A Model of Church Government, Preface – Table of contents
A PREFACE To the Chriſtian and unpartiall Reader.
Chriſtian Reader,
SEeing I am put upon the publiſhing of theſe brief Tracts, I will endeavour by this Preface unto thee to make the beſt uſe thereof that I can, both for mine own comfort, and for the building up of others. As for my ſelf; I ſhall be comforted in this, (whatſoever others may judge of the matter) that I ſee cleerly a Providence in this publication, without any purpoſe of mine: And that I can conceive of the things which I judge therein to be imperfections, that they may prove advantages unto Gods main work in his way of uſing them; For the brevity of each Part may, to an intelligent Reader, make the whole ſo much the more commendable; and to one that is of no quick underſtanding, although it will be more obſcure, yet it will alſo be leſſe tedious; and may give to him that is ingenious, occaſion to make ſome further inquiry after the Truth, that his rationall Doubts may be ſatisfied; which, as God ſhall enable me with grace, I ſhall be willing to intend.
As concerning others; ſeeing the ſpirits of moſt men are very ſharp, and full of jealouſies, I ſhall therefore offer my ſelf unto them with the greater ſimplicity; for being in my ſelf without prejudice, I hope to be found towards all without occaſion of offence; and as I ſhall be voyd of partiality, ſo I ſhall make uſe of that liberty which in a buſineſſe of this nature doth beſeem my profeſſion in the Goſpel; which is, to look upon all alike, to be free in the matter, and plain in ſpeeches, to utter the Truth as it is in my heart.
Firſt then, I think my ſelf bound to declare this; That I am under a Vow to proſecute upon all occaſions, as long as I live, the wayes of Evangelical reconciliation amongſt PROTESTANTS; that is to ſay, Profeſſedly to ſeeke, and upon all occaſions offered to advance, amongſt thoſe that have received the Holy Scriptures for their Rule, and keep to the Fundamentals of Faith and Practice, the means of ſpirituall unity, of peace and of love, by the manifeſtation of the truth, and in the duties of holy Communion. Having therefore this opportunity fairly offered; I am obliged, in minding my Vow, to diſcharge a good Conſcience; and for the love which I owe unto the Goſpel of Peace, to the whole Church of God, and to the proſperity and flouriſhing condition thereof in this Nation, to make ſome Overtures, which I hope ſhall give no matter of grievance unto any, but will prove edifying unto all; at leaſt my aim ſhall be none other,The ſcope of the Preface. but to ſtir up thy pure minde (Chriſtian Reader) to the thoughts of Brotherly kindneſſe, of meekneſſe, and of peace; to the end that ſome wayes may be taken up, which will help to reconcile the Affections of many divided about Circumſtantials; to preſerve and keep entire the Ʋnity which remains about Fundamentals; and to prevent or cure the manifold Miſpriſions, which increaſe our confuſions, and obſtruct the Remedies of our diſeaſes.
Now to offer at this, I ſhall not cry out againſt particular faults; not becauſe I think them not very hurtfull to the wayes of Reformation, or that I think it unlawfull in due time and place, or altogether unuſefull to warne all of publike dangers, when none other Remedies are left: But I ſhall not do it, becauſe it is more ſutable to my ſpirit to ſeek to gain all to the ſenſe of neceſſary Duties, than to reprove ſome for the neglect thereof; becauſe my reſolution is to follow (if it be poſſible) the rule of Charity; firſt to admoniſh a Brother in private, before his faults be charged upon him in publike; and becauſe I find it the Theme of many, on all ſides, that do almoſt nothing elſe: And yet this courſe doth prove no lenitive, but rather an incentive to our diſtempers. My way then ſhall be, 1. To repreſent asThe parts of it. briefly as I can, the generall danger which hangeth over all our heads by reaſon of our common faults. 2. To diſcover the cauſes whence our danger doth originally proceed. And 3. to offer at ſome counſel, which may point at a way to prevent the lamentable conſequence which is like to enſue, if no courſe be found and followed for healing of our breaches.
Firſt concerning the danger wherein we are, thus in brief:
That we amongſt our ſelves, almoſt in reſpect of every thing, are all broken to peeces in our affections, is very evident.
That in this rupture of affections there is not only a diſtance of parties, but much heat of oppoſition, no man can deny.
That by this heat, the alienations and thoughts of heart grow daily greater and greater, every one can perceive.
That few ſet themſelves in the gap, and labour to make up breaches, all muſt confeſſe.
And by reaſon of all this, (if the cauſe of our unſettlement continue long) that we ſhall be habituated unto Breaches, even till we be conſumed, none can juſtly doubt, but every one ſhould ſadly apprehend: becauſe the ſaying of our Lord and Saviour is undeniably true, That every Kingdom divided againſt it ſelf is brought to deſolation; and every City and Houſe divided againſt it ſelf, ſhall not ſtand, Mat. 12. 23. If then I may parallel the univerſall ſtate of Proteſtancie, as it is oppoſite to Poperie, unto a Kingdome; and the Nationall Churches thereof, unto ſo many Cities; and the ſeverall Congregations of each city, unto ſo many Houſes; and in all theſe, if I reflect upon the Breaches which are apparent unto all; Firſt between the Lutherans and the Reformed Churches, which have brought them both from a flouriſhing, to a deſolate condition, in Germany: Secondly between each of theſe within themſelves, by their Sub-diviſions and croſſe Parties, which have weakned all their ſtrength, and multiplied ſcandals amongst them: I muſt needs confeſſe, that Chriſts ſentence is verified upon them; and that the judgement which of old was denounced and executed againſt Iſrael, is now come to paſſe in part upon the Proteſtant Churches, and may be accompliſhed over them all, if the Cauſes thereof be not taken away by true repentance. Let us briefly conſider what the Prophet Amos, in his ſixt chapter, ſaith unto Iſrael, that we may apprehend therein our own danger. Firſt he denounceth a heavy woe unto thoſe that were at their eaſe in Zion, and were not grieved at the affliction of Joſeph; namely, That they ſhould be led away captive with the firſt that go captive. v. 1. till 7. Captivity then is threatned unto all, but chiefly unto theſe. Then he ſheweth the certainty of this judgement, with the means by which, and the chief cauſes for which it ſhould be brought to paſſe. The certainty of the Judgement is declared, v. 8, 9, 10. namely, that God had ſworne by himſelf, that he did abhorre their excellency and hate their palaces, that he would deliver up the City and all that was in it to the enemies thereof, and that he would kill with death ſuch as remain after the captivity in the city, although there ſhould be but ten men remaining in one houſe.
The meanes by which, and the cauſes for which this heavy Judgement ſhould be thus executed, are ſet forth in verſ. 11, 12, 13, 14. The means are two: He would divide them within themſelves, v. 11. and he would bring a forraign Nation againſt them to afflict them, v. 14. The cauſes are chiefly two; their incorrigibleneſſe in unrighteouſneſſe, v. 12. and their pride in their own ſtrength, v. 13. All theſe things are conſiderable in our preſent caſe: For this is evident; although the Church of God is heavily afflicted every where, and the Saints throughout the world have great cauſe to mourn, yet that moſt of us take our eaſe, and reſt contented in the enjoyment of our Victories, and that we grieve for nothing in effect but becauſe we have not all our will accompliſhed againſt the adverſe party with whom we are in conteſt about particular concernments; and as for other things beſides, we are ſecure and careleſſe, we take our pleaſures to the full without reſtraint, and we grieve not at the affliction of Joſeph, but in effect we do even as Joſephs brethren did, they ſate down to eat bread when they had caſt their Brother into a pit, Gen. 37. 24, 25. So we who heretofore have helped to bring our Brethren of the Palatinate and of France, into the Pit wherein at this day they ſit; now being at our eaſe, we minde not at all their intereſts. If then our ſinne is the ſame with that of Iſrael, to ſeek our pleaſure and eaſe, and to enjoy it to the full ſo far as we have gotten it; certainly our puniſhment will be the ſame with theirs alſo: for God hath as juſt cauſe to ſweare that he doth abhorre our excellencie and hate our palaces, as he did theirs; and he hath no leſſe power now to puniſh this Nation with captivity and mortality, then he had heretofore to puniſh that: And to me it is apparent, that he hath ſet the ſame Means awork, and for the ſame Cauſes, againſt us now, which then were threatned againſt them. Againſt them the Prophet threatned, ſaying, Behold the Lord commandeth; and he will ſmite the great houſe with v. 11.breaches, and the little houſe with clefts: that is, he will divide you, and break your ſtrength to peeces; for, ſaith he, Shall horſes run upon the rock? will one plow there with oxen? for ye have turned judgement into gall, and the fruit of righteouſneſſe into hemlock. That is, You muſt be broken to peeces, becauſev. 12. you cannot otherwiſe be made ſubject and uſefull unto Gods fervice; for you are hardned in your ſinnes like a rock, upon which the ſpirit of God cannot run and have a free paſſage: Nor canBy horſes, Gods ſpirit is typified, Zach. 1. 8, 9, 10. compar'd with c. 6. v. 2, 3, 4, &c. By oxen, the Miniſters of the Word are typified, 1 Cor. 9. 9, 10, 11. v. 13. you be manured as a profitable husbandry unto him, by his ordinary Miniſtry, which is appointed to plow up your fallow-ground, becauſe you are not capable of being plowed by reaſon of your ſtony heart, which is ſo hardned in the wayes of iniquity, that you have turned Judgement into gall, and the fruit of Righteouſneſſe into hemlock. Moreover, you rejoyce in a thing of nought, and you boaſt your ſelves of your ſtrength, ſaying, that you have taken horns (power to defend and aſſault) by your own ſtrength: therefore, behold ſaith the Lord God of hoſts, I will raiſe up againſt you, O houſe of Iſrael, a Nation, and they ſhall afflict you, from the entring in of Hamath, unto the river of the wilderneſſe. This is that which was denounced and executed againſt Iſrael; this we ſee hath been the caſe of the Proteſtant Churches in Germanie; and may we not now ſay unto England, or to Great Britain in like manner, to this ſame effect—
Behold the Lord hath commanded in the way of his Juſtice, an evill ſpirit of Diviſion to appeare amongſt you; for he hath ſmitten your great houſes with breaches, and your little houſes with clefts; there are diviſions and ſubdiviſions amongſt you at home, by which he doth fit you for the ruine which is determined againſt you from abroad, and all by reaſon of your other ſinnes wherein you are hardened; for you pervert Juſtice, and cannot be reformed: becauſe you truſt to the power and ſtrength which you have gotten to your ſelves, therefore God will bring from abroad enemies againſt you, who ſhall afflict you, as heretofore hath been done to others; Except you feare the Lord, and his goodneſſe by which he doth yet ſpare you, and be ſo wiſe as to prevent this Judgement with ſpeedy Repentance.
In reſpect of God, this is the danger under which we lie. In reſpect of Men, all the foundations of the earth, all grounds of ſettlement, all Rules of government, are ſhaken and out of frame. For if we look upon our ſelves in reſpect of that which is within: How little care and compaſſion there is of the Poor, of the oppreſſed and afflicted; how impoſſible it is to expedite the wayes of relief for them; how neer they are to break forth into tumults and diſcontents: How little faithfulneſſe and truſt there is to be found amongſt men that are called Brethren; how ſome we are of the event of our Diviſions; how eagerly moſt men are carried to proſecute the deſignes of a Party, without regard to the Publike; how many croſſe Intereſts are proſecuted by oppoſite Parties in the State, which obſtruct all proceedings: How the Church is broken to peeces within it ſelf, and in the very Principles of a true ſettlement; how that which is called the preſent Church, is clogged and obſtructed in the way of Reformation, and in the aime and meanes to compaſſe it, is diſtant from the authority by which it is to be ſupported; dnd how that which ſeems to be eſtabliſhed, is ſet upon a ſandy foundation. If (I ſay) we look upon theſe things within, and then in reſpect of that which is without, we take notice of the diſtance at which we ſtand from the reſt of the beſt Reformed Churches, and of the Judgement which they make of our proceedings. (I ſay) if all this be laid together, as to Man; every one that hath eyes, muſt needs foreſee our inevitable ruine, if we continue thus; and that it is impoſſible for us to ſubſiſt long in this condition.
Cleer it is, That if every one be left in his outward and publike wayes to the liberty of his own will, to croſſe and oppoſe his neighbour, and affront him as he pleaſeth; that we ſhall need none other enemy to deſtroy us beſides our ſelves.
But if now in the middeſt of our unſettlements, many enemies take their advantage to watch over us to cauſe us halt; if they blow dililigently the coals of our diviſions, ſupporting themſelves only with this hope, that the flame which is kindled amongſt us, will at laſt burne us up to aſhes, and that they may yet triumph over us therein; And if few do either obſerve their wayes to diſcover them, or endeavour by faithfull counſel to ſhut the door upon them; then we may infallibly conclude, that our deſolation will not only be certainly, but ſpeedily accompliſhed. And this is the danger wherein I conceive we all are at this time.
Now before we can ſpeak of the Remedies, we muſt look a little into the Cauſes, whence theſe ſymptomes of our ruinous eſtate proceed.
I ſhall not rake into all the particulars that might be obſerved,Of the cauſes of our publike evils. nor lay all the guilt upon any one: It is an eaſie matter to accuſe Adverſaries; and a very naturall courſe, to make ſuch as we do not love, odious unto others. But this is a way wherein narrow ſpirits walk; and men, as men, ſeeke rather to juſtifie themſelves before the world, then to reclaim with meekneſſe others from the error of their wayes before God. But I ſhall look to this laſt duty in the firſt place; and then let the other come as it may, if need be, that is, in caſe I find my ſelf ſuſpected or accuſed wrongfully. Nor ſhall I meddle with matters of State, to impute the cauſes of our miſery to the miſcarriages of Publike deſigns, or to the perverſnes of the counſels, or the wickednes of the Inſtruments thereof. It is no part of my calling, to trace Polititians in the crooked & ſerpentine wayes wherein they walk. The Intereſt of States is a troubled Sea full of hideous Monſters, and hidden Rocks, whereupon the men of this world make ſhipwrack; and therein all the Nations and great Families of the earth are toſſed up and down according to the fancies of the Rulers, whoſe aime (though under other pretences) is nothing elſe but greatneſſe and command, to be ſupported by riches and power: My ſoule enter thou not into their counſel, for there is no truth in their wayes, there is no faithfulneſſe in their mouth, their inward part is very wickedneſſe: And that our diſtractions proceed from this generation of men, and from the Counſel, which are taken up upon their Principles, there is no queſtion to be made. But I ſhall leave them unto God, to be judged in his own time; And walking in mine own ſphere, ſhall ſpeake unto thee that art a Chriſtian indeed, of things belonging to our Religious profeſſion; to diſcover at the root the cauſes of our diſeaſe, which I conceive is nothing elſe but the corrupt Profeſſion of the true Religion, whereof we muſt all confeſſe our ſelves guilty, every one of us, more or leſſe: which how to Reform, firſt in our ſelves, and then in others, will be a profitable enquiry.
If the Truth had not been manifeſted unto us, we ſhould have no ſinne; but now ſince we have known it, and held the profeſſion of it in unrighteouſneſſe, we have no cloak for our ſinne: we ought then to confeſſe and deplore that our profeſſion is corrupted, two wayes. Firſt, that moſt of us, although we are not ignorant of the Truth; yet we cannot deny but that we have loſt the true aime of the holy profeſſion thereof. Secondly, that although ſome aimes be rightly ſet, and the profeſſion of many commendable; yet for the moſt part, the means and wayes of proſecuting the ſame, are either not anſwerable unto the Rules of Chriſtianity, or elſe directly deſtructive thereunto.
The true aime of the Holy profeſſion is, to ſhew forth untoWhat the aim of our profeſſion is, and how we fail of it. this evill world, the life and vertues of him who hath called us unto his Kingdome and glory. The Truth which we know, and which by the Goſpel is revealed unto us, is the teſtimony of Jeſus; that in him alone there is Redemption from all ſinnes; that by him alone there is all ſufficiencie of Grace to be received through Faith; that for his ſake alone wee have free acceſſe by the Spirit unto the Father; that the titles and names of King, Captain, and Forerunner, of Apoſtle, Prophet and High Prieſt, of Author and Finiſher of our ſalvation, do belong to him alone: and that he being alone the Way, the Truth and the Life, no man can come to the Father but by him; this we do know and acknowledge; this wee doe maintaine and profeſſe as the Truth: but who can ſay that the true aime of this profeſſion, is taken up and followed as it ought to be? this aime is to follow him as deare children, expreſſing him in his life, that is, in his lowly, juſt, holy, and unblameable converſation amongſt men; and in his death; that is, in his mortified, his ſelf-denying, his afflicted, his meeke and humble condition in this world. I ſay, this aime is not taken up and maintained in this profeſſion of the Truth; yet we know that this ſhould be our whole aime; and becauſe we know it, and doe it not, therefore our ſinne is heavy upon us; therefore theſe judgements doe overtake us, and God doth revenge the quarrel of his Covenant againſt us; The Covenant is, that wee being in ChriſtMatth. 16. 24. Rom. 8. 17. 2 Cor. 6, 17. ſhall beare his Croſſe, and follow him; that we ſhall ſuffer together, and be ſeparate from the world with him; and if wee touch not the uncleane things thereof, we have a promiſe that the Father will receive us. But who is it that doth truly aime at a full ſeparation from the world, and doth not intend to uphold the high things and full enjoyments thereof together with the profeſſion of the Truth? are we not content, and have we not a deſire to enjoy the faſhion of things preſent, although wee know that we are called to ſeeke and apprehend onelyonly the things to come? wee are called to be conformable unto the image of the Sonne of God; that is, to be no wayes conformable unto this world: but if we mind no ſuch thing, how can we be ſaid to maintaine the true aime of our holy profeſſion? The Socinians who have caſt off the Truth which is in Chriſt Jeſus concerning our Juſtification before God, and have made the acknowledgement of his Perſon in the Truth, void, by their Hereſies; theſe uphold ſtill the aime of the profeſſion, namely, that wee muſt follow his foot-ſteps: but wee who are convicted of the truth which they have denied, ſeeme to deny (at leaſt in our practiſe) that which they uphold; and conſequently make the truth it ſelfe which we acknowledge, ineffectuall, by our profeſſion thereof; becauſe our aime is not in ſimplicity anſwerable, but rather croſſe in all appearance unto the tenour of the new Covenant, and the end of our heavenly calling. Now if the maine and principall aime be loſt in our walking with God; how can he be at peace with us, or we with him? can two walke together except they be agreed? and are thoſe agreed whoſe aimes are different? doth not hee know the ſecrets of all hearts, that he may reward every one according to his works? what then can we expect from him other, then to reap the fruit of the ſeed which we ſowe? for we ſow to the fleſh worldly aimes in the field of a religious profeſſion; and can we expect any other harveſt frrom thence but trouble and confuſion? This then is the firſt and maine cauſe of all our diſtractions, that the true aim of our Profeſſion is for the moſt part loſt amongſt us.
The ſecond cauſe of our publike diſtraction is this; that although for the maine, a worke of Reformation is truly aimed at by ſome; and many particular matters tending thereunto, are rightly deſigned by many, for the advancement of Religion: yet the meanes to bring this aime and theſe deſignes to paſſe, are not at all proportionate to the effect intended thereby. The work of Reformation (no doubt heartily aimed at by ſome) is a reall and thorough purging of the Church and State from the corruptions which have overgrowne the one and the other, and a ſettlement of both in a way of Righteouſneſſe: I ſay thatWhat the Reformation aimed at is, and why we come ſhort of it. ſome aime heartily at this; and I truly doe beleeve it; but how many there are, God alone doth know. Sure I am wee cannot diſcerne very many, that have nothing elſe in their aime; but that moſt men, are very fierce in their private, and very cold in the publike occaſions, wee can eaſily diſcern; and yet their Covenant both with God and man doth otherwiſe oblige them. And would to God there were not ſome that did make the aime of a Religious Reformation, a meere pretence to compaſſe their owne worldly ends: and a ſnare to entrap others into difficulties. I ſhall not meddle with the State, the Church is my taske at this time; but I finde, that to advance this Reformation in both, the meanes uſed are very diſproportionate to the effect, not only in reſpect of the way, wherein many of the Reformers walke in their own thoughts, but alſo in reſpect of their manner of concurrence every one with another.
The way wherein moſt men walke in their thoughts to Reforme the State, hath no relation unto Chriſtianity, but onelyonly to the wiſdome of the world; and the way by which they ſeeke to reforme the Church, hath as little relation unto Charity, but is either carried in the way of Liberty, or of Authority; for men walke by one Rule of Prudencie in State matters, and by another in Church affaires: as if a Chriſtion in his civill employments might act without a Relation unto the will of Chriſt; or in Church-matters, might either pleaſe himſelf alone, without a relation to his Brethren, or might uſe all the power whereunto he can pretend, without a compliance and condeſcenſion to the weak. Theſe falſe Principles of Reformation, make men inconſiſtent with themſelves both in Church and State: here they act one way by this Rule, and there another way by that Rule, and ſometimes they jumble both wayes together, and look at once with two faces in the ſame buſineſſe different wayes. The ſimplicity and truth of Chriſtianity is by this meanes loſt in the Aim, and with it all true Prudencie in the Deliberation; and theſe two being gone, men are left unto the counſell of their own hearts, and betake themſelves in the execution of their deſignes, as well in the one as the other ſphere, to the tricks and contrivements of Policie, or to main power and ſtrength. And thus it falls out, that even the beſt and moſt hearty Reformers, walking as Men, in ſpirituall undertakings, fall into different wayes, take up different Maximes and Rules; and acting according to the ſame, (becauſe they reſpect not the Maximes and Rules of holy Communion in Chriſtianity) they make uſe of all their ſtrength and wit to oppoſe one another by different contrivements about the ſame work: And whiles they are wholly bent and poſſeſſed (as men naturally are) with the thoughts and affections of their own way and deſignment; they look upon others, no more as upon Chriſtians, but as upon a Party: Becauſe the ſimplicity of the Holy Profeſſion being loſt in the Aime, and the Rules of Holy Prudencie for the Communion of Saints, being laid aſide in the work; and men having forgotten that they are called to be Brethren, and members of one another, in their relation to Chriſt; they act no more in this, (though otherwiſe godly men, and hearty towards a Reformation) as men of godlineſſe, and truly reformed from the world, but as men intereſſed in a Party of the world; for ſuch or ſuch a Deſigne; to gain, or to oppoſe this or that Purpoſe. And becauſe this frame of ſpirit even in the beſt of us all (if we look not carefully to our ſpirits) may be found more or leſſe; therefore the Meanes of our Reformation are diſproportionate unto the End for which they are undertaken; and this, becauſe they are not put forth by us in Gods way, which alone can edifie his Church, and without which no deſigne therein can proſper.
Now when the Authours of our Reformation act thus, and are acted by a Principle of Diviſion within themſelves; how can they be brought to a hearty concurrence one with another, except a way can be found to rectifie this Fundamentall error in every one of them? And if the Inſtruments who are to put life in the Means of the Reformation, either cannot at all joyn, or if without their conjunction nothing at all can be effected to any purpoſe for a ſettlement; how ſhall the work be carried on? If Chriſt would not have his own Nation to come to perfection without us; ſure he will not have any one of us come to perfection without another. If then the Agents who are to work out the Perfection whereat we aim, are ſo far from joyning in it, as that they prove by their conjunction rather deſtructive to one another, then furtherers of Gods work; what hope is there of any ſucceſſe? Chriſtian Reader, give me leave without offence to ſpeak plainly what is obſerved in the Actors of a Reformation at this time, I mean ſuch who have the meanes thereof in their hand, or at leaſt a hand in the meanes: Theſe we may finde to be of three ſorts. Some minde the work ſincerely for it ſelf, although they now and then miſtake the Rules by which they ſhould walk; Some mind the work, only to gain ſome temporall advantages by it; And ſome minde it only to ſpie the faults, and ſtop the proceedings of the Actors. Now if our conſtitution be ſuch, that nothing can be done effectually in the Publike, without ſome of each ſort of theſe Agents, whenſoever they liſt to have a hand in the buſineſſe: it is apparent that no meanes can be imployed ſuccesfully towards the thorough Reformation of any thing. For the Ʋpright man failing (as we all do) to walk by his Rule (which is his ſtrength) he eaſily is drawn by the Worldling into a Plot, to do things for ſome End which is not anſwerable to the ſimplicity of the Goſpel; and aſſoon as any ſuch thing is in agitation, the third Agent, who is alſo intereſſed in Statecontrivements, ſteps in to obſerve and obſtruct or overthrow their proceedings: And hence it is that the means of an intended Reformation, well meant by many, and ſet afoot by ſome, are unſuccesfull in the event, becauſe in the proceedings and uſe of Meanes there is no ſutableneſſe, but rather a deſtructive quality unto the advancement of Religion. For in every thing that is propoſed or taken in hand, the jealouſie of a Party doth come in, which over-ruling the Affections by worldly conſiderations, raiſeth an endleſſe conteſt about every thing concerning every part and circumſtance of the work; by which means the deſigne, though never ſo juſt and harmleſſe in it ſelf, is either ſtified in the conception, or elſe becomes abortive before the time of ſtrength; or a birth of ſo loug continuance, that in end there is no ſtrength left to bring it forth. And this is briefly my thought of the Cauſes why the main work of our Reformation is ſo much perplexed as we finde it. As for more particular matters honeſtly deſigned for the advancement of Religion, by many, in their ſeverall places and callings; As they can have but little influence upon the main, becauſe the great corner ſtones of the Reformation, are not as yet publikely profeſſed and laid, upon which every one ſhould make an orderly ſuperſtructure of gold and ſilver and precious ſtones, in the unity of the ſpirit towards his Brethren: So, the more ſuch Deſignes are ſtood upon and advanced in a private courſe, they accidentally become the greater hinderances to the generall work; whiles men that are thereby ſtinted within themſelves, reſt ſatisfied in their own private wayes; and by leaving the thoughts of a publike Communion, they prove oppoſites thereunto; when they admit of nothing that is not every way agreeable unto their particular Contrivements.
I am perſwaded that many able men throughout the Kingdome have many excellent things in readineſſe, which might be uſefully applied to the edification of the Churches, both for the advancement of Knowledge and of Godlineſſe, if the wayes of our Settlement were cleared. But now as matters ſtand, I cannot look otherwiſe upon their excellencies, but as upon the ſcattered ſtones of a building not yet framed, and as upon the furniture of a houſe whoſe model is neither apparent, nor yet well underſtood by any. Therefore although there be many men in theſe Churches of eminent abilities, and Veſſels of great honour, fit for very good uſes in the building of this Tabernacle: yet becauſe the Rule and way of their Brotherly communion and correſpondencie is not determined as it ought to be, they ſtand (though in their private ſphere profitable as to God, yet) as to the Church uſeleſſe in the Communion of Saints. For the Parts of the building not being ſet together, their ſerviceable gifs are not imployed as Joints ſhould be in the Body to make up and compact the whole: And for want of this aime and endeavour, by all that they do, they bring nothing forth unto perfection.
I have briefly pointed at the Cauſes of our Diſeaſe; that thou mayeſt conſider thy ſelf (Chriſtian Reader) as in the preſence of God, how thou art led, by what ſpirit thou art guided, and how thou ſhouldeſt free thy ſelf from the guilt of contributing further any cauſe or matter of continuance to our Diſtempers. Now the Lord grant us all grace, to do all things without murmurings & diſputings, to his glory, unblameably in Love. Amen.
I am in the laſt place to ſpeak of the Remedies of this corrupt Profeſſion of the true Religion: And if I ſhould enter at large upon this task, I ſhould be obliged to write a Volume: but my purpoſe is only to name the Heads of things neceſſary to be intended and ſet awork, to advance our Reformation, and redreſſe the Evils which threaten our finall ruine; That if thou (Chriſtian Reader) art convicted of the uſefulneſſe thereof, thou mayeſt contribute in thy way what thou canſt thereunto.
The remedies then of our diſtracted condition I conceive will bee found in a diſcovery of two things, firſt of that which will helpe to rectifie the diſeaſe at the root, by taking away the cauſe which doth origionally beget it; Secondly of that which will helpe to preventOf the remedies of our publick diſtractions. the effects thereof; which become cauſes of increaſing the diſtempers, to propagate and continue the diſeaſe.
I have ſhewed my opinion that the cauſes which beget our diſtempers, are the want of the true aime in the holy profeſſion, and the diſproportionatnes of the meanes uſed to proſecute the true and lawfull aimes of the Reformation which wee ſeeke to rectifie the inward Hypocriſie of the heart is only Gods worke; but to diſcover it and convict mens conſciences of it, may be the worke of his ſervants by the right interpretation andThe Remedie of the firſt cauſe of our diſeaſe. application of the word, as the Apoſtle teſtifieth, 1 Cor. 14. 24, 25. Yet the bare diſcovery of vice or error and the conviction of a naturall man that hee is guilty of it, is not enough to remedie the evill diſpoſition of his ſpirit or to beget a true aime in him to anſwer the heavenly call; nothing can doe this but God by the diſcovery of the truth in the lovelineſſe thereof; When hee giveth faith to the elect by the engrafted word, wherein they receive the love of the truth, which purifieth their ſoules, and maketh them obedient thereunto through the ſpirit: unto this worke of God the faithfull Miniſters of the Word are ſubſervient, when they hold forth the Truth in ſincerity and manifeſt the knowledge of the glory and life of God in the face of Jeſus Chriſt.
The firſt remedy then, will bee to ſtirre up Miniſters, who underſtand this Myſtery of Godlineſſe ordinarily to preſſe and preach the maine things which diſcover the life and ſpirituall eſtate of Chriſt as the Truth is in him, that their hearers may know, firſt, poſitively what that life is whereunto they are called; and then negatively, what that life and ſtate is wherein men are by nature from which they are called: and this ſhould bee done not ſo much by an inlargement of themſelves upon many particular branches and twigges of duties as upon the manifeſtation of the Principles and eſſentiall properties of the ſpirituall and carnall man, from whence the knowledge of duties will of it ſelfe flow: I doe not meane that the preaching of particular duties is unprofitable or ought to bee omitted; but I conceive that the fundamentals which diſcover the hidden man of the heart both in reſpect of the Righteouſneſſe of the ſpirituall and of the unrighteouſneſſe of the fleſhly nature ſhould be mainly and ordinarily ſo propoſed, as from the diſcovery of that which is conformable or inconformable unto the image of Gods life in Chriſt, all particular duties ſhould bee derived and preſſed upon the conſcience; and I beleeve that becauſe godly and zealous men commonly ſpend more of their ſtrength in matters of particular concernment then in ſuch a fundamentall courſe; that two evils ariſe from thence unto the hearers, and one in the Miniſters themſelves. Firſt, that the naturall corruptions of the hearts of all men, remaine in ſome altogether, in others in a great meaſure undiſcovered at the root; by which means they ſtill conceiving well of themſelves, or better than they ought, are not truly humbled before God, and mortified unto the world, but live ſtill as men in the world, and take up the profeſſion of Religion in the performance of certain duties, rather than in the purſuit of a heavenly call to come unto Chriſt Jeſus. Secondly, that ſuch as are ingenuous and have taſted the Kingdome of God, and thereupon are gotten into a hatred of the world, being fervent in ſpirit to ſerve the Lord, are driven, by the much preſſing of particular duties, to an over acting zeale; either againſt or for ſome perſons or actions, which zeale having no temperament of love, meekneſſe, and lenity, to heale and beare with the infirmities of the weake, or to bring their owne proceeding with them home to the true aime of the holy profeſſion which is to diſcover Chriſt unto thoſe that goe aſtary from him, they are ſo farre from edifying the Church of God by their forwardneſſe, that they rather diſturb and deſtroy every thing they meddle withall; but if they were inſtructed by their teachers to underſtand the way wherein Chriſt didMat. 12. 19, 20. walke to ſhew judgement unto the Gentiles; namely, that he did not ſtrive, nor cry, nor cauſe any man heare his voyce in the ſtreets: that hee did not break the bruiſed reed, nor quench the ſmoking flax till hee ſend forth judgement unto victory. If I ſay they were taught to know him in this, as in all other things, and were obliged to judge themſelves in all their aimes, to doe nothing out of the way of conformity unto him, in his walking in the fleſh, they would eaſily refrain from the intemperancy of their paſſionate zeal, for or againſt particular matters which reach not unto the heart of the profeſſion.
The evill which in this courſe of preaching doth befall unto the Miniſters themſelves, who otherwiſe are Godly and holy men, is this; that they eaſily overſhoot themſelves, either by preſſing a particular duty too much and indiſcreetly laying too great weight upon it towards all without diſtinction of caſes, whereby the weaker conſciences are ſtraitned and enſnared; or by applying a duty unto matters of ſtate and publick relations to the prejudice of one party for the advantage of another upon reports or miſtakes and miſconſtructions of matters, from whence oft times great ſcandals and diſcontents ariſe, and are fomented to the widening of breaches without all hope of reconcilement: If the Miniſters preſſe not the fundamentall aime of the profeſſion; but reſt in the delivery of theoreticall truths, and the application thereof unto particular duties, It is no great wonder that their hearers remain ignorant of it, and walke not up to it; and it muſt naturally follow, that all the care whereunto their conſcience will draw them in their profeſſion, will bee nothing elſe, but a profeſſsion of ſome particular tenets and practiſes for which they will ſtrive as for life and death: not that I think that any truth or righteous practiſe is rightly to be eſteemed or neglected; but that all the Theorie of the world, and all the performances that can be wrought in particular duties may bee a matter of meere Hypocriſie in the profeſſor; and nothing elſe but an occaſion of ſtrife and diſturbance towards thoſe to whom our profeſſion is addreſſed, if the true aime of the holy profeſſion bee not minded: the teaching then of the aime of our profeſſion (by Gods bleſſing upon the word of his ſervants) may rectifie the purpoſe of the hearers in their profeſſion, and cure the firſt and fundamentall cauſe of all our diſtempers; and if once this radicall cauſe be taken away, the ſecundary which is but a ſtreame flowing from that fountain, will ſoon be dried up, by the heat of true love and ſincerity which will take poſſeſſion of the affections of thoſe that in the Spirit follow Jeſus Chriſt.
For as the ſecond Cauſe of our Diſtempers, viz. the want ofThe Remedy of the ſecond Cauſe of our Diſeaſe. Proportion in the Means uſed towards a through Reformation, to produce the Effect intended thereby, is an effect of the firſt: So the ſecond Remedy of that evil, will be a conſequence of the firſt, namely the way of doing all things in love. For he that aimeth at nothing in the way of his Profeſſion, but to follow Jeſus Chriſt, will find that he in his way of walking did proportionate all his undertakings to the end for which he did them, by the manifeſtation of Gods love to thoſe towards whom he did make his application. And becauſe there is little or no ſincerity of Brotherly love apparent in the uſe of the Means which are ſet a foot for the advancement of a Religious Reformation amongſt us; therefore every thing which is done by many of us, is altogether unſutable to the end for which it is performed: for although the thing which is done, be in it ſelf never ſo good and juſt; yet if the ſpirit of Divine love do not go along with the performance of the work there will be no proportion found therein to reach the end for which it is to be undertaken; becauſe there is nothing but love that can fit every thing to the good of thoſe to whom it is done. The Apoſtle ſaith, that there is neither circumciſion available in Chriſt Jeſus, nor uncircumciſion, but Gal. 5. 6.Faith which worketh by Love: The object of Faith is Chriſt, when we take him in the Covenant as our aime to be found in him: and if this Faith hath any life in us, and is not a meer verball profeſſion, it will be operative in that Love wherein He did all his works amongſt men, and towards his Father. The Apoſtle ſpeaking of the Rule by which we ſhould walk as children of God, giveth us this charge, Epheſ. 5. 2. Walk (ſaith he) in love, as Chriſt alſo hath loved us and hath given himſelf for us. If then our aime is Chriſt, it will appeare that the chief thing wherein our conformity with Chriſt muſt ſtand, will be the exerciſe of love towards the Brethren for Gods ſake, and of Holineſſe to be ſeparate from the world; and when we ſhall reflect upon the uſe of the Means which are ſet afoot and put in the hands of moſt men for the advancement of our Reformation, we ſhall find that nothing is ſo much wanting both in the framing of the counſels, and in the execution of the works, as the ſpirit of Brotherly love, and of Holineſſe: and where theſe two are deficient in thoſe who act a Reformation, what can the event be other then diſorder and confuſion?
Some Act altogether by the way and in the means of Chriſtian liberty, ſome by the way and in the means of Chriſtian Authority; but becauſe neither of theſe for the moſt part are acted by the ſpirit of love to one another, or by the ſpirit of Holineſſe to bee ſeperate from the world, and from their owne intereſts in what they doe; therefore they act nothing for, but againſt one another, as if Chriſtian Liberty and Chriſtian Authority were things altogether inconſiſtent; and ſo the means which ſhould advance both the one and the other part of our ſpirituall conſtitution, are not only ineffectuall, but offenſive and deſtructive to each other, becauſe neither the deſire of liberty, nor the pretence of Authority are put forth in the ſpirit of love, to ſerve others thereby in true Holineſſe, but a certain intereſt of ſtate is rather look't upon both wayes, which makes both the path of Liberty and of Authority to become unchriſtian to thoſe that walke therein with partiality and worldly aimes, and this is the only cauſe why all our works and proceedings of this nature doe miſcarry; becauſe many of thoſe that are the Actors thereof in making uſe of the means doe not, for the moſt part minde the golden Rules of ſpirituall proportion and prudency for edification, which are the lawes of Love and Holineſſe; but in ſtead of theſe are carried ſometimes, even in their beſt actions, by a Rule of humane Jealouſie, which begets nothing but Paſſion and Policie: And this once being diſcovered, doth wholly blaſt their proceeding, and maketh all the means, though otherwiſe in themſelves never ſo powerfull, wholly diſproportionate unto the effect.
The ſecond Remedy then is this: That godly Miniſters, whom I look upon as the chiefe Actors of our Reformation, and ſuch as muſt put life into the Meanes thereof, muſt firſt ſet their own hearts aright in this frame of Love and Holineſſe, and then ſtirre up one another to the Counſels and Deliberations which theſe Principles, according to the Word of GOD, will ſuggeſt. And becauſe in the framing of Deſignes which tend unto a publike good, it is apparent that on all ſides a Concurrence is ſought for by thoſe that act in the affaires of State, with thoſe that are ſet in the Church to act for Chriſts kingdome: and that as Moſes could not be without Aaron at firſt, when he came to the people; So Aaron could not be without Moſes at laſt when the people was to march through the Wilderneſſe; and that neither the one nor the other durſt go a ſtep forward without a direction from God in their wayes; therefore in the concurrence of States-men and Miniſters towards a Reformation by the uſe of the meanes; both Moſes and Aaron muſt walke by one Rule of Chriſtianity, whereof the end is brotherly love and holineſſe, and not by two different rules, as the cuſtome of moſt men is, and if the Miniſters ſuffer themſelves to be taken off from this aime by any pretence whatſoever, or doe not labour to ſway the Reſolutions of the Maſter-Builders in the common wealth, according to theſe Rules, that all publick conſtitutions and the wayes of acting them upon the ſpirits of men may ſavour of nothing but of love, of holineſſe, and of meekneſſe in Authority by the directions of the word and the way of Chriſts walking; (I ſay) if Miniſters do not exactly keep themſelves to this Rule and draw others to walk thereby, they will be by their owne weakneſſe and the craft of others drawn over to ſerve ſtate ends, and be made uſe of to divide others, and to be divided from others and from one another amongſt themſelvs, according to the wicked maxim of Machiavilian Government Divide & Impera, and who doth not ſee that the enimies of our Reformation, leave nothing unattempted to put this maxime in execution, and that they find opportunity enough and more then enough, ſo to doe in every thing which is attempted in publick by reaſon of the unchriſtian frame of our Spirit and our walking by a two-fold Rule or without the Rules of charity and holineſſe? For Satan which worketh in them, and is the Prince of this world, finding us who pretend to bee Miniſters of Chriſt out of the Sphere of Chriſts walking, and in the Sphere of his owne Kingdome, medling with worldly intereſts which concerne us not, hath power over us, to make us that are called Miniſters more then all other men in the world to ſerve his ends, of diſturbing the Peace of mankind, and tearing the Church of God in Peices, and only becauſe wee are not in the way wherein God hath ſet us: but if on the otherſide wee ſtand in the ſimplicity of our Chriſtian way and walking to deliberate and doe all things both in private and publick by love, and for holineſſe according to Chriſts example, then wee are in our full ſtrength, armed with light, and Satan in the power of darkneſſe cannot come neer us or comprehend us. And if it is not poſsible through our own default to put this Counſell in practiſe amongſt us, who are convicted of the truth thereof, whether we are Independents or Preſbyterians, we are all alike guilty before God of our own ruine, and of the generall diſturbance of this Church and State.
I have ſpoken as briefly as I could contract my thoughts concerningThe Remedy of the evil effects of our diſeaſe. the Remedies which will worke a cure upon the Cauſes of our diſeaſe; now I muſt ſpeake alſo a word of that which I conceive will bee of uſe to prevent the dangerous effects thereof, whereby our diſtempers are daily increaſed. The diſeaſe, in my conception, is a diſtractedneſſe of ſpirit in a divided minde, which hath wrought a diſ-joynting of our affections; ſo that we ſtand as a tall man diſtracted in his thoughts, and divided in all his reſolutions, who hath no command or little uſe of any of his members; becauſe they are all out of joynt, and hang as it were looſe one from another. Thus this Church the talleſt of any Reformed in Europe, and fit to bee a leader of the reſt in the ſpirituall Conqueſt of Canaan, doth ſtand within it ſelfe and to others uſeleſſe.
The effects of this our diſtraction and diviſion which increaſe our diſeaſe and make it grow upon us, are chiefely three. Frſt jealouſies, fears and evill ſurmiſes of every thing that is deſigned by any party which is not our own. Secondly, cenſures, reproaches diſputes, accuſations and revilings againſt the perſons and the actions of a different party. Thirdly, oppoſitions and croſſe proceedings in counſells and attempts, againſt all that are not exactly in the way wherein that party doth walke of which we are. Theſe three effects beget each other reciprocally not only in every man within himſelfe, and in every party within it ſelfe; but in every man and party in relation to another, as hee ſtands at a diſtance from the ſame; and all of theſe make our diſtempers almoſt paſt remedy, nor can the one well bee cured without the other; and therefore the Remedies muſt needs bee ſuch, as can have an influence upon all at once, to ſtop the current thereof, upon our own and other mens ſpirits, if they ſhould prove ſuccesfull towards a cure.
The field of this diſcourſe is ſo large, that I ſhall at this time but name only the heads of things, which muſt become the ingredients of this Phyſick; leaving the particular compoſition and application thereof unto ſome other time, wherein God perhaps may give a call and grace to elaborate the ſame; and this I ſhall do to give unto thee Chriſtian Reader, an object of prayer and meditation; that thou mayeſt be moved to goe to God, and to ſtirre up thy ſelfe and others daily, till theſe Remedies be applyed unto our diſeaſes as they ought to be.
If then the forenamed effects of our diſeaſed Church ſhould bee cured by this worke of Reformation; wee muſt conſider not only what is requiſite to allay our preſent fits of diſtemper; but alſo that which both in our age and in time to come will build us up unto a habitation of God through the ſpirit, and propagate the bleſſings of the Goſpel unto Poſterity.
To cure then our preſent diſtempers, it is evident that an unlimited liberty to every one to vent and practiſe whatſoever he ſhall think good without controll, will not do it; becauſe this very Liberty hath begotten our diſtempers, and no doubt will increaſe them, if no courſe be found to regulate mens proceedings concerning their publike Profeſſion, ſo as they ſhall have no juſt cauſe to complain that they are perſecuted for Conſcience ſake. But how to determine the way of Regulating mens proceedings, ſo as none ſhall have any juſt cauſe of complaint, herein lies the difficulty: Yet I conceive it may thus be taken away: Let all Parties who take the Holy Scriptures for the Rule of Faith and Practiſe, ſet down poſitively and declare plainly, either that which they judge to be fundamentall in matter of Doctrine and Practiſe, or clearly commanded and uſefull for Edification; or that wherein they profeſſe a full agreement with their Brethren. If they do either of the two last, as (I thinke) all may eaſily be engaged to do, either by the demand of any one Party, that ſeeks to advance Peace; or by the command of the Civil Magiſtrate, who ought to reſtrain Quarrels, and take away the cauſes thereof ſo far as he can in publike: If (I ſay) either of theſe poſitive Declarations, or both, be delivered by each Party to another, then the Apoſtles counſel is to be put in execution, which is Phil. 3. 16, Whereunto we have already attained, let us walk by the ſame rule, let us minde the ſame thing. Which counſel, to me, doth furniſh this matter of adviſe, in reference to our preſent conſtitution.
Firſt, let the Parties by ſome of their ſelected men (who ſhall do all things with their full conſent and knowledge) make a draught of the full Agreement of thoſe former Declarations; and that being imparted unto all, let an Acknowledgement be made concerning it, that it is that whereunto All have attained, and wherein they will minde the ſame thing to edifie one another in the Truth whereunto they are come.
Secondly, Let the ſame Parties declare negatively the things wherein they conceive they diſagree from each other: And when theſe Declarations are drawn up, let thoſe that have penned them adde their advice concerning the wayes of reconciling the differences, whether in Judgement or in Practiſe; and then let ſome ſelected men, the moſt moderate of each Party, be called together to ſet down the joint agreement of their Advices concerning the way of reconciling Differences; and according to that Agreement, let them make a tryall of reconciling the Differences, and offer it to all, only as an Eſſay without prejudice to any, to be conſidered.
Thirdly, Let the ſame Parties declare, both Poſitively and Negatively, the Rules by which they are willing to walk inoffenſively towards thoſe with whom they do not agree; and in caſe any offences be given or taken about thoſe things, How the ſame ought to be taken away by mutuall conſent. Here then the ſame ſelected men, or others, may be ſet a work to peruſe ſuch Declarations, and gather into one Body the Rules whereunto all ſides will agree to walk by, to avoid offences; and let every one who will pretend to any freedome of Profeſſion in publike, be obliged towards thoſe that have inſpection over the publike, to walke by thoſe Rules of inoffenſiveneſſe, notwithſtanding any difference that is, or may ariſe in after-times amongſt themſelves or others.
Theſe things I conceive may be done without great difficulty, and will be done by all thoſe that love peace; And that they may be done, I could wiſh that the Supreme Authority of the Kingdom would appeare in it to procure it; that when the Publike Confeſſion of Faith, and Catechiſme, ſhall be put forth, all ſuch as ſhall deſire the protection of the Supreme Power, and ſhall be willing to live in peace with thoſe that allow of the Government eſtabliſhed by Law, may be enjoyned thus to proceed towards the ſettlement of an union between them and their Brethren, in the Profeſſion of the Goſpel: and in the mean while, till this can be done, if all ſides would agree voluntarily upon a ceſſation from all bitterneſſe and railing accuſations againſt each other, or if it ſhould by thoſe that are in place of Authority be enjoyned as a Preparatory for ſo good a worke, it would be very conſonant to the abatement of our diſtractions, and commendable in thoſe that ſhould do it willingly. But if no ſuch way of tranſacting differences can be brought to paſſe anſwerable to the counſel of the Apoſtle, truly then I muſt confeſſe that I can ſee no way to prevent the growing effects of our fatall diſtempers, except God ſo bleſſe the Government by law eſtabliſhed, with that ſpirit of Diſcretion, of Moderation, of Equity, and of Lowlineſſe in all things which it doth act, that none ſhall be able to find any juſt grievance at it. And to this effect, the leſſe the Claſſicall Preſbyteries ſhall reſemble the Civil Courts of Judicature, or the Biſhops Courts in former time, the more they will be ſutable to the end for which they are inſtituted, which is, to entertain Brotherly conferences and conſultations about ſpirituall matters for mutuall aſſiſtance and ſupport in the wayes of God; and not at all to intermeddle with the Congregations in any of their particular affairs, which are not voluntarily brought unto them as a Caſe wherein their Judgement is ſought unto; for no particular Church, by its ſubordination to a Claſſis, is to be deprived of any right which it hath within it ſelf, but is rather thereby to be maintained therein.
The Maximes then of ſpirituall Communion to be obſerved in the Claſſical Presbyteries, that all miſconſtructions of their wayes which occaſion jealouſies and clamours, may be prevented, ought to be publiſhed, to wipe away the fears which enſuare us into diſtractions againſt the duties of Love. And it will be neceſſary not only to publiſh thoſe Maximes for this end; but three other things more muſt be ſatisfactorily, and from the grounds of Scripture cleared, if ever the Government ſhall proſper, to ſettle us in Peace.
1. It muſt be made out, that the Miniſters of particular Congregations, and their Elderſhips, are bound in conſcience in the things belonging to their charge, to maintain a Brotherly communion and correſpondencie with each other, and conſequently to enter into ſuch combinations as to that effect they can conveniently caſt themſelves into.
2. That to ſuch Combinations of Elderſhips, Appeals may and ought to be made, hath ſufficiently been cleared by many, & eſpecially by Mr. Paget of Amſterdam, in a Treaty which hath not been anſwered by any that I know. But the ſecond thing requiſite to clear mens ſcrupulous apprehenſions about the proceedings of ſuch combined Elderſhips, is not ſo much their Right to receive Appeals and judge Authoritatively thereof; as to make the wayes of their handling matters in judging thereof, as a Senate of ſpirituall men, evident; that is, To ſhew forth their way of handling things amongſt themſelves, by what Rules and Grounds it doth ſtand, in the Communion of Saints; to prejudge no mans juſt and conſcionable Liberty, and yet to act Regularly, and with all competent Authority.
3. What the way ſhould be, by which the Combination of Elderſhips ought to deale with ſuch as are without, who diſturbe and trouble the peace of their Congregations. Here, the manner of conferring with thoſe that are not co-ordinate with them in the Profeſſion, is to be opened, to ſhew that it doth tend only to the conviction and reformation of mens ſpirits, and not to the blaſting of mens names, or any other outward inconveniencie to be brought upon them by reaſon of their diſagreement from them in opinion and practiſe.
If theſe declarations concerning the Claſſical Preſbyteries were publiſhed, as I conceive they may bee drawn up, from the grounds of Scripture, and undeniable Principles of Holy communion, and right reaſon; and backed with the practiſe of all the beſt Reformed Churches; they might bee a fit playſter for the ſores which are in mens minds againſt the government.
Theſe are in briefe the heads of my thoughts concerning the cure of our preſent fits of diſtemper, as it may by Gods bleſſing be wrought out in a ſpirituall way; what the Civill Magiſtrate in his Prudence and according to his place, may and ought to doe outwardly to regulate the outward behaviours of men, ſo as to make them without offence, I ſhall not now ſpeak of; but leave it to the wiſdome of the State; praying, that God would direct them to doe all things by their own light and for their true end of government; and not by the inſtigation and prompting of others who may have by-ends to ſway them.
As for the Reformation in times to come (becauſe wee ſhould endevour not only to build up the waſt places, but alſo to lay the foundations of many generations) thoughts ſhould be had of theſe things following; without the accompliſhment of which in ſome competent meaſure, we ſhall tranſmit little or no comfort unto poſterity in the fruit of our undertakings. Thoughts then I ſay ſhould be had,
Firſt, of the wayes of conſtituting Schooles for the education of youth throughout the Kingdome in reference to foure ſorts of people. viz. 1. to the Mechanicks. 2. To the Gentry and Nobles. 3. To thoſe that are to be trained up to teach others in humane Sciences. 4. To the ſons of the Prophets.
Secondly, of the wayes of purging the Ʋniverſities from the froth of ambitious and contentious Learning, and Debates of Sciences falſly ſo called; To bring Scholars to a Demonſtrative way of attaining profitable Knowledge, and by the exerciſe and imployment of their Talents for the benefit of each other without envy, to increaſe in infinitum beyond the preſent bounds thereof.
Thirdly, of enlarging unto all ſorts of people Scripturall knowledge; not only by Catecheticall exerciſes, more exactly to be intended for the manner thereof, by Paſtors, Parents, School-maſters, and Maſters of families, then hitherto hath been minded; but by regular and well ordered Conferences, either in private or in publike, as well to reſolve doubts from the Text, as to enlarge the diſcovery of Truths and Myſteries therein.
Fourthly and laſtly, of the wayes and Rules of Spirituall and Rationall Meditation, in Divine and Humane things; to rectifie the Principles of mens thoughts in the ſearch of Knowledge; whether from the Scripture, by the grounds of demonſtrating the true ſenſe thereof, in the Literal, Material, and Myſtical analyſis of the Text; or from other Objects wherein the Mind of man may be more freely imployed, either for Theoretical or Practical aims.
Of all which it is not now ſeaſonable to ſpeak any more, but this; That I ſhall intreat thee (good Reader) not to deſpiſe the dayes of ſmall things, nor to miſtruſt Gods power and goodneſſe concerning that which he doth intend to do in the laſt dayes; but to lift up thy prayer with me, that we may be all fitted to receive, and to make right uſe of the Grace, which in the midſt of many trials is offered unto us in Chriſt Jeſus. To him be glory for ever. Amen.
THE CONTENTS.
Chap. 1. Pag. 1. COncerning a Church as it is the houſe of God.
Chap. 2. p. 2. Of the Members of Chriſts body, and their Conjunction.
Chap. 3. p. 4. Of the Ordinances of Worſhip and Government.
Chap. 4. p. 7. Concerning the office & imployment of the Paſtor & Teacher.
Chap. 5. p. 19. Concerning the office and imployment of Ruling Elders.
Chap. 6. p. 23. Some Rules taken from the Word of God, to ſhew how the Elderſhips of a particular Church ought to ſettle the ſpirituall Government of the Flock committed to them.
Chap. 7. p. 25. Concerning the office and imployment of Deacons.
Chap. 8. p. 28. Concerning the duty of Chriſtians, as they are to be in a particular Church, and under the government of Rulers ſet over them in the Lord.
Chap. 9. p. 36. Certain Rules concerning the Adminiſtration of the Lords Supper, for the decent ordering of the action, offered to the conſideration of thoſe that ſcruple at the geſture of Sitting.
Chap. 10. p. 55. The practiſe of the beſt Reformed Churches, in the Adminiſtration of the Lords ſupper.