magiſtrate to deferre the payment of his Vow to God upon State Conſiderations, and Politic intents, is to perſwade him to play the foole and to be guiltie of the judgement denounced in that Woe, which is threatned them that are wiſe in their own eyes, and prudent in their own ſight, Iſai. 5.21. Let therefore no man deceive himſelf; if we are Chriſtians not in Word, but in Deed, we muſt believe that all the wiſdome and State Politie of this World, is meer fooliſhneſs with God; becauſe it is written, That he will take the wiſe in their own Craftineſſe, 1 Cor. 3.18, 19.
I have done with the Firſt Part of this Diſcourſe, wherein I have endeavoured to ſhew you an Unpartiall Way of reſolving the Doubt which he hath prepoſed: Now I come to the Second Part, wherein I am to look upon his Manner of proceeding for the Determination thereof, to ſee how farre it doth reach the Aime of advancing Truth and Peace.