A Model of the Primitive Congregational Way, Chapter 2

A Model of the Primitive Congregational Way · Chapter 2

p. 30CHAP II. That this viſible Church-ſtate, Order, and Politie which Jeſus Chriſt onelyonly hath inſtituted and ordained under the New Teſtament, to the obſervation of which, &c. is a f ee ſociety or communion of viſible Saints, embodyed and knit together by a voluntary conſent, to worſhip God▪ according to his Word, making up one ordinary congregation, with power of Government within it ſelfe onelyonly.

HEre lyes the ſtreſſe of our buſineſſe, and therefore I ſhall endeavour to ſteere my courſe the more exactly Chr…ſto duce, & auſpice Chriſto.

Two things I ſhall, in the ſtrength of Chriſt, undertake.

1. To cleere and confirme this Propoſition.

2. To draw ſome inferences from it.

Touching the firſt of theſe. There are ſix things to be opened and cleared up to us:

1. The matter.

2. The forme.

3. The end.

4. The rule.

5. The quantity and extent.

6. The priviledge and prerogative of this Church-ſtate.

All which particular Heads hold forth to us a Summary of the Congregationall way; in the right underſtanding of which, Chriſtians may abundantly ſatisfie themſelves and their friends about this way of the Lord,… Materia. …oetas fideliū. ſo generally cryed down and oppoſed. I ſhall open the particulars in order.

1. I call this Church-ſtate, a ſociety or fellowſhip of viſible Saints, to note the matter or perſons that are both to enjoy and exerciſe it. For we are not to imagine that the Kingdom of Chriſt is of this world, but choſen out of the world; tis in the world, but not of the world. That is, as the world is taken in a morall evill ſenſe, for the wicked of the world, but for thoſe that are called from amongſt them to aA viſible …gregation …om the world, …d a viſible …gregation to …hriſt, is neceſ…ry to Church …ion & com…union. Vide …oyes Temple …eaſured, in p. …6. viſible profeſſion of, and ſubjection to the Goſpel of our Lord and Saviour Jeſus Chriſt. And this is no more then is evident in the Scripture: For we find that the members p. 31of viſible Churches, according to their firſt conſtitution, were all Saints by calling, as appeares Rom. 1.7. 1 Cor. 1.2. Philip. 1.1, 7. Col. 3.12. and 1 Theſ 5.27. foreign, which was a calling ſeparatim & conjunctim, as Junius obſerves, a**And this is agreeable to the ſignification of the Greek word foreign, in Engliſh, Church▪ foreign, ab …vocando. Leigh, Critic▪ Sac. calling of thoſe Saints to fellowſhip in a viſible Church externally, as well as to Chriſt inviſibly and internally. And hence it is that thoſe Churches which were planted and gathered by the Apoſtles in the firſt and Primitive dayes of the Goſpel, are ſtyled The Churches of the Saints, 1 Cor. 14 33. The Temple is holy, ſo are the Keyes, the Tables of the Law, the Seales, Cenſures, Officers, Ordinances,Noyes, ut ſup. p. 6. all holy, as Chriſt himſelfe is, that is the inſtituter of them. When the Temple under the Law was to be built, the materials of it were all hewne, ſquared and poliſhed; the Tabernacle was curiouſly wrought; the Candleſtick was of beaten gold; the twelve Tribes were repreſented upon the High-Prieſts breaſt-plate by twelve precious ſtones; ſo the viſible members are correſpondent to the myſticall in outward appearance. And there is great reaſon for it.

1. Becauſe Jeſus Chriſt, the King of his Church, requires that all ſuch as are profane and ſcandalous, ſhould not be admitted to, but driven …rom the holy things of his houſe, Mat. 7.6. & 18.18. 1 Cor. 5.5, 7, 13. Revel. 2.20. and therefore no fit matter for this Church.

2. Becauſe ſuch onelyonly as are Saints, can anſwer to thoſe ends for which Chriſt hath inſtituted this Church.

Now theſe ends among others are theſe three.

1. To performe ſpirituall worſhip and ſervice to God, and Jeſus Chriſt their King, 1 Pet. 2.9.

2. For ſpirituall communion and fellowſhip, as with Chriſt, ſo one with another, 1 Cor. 1.9. & 10.16.17.

3. For mutuall edification and conſolation, as appeares in 1 Cor. 14.26. & 1 Theſ. 5.11.

Now this is no work for drunkards, ſwearers, blaſphemers, ignorant and ſcandalous perſons; theſe ſerve to diſhonour God, and deſtroy his houſe, and therefore not fit matter for his houſe.

2. I call it a free ſociety of Saints,2. Forma. In this diviſi… let there be the name of Chriſt, and feare of God, a gathering of Profeſſors, (viſible Saints, men & women of good knowledge, and up…ight converſa…ion, ſo holding …orth their …ommunion with Chriſt) …y their owne …eſire and vo…untary conſent …nto one body …nite them…elves. Vide …wens Coun…y Eaſſy p. 60. embodyed and knit together in one, by a voluntary conſent, to note the forme of this Church-ſtate. Now this uniting and embodying of the Saints together in p. 32Church fellowſhip, may be cleered and made evident divers waies to us.

1. From the ſeverall Reſemblances this Church hath with thoſe things that hold forth neare union. As

1. That of a houſe, or building, where the materials are not onelyonly knit faſt to the foundation, but to one another. Epheſ. 2.22.

2. That of a Temple, 1 Cor. 3.17. alluding to the Temple under the Law, where the ſtones were ſo knit together, that it ſeemed to the eye of the beholder, as one entire ſubſtance.

3. That of a naturall body, 1 Cor. 12.27. Col. 3.15.

4. That of a fraternity or brotherhood, 1 Pet. 2.17. compared with Chap. 5.2, 13. & Zech. 11.14.

5. That of an Army with banners, Cant. 6.4.

6. That of a City compact, Pſal. 122.3.

7. That of a golden candleſtick, in which the ſhaft and branches are cloſely knit together in one, Rev. 1.12, 20.

8. That of the Tent and Tabernacle, which the Lord built for himſelfe to dwell among his people, and filled and ſanctified with his glorious preſence, Exod. 25. Revel. 21.3. Now the materials of the Tabernacle were ſo coupled and united together with loops and catches, that they were but one Tabernacle, and ſo the Saints in Church fellowſhip.

9. Laſtly, that of the joyning together of ſeverall graines of corne into one loafe or bread, 1 Cor. 10.17.

Secondly, from the ſeverall words the holy Ghoſt uſeth to hold forth this in the Scriptures.

…ide Leigh in …is▪ Critic. Sac. … verbum.1. That of Epheſ. 4.12. foreign, for the injoynting of the Saints.

2. That of Gal. 6.1. foreign, ſet ſuch an one in joynt againe.

3. That of 1 Cor. 1.10. foreign, which ſignifies a knitting together in one.

4. That of Eph. 2.22. foreign, when materials of a houſe are put one within another.

5. That of Col. 2.2. foreign, the word ſignifies to deſcend one to another, as men that are knit together in the ſame judgement, ver. 19.

6. That of Acts 2.1. and 5.13. and 9.26, foreign, &c the p. 33word ſignifies, to glew things together that are unjoynted, and at a diſtance one from the other.

7. That of Jer. 50.5. Come let us joyne our ſelves to the Lord, &c. where the Hebrew word, to joyne, foreign Mutuo dedit, accepit, item adhaeſit. So Zech. 2.11. Many nations ſhall be joyned to the Lord, in that day, that is, they ſhall mutuall give themſelves to the Lord with the conſent of one another. For i… the ſame wor… with the formeZech 2:11ſignifies mutually to give our ſelves, that is, with the knowledge and conſent one of another, as Avenarius and others, viz. Pagnine, Sheindler, and Buztorph. obſerve.

Thirdly, from ſound reaſon.

1. Becauſe the godly, without this embodying, are not a Chu…ch properly, but a caſuall looſe company, under great diſorder and confuſion, as a heap of ſtones thrown together, without any further diſtinction,

2. Becauſe without this, there cannot be that beauty ſhining forth in the Saints and Ordinances, for what are a company of choiſe materials which are fit for a building, ſo long as they lie looſe one from another? Tis with the Saints united, as Philoſophers ſpeake of the Via lactea, or milky way in the heavens, they yeeld forth a glorious luſtre, and precious light, above what they are ſingle by themſelves.

3. Becauſe without this, the Saints loſe not their beauty onelyonly, but their ſtrength alſo, both defenſive and offenſive.

1. Defenſive, for by their knitting together, they are able to make far more reſiſtance againſt the common adverſaries of their peace, then when they are ſingle and by themſelves. Vis unita fortior. A bundle of Arrowes together are not eaſily broken, but taken aſunder, and they are eaſily ſnapt to pieces. So here.

2. Offenſive, for hereby they are the better able to prevail with God, againſt thoſe that annoy and hurt them: for the Saints thus together wraſtling with God, they do offer a kind of holy violence to his ſacred Majeſty, and obtaine their requeſts ſpeedily in Chriſt. As the heat of the Sunne, when the beames thereof meet together in a burning-glaſſe, is greatly ſtrengthened, ſo it is with the prayers of the Saints met thus together, they prevaile much with the ſtrong God, Act. 12.5.

4. Becauſe without this knitting together in one, the Saints cannot ſo well diſcharge and performe thoſe mutuall duties Chriſt hath called them unto, as watching over one anothers ſoules, reproving an offending brother, telling the Church in caſe of not hearing p. 32duplicate page p. 33duplicate page p. 32duplicate page p. 33duplicate page p. 34and receiving admonition, and ſuch like. For where there is no engagement, there men are ſubject to neglect duty, as we find by ſad experience.

…. Finis.3. I ſay to worſhip God, to note one chiefe end for which Jeſus Chriſt hath inſtituted this Church ſtate, not the whole end, for there are divers ends of this inſtitution, but this is the chief end, that ſo God may receive honour and glory from his people, which he hath called out of the world, 1 Pet. 2.9. Heb. 2.12. Epheſ. 3.21. Prov. 16.4.

…. Regula.4. I adde according to his will, revealed to them in his Word, to note the rule, by which the Saints are to walk in all the worſhip they are to performe to God, both in reſpect of the matter and manner of worſhip, according to Mat. 28.20. 1 Theſ. 4.2. 1 Tim. 6.3. 2 Tim. 1.13. for it is not in the power of men, be they never ſo wiſe, learned or godly, to preſcribe a rule to the Saints to worſhip God by, beſides what is left us in the Word of God, as we have before ſhewed at large.

Quantitas … extenſio.5. I call it one ordinary congregation, conſiſting of ſo many beleevers, as can conveniently meet together to worſhip God in one place, to make it diſtinct from all other Societies, or Bodies called Churches, of the ſame kind. So that the Officers and Members of one Church, are not the Officers and Members of another, but as they are knit together among themſelves, ſo they are diſtinguiſhed from others, being as the ſimilar parts of the Catholique, and have the nature of the whole intire, (viz.) immediate fellowſhip with CHRIST, and right to all the Ordinances. Thus the Church of Corinth was one in it ſelfe, and diſtinct from Cenchrea, which is conceived to be no other then Pagus vel Portus Corinthi, the Port or Haven Towne of Corinth, neere adjoyning to it, and yet two diſtinct Churches. And ſo the ſeven Churches in Aſia, what were they but ſo many diſtinct congregations? So the Church of Antioch was but one ordinary congregation, as Act. 14.27. and ſo the Church at Jeruſalem was no other then one ſuch Church, if we will credit the holy Ghoſt, as Act. 2.46. & 5.12. & 6.1. & 15.25. & 21.22. And hence it is that we find in the firſt planting of the Goſpell, that the Churches were many in number, as we may reade 1 Cor. 4.17. & 2 Cor. 8.18, 19, 23, 24. and therefore frequently in the plurall p. 35number, called the Churches of(a)(a)Gal. 1. 1 Cor. 16.1…Gal 11 Cor 16:1 Galatia, of(b)(b)2 Cor. … Macedonia, of(c)(c)1 Cor. 1…1 Cor 1 Aſia, of(d)(d)1 Theſ. … Gal. 1.22.Gal 1:22 Judea, of(e)(e)Act. 9.Acts 9 Galile and Samar▪ of(f)(f)Act. 15Acts 15 Cyria and Cylicia. So againe, ſometimes they are called in the plurall number, the(g)(g)Rom. 1Rom 1 Churches of the Gentiles, the(h)(h)1 Cor. … 33. Churches of the Saints, the(i)(i)1 Cor. 11 Cor 1 Churches of God, the(k)(k)Rom. 1…Rom 1 Churches of Chriſt, at leaſt 37. times are they ſo named in the plurall number, to note that they were diſtinct bodies, and were no larger then could meet together in one place, to worſhip God, as the Pariſh Churches doe**Vid. Bay… Dioc. Trya… and Noyes his Templ… meaſured, of the qua… of the Chu… here in England, ſome of which congregations conſiſt of divers thouſands. All which particular diſtinct bodies or Churches of Chriſt, though they be many in number, yet they are all of them but one in nature and conſtitution. To which purpoſe we ſhall find the Scripture often ſpeaketh of the viſible Church indefinitely, as of onelyonly one, ſo 1 Cor. 12.13. Mat. 22.2. 1 Tim. 3.5. calling it one body, Eph. 4.4. that is, one in nature and power, though many in number.

6. I adde, having power (under Jeſus Chriſt) of government within it ſelfe, to note the priviledge6. Privileg… and prerogative Chriſt hath endowed it withall, and to exclude that ſuperiority that ſome claime to themſelves over their brethren in the point of Church power. For if every particular Church of Saints (which here we ſpeak of) have received alike the power of binding and looſing, of opening and ſhutting the Kingdome of heaven, within it ſelfe, then certainly no Church whatſoever hath power of government over another. But now this we take to be the very mind of Jeſus Chriſt in the Goſpell, that every ſuch particular viſible congregation of Saints, as here we ſpeak of, hath received alike this power of government within it ſelfe, without ſtanding in ſubjection and ſubordination to others.

Now that this is the very mind of Chriſt, we ſhall endeavour to cleare, 1. From Scripture, 2. Teſtimony of the Learned in England, 3. Reaſon and Argument.

1. Scripture, and ſo both in the generall and particular:

1. In generall, from whence the truth will appeare, in that we find in thoſe Epiſtles the Apoſtle doth write to the ſeverall Churches of Rome, Cor. Coloſſ. Theſ. &c. he ſeldome or never ſingles out the Officers apart from the reſt of the body, but takes in the whole, both Officers and Church together, in the ordering and p. 36managing of Church affaires, as appears from Rom. 16 1. 1 Cor. 5 4 6, 7, 12, 13. & 14.40. Col. 4.10, 16, 17. 1 Theſ. 5.14, 27. and tis no more then what we find the Apoſtles to doe in that Church buſineſſe they went about, Act. 15. where ver. 22, 23. we find the Apoſtles did not ſingle out themſelves from the reſt of the Church, but took the Brethren in with themſelves, both to their debates and reſolutions. And ſo we finde in the ſeverall Epiſtles that Chriſt ſent by John to the Churches in Aſia, the words are, Let him that hath an eare, heare what the Spirit ſaith to the Churches, not to the Angels and Officers alone, and apart by themſelves. And if ſo, then tis no rotten foundation, as theVi. Jus Divin. …egim. Eccleſ. ….108, 109. Presbyterians ſay, theWhat name …ill the Pres…yterians in…ent next for …s? if we goe … the middle …ay, let them …ke heed they …e not found on …e right hand … the left, in …e worſhip of …od. Middle-way men take, viz. the Independents, in the practiſe of Church affaires.

2. In particular, and ſo firſt for the calling and choice of their owne officers, as Deut. 1.13. & 16.18. & Act. 1.15, 26. where the Apoſtles call upon the people to nominate thoſe to the office of Apoſtleſhip, whom they judged fitteſt, by their direction. Where we may behold cleerly that the Apoſtles did not chooſe Ioſeph and Matthias alone,foreign, ſig. …eare per ſuf…agia. This is …nfeſſed by …e more god… & moderate …esbyterians, we may ſee a Treatiſe, …led, Some …lps to Church …vernvent, …m Stafford…re, for the …ing the Pres…erian way, …eſented to the …rliament, 44. pag 29. M. Byfield, his Treatiſe, …led, The po…r of Chriſt, …g. 31. but the whole Church choſe them by conſent, giving out their lots, ver. 26. that is, it was done by the common Suffrage of the Diſciples & Brethren, which were members of that body, afterwards expreſly called a Church, Chap. 2.57.

So Act. 6.2, 3. where we ſee the whole Church was called to looke out ſuch as were fit for the Deacons office. The people muſt chooſe, and the Apoſtles appoint, or deſigne, or ſet apart ſuch as were choſen. Now if the Apoſtles themſelves would not ſet apart Deacons to their office without the peoples approbation and free choice, much leſſe would they obtrude Paſtors on them without their conſent.

So that of Act. 14.23. the Originall reads it otherwiſe then the Tranſlation: the Tranſlation reads it ordained, but the Greek word is foreign, that is, they choſe Elders by the lifting up of the hands of the people, which is different from ordination, as Coronation is from the election of a King: and therefore when the holy Ghoſt ſpeaks of election, he uſith this word, foreign, but when he ſpeaks of Ordination, he uſeth foreign: which words, though in writing and ſound they are neere alike, yet in ſignification p. 37otherwiſe as much as betweene the lifting up of the hands, and the laying of them on. So that of 2 Cor. 8.19. abundantly proves this power of the whole Church. And to this agreeth the teſtimony of the Learned, both Ancient and Moderne, as (if need were) I could abundantly produce. But my labour is ſaved herein by a late Treatiſe to this purpoſe, wherein the judgements of the Reformed Churches, and Proteſtant Divines, are abundantly declared touching this, and other matters of like nature.

2. For the power of adminiſtring the Cenſures, as excommunicating, &c. this alſo is in the Church, as appeares from Scriptures, Mat. 18.17, 18. which is to be underſtood of ſuch a particular viſible Church we now ſpeak of: becauſe when Chriſt ſpeaks of binding and looſing, he underſtands the Brethren, Whatſoever ye ſhall bind on earth, &c. meaning thoſe that complaine. And doubtleſſe this is a truth we may not depart from, for although the execution of Cenſures be in the Elders and Officers of a Church, yet it is ſtill in ordine ad Eccleſiam, that is, in reference to the whole Church, whoſe ſervants they are. There is no ſuch particular relation betweene the party offending, and the Elderſhip, as may advantage the Elderſhip or Presbyterie, of a particular Church, to exerciſe ſuch an act of power over the party, no more then they may adminiſter the Sacraments to a private perſon; but to him as a Church member, and with the whole Church, ſo they are to act, and no otherwiſe.

Another place is that of 1 Cor. 5.4, 5. where we find the whole Church is concerned in that buſineſſe of excommunicating the inceſtuous perſon. And 2 Cor. 2.6. to 10. there he writes to the whole Church againe, to releaſe, and abſolve, or forgive him: The Elders by ſentencing his abſolution and reſtitution, the Brethren by conſenting thereunto.

Againe, is it not evident from the Aſian Churches, where we find Jeſus Chriſt to charge the neglect of cenſuring their guilty members upon ſome of them, as the Church of Pergamus, and Thyatira, both in one Chapter, Rev. 2.18, 20. Jeſus Chriſt was diſpleaſed with them, becauſe they did not put the power in execution he had given unto them, for the purging out of thoſe that offended. And it is worth obſervation, that Jeſus Chriſt doth not blame the neighbour Churches for the ſins of theſe Churches, but p. 38layes all the blame upon themſelves: Which implyes clearely they had received power within themſelves to caſt out thoſe offenders, and reforme thoſe abuſers: Or elſe without queſtion, he would not have blamed them, for the neglect of that he never gave them. And therefore reverent M. Perkins in his Expoſition on theſe Chapters ſaith, that God gave to every one of theſe Churches, power and authority to Preach the Word, adminiſter the Sacraments, reprove evill men, and exclude all obſtinate ſinners from all ſpirituall priviledges among them, as will appeare from his teſtimony.

2. A ſecond ſort of proofes, is from the teſtimony of our Engliſh Divines; for what Maſter Perkins ſaith of the priviledge of particular viſible Churches, is confirmed alſo by many more of our owne Engliſh Worthies, ſome that are aſleep in Chriſt with him, and others that are yet living. I will give you a liſt of ſome of the chiefeſt of them, men that have been famous in their generation, not onelyonly for their admirable gifts of learning, judgement, and piety, but alſo for the ſervice they have done to Jeſus Chriſt in this and other Nations. And the rather, 1. becauſe this equality of power in the Churches of Chriſt, is looked upon by ſome as a novell and late upſtart opinion, held onelyonly by ſuch as are poore, weak, injudicious, unlearned men at beſt, men that are of a factious and ſchiſmaticall temper. 2. Becauſe others of the moderate ſort affirme, that they differ onelyonly in the point of Church rule and government, they approve of a communion of Saints, onelyonly they ſuppoſe the power of Government is not in themſelves, but in the Claſſis and Synod. Now that it may appeare to be ſo, I ſhall produce theſe ſeverall teſtimonies following.

…ghtm. Rev. 2. v. 1. pag. …. edit. 4.Rev 2:1I ſhall beginne with eminent and famous M. Brightman, who agrees with the Centur. that the Paſtors looked every one to the health of his own Flocke, and that the Primitive purity of Church government, (which as the Centur. obſerve, was almoſt like a popular, every Church having equall power in it ſelfe, to tranſact her own affaires, Cent. 2. c. 7.) was not defloured with the dregges of mens inventions till Conſtantines time, his wordes are theſe: The deſcription doth agree very excellently to the Primitive Church, &c. It was moſt glorious with the cloathing that was made of the righteouſnes of faith, &c. Neither was it yet defloured with the p. 39dregges of mans inventions, but in her whole Worſhip, Diſcipline, Life, and manners, ſhe had the Moon under her feet, following the holy truth, as her load-ſtar: There was one forme of government in all Churches, namely, that, that is delivered in the Acts of the Apoſtles, and the reſt of their writings, &c. Neither had Sathan brought in Prelaticall Pompe and Pride, into the Sheepfold of the Lord, but the Paſtors having worke enough to do, in looking every one to his own flock, &c.

2. Reverend M. Cartwright, whoſe workes ſpeak out his eminency, in his firſt reply to Biſhop Whitgift, he hath many paſſages to this purpoſe; I ſhall mention only a few: ItCartw. 1. R… to Whit. p. … is certaine (ſaith he) S. Paul did both underſtand and obſerve the rule of our Saviour Chriſt, (viz. that of Mat. 18.17. tell the Church) for he communicateth this power of Excommunication to the Church: and therefore it muſt needs be the meaning of our Saviour Chriſt, that the excommunication ſhould be by many, and not by one, and by the Church and not by the Miniſter of the Church alone; for he biddeth the Church of Corinth twice in the firſt Epiſtle, once by a Metaphor, another time in plain words, that they ſhould excommunicate the inceſtuous perſon: And in the ſecond Epiſtle, underſtanding of the repentance of the man, he entreateth them that they would receive him again: And therefore conſidering that the abſolution of excommunication doth pertaine to the Churches, it followeth, that the excommunication doth in like manner appertaine unto them: And ſo afterwards he ſheweth, that the Peoples conſent was required in things of this nature, and that the Miniſters did not take upon them, of their own authority to excommunicate, &c. and ſhews the truth of this from the authorities of Cyprian, and Auguſtine, p. 187. and ſo before p. 35. of his firſt reply, in the caſe of a Churches neglect to call a Miniſter, or to conſent upon one that is unmeet, he ſheweth, that the power of Elders in other Churches, is no other then of Admonition, or ſharpely chargeing them that they forbeare ſuch an election, or in caſe it be done, not to confirme it: and in caſe theſe Churches neglect their duty, or the Church which is admoniſhed, reſt not in their admonition, then to bring it to the next Synod, and if it reſt not therein, then the Magiſtrate is to do his duty: and the ſame he confirmes in his ſecond Reply, Tract. 7. p. 80, 81, 82. where he maintaines the Church p. 40of Corinths joyning with the Apoſtle in the excommunication of the inceſtuous perſon.

Thirdly, Maſter Dudly Fenner, Fenner de ſac. Theol l. 7. pag. …77, 278.that was contemporary with Maſter Cartwright, and joyned with him in the publique Miniſtery to the Engliſh Company in Antwerp, in his Treatiſ… De ſacra Theolog. (to which Maſter Cartwright in an Epiſtle prefixed to it, gives a ſingular teſtimony) Lib. 7. p. 277, 278, 279. hath much to th…s purpoſe. Among other paſſages, this is not the leaſt for our purpoſe, that in matters maximi momenti, i. e. of the greateſt moment, as Cenſures, elections of Miniſters, &c. they are to be done in the Aſſembly by the authority of the whole Church. And if the people have any thing to counſell or object, they have liberty to bring it in, and afterwards matters are to be concluded, when they have beene heard ſpeake, and have given their conſent.

Fourthly, Maſter Parker, Parker de Eccl. …olit. l. 3. c. 12.who is ſo large and full for what we affirme, that it would require a whole volume by it ſelfe to tranſlate what he hath written to this purpoſe, In his third booke De Eccleſ. pol. Chap. 12. he hath no leſſe then 22. Arguments to prove the ſuperiority of Churches over their owne officers: and he that reades him diligently, ſhall finde that from the authority of Scriptures, Ancient and Moderne Writers, and other unanſwerable reaſons, he proves the authority of Churches to be in themſelves: and then Lib. 3. Chap. 22. p. 329. and ſo onwards, he ſhews that Synods and Claſſes have no other power over thoſe Churches, then by way of counſell and admonition, & whoſoever reades that 22. Chapter ſhall finde him to prove it, ſix wayes, from the ground, from the forme, from the matter, from the object, from the manner of proceeding, and from the end of thoſe Claſſicall combinations: All which would be too large to tranſlate. Where let the reader take notice, that he doth not ſimply deny the uſe of ſynods and combination of Churches into Claſſes, as we doe not, but onelyonly their ſuperiority that is challenged to be due to them over the congregations of the Saints; which we cannot ſee to be any other then an uſurpation, not given to them by Jeſus Chriſt.

Fiftly, pious and learned M. Perkins, …erk. his Expoſ. … Revel. c. 2. …. 2. and v. 20Rev 2in his Expoſition on the three firſt Chapters of the Revelations, affirmeth that Jeſus Chriſt p. 41gave to every one of thoſe ſeven Churches in Aſia, power and Authority to preach the Word, adminiſter the Sacraments, to reprove evill men, and exclude all obſtinate ſinners from all ſpirituall priviledges among them. His words are theſe, chap. 2. ver. 2. Chriſt hath given to his Church a power judiciall, to ſuſpend evill men from the Sacrament, and to excommunicate them from the outward fellowſhip of the Church, for elſe he would not have commended this Miniſter with his Church, for the execution of his power. And the reaſons (ſaith he) alledged to the contrary, are of no force. And at ver. 20. of the ſame Chapter, he ſaith, We may learne two things, 1. The large power that God gave to his Church, which was beſides the power to preach the Word, and adminiſter the Sacraments, a farther power to appoint who ſhould preach amongst them, and who ſhou…d not; and alſo power to repreſſe evill men and women, and ſo keep them in order. The like power was given to the **Now the C… of Epheſus w… a particular v… ſible Church, having powe… of governme… within it ſelf, Maſter Perki… ſhewes, and cleare from t… Scripture.church of Epheſus, as we have ſeene (ſaith he) before, and the like power did God give to all Churches, as we ſhall ſee, if we read the Hiſtories of the church. And great cauſe there is hereof, for without this authority, no church could long ſtand and be a church.

Sixtly, Holy Baynes, Baynes Dioc… Tryall, pag. 1 printed 162that eminent light, which ſucceeded Maſter Perkins. We affirme, ſaith he, that no ſuch head Church was ordained either virtually or actually, but that all Churches were ſingular Congregations, equall, **This godly learned Autho… with others, d… uſe the word Independen… not ſimply, b… in ſome reſpec… not in reſpect of God, and Chriſt, & th… Spirit, the ſcriptures, & principles of reaſon and equity, for ſo we acknowledge all Churches to be dependen… but in reſpect of men onelyonly, and as it refers to other Churches or ſubordination to them, in poi… of power and authority, becauſe we know of no ſuch ordained by Chriſt in the Word.INDEPENDENT each of other in regard of ſubjection. So in pag. 21. touching the Churches of Geneva, he ſhews by anſwering to an objection was made from thence, 1. That they have power of governing themſelves, but for greater edification voluntarily confederate, not to uſe or exerciſe their power, but with mutuall communication, one asking the counſell and conſent of the other in the common Presbyterie. 2. He ſhews that it is one thing for Churches to ſubject themſelves to a Biſhop and Conſiſtory, wherein they ſhall have no power of ſuffrage: another thing to communicate with ſuch a Presbyterie, wherein themſelves are Members and Judges with others. And then afterwards he ſhews that Geneva made this Conſociation, not as if the prime Churches were imperfect, and to make one p. 42Church by this union, but becauſe though they were entire Churches, and had the power of Churches, yet they needed this ſupport in exerciſing of it, and that by this meanes, the Miniſters and Seniors or Elders of it, might have communion, (marke that.) Communion (viz.) among themſelves, not juriſdiction over others. So pag. 81. where after a large diſcourſe touching this power that was in the particular Church of Corinth, he concludes with theſe words, Finally, ſaith he, the Church…s of Aſia, as it is plaine, had power of government within themſelves. And a little after, pag. 84. "Hence it is, that the Governours (ſc. of the Church) are in many things of greater moment, to take the conſent of the people with them.

Seventhly, Maſter Jacob, Jacobs Treatiſe, call…d, An Atteſtation of many learned, godly, and famous Divines, &c.a man that was excellently qualified for the worke of the Miniſtery, and ſometimes Paſtor to a gathered Church in London, how many Treatiſes hath he in print, to prove the point in hand? but above all other, that treatiſe, called, An atteſtation of many learned, godly, and famous Divines, Lights of Religion, and Pillars of the Goſpell, juſtifying this doctrine, (viz.) 1. That the Church Government ought to be alwayes with the peoples conſent. 2. That a true Church, under the Goſpell, containeth no more ordinary Congregations but one. In which Treatiſe, he holds forth theſe two points. Firſt, from Teſtimonies of many particular late Writers largely ſet downe, as Beza, Calvin, Viret, Zuinglius, Luther, Bucer, Pet. Mart. Muſculus, Bullinger, Gualter, Ʋrſinus, Daneus, Tilenus, Junius, Piſcator, and Chemnicius. 2. From the conſent of many publique Churches, as the Bohemian, Helvetian, Genevian, Belgick, &c. 3. From teſtimonies and practice of the beſt Antiquity, as the practice of the Church of Jeruſalem, immediately after the death of the Apoſtle Iames, Anno 70. of Chriſt; from Ignatius to the Church of Philadelphia, Anno 112. ſo the practice of the Church of Rome, Anno 240. mentioned by Euſebius. The practice of the Church of Carthage, Ann. 250. in Cyprians time. So at Antioch, An. 273. 4. From Councels, 1. The Councel of Nice, An. 330. So from the Councel of Carthage, Anno 420. So the Councel of Conſtantinople, An. 682. 5. He ſheweth …he intollerable inconveniences that follow the denying this truth. 6. He anſwers the chiefeſt objections are brought againſt it.

p. 438. So M. Robinſon and Ainſworth, men without exception for their learning and godlines; what large Treatiſes have they in print to cleare this point we have in hand? ſome of which have not to this day been anſwered, as that of M Robinſons Reaſons diſcuſſed.Ainſw. guide to Sion. Robinſon Reaſ. diſcuſſ…d.

9. Doctor Ames, Ames Med. Theol. l. 1. c. 37. ſect. 6.in his Medulla Theologia, lib. 1. chap. 37. ſect. 6. hath theſe words, Poteſtas hujus diſciplinae, quoad jus ipſum pertinet ad Eccleſiam illam in communi, cujus membrum eſt peccator ad illos enim pertinet ejicere, ad quos pertinet primo admittere, &c. that is, The power of this Diſcipline in reſpect of the right of it belongs to that Church in common, of which the offender is a member; for it belongs to thoſe to caſt out, whom it concernes firſt to take in, &c. And ſo in his Caſes of Conſcience he hath much to this purpoſe: And M. Peters in his laſt report of the Engliſh Warres, ſaith this of him, That he left his Profeſſorſhip in Freezland to live with him becauſe of his Churches Independency at Rotterdam, and charged him often even to his death, ſo to looke to it, ſaying, if there were a way of publique worſhip in the world that God would own, it was that.

10. Doctor Fulke, againſt the Remiſts, Fulkes Notes on Remiſts teſt,on 1 Cor. 5. Sect 3, the authority of Excommunication (he ſaith) pertaineth to the whole Church, although the judgement and execution thereof is to be referred to the Governours of the Church, which exerciſe that authority, as in the name of Chriſt, ſo in the name of the whole Church, whereof they are appointed Governours, to avoid confuſion: which is no other then Paereus, Muſculus, Zanchy, and Calvin, have ſpoken in their writings, with many others, as can eaſily be produced.

11. Doctor Whittaker hath much to this purpoſe in his learned workes, as de concil. queſt. 5. p. 178, 179.Whitak. de concil. q. 5. p. 178, 179. where he ſhewes that Eccleſiaſticall power and authority belongs princ…p…lly, primarily, and eſſentially to the whole Church, to each Biſhop, or Miniſter only accidentally, & ſecondarily, his words are theſe; Haec quidem authoritas eccleſiaſtica ſingulis epiſcopis convenit ſed accidentaliter, et ſecundariè, et minus principaliter, eccleſiae autem primariò principaliter et eſſentialiter competit: And he illuſtrates this from a rule in Phyloſophy, Cum virtus aliqua duobus ineſt, uni neceſſariò et eſſentialiter alteri contingentur, et accidentaliter; principalius ineſt ei cui neceſſario & eſſentialiter ineſt, quam ei p. 44cui contingentur tantum et accidentaliter convenit, ut calor magis principaliter igni, quam aquae ineſt, quia ineſt aquae, gratia ignis. So de Pontif. Rom. 9. q. 1. c. 1. Sect. 1. his words tranſlated are theſe: We ſay plainly, that the Churches in the primitive times were ſo governed of their own Paſtors, that they were not ſubject to others, either Biſhops or Churches without them, the Church of Coloſſe was not ſubject to the Church of Epheſus, nor the Church of Philippi, to the Church of Theſſ. nor theſe to the Church of Rome, nor the Church of Rome to any of them, Sed pares omnes inter ſe juris e…lent, i. e. They were all of equall power among themſelves.

12. To theſe we might adde Doctor Reinolds, in his conference with Hart: Doctor Willet in his Synopſ. Papiſ. Doctor Tailor, in his Commentary on Tit. But I ſhall produce only one**See Doctor Sibbs. more, that was famous for his Goſpell-anointings, and litle thought by the moſt men to have been of this judgement: And yet you ſhall find, in a litle Treatiſe of his (printed before theſe troubles brake forth in England) called A breathing after God, that he ſpeaks fully to this purpoſe, h…s ſubj…ct leading him to diſcover himſelfe herein, being (as I ſuppoſe) a little before his death; his words are theſe, p. 91. ſpeaking of Gods houſe, Houſe (ſaith he) wee take for the perſons that are in it, and perſons that are ordered, or elſe it is a confuſion, and not a houſe; it is a company of thoſe that are voluntary, they come not by chance into our houſe, that are members of our ſociety; but there is an order, there is a Governour in a houſe, and ſome that are under gov…rnment: and there is a voluntary conjunction, and combination: ſo the Church is a voluntary company of People, that is orderly: ſome to teach, and ſome to be inſtructed, and thereupon it is called a houſe. And a litle after, p. 94. ſpeaking of the Tabernacle in Davids time, before the Temple was built, he ſaith, If we apply it to our times, that that anſwers the Tabernacle now, is particular viſible Churches, under particular Paſtors, where the meanes of ſalvation are ſet up: Particular viſible Churches now, are Gods Tabernacle: The Church of the Iewes was a Nationall Church, there was but one Church, but one Place, and one Tabernacle, but now God hath erected particular Tabernacles, every particular Church and Congregation, under one Paſtor, their meeting is the Church of God, a ſeveral Church,**Vid. the note before in the margent, at the teſtimony of M. Baynes. INDEPENDANT. And as for the Church of England, he ſaith, it is called a particular Church from other nations, p. 45becauſe it is under a government civill, which is not dependant on any other forraine Prince.

Now what can be ſpoken more fully for the Congregationall way, then this famous Miniſter hath in theſe words? So then put all theſe together, (beſides multitudes of other choice ſervants of Chriſt, that are yet living in this Kingdome, and forraine parts, who are many of them in the practiſe of this truth, with abundance of the rich bleſſings of Chriſt on them) and then ſee whether it becomes men to ſay, that none but a company of injudicious, weak, ſimple, idle, and giddy-headed men, are of this opinion, that the power of Church government, is entirely within a particular Church.

But that we may leave men for ever without excuſe, let us before we leave this particular, ſee what our brethren themſelves of the Presbyterian way do ſay for this in their piece called Jus Divin. Regim. Eccleſ. they ſet forth with all their ſtrength; wherein when I read, me thinks that Scripture of the Apoſtle is verifyed, 1. Cor. 3.19. For the wiſdome of the world is fooliſhnes with God, for it is written, he taketh the wiſe in their own craftines: And my reaſon is, b…cauſe whe e they ſhould ſpeake moſt, there they ſay leaſt, and where they ſhould be ſtrongeſt, there they are weakeſt: For whereas the whole Volumne conſiſts of neare about 32. ſheets of Paper, there is not much above 6. ſheets that ſpeakes to the point of their Presbytery, and not above a ſheet and halfe to the principall part of the controverſie, p. 231. in laying down of which alſo they have not dealt fairely and candidly, by expreſſing themſelves in ful, plain, and ample termes, but equivocally and ambiguouſly,**And in la… down the d… rences bet… the Presb. Independ. their Prefa… they ſpeak untruth in very firſt … ticular; for the Independants have left it upon Record, that a particular Church is a ſin part of the Catholique, their own expreſſion. Ameſ. medulla Theolog. c. 32. De eccleſi… ſtituta, p. 148. Iſtae enim congregationes ſunt quaſi partes SIMILARES Eccleſia catholica que adeò et nomen et naturam ejus participant: So M. Wil. Sedgwick in his Sermon befor… verſe of the Parl. printed by Ralph Smith at the ſign of the Bible in Cornhill, hath the ſ… p. 4. And yet theſe men in the place before quoted ſay to the contrary. reſerving more to themſelves in their practiſe, then what is expreſſed in their Propoſition; as I doubt not but will ere long be made out: Now theſe Ge…tlemen in the laſt chapter of their Booke, before they come to lay down their own Aſſertion (which is the thing I produce to the confirmation of the former truth) grant ſix things to the Independents.

p. 461. That particular Churches have within themſelves, power of Diſcipline entirely, ſo farre forth as any cauſe in debate, particularly and peculiarly concerneth themſelves, and not others.

2. That where there is no conſotiation, or neighbourhood of a ſingle C…urches, whereby they may mutually aid one another, there a ſingle Congregation muſt not be denyed entirenes of ju…iſdiction.

3. That every ſingle Congregation hath equall power, one as much as another, and that there is no ſubordination of one to anoanother, according to that trite and known Axiom, Par in parem non habet imperium: i. e. An equall hath no rule or power over an equall: Subordination Prelaticall, which is of one or more Parriſhes, to the Prelate and his Cathedrall is denyed, all particular Churches being collaterall, and of the ſame authority.

4. That Claſſicall or Synodall authority cannot be by Scripture introduced over a particular Church in a privative or deſtructive way to the power which God hath beſtowed upon it.

5. That the higheſt eccleſiaſticall Aſſembly in the world, cannot require from the loweſt a ſubordination abſolute, and Pro Arbitrio, i. e. at their own meer will and pleaſure, but only in ſome reſpect; ſubordination-abſolute, being only to the law of God laid down in Scripture.

6. They grant Charitative, conſultative, Fraternall chriſtian advice or direction, either to be deſired or beſtowed, by neighbouring Churches, either apart, or in their Synodall meetings, for the mutuall benefit of one another, by reaſon of that holy profeſſion in which they are all conjoyned and knit together: Now what can be more fully to our purpoſe, then what theſe men themſelves ſay?

Obj. You will ſay, though they ſay all this, yet tis not all they ſay, for they ſay the Presbyteri…ns have a further power, that particular Congregtions have not; which is the power of greater Aſſemblies, in a Claſſis or Synod, over a particular Church, to deliver it to Sathan, in caſe of obſtinacy.

Anſ. But firſt, where do theſe men read in all the New Teſtament, of theſe greater Aſſemblies, and leſſer Aſſemblies, that have this authoritative power over one another, to excommunicate and deliver over to Sathan? Let them produce but one plaine Scripture for it, by way of precept for it, or practiſe of it, and we will ſay p. 47ſomething to it; let them not thinke to put off the matter ſo eaſily, as if 3. or 4.Recocta cr… be faſtidiu… parit et n… ſeam. old Arguments that have been at leaſt ten times anſwered, will ſerve the turne: Gods people have learnt to be more wiſe now then formerly.

2. Do not theſe men know, that its a great queſtion amongſt themſelves, or their friends in the Aſſembly, whether Traditio Satanae, i. e. The power of delivering over to Sathan, were not Apoſtolicall? that is, peculiar to the power of Apoſtles, ſo as ordinary Elders had it not: and then the utmoſt power of all thoſe great claſſicall Presbyteriall Aſſemblies, over the leſſer, as they call them in way of cenſuring, will be at laſt the ſame with the Independants non-communion, which the Independants acknowledge (upon good grounds) to be the laſt meanes Chriſt hath appointed in his Church to worke upon the heart, and therefore as forcible and effectuall, as that formall and juridicall delivering over of a particular Church to Sathan, which the Presbyterians ſo ſtifly, though ungroundedly plead for.

3. Let the Aſſembly of Presbyters be never ſo great, yet I hope there is none of them that will affirm, that ſuch an Aſſembly can proceed (by all their authority they claime) to the delivering over a particular Church to Sathan, Clave non errante, they are not freed from error, no more then a leſſer Aſſembly: and commonly the truth of Chriſt is with the fewer, not the greater number: one poore deſpiſed Saint, may underſtand more of Gods mind, and ſee further into ſome one particular truth, then a whole Synod: And we have examples of it. Indeed if they could, or would claime to themſelves an unerring Spirit, as the Pope doth, it were ſomething: Or if they had ſuch a preſence of the holy Ghoſt with them, that they might ſay as the Apoſtles did, It ſeemed good to the holy Ghoſt, and to us: then it were to the purpoſe: but before this be done, they do but Oleum et operam perdere, and Jeſus Chriſt will give them but little thanks in the end; and if that thoſe that are champions for theſe higher Aſſemblies, as they call them, whereby they would rule the churches of Chriſt, would but read Doctor Whitaker De concil. from p. 248. ad finem, without prejudice, and an evill eye, I am confident they would be more humble in their own eyes, and moderate and gentle towards their bretheren they ſo much ſcorne. If any deſire further ſatisfaction p. 48in this very particular, let him read M. Burroughs his Heart Diviſions, p. 43, 44, 45, 46, 47.

4. Laſtly, if the divine right be in the Congregationall Presbytery, as they aknowledge at large, p. 182. 138. of their Jus divinum: How comes it to paſſe that they claim ſuch power in higher Aſſemblies, as the Claſſicall, Provincial, and National Presbyteries? how can theſe things ſtand together? are there two divine rights, eſpecially, when the Claſſicall divine right, (as they call it) over the Congregationall, is merely humane?

1. In that the preaching Elders of greater Presbytery, were ordained to their office by a queſtionable power (by the Biſhops) which they have not to this day renounced. 2. In that the ruling Elders are made by a power as queſtionable, (though not ſo Antichriſtia…) to wit, an Ordinance of Parl. as M. Saltmarſh hath lately obſerved, in his Reaſons diſcuſſing the divine right of Presbytery, p. 3, 4. And ſo much for the teſtimony of the learned.

3. In the laſt place, we come to thoſe reaſons and Arguments the learned do uſually give, for the confirming the former truth, and confuting the contrary, I ſhall name only the heads of ſome of them.

…od omnes at…git, ab omni… approbari …et. Whit. de …e. p. 44.1. That which concernes all the Church, reaſon requires ſhould be done by all the Church; but to chooſe this or that Officer, to excommunicate this or that member, concernes all the Church, ergo.

2. No adjunct in order of Nature, is before the Subject, nor is it capable of receiving any thing, but as it adheres to, and ſo from the ſubject; but adminiſtration of Ordinances is the adjunct of the Church, and the Church the ſubject, ergo.

3. The Church is the body of Chriſt, but the Presbytery is not ſo, but a part of the body, ergo, the power is in the Church primarily, and not in Presbytery.

4. If the Church hath power to refuſe a man, and to caſt him out, then ſhe hath power to chooſe, and put him in: but the firſt is true, becauſe otherwiſe ſhe doth not ſinne in ſuffering falſe Teachers, nor can ſhe decline a vitious Elder, Invito vel non curante Presbyterio, ergo.

5. There is no power that any can have from heaven ordinarily, but by ſome tranſaction between God and them; but there is no p. 49ſuch tranſaction between God, and the Presbytery primarily; the Covenant and Promiſe was not made with them, but with the Church, ergo.

6. If the Church only, and not the Presbyterie, be the Kingly Nation, Royall Prieſthood, and Kings and Prieſts to God, then the power belongs to the Church, and not to the Presbytery: But the Church is the Kingly Nation, and not the Presbytery, ergo. The antecedent is without queſtion, the conſequent is evident, becauſe elſe they ſhould be titular Kings only, without power, and they that are not Kings and Prieſts, as the Presbytery, Qua tales, they ſhould have Power.

7. If the Text Mat. 18. Go tell the Church, be not meant of the Presbytery only, but of the Church, conſiſting of Elders and bretheren together, then the power belongs not to the Presbytery alone, but to the whole: But that place, Go tell the Church, is not meant of the Presbyterie only, but of the whole,Vid. Cottons Keyes, p. 40, 41, 42, 43, 44. Jacobs divine beginning and inſtitution of Chriſts viſible Church. Philips anſwer to Lambe, p. 150. conſiſting of Elders and bretheren; as thoſe Divines in the margent have fully cleared, anſwering al the objections that have been brought to the contrary, which would be too large here to ſet down; only take theſe few reaſons, why this place cannot be meant of the Presbyterie alone.

1. Becauſe in all the New Teſtament we cannot find the word Church is given to the Presbytery alone, but ſometimes for the Members alone, without it, or diſtinct from the Presbytery: as Act. 14.23. and 15.4, 22. 1 Cor. 12. and frequently, for the whole Flock, Elders and Bretheren together. 1 Cor. 1. Phil. 1.2.1. &c.

2. Becauſe the relation of the party offending is to the Church, not to the Presbytery, for the fellowſhip is with the Church, as Church, the covenant and brotherhood is with them; and therefore, though the Presbytery orderly exerciſeth the power, yet it is In ordine ad eccleſiam, there is no particular relation between the party and Presbyterie, as may advantage the Presbytery to exerciſe ſuch an act of power over him, no more then they may adminiſter the Seales to a private perſon, but to him as a Church Member, and with the whole Church.

3. The Presbytery conſiſting of a few Elders, are offended by a brother, that is bound up in fellowſhip with a hundred private bretheren: now the Presbytery dealing with him, can go no further, if they be the Church, then themſelves, &c.

p. 504. The Presbytery may be the party offendi…g, and then you muſt tell the Church, that the Church offendeth: that is, go tell themſelv…s.

O…j. I may tell a higher Claſſis or Aſſembly.

Anſ. But what if they joyn with the offending Presbyters? then I muſt ſtay for a generall Councell, which is not free from errour, neither.

5. If by tell the Church be meant the Presbytery only, then there being but two or three of the Presbytery, a brother offended, cannot take one or two of them for witneſſes, becauſe then he ſhould tell the Church before the time come, and ſo could make no further proceeding. But a brother offended may take one or two of the Elders for witneſſes, ergo, Presbyterie cannot be the Church; and if ſo, then much leſſe can it be taken for a Claſſis, Synod, &c.

8. If the Church be compleat in point of government, without Presbyterian, claſſicall, and Synodicall Offices, and callings, then the Church hath power in it ſelfe, without ſuch offices and callings: But a particular Church is compleat in point of Church power, and exerciſe of government, as we have ſhewed, and proved abundantly before, and they themſelves grant ergo.

9. Where the ſentence adminiſtred by the Church of a particular Congregation, is ratifyed and confirmed in heaven by Chriſt, there the power muſt needs be granted to be in the Church: But the ſentence adminiſtred by the Church of a particular congregation, is ratifyed by Chriſt in heaven, as Mat. 18.18, 19. ergo.

And thus now by the aſſiſtance of Chriſt, I have gone through all the parts of this ſecond Propoſition; whereby the meaneſt may come to have inſight into the reality and excellency of the Congregationall way, and be able not only to ſatisfy themſelves about it, but others alſo, and ſee ſufficient ground to ſuffer for it, as for a principall p…rt of the will and mind of Chriſt, if ever they ſhould be called unto it.

Now then, this being ſo, that the Church to which the Officers and adminiſtration of the Seales is limited under the New Teſtament, is an ord…nary congregation of Saints, having power of government within it ſelfe under Jeſus Chriſt,1. Inference from the former Propoſition. their head and King, then it will follow,

1. That there is no ground or warrant in Scripture for an univerſal p. 51viſible Church, with Officers & government correſpondent, a univerſall viſible Church militant on earth, is not denyed, but the queſtion is of a univerſall, viſible, politicall Church, with Officers and Adminiſtrations ſutable, that is, univerſall Paſtors, univerſall Elders, univerſall Deacons, univerſall Seales and cenſures, univerſall Lawes, and rules of Government: for ſuch as the Church is, ſuch muſt her Officers, O…dinances, and Government be: But this we cannot find th… Scriptures to hold out in the leaſt to us, but are altogether ſilent: and little do men know how much they contribute towards the keeping of the Pope in his chaire, by pleading ſo much as they do for ſuch a univerſall viſible Church, ſubject to government: for if there be ſuch a Church, of divine inſtitution, then it will neceſſarily follow, that there muſt be a univerſall ordinary Paſtor of that Church, and then the Papiſts will thanke them. And to ſpeake truly, let us but once grant that particular Churches are not entire in themſelves, nor endowed with the power of government, immediatly from Chriſt, but are parts and dependants of one whole univerſall Church viſible, miniſteriall, or politicall; then it will follow, that we muſt referre our ſelves in matters of Religion and Government, to that one body viſible, whereon we profeſſe our ſelves to depend: and what this leads to, thoſe that have but halfe an eye may diſcerne. The juſt extent therefore (without doubt) of a true viſible Church under the Goſpell, is no other then what we have before ſhewed: to wit, one ordinary Congregation or ſociety of Saints, that can meet together in one place to worſhip God.

2. Then it will follow alſo, that there is as little ground for a Nationall, Dioceſan, and Provinciall Church: And to ſpeak truly, there is leſſer ſhew and ground for theſe in the Scripture, then for the other we ſpake to before: and are therefore juſtly condemned by diverſe jud…cious and learned men in their writings: vide Jacob. Reaſ. for Reformation, p. 5, 6, 7, 8. &c. Burrough. Vindication againſt Edwards, p. 23. his words are theſe.

I ſaid that we are freed from the Pedagogie of the Jewes, and now there were no Nationall Churches by inſtitution, as the Jews were, mentioning three things.

"1. There are no Nationall Officers, as they had.

"2. No Nationall worſhip as they had.

p. 523. It was not ſufficient now to make a member of the Church, becauſe one is by birth of this or any other Nation, as then it was, becauſe one was born of the Nation of the Jewes; and is this (ſaith he) a doctrine that will not go down with a Presbyterian? Surely it muſt be a Prelatical Presbyterian who cannot digeſt this: I am confident all the Presbyterian Churches in the world, will acknowledge what I ſaid here to be true: That wee may call the Church in England a Nationall Church, becauſe of the many Saints in it, who are the body of Chriſt, I deny not, nor ever did, (neither do I know any of his judgement or practiſe that do;) but that it is by the inſtitution of Chriſt formed into one politicall Church, as the Nation of the Jewes was, this is no Independency to deny. Where are any particular men ſtanding Church Officers to the whole Nation by divine inſtitution? What Nationall Worſhip hath Chriſt inſtituted? Doth our birth in the Nation make us members of the Church? Theſe things are ſo palpably plaine to any that will underſtand, that tis tedious to ſpend time about them; ſo alſo Cottons Keyes, p. 31, 32.

3. It will follow alſo that the ruling power of Synods and Claſſes over the particular Churches, which is now ſo much pleaded for, (not the counſelling power, for that is granted by us) is not Jure divino, but a meer uſurpation, and ſuch a way and practiſe as Chriſt will never own, nor proſper: For what he hath ſaid Mat. 15.13. ſhall certainly come to paſſe; which is, That every plant, which is not of his Fathers planting, ſhall be rooted up; ſuch a government poſſibly may ſtand for a time, as the Prelaticall did, having the power of the Prince to ſupport it; but doubtleſſe it will (being ſo neare of kinne to it) ſhare in the like deſtiny: And that which moves me to believe and expect it, is not only the non-Scripturalnes of this high Claſſicall way of Government, but the unreaſonablenes, and ſinfullnes of it; which will eaſily appeare from theſe enſuing particulars, which are the naturall iſſues of this government; and by which you may underſtand from whence it takes its originall,Severall ſorts fruts, that …owes upon …e lofty Tree high Pres…terie. and derives its pedigree.

1. This high Claſſical government makes one ordinary Paſtor, or Elder, to undertake the rule of more Churches and Flocks then his owne; perhaps twenty or forty, if not more; and ſo brings in a burthen too heavy for the ableſt Miniſter to go under: for if one Flocke p. 53be worke enough for one Shepheard to watch over, he hath little reaſon to take the care of twenty on him: wiſe men judge it the ſafeſt courſe to meddle with no more worke then they can comfortably go through, eſpecially ſuch worke as the care of ſoules, which is of greateſt and higheſt concernment: and the rather conſidering that of the Apoſtle 2 Cor. 2.16. foreign, who is ſufficient for theſe things?

2. It makes the church (which is the body of Chriſt, and hath all parts and members ſuted to her condition) to be lame and defective, having no power of diſcharging her own offices; viz. of receiving in, and caſting out members, but by anothers leave, that is inferiour to her.

3. It refuſeth to have matters heard and determined in that place where they are done and acted; then which, what more unreaſonable? it was condemned in Cyprians dayes, as Doctor Reinolds proves againſt Hart in his conference with him, p. 570. and Cyprian himſelfe ſaith, lib. 1. epiſt. 8. That it is not fit that thoſe over whom the holy Ghoſt had made them overſeers, ſhould go to and fro, ſpeaking of matters that were carried from their own church to others.

4. It occaſions tyrannie and oppreſſion, to the free born Subjects of Chriſts Kingdome; domineering over their conſciences, not ſuffering them to enjoy their liberty in Church or State, unleſſe they will ſubſcribe to their dictates, and be of their judgement, as he that runnes may read, in their late publiſhed and printed Petitions, &c. The right garbe and ſtraine of Antichriſt, that man of ſinne, that foreign & foreign, mentioned in Rev. 13.17. that will not ſuffer any man to buy or ſell, unleſſe he have the marke, or the name of the Beaſt, or the number of his name: and of that Gyant M. Burroughs ſpeaks of, in his Heart diviſions, p. 55. who laid upon a Bed, all he tooke, and thoſe who were too long, he cut them even with his Bed, and ſuch as were too ſhort, he ſtretched them out to the length of it: and this verrily (ſaith he) is cruelty.

5. It puts men upon inevitable temptations of wreſting the Scriptures, and applying them to another, and cleane contrary ſence then God appointed them for: e. g. to make them ſpeake out, that there is a patterne of diverſe ſingle Congregations in one church, and of a Presbyteriall government in common over theſe ſingle p. 54Congregations: That differences in matters of opinion are not to be ſuffered, though in things not deſtructive to Church or State: that men are to be driven from their errors, Cogendo, non perſuadendo, by compulſion, &c. when the Scriptures are directly againſt theſe things.

6. It puts a ſtop in the way of knowledge, ſtinting and ſtraitning, if not ſtifling mens gifts and abilities in ſearching out divine truths, and the great myſterie, which that Apoſtle cals foreign,…pheſ. 3.10. that manifold wiſdome of God, having ſuch variety in it, as is able to exerciſe the ſtrongeſt abilities, even of Angels themſelves, to ſearch into, and make diſcoveries of. Now ſaith this Claſſicall Government, Thus far you muſt goe and no farther. This is the judgement of the Church of England, and the Aſſembly and Presbyterie in their ſeverall Claſſes have ſubſcribed to it, touching the knowledge of God, and the way of his Worſhip, and Government in the Church; and no man is to vary or differ from it, nor call it into queſtion, without running the hazard of his precious liberty, &c.

7. It makes men to build their obſervation of, and practicing obedience to the Divine Lawes, Inſtitutions and Ordinances of Chriſt, upon the principles of humane wiſdome and policie, yea the meere wills and commandements of men. For Miniſters muſt not preach, nor adminiſter in the holy things of God to their people, neither muſt the Saints beleeve or practice, further then ſhall the Claſſis ſhall judge to be ſound and orthodox, and give their conſent to, and approbation of: and are theſe things of God?

8. Laſtly, it ſo genders to bondage, and begets in the beſt men ſuch a Diatrophes-like ſpirit,… Epiſt. of …oh. 9, 10. a ſpirit of pride and bitterneſſe againſt the Brethren, (like the Prelates chaire, that infected the moſt pious ſoules, and ableſt Preachers that ſate downe in it, as we could inſtance in many.) Yea it ſo mingles with the world, and introduceth ſuch formality (if not worſe) in the worſhip and ſervice of God, that I cannot but belevee and expect the Lord Jeſus root it up, as he did the Prelacy, the difference between them being more in name then nature, ſhew then ſubſtance.

…he 4. Infe…nce from the …opoſition.4. From what hath formerly been ſaid touching the nature and priviledge of a particular ſociety of Saints united together as the true and proper viſible Church of Chriſt, now under the Goſpel. p. 55The conſtitution of the Pariſh Churches in England, muſt of neceſſity be found faulty, and their originall to be from beneath, and not from above; from men, and not from God: and therefore not ſo much to be pleaded for and defended, as true viſible Churches of Chriſt, as they are by the Presbyters in the Preface of their Jus Divinum. Reg. eccleſ.

1. For firſt of all, how doe they anſwer to this Church we have ſpoken of in this chapter, in reſpect of the efficient cauſe and inſtitut…r of it, ſcil. Jeſus Chriſt, when their originall is from men? Now that this is a truth, is evident from the firſt founding of them, which appeares to be from Dyoniſius Biſhop of Rome, which firſt ordained Dioceſan Churches, as Platina obſerveth of him, and in England, by one Honorius Biſhop of Cant. as Maſter Saltmarſh hath lately obſerved out of Maſter Selden, De decimis. So Polydor Virgil, De invent. rerum, li. 4. c. 9. And tis no other then what M.**Reaſ. for R… formation, p▪ 28, 29. Jacob hath long ſince noted from M. Hooker in his Eccleſiaſticall Politie, and Doctor Tooker, both Prelaticall men, who affirme the diſtinction of pariſhes to be a meere poſitive law, and not jure divino, i. e. by Divine right. And I find the like in that famous learned man Maſter Paul Baynes his Dioc. Tryall, p. 12. whoſe words are theſe: A Pariſhionall Church may be conſidered, 1. Materially, and 2. Formally. 1. Materially, as it is a Church within ſuch locall bounds, the members of which dwell contiguouſly, one bord…ring upon the other. Now (ſaith he) this God inſtituted not, for it is accidentall to the Church. If a pariſhionall Church in London ſhould dwell as the Dutch doe, one far enough from the other, while the ſame Beleevers were united with the ſame Governours, the Church were not changed, though the place were altered, (which is worth obſervation againſt ſuch as cry out againſt the Independent Churches, becauſe the members of them dwell not contiguouſly one bordering upon the other, (though in point of convenience (not of abſoulte neceſſity) we judge it fit that Members of Churches ſhould dwell as neere together as their occaſions and callings will give leave.) 2. Formally, for a multitude which do in manner of a pariſh ordinarily congregate, Now (ſaith he) ſuch Churches and ſuch onelyonly, we ſay God erected.

To this purpoſe M. Owen alſo in his Country Eſſay for Church-government, anſwering this Objection, By this means, pariſhes will be unchurched, ſaith,

p. 651. If by Churches you underſtand ſuch entire ſocieties of Chriſtians, as have all Church power both according to right and exerciſe in and among themſelves, as Independents ſpeak of Congregations, then they were never churched by any.

2. If onelyonly civill diviſions of men, that may conveniently be taught by one Paſtor, and ruled by Elders, whereof ſome may be fit to partake of the Ordinances, ſome not, as the Presbyterians eſteeme them, then, &c. So that here is no other then an humane conſtitution▪ allowed of to the pariſh Churches in England.

2. How doe theſe Pariſh Churches in England, anſwer to the former true viſible Church of Chriſt under the Goſpell in reſpect of the right matter of it, which we have ſhewed to be Saints? Now in this they come as ſhort as in the other, for experience tels us, that Pariſh Churches for the generall conſiſt of looſe, profane, ſcandalous livers, ſuch as the Apoſtle ſaith are without God, and without Chriſt, and without hope, Epheſ. 2.12. that are ſtrangers to the common-wealth of Iſrael, and covenant of Promiſe. Now we may ſafely argue from that Scripture, that ſuch as are without God, and without Chriſt, cannot make a Church of Chriſt. Beſides, the Kingdome of Chriſt, which is his Church, is ſpirituall, and not of this world, as he himſelfe ſaith, John 18.36. Now theſe pariſhes for the generality of their matter, are of this world, carnall and earthly, and therefore cannot be the Kingdome of Chriſt. Jeſus Chriſt cannot be the Head of ſuch a Body, nor King of ſuch a Kingdome. Moreover, that cannot be the matter of Chriſts Church, which he hath commanded to be caſt out of his Church, as wee have ſhewed before. But the ſubject matter of the Pariſh Churches are ſuch, as ought to be caſt out from the Church of Chriſt. And therefore ſome of our more godly Brethren of the Presbyterian way, dare not admit of them to Church priviledges with the godly, but ſeparate the godly from them, where they have a competent number by themſelves to adminiſter the ſeales to, as we could give inſtances, if need were. Neither will it be ſufficient in this caſe, to ſay as many doe, that the denomination is from the better part; becauſe we never find in the Scriptures, that holineſſe is aſcribed to a multitude for the ſake of a few, if the reſt be unholy, looſe and profane: As we doe not ſay, that becauſe ſuch a meeting hath three or foure Gentlemen or Nobles in it, that the whole p. 57company are Gentlemen and Noblemen. We reade that uncleane perſons and things doe pollute and unhallow cleane perſons, as Levit. 14.46, 47. & 15.4, 11, 12. Hag. 2.12, 13, 14. and that a little leaven ſowres the whole lump, 1 Cor. 1.6, 7. and that by the ſpringing up of one root of bitterneſſe, many are defiled; and that by one dead flye, the whole box of ointment is ſpoiled; but that cleane perſons ſhould hallow and ſanctifie perſons that are unholy, or that a little ſweet meale ſhould make ſweet a ſowre lump, this we read not of.

Beſides, can it be made out by any man, that the matter of thoſe Pariſh Churches, for the moſt part, can anſwer the ends for which a Church is inſtituted by Chriſt, as we have noted before? can a company of diſſolute livers, worſhip God and Jeſus Chriſt ſpiritually? can there be ab…lity for ſpirituall and holy ſervices, where the Spirit is not yet given? can there be communion between light and darkneſſe, between Chriſt and Belial? as 2 Cor. 6.16. can they edifie one another in the moſt holy faith, that have not the work of faith yet wrought and begun in them? I deſire to know of any ſober-minded and religious-hearted man, whether a company of vile, profane drunkards, ſwearers, ſcoffers at goodneſſe, enemies to the power of godlineſſe, ignorant poore ſoules, that know no more of God and Chriſt, (I had almoſt ſaid then the ſeats they ſit on) can doe any thing in a Church ſociety, that tends to the honour of God, and edification of the body of Chriſt.

1. If you ſay they are hearers of the Word, that is not ſufficient, for Heathens may doe that, and yet not be Church members, as 1 Cor. 14.23, 24. The Scribes, and Phariſees, and other wicked Jewes, came often to heare Chriſt himſelf preach with his Diſciples, and yet they were not his Diſciples, but enemies, and oppoſers, ſeeking to kill him. Tis not bare hearing the Word, that makes a perſon a member of Chriſt and his Church, but his willing and profeſſed ſubjection to Chriſt and the Goſpel to be ruled and ordered by it, as 2 Cor. 9.13.

2. If you ſay, they are Profeſſors of Chriſt, yet that alſo, if contradicted in the life, is not ſufficient to make a member of Chriſt & his Church, for 2 Tim. 3.5. we are bid to turne from ſuch.

3. If you ſay, they are baptized. I anſwer, that is not ſufficient to make them members of this Church of Chriſt, becauſe the p. 58Church of Rome hath Baptiſme in it, and yet no true Church, as Maſter Perkins hath well obſerved in his Expoſition on the Creed. A falſe Church may uſurpe Ordinances that hath no right to them, as well as a true church be for a time without them, that hath right to them. Neither is Baptiſme the forme of a church, or the way and meanes now left to bring men into the church, but a ſeale of Confirmation rather to thoſe that are already joyned to ſome particular viſible Church of Chriſt. And to adde no more, Baptiſme in it ſelfe is ſo far from making any man a church-member, as that church-memberſhip may be diſſolved, though Baptiſme remaine, as in caſe of Excommunication.

4. If you adde farther, and ſay, that the primitive viſible Churches, as Corinth, Epheſus, &c. had profane wicked men in them: This neither will be to any purpoſe; for the queſtion is not, whether a true viſible Church of Chriſt may have wicked perſons in it? for that is not denyed: but whether it is to be conſtituted & made up of ſuch perſons. Tis one thing what theſe Primitive Churches may be through degeneration, another thing what they were in their firſt conſtitution. And therefore I ſuppoſe we are not to produce thoſe Churches for examples as they were in their degenerate eſtate, but as they were in their firſt planting, otherwiſe we do but delude the ſimple. Indeed if thoſe that plead ſo hotly for the Pariſh Churches could make it out, that in the beginning they had a pure conſtitution, and their firſt planting was juxta Evangelium Chriſti, it were ſomething, and their degenerating only from the right, ſhould not hinder us from the upholding of them. But till that be done, they muſt beare with us, if we labour the bringing of them to the Primitive rule and order of the Goſpel, which how it may be effected, I ſhall endeavour to hold forth in its proper place.

5. If you adde farther, that the Parables of the draw-net, and the tares and wheat together, ſeeme to hold out, that the viſible Church of Chriſt conſiſts of good and bad together. I anſwer in a word, if by the field it be granted is meant the viſible ſtate of the Church, though Chriſt himſelfe ſaith, by field is meant the world, which is never called the Church, Mat. 13.38, 39. but ſuppoſe it be taken for the viſible church of Chriſt, yet it cannot be underſtood of the eſſence and conſtitution of the church, which here we are diſputing of, and what ought to be the matter of ſuch a church, de jure, 1. becauſe p. 59Chriſt ſaith that thoſe Tares were ſowed in the field by the envious man, the Devill, through the careleſſnes of thoſe that were ſet over the Field to keepe it, Mat. 13.39. So that if they be in the church, he hath no hand in it, tis not by his allowance, & much leſſe his appointment and ordination, and therefore to make this more cleare, I adde this 2. reaſon, that if Jeſus Chriſt never ordained that wicked men ſhould be matter of his houſe, ſtones in his building, becauſe if this ſhould be true, then all thoſe commands of Chriſt for caſting them out of his church, when they are diſcovered to be in, ſhould be void, & to no purpoſe: for if that wicked men which are the Tares, be the true matter of a church, & of the true conſtitution of a viſible Church, then they are to be let alone & not caſt out; leſt in ſo doing we deſtroy the church, ſin againſt the commandement of Chriſt. So that notwithſtanding what is ſaid for the matter of the pariſh churches, we ſee they cannot be found to be according to the firſt conſtitution of the Goſpell, and I feare thoſe that go about to ſet up a new building of Reformation, upon this rotten foundation will find in a ſhort time, that all they do will fall about their own eares.

3. Again, it may be further demanded, how theſe pariſh-churches do anſwer to the church we have formerly ſpoken of, in reſpect of their union and knitting together, by a free and voluntary conſent, which is the forme of a true viſible church of Chriſt: hath there ever been ſuch a knitting and combination of the Officers and Members, in an holy and unanimous conſent and agreement to walke together (as we have formerly ſhewed) according to the rule of Chriſt in the Goſpell? &c. Is not the contrary evident? For

1. Have not thoſe pariſhes been time out of mind under one viſible Antichriſtian church-government, and rule, for the outward worſhip of God, and diſpenſation of Ordinances?

2. Have not Prelates and Patrons impoſed preachers over thoſe pariſhes, without, yea, many times againſt the approbation and conſent of the People?

3. Have not the godly with the wicked in thoſe pariſhes, been alwayes mixed together in the ordinances and worſhip of God, making up one church frame and conſtitution, without any ſeparation?

4. Hath not co-habitation, and comming within the bounds p. 60and precincts of a pariſh, been ſufficient to make a perſon a member of the Church in their ſence, though never ſo notorious a liver, ſo he be not poor, and (through his charge of children) burthenſome to the pariſh, never enquiring whether he be capable of communion with Chriſt, and his Saints in the enjoyment of the Ordinances?

5. Wherefore elſe is it, that now in theſe times of greater light and liberty, that many of our Presbyterian bretheren do beginne to gather the godly in their pariſhes into a body of themſelves, ſeparating the precious from the vile, in a way of acknowledging what worke of grace the Lord hath wrought in them, of which there would (I conceive) be no need, if they were already united and embodyed together?

4. Laſtly, to ſpeake nothing of the rule by which they walke in the worſhip of God, it may be demanded, how theſe pariſh Churches, do anſwer to the pattern before ſet down, according to the Goſpell, in point of Diſcipline and government? do they enjoy the priviledges of church power within themſelves, without ſubordination to others? Have they not generally to this day been without it, ſtanding formerly under the authority of the Lord Biſhops, and their Courts, that uſed them at their pleaſure, and led them captive to their wills? Did not both Prieſt and people dance after their pipe? And if the claſſicall government do now take place, is it not to be feared, that they will be (poore ſoules) In ſtatu quo priùs, under as great bondage, if not greater then before? But for that, we leave it, till time (the diſcoverer of all things) make the truth known in this particular.

5. Another inference from the former poſition, is this, to ſhew how great the ſinne is of thoſe that are called Seekers, that have been profeſſed members of ſuch a particular church of Saints rightly conſtituted according to the order of the Goſpell, but now have left it, denying any ſuch church, or churches, and Miniſtery to be, and ſo have left all communion with Chriſt and his Saints, in the ordinances of his worſhip, expecting a Miniſtery accompanied with the gifts of Miracles, as in the Apoſtles dayes: But ſuch men do not ſee how much Sathan hath blinded their eyes. I ſhall ſpeake more largely and directly to them in the fourth chapter of this Treatiſe.

p. 616. Then it will follow in the laſt place, that the bretheren of the congregational way are not guilty of all thoſe foule crimes of errour, hereſie, blaſphemyes, and of making ſchiſmes and rents in the church of Chriſt, as they are accuſed by the tongues and pennes both of Preachers and profeſſors in the Presbyterian way: for the judicious Reader may ſee by what hath been already, and is yet further to be laid downe, that thoſe that walke in this Separated Church-ſtate from the world, do not ſwerve from the way of the Lord, which he himſelfe hath inſtituted and commanded: nor from the judgement and practiſe of thoſe that have been ſome of the famous lights that have ſhined in this Kingdome, and therefore after all thoſe former aſperſions have been laid, and caſt upon them, they will be found in the truth, and God will make their enemies aſhamed, that ever they ſhould write ſuch volumnes, and waſte ſo many precious houres, to oppoſe and vex their righteous ſoules, for Magna eſt veritas, et praevalebit.