A Model of the Primitive Congregational Way, Chapter 7
CHAP. VII. This chapter holds forth the ſeverall hindrances and impediments that doe ſtand in the way of the godly, whereby they are kept from this Goſpel Church-ſtate. All which hindrances are removed, in anſwering all the principall objections that are made againſt it.
…mpediment.THe firſt impediment that ſtands in their way is this, That there are many learned and godly Miniſters, as well as private chriſtians, that both write and ſpeak againſt this way.
Now to remove this impediment, I ſhall deſire the godly to conſider theſe few things.
1. Whether all thoſe are truly godly, that make a profeſſion of godlineſſe, even amongſt them that goe for Miniſters and guides to others. Is not the contrary too true? have not too too many the forme of godlineſſe, denying the power of it? according to that of 2 Tim. 3.5. walking up and down in ſheeps clothing, but inwardly are ravening wolves, as Jeſus Chriſt ſpake of the proud and lofty Phariſees, and other falſe Prophets, Mat. 7.15. and doe not their actions both abroad and at home, ſpeak out aloud the truth hereof? So that the tongues and pens of ſuch men againſt this way of the Lord, whether Miniſters or others, are no ſlander, but are rather to be lookt upon as the diſcovery of the rottennes of their own hearts, and the fruit of thoſe, the Apoſtle Iude ſpeaks of, that walk in the way of Cain, and run greedily after the error of Balaam, for reward, and ſhall periſh in the gain-ſaying of Korah, Iude 11.
2. But ſecondly, grant they are ſuch Miniſters and Chriſtians, that is, truly godly, holding forth the power of godlineſſe in their walking, that ſpeak againſt this order of the Goſpel, and way of the Lord. Yet I hope tis not an impoſſible thing even for ſuch men to erre, and be drawne aſide ſome times, in ſome things, to doe that which is unworthy their high and holy calling. Is it any new thing to heare of the godly themſelves making oppoſition againſt Chriſt, even in the greateſt matters that concerne his glory? let us looke upon that place of the Prophet, Mal. 3.2, 3. where we may ſee, that when Chriſt ſhall come to purge and reforme his Temple, he ſhall meet with oppoſition from a generation of people, which are not of the vileſt and baſeſt ſort, but of the precious, ſuch as are like to gold and ſilver: The ſonnes of Levi, Preachers, as well as private Chriſtians: and theſe ſhall ſcarce endure his comming, but ſhall make ſome kind of reſiſtance. And are there not abundant inſtances for this? did not Peter oppoſe Chriſt himſelfe in the worke of Redemption, inſomuch that Chriſt called him Sathan for his labour, as Mat. 16.22, 23. and told him to his face, that he did not ſavour the things of God? and yet Peter I hope will not be denyed to be truly godly.
2. Did not the devout women many times riſe up (by the inſtigation of the Jewes) againſt the Apoſtles and brethren where they came to preach, and practice contrary to the Iewiſh cuſtomes, in ſetting up, and planting this Goſpel Church-ſtate?
3. Have we not experience of many godly men, Conformiſts, in the late times of the Prelates, that did ſide with the Biſhops, againſt their godly brethren, the Non-conformiſts, that wrote againſt the Ceremonies, Service-book, and Hierarchicall Government, and preſt thoſe very things at that time, that now theſe men practice, which ſpeak evill of what we now ſtir up the godly unto? Now if it be ſo, then it is not ſo much to be wondred, that godly men have their hands, and tongues, and pens againſt this way of the Goſpel, which we conceive to be a ſtep or two higher for purity, and nearer to the will and mind of Chriſt, and practice of the Primitive times, then what is now on foot. The beſt men are men, & ſo have their weakneſſes, as well as others.
Thirdly, it is to be conſidered, that not all men, no not godly men are enlightned equally alike in the myſteries of the Goſpel. But as the wind blows when and where it liſteth, ſo the Lord by his Spirit gives light when and where he pleaſeth. Gifts of wiſdome and underſtanding in the myſteries of godlineſſe are Gods peculiar goods, (as one ſaith well) and he may give his owne where hee liſteth; neither muſt our eye be evill becauſe his is good. Sometimes (as the proverb is) the greateſt clarks are not the wiſeſt men, no not in leſſer and petty things of this life. Now if they are to ſeek in theſe things many times, then much more may they be to ſeeke in the great things of Chriſts Kingdome, and therefore our Saviour gives thankes to his Father, that he had hid theſe myſteries from the wiſe and learned, and revealed them to babes, Matth. 11.26, 27.
Fourthly, though there are many godly, both Preachers and others that are againſt it; Yet it cannot be denyed, but there are alſo multitudes of godly of all ſorts and callings in the Magiſtracy, Miniſtery, practice of Law, Phyſick, in Counſels, and Armies, both in City, and Country, that are for it. And not onelyonly in this City and Country, but forraigne countries, and the number increaſeth daily, and is like more and more to increaſe, till it have prevailed againſt all other, as Dan. 2 44. intimates.
Fiftly, We muſt know, that the godly are in a way of learning ſtill more and more, both Miniſters and others, they are not come to that foreign and top of knowledge, as to proceed no farther, for we all know but in part, 1 Cor. 13.9. So that though they are darke in this point, this yeere, yet tis poſſible the next yeere they may be inlightned. Seven yeeres ſince, many godly Preachers and Profeſſors were for Epiſcopacie, for the Ceremonies, for the uſe of the Service-book; what Sermons were preached, what books printed in the defence of them, and againſt thoſe that oppoſed them? how were the Biſhops honoured and reverenced, bowed to, vindicated, and ſtood for, and that with great eagerneſſe and violence, ſo that thoſe that were againſt them, were deeply cenſured by their brethren? but now it is otherwiſe; and why ſo? but becauſe their judgement is changed, and men ſay, that God hath opened their eyes, and convinced them of the evill of thoſe things, which before they ſaw not; and tis well if it be ſo: and not ſimply a diſclaiming of theſe evils from the Parliaments removing of them, and enjoyning the contrary, which is much to be feared, and as ſome manifeſt without bluſhing, ſaying, what they now doe in renouncing Epiſcopall Government, leaving the Service-book and Ceremonies, and proceeding according to the order and forme of the Directory, and Government eſtabliſhed, they doe by Law, in obedience and ſubjection to the Parliament that requires it in their Ordinance affixed to the Directory, not out of any judgement of the evill they have formerly lived in, whilſt they uſed that way of falſe worſhip, or out of any more love to this new government, and order of worſhip according to the Directory. But ſuppoſe the beſt, that what men now doe is from the Lords mercifull enlightning of them, to ſee into the evill of their old and former abominations, they yeelded to, and ſo became guilty of, before the Lord; will it not therefore follow, that there is a poſſibility before ſeven yeeres come about againe, they may ſee further into this myſterie of the Goſpel, and ſo diſcover the unſoundneſſe of their preſent ſtanding in the Pariſh Churches, as they are conſtituted and receive their life and being from the Civill Lawes of the Land? The Aire is enlightned by degrees, not all at once, and ſo are the Saints. So that I ſay ſo long as the godly themſelves are in a way of learning and going from one ſtep to another in wiſdome and knowledge, as Pro. 4.18. men ſhould take heed, how they make peremptory concluſions againſt this way of the Lord, and ſpeak evill of the things they know not, leſt the Lord Jeſus Chriſt (the juſtifier of his wayes and people) make them to eate the words they have ſpoken, and then they be forc'd (as Auſtin ſometimes did) to write Books of Recantation, and have as little credit, as comfort in what they have done this way.
6. If the truth were knowne, and men would ſpeak out all is in their hearts, it is not to be doubted but a chiefe ground of many mens crying downe this way of the Lord, and thoſe that walke in it, is no other, but their envy at thoſe (eſpecially young ones) to whom the Lord hath in theſe laſt dayes imparted and communicated greater meaſures of his Spirit, and larger diſcoveries of the myſterie of the Goſpel, according to the promiſe, Joel 2.28. Act. 2.17. wherein young men ſhall have the priority of old. Becauſe the Lord is good, therefore their eye is evill, as Chriſt ſaid to them, Mat. 20.15. that took offence at his kindneſſe to thoſe that came into the vineyard after them, and wrought but an houre. But this is an evill frame of heart, and cleane contrary to that of Moſes, that wiſht that all the Lords people were Prophets, Num. 11.29.
7. But laſtly, doth not this generality of oppoſition againſt this way alledged, conclude and evidence the truth and goodnes of it, eſpecially when ſuch oppoſition tends to the increaſe and furtherance of it, and that alſo amongſt the moſt pious and ſpiritualleſt Beleevers? What though the Authors in the*D. Baſtwick, the Captain of the Presbyterian Army, as he ſtyles himſelfe M. Prinne. M. Edwards. M. Baily. M. Vicars. Marg. (as men not having yet learned, or elſe not regarding what Chriſt in the Scriptures requires of them, Rom. 12.16, 17, 18, 19, 20, 21. James 1.19, 20, 21. 1 Pet. 2.1.) have cryed it downe, as the moſt pernicious way; yet all the dirt they have throwne in the face of it, cannot make the Saints out of love with it. In the dayes of the Apoſtles, thoſe that embraced the doctrine of the Goſpel, and right way of worſhipping God, were generally condemned and ſpoken againſt, as Sectaries, and Heretiques, Act. 14.5, 14. Act. 28 22. yet that could not hinder the prevailing of it, being it was of God. So neither ſhall the worſt that men can doe, hinder it now; but maugre all the powers of hell, and the world that oppoſe it, it ſhall take place, for Chriſt muſt reigne.
Impediment. 2 2. The ſecond impediment that lies in the way of divers godly perſons is this, That ſalvation may be had, in that preſent church-ſtate they for the preſent are, and therefore judge it a nee, leſſe thing to come into any other Church-ſtate.
To ſuch I ſhall commend theſe few conſiderations.
1. That though it be granted as a truth, (which cannot be denyed) that its poſſible for men to be ſaved, though they never come into a right viſible Church-ſtate and order, becauſe faith and ſalvation is not ſo tyed to the viſible church, as that there is no partaking thereof out of it. And though it be true alſo, that converſion may be obtained, and is, in many of the Pariſh Aſſemblies, as we know by experience, yet how unkindly do ſuch Chriſtians deale with Jeſus Chriſt, that ſhall as the Head and King of his church, appoint & ordaine a holy order for his Saints to obſerve, in their ſerving and worſhipping of God, and yet they ſhall refuſe to ſubmit thereunto, is it not a diſparagement to the wiſdome of the Lord Jeſus, that hath thus ordained a church order for his Saints to walke in, and yet they ſhall count it a needleſſe thing?
2. Such ſhould conſider, whether the truth of grace, doth not teach them to have reſpect to the whole revealed will of God; and not to diſpenſe with themſelves in the neglect of obedience to any, the leaſt part of it; and if ſo, then how dangerous is it for them to ſit downe and content themſelves in their preſent diſordered ſtation, without comming out of it to Sion, as Chriſt commandeth, Eſay 52.11. with Rev. 18.4.
3. Is not this an argument of a low Spirit, exceeding earthly & c…rnall, like thoſe Potters that remained of the children of Iſrael in Babylon, when the reſt were returned to Jeruſalem, 1 Chron. 4, 23. that preferred their carnall eaſe in Babylon, before the enjoyment of the true and pure worſhip of God, in Sion: do not ſuch men exceedingly degenerate from the ſervants of God of old, ſpoken of in the Scriptures, …hat have greatly longed after, and mourned with much bitternes when they have been deprived of the enjoyment of God in his ordinances, as David, and others? Eſay 56.3, 4. Pſal. 84.
4. Doth not this plainly diſcover to the world, that ſuch men are to this day marvellous ignorant of this great myſtery of the Goſpel? they ſee not the luſtre and beauty that ſhines forth in the viſible Churches of the Saints, a right and true communion of Saints, having fellowſhip with Chriſt in his own ordinances, is a meere riddle, a paradox to them, the comly order and ſweet harmony of Jacobs Tents, and Iſraels Tabernacles is not diſcerned by them, though a Balaam himſelfe was greatly affected therewith. Oh when ſhall this darkenes be removed!
5. I would faine know whether ſuch poore ſoules are not great enemies to their own happines, and hinderers of their own welfare. For firſt, have they not many precious Talents, Gifts, and Graces, beſtowed upon them, for which they ſhall be accountable to Chriſt one day, which now are as it were put under a Buſhel, & lye aſleep, and of no uſe or benefit to themſelves or others? all which, if they were once come into a ſociety of faithfull and zealous Saints, would be occaſioned frequently to be brought forth, and improved to the glory of God, the benefit of others, and their own great encreaſe and advantage. Secondly, are they not ſubject to many wanderings, and out-goings from God, and ſo have need of ſome to watch over their precious ſoules, to prevent (as it is poſſible) ſuch ſwervings from Chriſt, by their wholſome and gentle admonitions, exhortations, and reproofes, which priviledge they might enjoy if they were in this order of the Goſpell, but now are deprived of? Thirdly, are they not many times ſo overtaken through the ſubtilty of Sathan, & deceitfullnes of ſin, that they not only fall into ſinne, but there lye and continue in their back-ſliding, and have none to looke after them to reſtore them againe, to ſet their broken bones in joynt again: whereas if they were in this way of the Lord the Goſpell requires, how ſweetly might they be recovered, according to the injunction of the Apoſtle to the Church of the Galatians, Gal. 6.1. And therefore doubtleſſe thoſe men that thus reaſon as before, that its no great matter to come into any other church-ſtate then they are, are no ſmall enemies to their own good.
6. Laſtly, may it not be juſt with God to leave men to themſelves in this thing, and for their ſlighting of his wayes, ſweare in his wrath, that they ſhall never enter into this reſt of his, that he gives his Saints, that he brings to Sion? Let us feare and tremble.
Impediment. 3. Another impediment is this, That they have as learned and godly a Miniſtery over them, as any to this day in the world.
Now for the removing of this, let theſe few things be ſeriouſly conſidered.
1. That it cannot be denyed, but divers of thoſe Pariſh churche: have thoſe over them, that are both learned and godly, though withall it muſt alſo be granted, that there are in the Kingdome a farre greater number of ſuch as have neither learning nor godlines, that go for Miniſters of the Church of England, and are ſetled in thoſe Pariſh Churches, ſuch as are not only the ſhame and blot of this…. Whites …tury of …iſters. Nation, but have already endangered the welfare of it, and are like to do it the ſecond time, if the Lord from heaven prevent it not.
2. For many of thoſe that have learning, its much to be feared, if it were brought to the Teſt, it would prove rather to be from beneath, then from above, not that of the Spirit, by which men are taught of God, and enabled to ſpeake a word in due ſeaſon to the weary ſoule, as Chriſt and his ſervants were, Eſay 50.4. but only that which is naturall, and from men, and they have attained in Natures Schoole, which naturall parts, and acquired learning, not meeting with a ſanctifyed heart, and a true principle of grace, doth oftentimes through the corruption of pride and ſelfe-co…ceite that attends it, render men blind in the things of God, and leade them aſide from the truth; and commonly, (as we ſee by experience) ſuch men truſt chiefly to other mens workes and judgements, looking no further for the Sence and meaning of what Scriptures they preach upon, and produce then, what this or that Father, this or that Commentator ſpeaks of it, not daring to ſwerve from their interpretation, and the common received opinion of the Church, though oftentimes, quite beſides the purpoſe and mind of Chriſt, and the holy Ghoſt.
3. As learned and godly, as the moſt and beſt of the Miniſters are, in the Church of England, yet (with griefe of heart let it be ſpoken) very few of them have learned to this very day to diſclaime and renounce the evill and errour of the way of their comming into the Miniſtery, I meane their Antichriſtian ordination, which they received from the Prelates; but allow of it to this day: which cannot but much provoke the Lord, and hinder his bleſſing of their endeavours for the future, to the People, the charge of whoſe ſoules they take upon them. For if the allowing of our ſelves in the leaſt ſinne may juſtly put a ſtop in the way of Gods proſpering his people, & cauſe him to withdraw his preſence from them, then much more doubtleſſe ſuch an evill as this, for thoſe that beare the veſſels of the Lord, are to be cleane, Jer. 52.11. and that cleanneſſe reſpects freedome from Babyloniſh and Antichriſtian pollution. And doubtleſſe the Lord lookes much to his veſſel-bearers, that they be clean and holy, and not contaminated with theſe, or any other kind of pollutions, as we may ſee in his exemplary puniſhment on Nadah, and Abihu, that periſhed in their wil-worſhip, and falſe zeale, the great Idol of the world to this day.
Obj. But you will ſay, what need this renouncing our Antichriſtian ordination by the Prelates, ſeeing the Parliament hath removed and diſclaimed the whole Epiſcopall government, root and branch?
Anſ. There is great need, as may appeare in theſe foure things.
1. Becauſe perſonall ſinnes muſt have perſonall repentance, and humiliation, the Parliaments Act is Nationall, and doth not exclude, but rather intimates and leads to the practiſe of the other: Now each Miniſters ſinne, being particular and perſonall, ſo ought their Repentance alſo.
2. Becauſe ſuch Miniſters, eſpecially here about London, have lately covenanted to caſt off whatſo…ver belonged to, and was an appurtenance of that Antichriſtian Hierarchy they were formerly under: Now their ordination was not the leaſt, but a chiefe part of that power of the Prelates, wherein they ſo much gloryed.
3. Becauſe the Lords deteſtation of Antichriſt is ſo great, that he will not endure his people ſhould touch with the leaſt of her abominations, as I ſhewed before; and as he would not of old ſo much as take a ſtone for a corner, nor for a foundation of his Church, from heathen Babylon, Jer. 51.26. So neither will he now make uſe of any thing of Antichriſtian Babylon, in his Church of the New Teſtament.
4. Laſtly, becauſe God hath required that his people ſhould be humbled and aſhamed of all their old ſinnes in this way, before he will ſhew them the right and true pattern of his Goſpell worſhip, Ezek. 43.10, 11. And who knowes but for want of this amongſt thoſe that go for Miniſters in the church of England, it is, that God ſuffers them to be ſo darke as they are even to this day, in the midſt of ſo much glorious light, in the matters of his houſe and worſhip? A man may come into 40. places, where they are preaching and praying, even upon dayes of humiliation, and yet never heare them bewaile (among multitude of other ſinnes they confeſſe) this particular evill of their Antichriſtian ordination.
Obj. But ſome are ſo farre from ſeeing a neceſſity of this, that they rather plead for what they have done, and juſtify themſelves in their condition, ſaying, that though they received their ordination, & ſo the office of their Miniſtery from the hands of Antichriſtian Biſhops, (as they are now acknowledged ſince the Parliaments voting them ſo) yet they lookt on them as Elders and Presbyters, and no otherwiſe.
Anſ. To this I anſwer, 1. That it may be ſome did, though I ſuppoſe it will be graneed, that thouſands did not, not ſo much as enquiring or making ſcruple out of conſcience, but as the blind man ſwallowes all, ſo have they done; and their ſinne may be leſſer then thoſe that have had more light.
2. But ſecondly, its well known to thoſe that have their eyes but halfe open, that the Biſhops did not act in their ordaining of Prieſts, as they were Preſbyters, but as they were a degree above them, to wit, Biſhops, which was allowed them in thoſe dayes by the Miniſters of the church of England, and what preaching Elder was there by himſelfe, or with a few other of his bretheren, and Colleagues, that could then (as now) without a Biſhop make a Miniſter? Now then thoſe Biſhops being Antichriſtian, their ordination alſo muſt needs be ſo, according to that known Philoſophicall maxime, Quicquid est agit ſecundum quod est, the effect muſt needs have reſemblance with the cauſe, vid. Whites Anſwer to Prynne, pag. 20. read the Queries about the ordination of Miniſters, lately publiſhed.
4. I Anſwer in the laſt place, that tis not meere learning, no nor learning with godlines, that makes any man a true Miniſter of the Church of Chriſt, in theſe dayes of the Goſpell, (though neither of theſe is to be excluded in their proper place) for a man may be qualifyed for the place and office of a Miniſter, and yet no Miniſter; he may have excellent endowments of humane learning, naturall parts, truth of holineſſe, and yet no Miniſter. Some women have ſtore of all theſe, and many Lawyers and Phyſitians abound in them, and yet no Miniſters in office. So that I ſay, though many men have excellent naturall parts, acquired gifts of humane learning, many precious breathings of Chriſt and the Spirit in him, yet that doth not preſently denominate him a Miniſter in office, and I may adde, no not his Ordination by the Claſſis, nor a Noblemans or a gentlemans Preſentation, or beſtowing an Advowſon or Benefice upon him, no nor the execution of that office in a pariſh where he is ſent. Tis not enough to ſay a man is a Miniſter, but how truly and lawfully he came to be a Miniſter.
Queſt. What is it then makes a true and lawfull Miniſter?
Anſw. A true and lawfull call to that office, and worke of the Miniſtery, as Heb. 5 4. Now this call in theſe dayes is not onelyonly internall from God, in qualifying a man, and making him willing to the worke, but externall, from thoſe he is to take the charge of, whoſe prerogative it is, they have received from Chriſt to chooſe their own officers, which the moſt learned and judicious *Cyp. Ep. 3, 4, & 68. Theod. l. 1. c. 9. Euſeb. de vit. Conſt. l. 3. Azor. the Jeſ. part 2. l. 3. c. 28 & l. 6. c. 14. Jerom ad Ruff. Ambr. epiſt. 82 Nazian. Aug. Bazi. Chryſoſt. So multitudes of Moderne Writers, as Cal. Muſc. Bulling. Jun. Ameſ. Cartwr. &c.Divines of all ſides grant, as could with eaſe be manifeſted. Now the firſt of theſe is not ſufficient without the laſt, and God hath ſo joyned them together, that it were no leſſe then high preſumption in any to ſeparate them. So that this being granted for the truth, (as it cannot be denyed) then it muſt needs follow, that moſt of the Miniſters of the Church of England are not Miniſters properly in office, being without the call of their people to them, (eſpecially the godly) and not a few of them living where there were never any godly to call them.
A fourth hindrance in their way, is, That they look upon this way, Impediment. 4 as a way of ſeparation, which hath been and ſtill is ſuch an eye-ſore to many, that they had rather dye then touch with it.
Now to remove this, I anſwer in a word, there is a two-fold ſeparation the Scripture ſpeaks of.
1. A good ſeparation, a ſeparation from evill, from evill and ſinfull wayes, and things, and perſons, a ſeparation from falſe worſhip, from Babels confuſion, a ſeparation of the precious from the vile, of the cleane from the uncleane.
2. A Bad ſeparation from good to evil; from Chriſt to Belial; from God to the Devill; as Jud. 19. Now that Separation we ſtand guilty of, is of the firſt ſort, and not the laſt, the ſeparation which God allowes, commands and juſtifyes, and without the practiſe of which he will not be well pleaſed with his people, as Jer. 15.19. 2 Cor. 6.18. Rev. 18.4. Epheſ. 5.11. 2 Tim. 3.5. and therefore I conceive there is no juſt cauſe or reaſon why the godly in the Kingdome ſhould be offended, at what is now done, and which they themſelves are called alſo to practiſe.
Indeed if they could prove theirBy Nationall Church-ſtate …n the King…ome of Eng…and, I do not …nderſtand the …reaching of the word, and adminiſtration of …he Sacraments …for theſe make …o more a Church then …he ornaments …f a houſe make … houſe.) But …hat falſe viſi…le order, poli…ie, & inſtitu…ion, in which …heſe divine or…inances are …erformed. The officers & members of the National Church-ſtate, …ot being framed, regulated …nd ordered ac…ing to Goſpell …nſtitutions, but …fter the tradi…ions & inven…ions of men …om whom …hey receive being and …ubſiſtance. Nation…ll Church-ſtate to be of divine and Goſpell conſtitution, (as I ſaid before) it were ſomething; but till that be done, they ſhall find in the end, that they themſelves are guilty of the fault they lay to the Congregationall mens charge.
* 5. Another ſtumbling block that lyes in the way of many godly perſons, is, becauſe they ſee many, after they have entred on this way, to fall into grievous errours, and ſome turne Libertines, and grow looſe in their w…lking.
Anſ. Now to remove this, conſider theſe following pariculars.
1. Suppoſe this be a truth, and ſo to be greatly lamented, yet dare any man ſay, that ſuch perſons would not have taken ſuch courſes, if they had not entered on this way of the Goſpell? How many are there which are guilty of groſſe errours in judgement, and looſeneſſe in practiſe, and yet never knew in all their lives, what this way of the Goſpell meant? as in Germany, France, Holland, England, and other parts of the world.
2. If this way be of God, and hath footing in the Scriptures, example from the Apoſtles practiſe, and approved of by many famous ſervants of God, and pureſt churches in the world, as we have ſhewed you: then farre be it from any to make it the cauſe of ſuch abominations: Can the light of the Sunne properly beget darkenes? Impediment. 5 ſo as properly, can the way of the Lord be ſaid to beget theſe evils either in judgement or practiſe?
3. Did you ever heare or know of any Church, where the government was moſt exact according to the Scriptures, and unqueſtionable, that hath been perfect, and without errours; or hath God promiſed that here on earth, his Churches ſhould be totally free? Doth not the Scripture ſpeake otherwiſe, which is left to us for our inſtruction, as in 1 Cor. 11.19. There muſt be hereſies amongſt you, ſaith the Apoſtle, and he gives the reaſon for it, that ſo thoſe that are approved may be made manifeſt amongſt you: not that theſe hereſies and evils do neceſſarily flow from the true being and right government of a Church, but only per accidens, (viz.) from the evill diſpoſition of thoſe members that are ſinfully tollerated in a Church, and not caſt out, and thoſe temptations of Sathan, that they are expoſed dayly unto, by Gods permiſſion.
4. Conſider where the Lord is moſt rightly and purely worſhipped, there the Devill is moſt buſie to make Diviſions, ſow the ſeeds of errour, occaſion ſcandals and offe…ces, and the Lord in infinite wiſdome ſeeth it good to have it ſo, partly
1. That his power may appeare the more in preſerving ſuch a Church and ſociety.
2. That his wiſdome may appeare the more, in guiding ſuch a Church.
3. That his mercy may appeare the more in pardoning his People.
4. Laſtly, that his juſtice may appeare the more, in hardning thoſe that do not love, but hate his wayes.
5. Such as fall into errours and looſe walking after their entrance on this way of the Lord, come not thereunto from their ſubmitting to that way, but from want of good principles, and ſound hearts at the firſt: If their ends had been good at firſt, and their hearts upright, they had never gone out to crooked wayes of their own, or others▪ but as the Apoſtle ſaith, 1 Joh. 2.19. They went out from us, becauſe they were not of us; ſo ſuch as fall away from the truth, to the embracing damnable hereſies, do therefore fall away, becauſe they were never properly of the truth; certainly when men venture on the pure and ſound wayes of God, with unſound and baſe ends, the Lord juſtly ſuffers them to fall: ſuch as have not the glory of God, but themſelves in their eye, the Lord ſhall in juſt judgement lead ſuch forth, with the workers of iniquity, Pſal. 125. laſt verſe.
6. Though this way of the Lord, may have ſuch evill weeds to grow up in it, yet it doth not allow of them, but labours either the reforming or caſting of them out when they are diſcovered, as a ſound Conſtitution doth thoſe diſtempers it lyes under, as Mat. 18.11. 1 Cor. 4.4, 5. 2 Theſ. 3.6.14. Rev. 2. and as a learned Author ſaith, What flaming Sword is there in the hand of a claſſicall Presbytery, to keep men out of errours, which may not be in a congregation? In one Congregation there may be as many Presbyters as from many Congregations make a Claſſis, and why then may they not do the ſelfe ſame acts? their offices & office is the ſame, & therefore the promiſe of aſſiſtance is the ſame; and if the councell and advice of other neighbour Churches be required, a Congregation may have that as well, Anatomiſt Anatomiſed, p. …0.and perhaps ſooner then a Claſſis can, which muſt ſtay for a Provinciall Synod.
7. Laſtly, let it be conſidered, that there have been (as the former Author obſerves) as great defections both of Miniſters and people, unto errours under Presbyteriall Government, as under any other, as is cleare in the Low Countryes, where ſo many Miniſters and People have turned Arminians, Papiſts, Socinians; greater errours then the denyall of Paedobaptiſme: and yet thoſe of the Presbyterian way here, are not free of that, as is well known, beſides other evils of more dangerous conſequence, as might be named.
Impediment. 6 6. Another impediment why the godly do not enter on this way of the Goſpell, is, becauſe they ſ…y, this way cryes up toleration for all ſorts of Religion, and liberty of mens conſciences, and ſo every man may do as he liſt, and what confuſion and deſtruction will this ſoon produce in Church and ſtate?
For the removall of this impediment, let theſe few things be conſidered.
1. That this is a great untruth, and ſo nothing but a ſlander, and an evill report that ſome evill Spyes give out upon the view they have taken of this holy L…nd, from ſome baſe private ends (its much to be feared) of their own, which the Searcher of all hearts will in due time reveale and diſcover.
And that it is ſo, is evident from the workes of ſome of no mean abilities for learning and godlines, that have been in the Congregationall way.
1. That late precious ſervant of Ieſus Chriſt, M. Ier. Burroughs, who was eminent for his Goſpell annointings, in his Heart Diviſions, chap. 7. pag. 41. where he ſpends moſt of that chapter to this purpoſe, pag. 42, 43, 44. and at laſt towards the end of the chapter, pag. 45. he hath theſe following words. And conſider now my bretheren, whether the Congregationall way be ſuch, as if it be ſuffered, there will be no helpe to reduce an erring or hereticall church, but all Religions, Arianiſme, Mahumetiſme, any thing muſt be ſuffered, Surely, men do not deale fairely, in rayſing ſuch mighty accuſations upon ſuch poore and weake grounds: This great aſperſion, and huge out-cry, that theſe men would have all Religions ſuffered, and in their way, there is no helpe againſt any hereticall Congregations, moulders and vaniſhes away before you.
So likewiſe in his Sermon before the Houſe of Lords, November 26. 1645. pag. 45. where ſpeaking to them excellently in the behalfe of the Saints, that have been faithfull to them in the truſt committed to their charge, though they could not come up fully in ſome things to them, they have publiſhed to the world, and therefore deſires them not to liſten to any, who ſhould whiſper ſuch ſuggeſtions, or vent ſuch things, as tend to he exaſperating of their ſpirits againſt thoſe deare ſervants of Chriſt; he hath theſe words, There is a great out-cry againſt the Toleration of all Religions, and we are willing to joyne againſt ſuch a tolleration: But that which fils the mouthes of many in this, is the heate of their ſpirits againſt thoſe that differ from them in any thing that they might with the more ſtrength be able by this to ſtrike at them; ſuffer not your power to be abuſed, to ſerve mens deſignes; be faithfull with God, encourage thoſe that feare him, and God will take care of your honours, &c.
2. Maſter Thomas Goodwin, of whoſe worth (without flattery ſpeake it) the Kingdome is not ignorant, in that notable Sermon of his, before the honourable Houſe of Commons, called The great Intereſt of States and Kingdomes, p. 53. where preſſing that Honourable Houſe to looke well to their intereſt, meaning the Saints that are in England, to maintaine and preſerve them, and make proviſion for them, as they meant to preſerve the Kingdome: he hath theſe words, to our purpoſe; If any man thinke I am a pleading for a liberty of all opinions, of what nature and how groſſe ſoever, I humbly deſire them to remember, that I only plead for Saints, and I I anſwer plainly, the Saints they need it not; The Apoſtle tels us there are damnable hereſies, 2. Pet. 2.1, 2. and they will ſoon un-Saint men; there are errours that are Capitall, not holding the Head, Col. 2. Do but diſtinguiſh theſe from others, and let this be one foundation laid for this union.
3. Maſter John Goodwin, whoſe innocency and integrity in the cauſe of Chriſt, and great worke and labour of love to Chriſt and his Churches, I doubt not but in due time ſhall be cleared and rewarded abundantly: In his Reply with another Brother, to A. S. 2. Edit. pag. 24. whoſe words to our purpoſe are theſe; Nor on the other hand, do I ſpeake this to intimate, that I approve a toleration of the broaching of all opinions, or any toleration of ſome practiſes, And that men might ſee what he ſayes, if they will not ſhut their eyes wilfully againſt the light, he reduceth his diſcourſe to 3. Heads.
1 The leaſt venting of any opinion againſt Fundamentals, as Judaiſme, denying Chriſt to be the true Meſſiah; Arianiſme, and Socixianiſme oppoſing the Deiety of Jeſus Chriſt, Arminianiſme, that queſt…ons the perſon of the Holy Ghoſt, Papiſme, that holds juſtication by works; or that Anababtiſme that denyes the derivation of Adams originall corruption to us, &c. the venting of theſe and the like opinions he acknowledgeth to be ſuppreſſed, and much more the practiſe of Idolatry. pag. 25.
2. The ſpreading and practizing of opinions that apparantly tend to Libertiniſme, licentious ungodlines; ought not quietly to be permitted. pag. ibid.
3 And then ſhewes what opinions are to be tolerated, to wit, ſuch are not againſt Fundamentals, nor lead to licentiouſneſſe, but tend only to the beating out of truthes, pag. 26.
4. Maſter Sprigge, my quondam colleague in the Univerſity of Oxford, whoſe fruitfulneſſe in the grace of the Goſpell, hath not a little rejoyced my ſoule; In his judicious Treatiſe, called the Ancient bounds, or liberty of Conſcience ſtated, chap. 1. pag. 4. whoſe words are theſe. Nor do we queſtion whether the Magiſtrate may not to this negative diſcountenance, adde poſitive, viz. to declare againſt errors, as well as the Miniſters to convince and exhort againſt them: Nor whether (amongſt us) errors of manifeſt ſcandall and danger to mens ſoules and conſciences, as Arianiſme, Socinianiſme, Familiſme, &c. ought not to be reſtrained by the Chriſtian Magiſtrate, and the Aſſertors and maintainers of them, interdicted under penalties, the divulging or ſpreading of them, by publique preaching or printing, with much more to this purpoſe: So that this being ſo cleere and manifeſt from the publiſhed writings of theſe precious Saints of Chriſt, it can appeare to be no other then a groſſe untruth, and apparent ſcandall and ſlander that is caſt upon this way of the Lord, and thoſe he hath riſen and ſtirred up to aſſert and maintaine it.
2. If by a tolleration of liberty of mens conſciences, men underſtand it of things that are doubfull only, & in controverſy amongst the godly, then what hurt can follow, though there ſhould be a declaration of difference of judgement and practice? And doubtleſſe if there ſhould not be a forbearing one another in ſuch things as are not cleare, but dubious, all the world (as M. Burroughes truely ſaith in his Heart-Diviſions, Chap. 9. pag. 55.) muſt needs be quarrelling; and he in that Chapter ſhewes the lawfulneſſe hereof, not onelyonly from the judgements of many Proteſtant Writers, but alſo from eight (as I conceive) unanſwerable and ungainſayable Arguments and conſiderations, from pag. 57. to pag. 66. which are too large to tranſcribe, but are very worthy the godlies ſerious looking into, and ſearch after. See alſo M. Sprigs Ancient Bounds, c. 4. p. 17.
3. But if by a tolleration of liberty to all mens conſciences, we underſtand it ſimply of the things of the mind and judgement, as opinions, and not of the externall practices of men. What hinders but that it ſhould be granted, without the uſe of any externall waies of compulſion, to force men from them? For my owne part, I am ſo farre from ſeeing any reaſon or Scripture for uſing externall violence, to force men from their preſent judgements, though erroneous, ſuppoſe the worſt of errors, as Papiſme, Arrianiſme, Socinianiſme. Turciſme, Judaiſme, &c. as that I judge ſuch a courſe both againſt Scripture and Reaſon, as I ſhall endeavour to make out in theſe following particulars, though in ſo doing I ſhall croſſe, and it may be diſpleaſe two ſorts of men.
1. Such as would give to the Civill Magiſtrate a coercive and compulſory power, to enforce men from their preſent opinions in the matters of Religion, and to change their minds, and alter their judgements by the uſe of externall violent, wayes and meanes, as Impriſonments, Mulcts, Fines, Whippings, baniſhments.
2. Such as give to Miniſters met together in a Claſſis or Synod, an abſolute power not onelyonly of judging and determining in matters of Religion, but of impoſing their concluſions on the conſciences of people to be obeyed; and in caſe of non-obedience (ipſo facto) to cut them off from enjoying the priviledge both of Church & ſtate.
Now to ſhew my reaſons againſt both of theſe, for the better confirming of my former anſwer, I ſhall ſpeake to each of them apart.
1. To thoſe that cry up compulſion in matters of Religion, to force men by externall violent meanes, from their preſent judgements and opinions they are of, as proper to the civil Magiſtrate, and a part of his office: I cannot allow of it for theſe reaſons.
…ſons againſt …pulſion of … ſcience in …ters of Re…on.1. Becauſe for any man whatſoever to take ſuch a courſe, as coercive and compulſory wayes to force the minds of men, poſitively to act contrary to their principles conſcienciouſly held, is to act beyond their commiſſion, and contrary to the rule of Chriſt laid down in the word, which is to winne men by inſtruction, and not to force men by deſtruction:…id. The …ly of the 2. …heren to …S. p. 23. 24. as Mat. 28.20. Luk. 9.54, 55. 2 Cor. 10.4, 5. 2 Tim. 2.24, 25. and 4.1, 2.3.
2. This courſe were for poore, weake creatures to encroach upon the Prerogative of God himſelfe, whoſe worke, and in whoſe power alone it is, to change mens minds, as is apparent from Scripture, as 2 Cor. 10.4. 2 Tim. 2.25. 1 Pet. 1.22. 1 Cor. 3.6, 7. Ioh. 16.8. and the reaſon is, becauſe the ſubject to be wrought upon, is too high for any, but God alone, humane power may reach to the bodies of men, to the outward man, but not to their inward, to their ſoules and conſciences, poor weake man cannot make, as Chriſt ſaith, one haire white or black: they may reſtrain from practiſe by outward meanes, but convert and change they cannot. No not the glorious Angels that are faire above man, for power and ſtrength, and for ſutablenes to the Spirits of men, to whom they can in a more eaſie and familiar way, apply themſelves, then one man can to another: and yet theſe bleſſed Spirits cannot effect this worke: This they can do, they can preſent things to the fancy, and affect the mind many times, but it is not in their power to make thoſe things they preſent to the underſtandings of men to take effectually, ſo as to worke that for which they preſent them, without the Almighty power of God go with them: they are all but miniſtring Spirits, but as inſtruments in the hand of God, as men are; ſo that this is proper only to God, to convert and change the minds and conſciences of men, and not in the power of any creature, and therefore as they incroach on Gods prerogative, ſo they loſe their labour in all thoſe violent wayes they take, unleſſe the Lord concurre with them, which we cannot expect he ſhould do, becauſe its not a meanes of his ordaining, but contrary thereunto, as we have ſhewed before.
3. Becauſe ſuch wayes and meanes of externall violent compulſion, are againſt the very nature of the mind and conſcience, the one being ſpirituall and rationall, and the other carnall, and therefore they muſt be either ſpirituall, or morall, and rationall wayes at leaſt, that muſt be uſed to worke upon the minds and conſciences of men. What ſaith that judicious Miniſter M.*In his Sermon before th… ho. Houſe of Parl. and Cit… on a day of thankſ-giving pag. 23, 24, 2… Caryl, (whoſe judgement I ſuppoſe, and learning will every way ballance M. Prynnes, or D. Baſtwick, or M. Edwards, or any of the reſt that have appeared in Print againſt the point in controverſie, if we had not the Scriptures on our ſide)
To the ſaid objection I anſwer, 1. Poſſibly there are more errours named, then are; all is not errour that every one thinks to be errour. We know who ſpake it, After the way which they call hereſie, ſo worſhip I the God of my Fathers, Act. 24.14. and they were no meane, no unlearned men, who called that way hereſie. And I ſhall never believe all Hereſiographers for his ſake, who put Aërius into his Catalogue, for oppoſing Prelacy. There may be an errour in taxing ſome with errours. But Secondly, whatſoever is an errour or an hereſie, whatſoever is contrary to wholſome doctrine, (ſuch opinions are knowable) elſe all rules about dealing with them are vaine, whatſoever I ſay is an error or hereſie, let all the penalties which Chriſt hath charged upon it, be executed to the uttermoſt; if we favour errour, I know not how we can with confidence lift up our eyes to Chriſt for favour: If Chr…ſt would not have had errour oppoſed, why hath he left us meanes, both for the oppoſition and ſuppreſſion of errour? Then preſently he ſhewes what thoſe meanes are: As he (to wit Chriſt) hath given a compleat armour to every chriſtian, wherewith to fight againſt the wiles and temptations of the devil; ſo he hath given a compleat armour to his church, wherewith to fight againſt all the errors & unſound doctrines of ſeducers. Therefore (ſaith he, excellently) ſearch the Magazine of the Goſpell, bring out all the artillery, ammunition, and weapons ſtored up there, looke out all the chaines and fetters, the whips and rods, which either the letter of the Goſpell, or the everlaſting equity of the Law hath provided to bind errour with, or for the back of hereſie, let them all be employed and ſpare not. I hope we ſhall uſe, (I am perſwaded we ought not) Antichriſts broom to ſweep Chriſts houſe with, or his weapons to fight againſt errours with. Chriſt hath formed and ſharpned weapons for this warre, we need not go to the Popes Forge or File. We (ſaith the Apoſtle) have weapons in a readineſſe to revenge every diſobedience: they are ready made to our hands. And a great deale more to this purpoſe: By which we may ſee, if errours themſelves muſt not be ſuppreſſed by any other then ſuch ſpirituall wayes and meanes, that Chriſt hath ſet downe in his word, then much leſſe may the minds and conſciences of men, that hold theſe errours, be proceeded againſt by any other then ſuch meanes, and ſo there will be no place left for theſe compulſory wayes that ſome men of harſh and legall diſpoſitions ſtirre up the Magiſtrate unto the practiſe and uſe of.
4. Is not ſuch a courſe as this, againſt the golden Rule of charity, Luk. 6.35, 36.and mercy, and to tread in the very ſteps of Antichriſtian cruelty? as Rev. 13.15.16. and we have had experience of this but lately, in the Antichriſtian Prelates, whoſe beſt arguments to draw men and women from their judgements, to be of their own minds, were Fines, and impriſonments, the Stocks, Whip, and Pillory, &c.
5. Nay, is not this courſe of violent compulſion, againſt the very law of nature, that our Saviour ſpeakes of, and would have men to practiſe, Mat. 7.12. Whatſoever ye would that men ſhould do to you, that do y…e unto them, for this is the Law and the Prophets. For ſuppoſe one ſhould come upon his ordinary occaſions into Turky, or ſome other forraigne country, would it not be an offence to him if they ſhould compell him to alter his mind and judgement in the matters of Religion, and enforce him by violence to be of theirs? So here: And therefore the Turks are ſo farre from enforcing mens conſciences, as that they permit them to uſe their conſciences, and practiſe their judgements, though different from them. And though in Spain the Proteſtants are prohibited the practiſe of their Religion, yet the Spaniard doth not violently compell men to alter their minds, and to be of their Religion: Temptations by way of Argument, or gifts, &c. they may lay before men, but not outward wayes of violence.
6. Beſides all this, doth not this courſe directly croſſe the commandement and practiſe of Chriſt himſelfe, who bids us to love one another, as he hath loved us? Ioh. 13.14. that is, for quality, and not for equality or quantity and degree: Now its as cleare as the Sun at noone day, that Chriſt loved all that believe in him, one as well as another, though they differ one from another in the knowledge of the truth, and are not of the ſame ſtature and tallnes, in all things he hath commanded, ſo long as they hold the Head; yea, though they differ from himſelfe in many things revealed, and miſtake and miſ-underſtand him in many things, (as who doth not) yet ſtill he loves them, and beares with their weakeneſſes, and fellowſhip with them by his Spirit, whileſt their hearts are upright with him for the main; and the ſame he requires of the Saints one toward another, Epheſ. 4.2, 3.13.32. Col. 3.12.13, 14. not that they ſhould proceed in a bitter manner, to cut off, and caſt one another over board.
7. To take this courſe with men that differ from us in judgement, is it not the High-way to make more hypocrites, then ſound Chriſtians, and ſo to introduce a profeſſion of Religion, no way pleaſing to God, as all forced profeſſion is? for when men become Proſelites more for feare, then conſcience, there is not only a mocking with God, in what they do, but a readineſſe (when an oportunity is preſented) to returne to their old and former errours, for outward violence is of this nature, that it rather reſtraines then changeth, and of this there hath been abundant wofull experience in all ages, and which of the two is worſt, heretiques or hypocrites, to maintain an errour, or counterfeit the truth, is not eaſily determined.
8. And doth not this courſe bring people to be more in love with errours then before? the reaſon is, becauſe People conceive thoſe errours ſo perſecuted, are the truth of God, in regard that Jeſus Chriſt hath fore-told that perſecution ſhould attend the truth, and thoſe that are embracers and profeſſors of it: now when men (eſpecially the weake) ſhall ſee that ſuch and ſuch perſons (otherwiſe quiet and peaceable in the Land, only differing from others in their judgements) ſhall be violently oppoſed, for what they hold, & have cruell meanes uſed to take them off from what they conceive is the truth, they preſently conclude, this muſt needs be the very way of God, and ſo there is more hurt a thouſond times done, then good by ſuch violent wayes of compulſion.
5. Laſtly, to adde no more, how contrary this way is, and hath been not only to the mind of Chriſt in the Scriptures, but to the judgement of the moſt ableſt ſervants of God, in all ages, twere eaſie to determine. If any deſire ſatisfaction in this particular, let him read M. Spriggs Antient Bounds, where this particularr is abundantly manifeſted, with M. Iohn Goodwins Innocencies Triumph, M. Burroughs Heart diviſions, &c.
2. Now for the ſecond ſort of perſons, that give to Miniſters met together in a Claſſis or Synod, an abſolute power of impoſing their concluſions and determinations on the conſciences of people in particular, or whole Churches in generall, to be obeyed neceſſarily without refuſing; I ſhall propoſe theſe few things to be conſidered.
1. Whether this doth not croſſe that command of Chriſt by the Apoſtle, 1 Theſ. 5.21. Try all things, hold faſt that which is good: now to what purpoſe is this command, if I am neceſſitated to yeeld to anothers impoſition the tryall here ſpoken of reſpects the mind and underſtanding, as all wiſe men know, but how can he exerciſe his mind this way, that is tyed and bound up by anothers vote and impoſition to obey? Seeing by this meanes he muſt yeeld without any further enquiry or ſearch into the thing commanded, whether it be according to the mind of Chriſt, or not.
2. Whether this doth not make the liberty of the Saints leſſe now in theſe dayes, then in the dayes of the Apoſtles, when we find the Bereans had liberty, firſt to examine the Apoſtles doctrine themſelves, I ſay themſelves, before they ſubmitted and ſubjected their conſciences to the obedience of it; and they are commended for it, Act. 17.11. whereas now, its counted a matter of diſobedience, and faction, for any the moſt holieſt, and ſoundeſt in the fayth, ſo much as to queſtion and enquire, whether what an Aſſembly or Claſſis doth impoſe on them, as neceſſary to be obeyed, is according to the Scriptures, to Chriſts will, and not their own.
3. Whether ſuch a kind of Impoſition, doth not bring ſuch Miniſters in their Synods and Claſſis, under the guilt and condemnation, of being Lords over Gods heritage, in exerciſing authority, power, and dominion over the faith of their bretheren, contrary to 2 Cor. 1. ult. and 1. Pet. 5.3. and which we know was the common and uſuall practiſe of the Lordly Prelates. And the rather alſo conſidering, that no Councels or Synods, ſince the Apoſtles times, can challenge to themſelves, an abſolute, infallible, and unerring ſpirit, in the matters of Religion, above the reſt of their bretheren, that ſit not on thoſe Thrones with them.
4. Whether this practiſe of ſuch Miniſters doth not bring into the Churches of Chriſt, that Popiſh doctrine and practiſe of implicite faith, for if I muſt take all for granted to be true, that ſuch men command obedience unto, without any further enquiry, then my faith is not an expl cite, but a meere implicite faith, and conſequently my obedience blind, and ſo abominable: which ſome more moderate Presbyterians themſelves, in their Sermons, diſpute ſtrongly againſt; as M. Hill in his Sermon called the good old way.
5. Whether this be not for Miniſters to challenge that power, which Jeſus Chriſt never called them unto, nor beſtowed upon them.
Obj. Did not the Apoſtles practiſe it, in that Synod? Act. 15.
Anſ. 1. Grant it, what will follow? Therefore Miniſters may now do it, a meere non ſequitur. Unleſſe that ordinary Miniſters now could expect the ſame infallible guidance of the Spirit, as the Apoſtles could: They could ſay without the leaſt haeſitancy or doubting, It ſeemeth good to the holy Ghoſt and to us: And can any Aſſembly or Synod of Miniſters do ſo now? can they ſay certainly, as the Apoſtles, that thoſe Synodicall and claſſicall conſtitutions, they impoſe with ſuch authority, on the conſciences of others, to obey and practiſe, are according to the true mind and meaning of Chriſt? If they can produce any warrant for it, let them; if they cannot, why do they beare the People of the Kingdome in hand, that it is in their power alone, without the Peoples conſent, to determine and impoſe as they (by themſelves alone) conceive to be right? I am ſure that Chamier, that famous French D…vine, in his Panſtrat, Cathol. Tom. 3. l. 15. cap. 10. ſaith, that there is not the ſame authority of the Apoſtles, and of other Paſtors: with them, he was extraordinarily preſent, Adeò ut quae illi proponerent a Deo ſimpliciter manarent: i. e. So as what they propounded did ſimply proceed of God. But he is not ſo preſent with ordinary Paſtors, and therefore their Decrees are not to be parallel'd with the D…crees of the Apoſtles: and in matters of conſcience, he ſheweth, that God alone is Judge and binder, and not the creature: and tis no other then what we find abundantly in the writings of learned men, both ancient and modern, and agreeable to the Scriptures, as we have before abundantly proved.
2. But in the next place, can it ever be proved from the fifteenth of the Acts, that the Apoſtles in that Synod or Aſſembly, did exerciſe ſuch a power as the Presbyterians ſpeake of? did the Apoſtles in that meeting meddle or touch with any act of Church government? nay is it not cleare to him that hath but halfe an eye, that there was no penalty annexed to what they wrote, and ſent to the Churches, in caſe they ſhould not have embraced their counſell? Do not the words declare ſo much, ver. 29. From which if you keepe your ſelves you ſhall do well, &c. And that wch is worth obſervation, the Apoſtles do not determine, (as M. Burroughs hath well ſhewed)…. Bur. Hea. …iſions. they ſhould obſerve to do theſe things from their own authority, but from the reaſon of the things, for thoſe things they enjoyned, were duties before they decreed & enjoyned them, & had been, had they never decreed them. As for example, that of forbearing the eating of bloud, was a duty in caſe of offence, though their decree had never been: and otherwiſe it had been no duty, if there had been no ſcandall, notwithſtanding their decree: For afterwards the Apoſtle Paul ſaith, that men might eate whatſoever was ſold in the Shambles, asking no queſtion for conſcience ſake. And we find that every creature of God is Good, when it is ſanctifyed by the word & by prayer, and received with thankſgiving: yea the ſame Apoſtle ſaith in that place, that nothing then is to be r…fuſed, 1 Tim. 4.4.
3. Laſtly, if we obſerve that Scripture which the Presbyterians ſo much urge and ſtand upon, for the authoritative power of Synods and Claſſes, we ſhall find, that what the Apoſtles there and then did, as it was not from themſelves alone, but from the holy Ghoſt; ſo neither by themſelves alone, but with the approbation of the whole Church: as appeares in Act. 15. v. 22, 23. Then it pleaſed the Apoſtles and Elders, with the whole Church, to ſend choſen men of their own company, (viz. the Church) to Antioch, with Paul and 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. eccl… 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; tis 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 gra…m hominum …il eſt agen…m con…a de…: ſed quic…id deus prae…pit, agendum …: etiam ſi ho…nes eo offen…ntur, ſeque …o a nobis ha…i putent, …d ipſis noli…us contra dei …cceptum gra…ca i. Piſcat. … Mat. 10.37. …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 aſperſi…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 doubtleſſe authority is wiſe as an Angell of God, to diſcerne what ſuch Sycophants aime at, in their ſeeking to aſperſe the Godly in the Land withall, as thoſe dealt by Daniel, chap. 6. where it is evident, what a courſe they tooke to be rid of him, as we may ſee from v. 4. to 18. and the cauſe of all is noted, v. 3. Daniel was honoured above them; becauſe an excellent ſpirit was in him, and Darius thought to ſet him over the whole Realme: I need not make application; certainly whatever ſuch men talke in Preſſe and Pulpit, Authority may for ever be aſſured, that thoſe that faithfully endeavour in all good conſcience, as for their lives, to honour the eternall God, and their Saviour Jeſus Chriſt, in one command of his, they will in another: and therefore they need not doubt but thoſe they nickname Independants, will (by the helpe of Chriſt) ſtrive to obey the the fift Commandement as well as the firſt, or any other: and I ſuppoſe to this day, (notwithſtanding all the aſperſions of malevolent tongues and Pennes) Authority hath found the truth of this we now ſpeake of in abundance, and I doubt not but ſo they ſhall to the end.
8. The laſt and great Impediment that lyes in the way of the Godly is this; That they are jealous leſt this way we plead for, is but the device of man, having not the ſtamp and image of Chriſt upon it, whatſoever we pretend, and ſo, if they ſhould cloſe with it, they cannot expect the Lords preſence with them, & bleſſing upon them in the practiſe of it; but the Lord may ſay to them as he did to the form a Jewes in the like caſe, who hath required theſe things at your hands? Eſay 1.
Now for removing of this huge mountaine, I ſhall only deſire one thing may be ſeriouſly conſidered, which is this, that farre be it from thoſe of the Congregationall way to perſwade any man whatſoever, to walke in obedience to, and the practiſe of that which Chriſt himſelfe will not own for his, nor carries his image, and ſuperſcription upon: wherefore let it be put to the tryall, whether this way of worſhipping God, I have preſſed the godly in the land to the practiſe of, do not hold weight in the ballance of the Sanctuary, and be not more like to Jeſus Chriſt, then all other wayes of worſhip that are on foot in the Kingdome. I ſhall for this purpoſe ſet before the godly ſome few briefe particulars, that moſt naturally agree to this way, we preſſe unto the pract…ſe of, and undoubtedly prove it to be from Heaven, and hath the eternall God in Jeſus Chriſt for its only author and inſtitutor.
Arguments …r the Con…egationall …ay.1. That way of viſible worſhip & government in the Church of God, that is moſt agreeable to the Scriptures, in all its parts and parcels, that muſt needs be the way of God, but ſuch is the way wee have before ſet down, commonly called the Congregationall way, and nick-named Independency, ergo.
2. That way of &c. That moſt lifts up Jeſus Chriſt, and throwes down and abaſeth the creature, that muſt of neceſſity be the way of God: but ſuch is the congregationall way, therefore,
3. That way of, &c. that makes moſt for holines and advancement of purity in the hearts and lives of men, that cannot be denyed to be the way of the Lord, and to carry Chriſts image on it: but ſuch is the congregationall way, ergo.
4. That way of &c. that carryes moſt of Chriſts glorious power & preſence in it, and with it, to the ſoules and conſciences of men, that is without controverſie the way of Chriſt; but ſo doth the congregationall way. ergo, &c.
5. That way of, &c. that in the very nature and eſſence of it, not only tends to the preſervation of the ſpirituall liberty of thoſe are within it, but to the ſafety and welfare alſo of thoſe that are without it, that muſt needs be the way of the Lord; but ſuch is the congreg. way, ergo.
6. That way of worſhip, &c. that hath not only leaſt of the world in it, but moſt of the worlds hatred and oppoſition againſt it, that unavoidably declares it to be of God: but ſo it is with this way we plead for, therefore
7. Laſtly, That way of, &c. which drawes the moſt choyſeſt and heavenlieſt ſoules to the embracing of it, & delighting in it, as moſt ſutable to the workings of the ſpirit of Chriſt in them; that none can deny to be the way of the Lord; but ſo it is with this congregationall way we plead for. ergo.
Theſe and the like Arguments might be produced, and eaſily confirmed, if need were, to ſatisfie any ingenious and rationall man, for the truth of the way we here preſſe.
Ob. You will ſay, Prove but the firſt of theſe, and it ſhall be ſufficient.
Anſ. I have already in a great meaſure done it in the former diſcourſe.*Vid. C… of this T… tiſe, wh… chiefe an… … ſtantiall of the Co… gational are open… proved.However to ſatisfie (if poſſible) all that are not obſtinate, take a brief view of the truth of the way, in theſe particulars, from Script.
1. For the matter of a viſible Church. Saints Rom. 1.7. 1 Cor. 1.2. & 14.33. Phil. 1.1, 7. Col. 3.12. 1 Theſ. 5.27.
2. For the forme, Uniting together in one ſpirituall body politique, 1 Cor. 10.17. & 12.12.20, 27. Epheſ. 2.22. and therefore compared to a temple, houſe, candleſtick, naturall body, &c. as I have ſhewed Chapter 2.
3. For the quantity, as many as can meet together in one place, Act. 2. & 5. & 6. Chap. & 14.27. & 1 Cor. 14.23.
4. For the power of government within it ſelfe, Mat. 18.17, 18, 19. 1 Cor. 5.4, 5, 6, 7, 13. Act. 15.22, 23. Rev. 2.20.
5. For the office and officers of a particular viſible Church, Epheſ. 4.11, 12. Rom. 12.6, 7. 1 Cor. 12.28.
6. For the chooſing of officers by the whole Church, Act. 1.15. ult. & 6.2, 3. & 14.23.
7. For admiſſion of members, the godly and their ſeed, Act 2.38, 39. as the ſeed by covenant,1 Cor. … ſo themſelves by declaration of their repentance, and profeſſion of their faith in Chriſt, as Mat. 16.16. Act. 2.38, 41, 42. Act. 19.18, 19.
8. For caſting out from the Church, Mat. 18.17. 1 Cor. 5.5, 13. 2 Cor. 3.6, 14. Rev. 2.20.
9. For partaking in Church-fellowſhip with other Churches upon recommendation, Rom. 16.1. & 2 Cor. 3.1.
10. For craving the help and aſſiſtance of neighbour Churches in difficult caſes, by way of advice and counſel, Act. 15.1, 2.
11. For ſending out ſome of the members in the Churches buſineſſe, 2 Cor. 8.19. Phil. 2.25. Rom. 16.1.
12. For the duties of Paſtors and People each to other. Abundant Scriptures might be produced, as 1 Theſ. 5.11, 12, 13, 14. Heb. 13.17. Act. 20.28. but this I have fully and in particular (eſpecially touching the members duties each towards other) ſpoken to before.
So that here we have in a little roome given you an Epitome or compendium of the ſubſtantiall parts of the Congregationall way according as it is held forth to us in the Scripture: eſpecially that which hath been moſt of all controverted, and called into queſtion: and ſo have endeavoured to anſwer the deſire of thoſe that would have us to prove our firſt Argument. The Lord adde his bleſſing.