ΕΠΙΔΙΩΡΘΟΣΙΣ OR A modest Enquiry into the Nature and State of CHURCHES. In Order to their Through-REFORMATION. By THOMAS BOYER Minister at Rempston in Nottinghamshire. TIT. 1.5. For this cause left I thee at Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. LONDON, Printed by R. W. for Nathaniel Ekins at the Gun in Paul's Churchyard, and for Stephen Lincoln in Leicester, 1659. To all that wish well to ZION. Brethren, IT being no less necessary to circumstantiate than it is to substantiate our Duty; As the Word of God is assistant to us in the one, so the works of God are in the other. By virtue of this Constellation many have discovered most glorious things. How it hath illuminated our English Orb, is obvious to every eye. It is long since, by this means, some saw that it was high time for Reformation to be in fashion. And the spirits of God's people have been working this way many a year; but the largest contributions towards this work, have issued out of the Treasury of those laborious Bees that have returned richly laden from the Wars: These have laid us a right foundation, and shown us the Pattern of a complete Superstructure. It's our Interest to build accordingly, though many do not; Here's my Mite, which (I must confess) is but very little more than a Breviat of other men's voluminous Essays; but paradventure it may be accepted, if not blessed by the Lord; and not prejudicial, if not beneficial unto you. It aims (if heart deceive not) at his Glory and your good. My desire is that it may hit the white: If moreover it be as sharp arrows in the heart of the King's enemies, I entreat them not to be offended, for corruption had better be let out than gangrenate. No more at present, but that I am An unworthy servant of Christ's for your sakes, THOMAS BOYER. Επιδιορθωσις OR A modest Enquiry into the Nature and State of Churches in Order to their Through-Reformation. Qu. WHat condition is England visibly in? Resp. England is visibly in a state of Lukewarmness. She is neither hot nor cold. She so partakes of both, that she cannot be said to be either; She is both Gradu remisso; and neither Gradu intenso. We are a little Christian, and a little Heathen, or worse, a little Protestant, and a little Papist or Mahometan. Our hearts are still divided; we give God something, and our lusts something. We fear the Lord, and serve our Idols; so that our fear of God is equivalent to none at all. We are still like Redwald, King of the East Saxons, (the first Prince of this Nation that was baptised) In the same place we worship God, and set up an Altar. Our spirits lie like that Haven, Acts 27.12. towards the South-west and Northwest, two opposite points. We are half good, half bad, or Mongrels, and Hermaphrodites in Religion. There is so much of Lukewarmness in the Nation, and almost in every Town and Family, (if ex ungue leonem) that it may thence receive its denomination. The spirit of England is not so much a spirit of Opposition to, as of Obstruction of the work of Reformation, through the deadness & unweldiness thereof. It's grown so stiff, that its much ado to get it go any further on in the work, though its pity hot love should be so soon and sadly cold; but usually, men, when they have compassed their own ends, are willing to give themselves a Quietus est, and a Writ of ease, and to have the infinite Mercies of God totally unanswered, and his Glory to himself to vindicate. It would rejoice all our hearts, to see any of us mend our pace in Religion, and make it appear that we are not guilty of this sinful distemper. It would speak fair for our admission into Churchship in the quality of adult members of the visible Church of Christ. Quest. Whether is Lukewarmness a state to be rested in or no? Resp. Lukewarmness is not a state to be rested in. Rat. 1. For, 1. To halt between two opinions is a very unreasonable thing. No Apology can be made for it at the last day, 1 Reg. 18.21. 2. To be Lukewarm is opposite to Christ's express command, Rev. 3.19. 3. A divided heart is a barren and an empty heart, Hos. 10.1, 2. 4. Professors of a divided and lukewarm temper are severely threatened by God, both in the Old and New Testament, Hos. 10.2. Rev. 3.16. 5. Men of that frame can have no Communion with God in Church-Ordinances, 1 Cor. 10.21, 22. 6. Such a state is opposite to exactness in Religion, Through-Reformation, and giving up ourselves wholly to God, and his Truth. 7. A Lukewarm-heart cannot let out itself holily to any thing in the world: Divided affections cannot run out upon any thing in subordination to the Glory of God, nor aim singly at the honour of Christ, etc. Quest. What is England to do in this Condition? Resp. It's England's duty in this condition to lay aside all carnal considerations, and in an orderly Scriptural way, to attempt a Through-Reformation, Personal, Civil and Ecclesiastical. For a divine Correspondency is the best Policy. Quest. What is Reformation? Resp. Reformation in the general is a working up of a thing to its regular state and condition, or to the very mind of the Owner to what he would have it in his best conception to be, Leu. 26.23. Isa. 1.25, 26, 27. Amos 9.11. Mal. 3.2, 3. Acts 1.5.16. 2 Tim. 3.16. Titus 1.5. Heb 9.10. Quest. What is Personal Reformation? Resp. Personal Reformation is the working up of a person to the regular state of a Reformed Saint. Quest. What is Civil Reformation? Resp. Civil Reformation is the working up of a people to the regular state of a Commonwealth. Quest. What is Ecclesiastical Reformation? Resp. Ecclesiastical Reformation is the working up of Reformed Saints to the regular state of a Reformed Church. Quest. What is a Church? Resp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate Church, amongst the ancient Greeks, especially the Athenians, from whom it is taken, denoted three things. 1. And most properly, a Civil Society in Court, or a company of great ones gathered together by a lawful Authority, or the Command of the Supreme Magistrate for a Politic end, or the good of the Commonwealth, Act. 19.39. thus a Parliament or Council of State is a Church. 2. It denotes a Company of people, called and met together, by whom, and for what cause soever, though the Gatherer have no Authority, and the gathered as little knowledge, etc. Act. 19.32. Thus a company of the most covetous and ignorant Mechanics are a Church. 3. It signifies a Company met together for wicked ends, Act. 19.40. thus a company of Riotors are a Church. Resp. 2. Secondly, During the Reign of Antichrist, four things have been abusively called a Church. 1. A Company of people joined together by the Power of Antichrist to give obedience to his Traditions. R. 2. A company of people met together by the Power of the Civil Magistrate to receive holy things. P 3. The place of such meetings. 4. A company of Apostates joined together by a Jesuitical bond, to seduce people from the public Ordinances of Jesus Christ. A. Q, etc. Resp. 3. Thirdly, This word Ecclesia or Church is very often used by the holy Ghost in Scripture; but that which it seemeth good to the most blessed Spirit to call most frequently by this name, is a Company of visible Saints joined together by a special bond, for the constant exercise of the Communion of Saints amongst themselves. Quest. What condition is every Church of Christ in? Resp. Every Church of Christ is either in a Reformed, or in a planted constituted state. Quest. Is there any difference betwixt a planted and a Reformed Church of Christ? Resp. Yea, Their Agreement is very extensive and emphatical, and yet they differ. In the discovery whereof, these two considerations must be diligently eyed. 1. It is one thing to preach the Gospel, another thing to plant the Gospel, and a third, to plant Churches by the Gospel preached, heard and planted; As it is one thing for Workmen to work upon those things that are to be the Materials of a Building in a preparatory way, another thing for those things to be actually prepared and fit to be put into the Building; and a third thing, to have all those Materials so fitted, joined together, and the building completed, 1 Cor. 3.9. 2. Reformation supposeth the building not completed, and yet somewhat done in order thereunto, be it more or less; sometimes and in some places it finds the Gospel to have been preached only, and not planted. Sometimes it finds that the Gospel hath been received by some, but that those are not united or agreed to walk together in Church-fellowship, and so do not constitute a particular Church according to the Gospel: sometimes it finds them joined together, but very loosely. Sometimts it finds them fast joined together, but under a defect of some particular Officers. Sometimes it finds the Church to have been builded and completed, but relapsed, degenerated, or apostatised, less or more, as a decayed Building, not utterly ruined, or not having more of the Devil than of Christ in it, though too much. This supposed, these four things may be concluded. 1. A Planted and Reformed Church of Christ agree 1. In their Causes. 2. In their Properties. 3. In their Practices. And 4. In their Privileges. 1. In their Causes, and so first in their Efficient causes thus. 1. Christ was the Institutor and Ordainer both of the first Planted, and of Reformed Churches under the Gospel, Mat. 16.18. Rev. cap. 2. & 3. 2. Christ and his Officers by his Word and Spirit are the Makers of both; the Ministry is before both; and none but Ministers by divine Appointment and Commission, as Paul, Timothy, etc. are originally, ordinarily, and equally employed by Christ in either. 2. In their matter. Visible Saints are the matter whereof both the first Planted and Reform Churches of Christ are constituted and made. 3. In their form. Both the first Planted and Reform Churches of Christ are form (Et in unum coalescunt omnes, & sancti, & Ecclesiae) by a mutual Consent and Agreement to walk towards God and one another respectively, according to Gospel Rules. 4. In their ends. The end both of the first Planted and our Reformed Churches of Christ, is, his Glory, and his Saint's salvation. 2. In their Properties: Both the first Planted and Reform Churches of Christ can visibly perform the conditions of the New Covenant, and act according to Gospel-Rules of Church Communion. 3. In their Practices: Both the first Planted and Reform Churches of Christ do visibly perform the conditions of the New Covenant, and walk according to Gospel Rules of Church-Communion. 4. They agree in their Privileges, Christ hath given very glorious Privileges, both to his first Planted, and to his Reformed Churches. Yet, 2. They differ: But, 3. The difference that is betwixt them, is but Parallel to the difference that was betwixt the Church at its first Constitution, and the Church Reform under the Law. And, 4. But accidental. 1. In their Order. 2. In their Officers. 3. In their Matter. 4. In their Form. 5. In their End. 6. In their Properties. 7. In their Practices. And, 8. In their Privileges. Mat. 16.18. 1 Cor. 3.11. Gal. 1.6, 7, 8, 9 Quest. What difference is there in their Order? Resp. 1. Christ in the first Planting of his Churches proceeded as it were in an Analytical Order; he made the Gospel so successful, that thousands were converted at a time, and made as it were one Catholic visible Church, by joining themselves voluntarily to the Lord and to the Apostles then altogether at Jerusalem: out of which as out of a Fountain, there issued at it were particular Churches. Resp. Christ in the Reforming of his Churches proceeds as it were in a Synthetical Order; He first moulds particular persons into particular Churches, and then those particular Churches into one Catholic Church. (Sensu Amesiano) Medul. lib. 1. cap. 31.32. Quest. Wherein do the first Planters and Reformers of the Churches of Christ differ? Resp. They agree in the Essentials of the Ministry; as 1. the Spirit of Christ hath furnished both of them (invisibly at the least) with gifts and graces proportionable to the work whereunto he hath appointed them in the times and places wherein they live. For eminency in gifts and graces is as necessary for all Church-Officers, as sincerity in them is for all Church-members: and therefore God sends none to Church-work, but those that appear to their Judges to be such, though they be not all of them equally qualified. 2. They are both of them called and sent, Licenced and commanded by Christ to be his Vicegerents and chief Ministers about soul and Church affairs on earth, Heb. 5.4. 3. Both of them have the same commission for the substance and body of it; both of them may by the special Law of Christ dispense the Mysteries of God, or preach, administer Sacraments, and govern according to his Word. 4. Both of them may providentially be suspended, as to the exercise of these Acts, which are properly Ministerial, but not ex humana libertate, & arbitrio proprio. 5. Both of them have a right, by Divine grant to a comfortable maintenance that may free them from being necessitated to work with their own hands, and encourage them and put them into a capacity of attending wholly upon the execution of their Commission, 1 Cor. 9 to the end, 2 Tim. 2.4. Resp. They differ accidentally, and circumstantially in the extraessentials of the Ministry. As 1. in the manner of their receiving of their gifts, graces, vocation, mission and commission. For 1. the first Preachers and Planters of the Gospel, John the Baptist and Christ had them all immediately from the Spirit, without any humane Instrumentality. 2. The first Fathers and Planters of Churches by the Gospel, the twelve Apostles received them immediately from Christ himself, when personally present with them on earth as their Tutor. 3. Their seconds Mathias and Paul, received them partly by the Ministry of the Church, and partly from Christ immediately: Mathias was fitted for the work of the Ministry by Christ when he was personally present on earth; Paul by the Spirit of Christ when he was ascended up into Heaven, yet so as that the ministry of man was not wholly excluded either their vocation or mission, etc. Act. 1. & 9 chap. etc. but, 4. The Reformers of the Churches of Christ, Timothy, Titus, the Angels of the seven Churches of Asia, etc. have ever received them from Christ by the Ministry of the Church or the Officers thereof. They have them mostly, if not wholly this way: for when there are men fit to be made use of in the work of the Gospel, Christ ever employs them proportionably; he never is in extraordinary ways, but in an extraordinary case: 'tis pure necessity that makes him act by himself alone without means or Instruments. 2. They differ in the nature of their Commissions. The Commission that the first Preachers and Planters of the Gospel, and of Churches by it had, & showed, was their power to do Miracles. Heb. 2.4. This divine Commission they occasionally produced to convince the world of the truth of their mission. But the Reformers of the Christian Churches have no such commission, 2 Thes. 3.8, 9 but in stead thereof the Testimonial of approved and most eminent Preachers of the Gospel, etc. Such a commission Timothy and Titus had from Christ by Paul in his Epistles to them; and the Angels of the seven Churches of Asia by John the Apostle in his Epistles to them. And all other ordinary Officers of Christ from the Apostles and others in their Epistles to the other Churches respectively. Such a commission all their Successors have usually had, and still have. It's commendably so in these Nations at this day. And this is satisfactory and final evidence of an ordinary Minister. 3. They differ in the extent of their authority. The first Preachers and Planters of the Gospel, John the Baptist and Christ might do their work in any part of Judea, and the Planters of Churches by the Gospel might do their work in any part of the world; but the Reformers of the Churches of Christ are hunted to particular places, as Timothy to Ephesus, Titus to Crete, and the Angels of the seven Churches of Asia to their respective Churches, etc. Their commission is only to reform those Churches. They are there, and for that work only; and may neither turn to the right hand nor to the left without further order. 4. They differ in respect of other maintenance. For 1. the first Preachers and Planters of the Gospel were extraordinarily provided for. 2. The first Planters of Churches by the Gospel had their maintenance from the members of those Churches; out of the common stock, which the Church then had, Act. 2.44, 45, etc. 3. In extraordinary cases they were sometimes maintained by their own hand-labour, as was Paul, Act. 18. but, 4. The Reformers of the Churches of Christ have been, and are maintained mostly by Tithes: Those that have not been or are not thus maintained, have been and are maintained by somewhat that is, as near as can be, equivalent thereunto, especially in England, almost ever since it was Christian: For 1. the Spirit of Christ giving an account of the practice of giving Tithes, or a tenth part of all to the Ministers of God, with the greatest exactness that can be, is so far from stigmatising, that he gives a very fair character of it, Luke 18.12, 14. Heb. 7. 2. This practice was not founded upon the ceremonial Law, but was four hundred and odd years before it, Genesis 14.20. and Heb. 7.6. 3. Christ hath nowhere repealed, but rather established the ancient Laws of God about people's giving, and Ministers receiving of Tithes, Levit. 27.30. etc. Deut. 14.22. Malac. 3.8, 9, 10. & Luke 11.42. & Heb. 7.5, 8, 9 4. There's general equity in such a course; what was due to Ministers under the Law, is much more due to the Ministers of the Gospel, forasmuch as their Ministry is far more excellent, 2 Corin. 3. etc. 5. The Gospel-spirit hath pointed them out as most due to them, and convenient for them, 1 Cor. 9 Gal. 6.6. 6. Former Magistrates in whose power they were, in civil respect, in this Nation, did accordingly give them to the Ministers successively for ever; and it is no small sin to violate so just and pious a will of deceased Magistrates, Gal. 3.15. Heb. 9.17. 7. There is no other probable way of having and continuing a right Evangelical Ministry and Magistracy throughout this Nation etc. Object. But we must do as the Apostles did. Resp. Prove that Universally. Object. None of the first Reformers were maintained by Tithes. Resp. It's probably true. But 1. want of possession, though it may render a man's title suspicious, yet it is consistent with the best. 2. If it were so, that the first Reformers were not maintained by Tithes, and be so that some are not, yet it neither was, nor is because Reforming Ministers have no right to Tithes; but either 1. Because they were not Christian Magistrates that would see to the execution of the Laws of Christ, and to the doing of Justice according to the Word of God, whereby all men might enjoy their rights and properties; or, 2. Because the Saints enjoyed not liberty to improve their estates, but were persecuted and unsetlted: or, 3. Because in those times they had not whereof to pay Tithes; for ex nihilo nihil fit. 3. So soon as these impediments were removed in this Nation. It paid Tithes, where it had things tithable; and where it had not, it made up a maintenance for its Ministers as equivalent as could be to that by Tithes, and so it justly doth at present. Object. We are not Church-members, nay we do not so much as hear those Ministers that will take Tithes, etc. Resp. The Law of grace, of God, and of the Nation gives Reforming Ministers the Tithes for their support and maintenance in the execution of their commission. 2. By virtue of these Laws they have a right unto them, and are rightfully in the possession of them. 3. Their right to them, or possession of them depends not upon men's Church-membership, or hearing of them, though the Evangelical delivery of them doth. 4. All that have a natural capacity, aught to have Reforming Ministers, be fit for and enjoy all Ordinances by them administrable to visible Saints and Churches of Christ, Rev. 2.7, 11, 17, etc. 5. Where self-love is overcome by love to Christ, there will neither be head, heart, nor hand against maintaining of Ministers, by donation and payment of Tithes. 6. It's well if our innocent opposers of Ministers maintenance by way of Tithes, trade not with the man of sin in the depths of Satan to take away the tenth at least of them, as well as from them. Quest. Wherein doth the matter of a Reformed Church, and the matter of the first planted Churches under the Gospel differ? Resp. Matter is that of which a thing is made, and doth exist. 2. Visible Saints are the matter of all true Churches of God. 3. Being visibly in covenant with God, hath ever been the critical Badge of visible Saints. All those and those only, are to be esteemed and used as visible Saints and Gods peculiar, that God hath made a promise of himself unto, and taken into covenant with himself. 4. The terms upon which God hath made over himself to mankind, are very various. He promised himself upon one condition to man in the state of innocency; upon another to him, when fallen, upon a third to Abraham, etc. upon a fourth to Moses, etc. upon a fifth to those adult persons that lived under the Gospel; and upon a sixth to their children respectively, during their minority. 5. The difference betwixt the matter of the Church and Churches of God at one time and at another, is grounded upon his various administration of his covenant, or his promising and applying himself to mankind upon various terms and conditions. 6. Upon this account the matter of a Reformed Church, and the matter of the first planted Churches under the Gospel do differ. For 1. Before Christ came in the flesh, God had freely tied himself to his people by an external Covenant of grace, or promise of himself unto them. 2. In the beginning of the Gospel God altered that, and made a new Will, Testament, or Covenant. 3. The whole world thereupon was as it were dissolved, and void of visible Saints; both Jews and Gentiles were for a time deserted by God: for he was not visibly obliged to mankind in that pinch of time; none of those that were his peculiar people before, could now challenge a particular Interest in him, by virtue of his ancient Promise to Abraham, (though often confirmed in a solemn manner, & now indefinitely in force) during that Dispensation, or until they do personally accept of the new covenant, or God's promise of himself upon new conditions, Mar. 1. 4. The world lying in this miserable condition, God tendered himself again unto it in his new Instrument or covenant of Peace and Reconciliation by the public Ministry of John the Baptist; Christ and his Apostles, and their assistants and successors. 5. Many Adult persons did thereupon accept of him accordingly. 6. All Adult persons that accepted of him accordingly, together with their children, were restored to their visible Interest in God again, or vested with an Interest in God, by virtue of his free grant, promise, or covenant, which (as before) only, and solely gives a right unto himself, and to the glorious things of the Gospel. 7. Those visible Saints were the matter of the first planted Churches under the Gospel. 8. Most of those visible Saints did visibly apostatise from their acceptance of God upon those new Terms. 9 To those visible Saints so apostatised, God still tendered himself by his Ministers, but upon higher terms, Apoc. 2. & 3. 10. All and only those Adult persons that accepted of him accordingly, together with their children (having always been legally in them, and one with them by the fundamental Laws of God) were confirmed in, or restored to their visible Interest in God again. 11. All and only those visible Saints are the matter of Reformed Churches under the Gospel. So that the difference betwixt the matter of Reformed Churches, and the matter of the first planted Churches under the Gospel, lies mainly in these two points: Conclu. 1. Adult persons who were the first and greatest part of the matter of the first planted Churches under the Gospel were not under the new Gospel-covenant during their minority: But adult persons, who also were and are the first and major part of the matter of Reformed Churches under the Gospel, either were interested in the new covenant during their Infancy, or rejected together with their parents, for their non-improvement of the means of Grace ordained by Christ. Conclu. 2. Adult persons who are the first and greatest part of the matter of Reformed Churches under the Gospel, or the body and Representative of it, are both more extensive and more intensive in the performance of the conditions of the new covenant then the Adult matter of the first planted Churches under the Gospel was. Object. But our Antiministerialists say, that none can be in Covenant with God during their minority? Resp. It may be so. It's very probable that they do hold that babes can have no interest in God by promise, etc. and if so, it is the fountain of all their visible extravagancies, and is itself fed by these and other hellish atheistical and antichristian opinions and principles of darkness. 1. That they may make the light within them their Suprema Lex. 2. That God cannot make a Law without man's consent. 3. That to esteem of, and use any one, as legally in another, is unjust and illegal. 4. That Infants are utterly uncapable of free grace, etc. Object. Our Antiministerialists are so far from requiring more of Adult persons, who are the only matter of their Churches (Sensu praedicto) than was required of adult persons that were the matter of the first constituted Churches under the Gospel inclusively, that they do not require so much. Resp. Through-conformity to the Gospel is not consistent e there with their principles or designs. 2. Christ hath not sent them either to plant his Churches or reform them; and therefore it is no wonder if they go not the way to either. 3. They are so far from being Primi perturbatae collapsaeque Ecclesiae restauratores, mensuraque reliquorum, that their practice is no Precedent, nor their work no Rule to Reforming Ministers in the least. 4. What ever may be said de regulis regulatis. Christ's seven Epistles to the seven Churches of Asia are the Supreme Regula regulans of all Church-reformation under the Gospel. 5. In those Epistles, such matter of Reformed Churches of Christ is required as is before mentioned. Quest. What difference is there betwixt the form of a Reformed Church, and the form of the first planted Churches under the Gospel? Resp. A Form is an internal cause, by which a thing is what it is. 2. The mutual consent and agreement of visible Saints to walk towards God, and one another respectively according to the Rules of God's Word, is the form of all the true Churches of God. 3. God according to the good pleasure of his Will, and the variety of his Saints conditions, did successively give several Rules of Church-communion. 4. The difference that there is betwixt the form of the Church and Churches of God at one time and at another, is grounded upon that variety of Divine Dispensation. 5. Upon this account there is a difference betwixt the form of Reformed Churches, and the form of the first planted Churches under the Gospel. For 1. Before Christ came in the flesh, God had freely given and commanded his Saints to observe and walk according to several Rules of Church-communion. 2. In the beginning of the Gospel Jesus Christ abrogated those Rules, and gave the Disciples several new Rules of Church-communion. 3. Thereupon the world was as it were dissolved, and void of a visible Church-state, until the Disciples did mutually consent and agree to walk according to those new Rules. 4. The world lying in that confused condition, Christ according to his promise, by himself, and his Apostles and their assistants and Successors, commanded the Disciples to consent and agree to walk according to those new Rules. 5. The Disciples thereupon at the appointed time, consent and agree to walk according to those new Rules which Christ had given them. 6. They were thereupon in the state and quality of a Church of Christ. 7. That their consent and agreement was it that made them a visible Church of Christ, and was the form of all the first planted Churches under the Gospel, Act. 2.41, 47. Act. 5.13, 14. Act. 9.26.17.34. 1 Cor. 16.15. 2 Cor. 8.5. Eph. 2.19, 20, 21, 22.4, 16. Col. 2.2, 19 8. All those Churches did really apostatise from that their visible Church constituting covenant, 2 Tim. 3.3. 9 Notwithstanding Christ by his Ministers proceeded very vigorously to the Reforming of them; 1. By reminding them of, and recalling of them to those new rules of Church-communion, which formerly be by himself and his Ministers had, both briefly and largely given out unto them. 2. By branching out those general Rules into further particulars. 3. By pressing the members of each particular apostatised church to bind themselves more strictly to walk accordingly. 10. All and only those Churches that practised accordingly, were continued in the quality of Churches of Christ, Rev. cap. 1.2. & 3. 11. Those Churches whose members do practice accordingly, are the Reformed Churches of Christ. 12. That their practice is the form of a Reformed Church of Christ. So that the difference that is betwixt the form of the Reformed Churches, and the form of the first planted Churches under the Gospel, seems to lie mainly in this, that the covenant or mutual consent and agreement, which forms the Reformed Churches, is more extensive, intensive, and explicit than that which form the first planted Churches under the Gospel. 1. It is more extensive, it enableth the Church to more acts of communion than the other doth. 2. It is more intensive. It binds the Church to the present exercise of all those acts with more refined and fervent affections to Christ and the souls of one another than the other doth, Numb. 25.11, 12, 13. 1 King. 19.10. 1 Cor. 11.31. 1 Cor. 14.1, 12, 39 Tit. 2.14. Rev. 3.19. 3. It is more explicit in itself, it is more particular and express then the other is. The first Church constituting covenant under the Gospel was very implicit and general: but that which gives being to a Reformed Church as such, is more particular and explicit, as will appear, if we eye 1. The persons covenanting: 2. The things consented and agreed unto, or the matter of the covenant. 3. The manner of signifying that consent and agreement. 1. The members of a Reformed Church do covenant more individually, particularly and pesonally, than the members of the first planted Churches under the Gospel did. 2. The things that they consent and agree to, are delivered to them more particularly, expressly and largely, than they were to the members of the first planted Churches under the Gospel. 3. The members of Reformed Churches do signify and declare their mutual consent & agreement more plainly and fully than the members of the first constituted Churches did: as either, 1. Viva voce, by an audible verbal relation of their resolution to walk according to the Rule of Church communion read unto them, Exo. 19.8. Exod. 24.2, 7. Josh. 24.16, 21, 22, 24, etc. 2 Chron. 15.14, 15. Nehem. 10.28, 29. Or, 2. By sealing a Writing, containing the matter of such a covenant, or the particulars consented and agreed unto, Nehemiah 9.38, 10.1. Or, 3. By subscribing such a Writing, Isaiah 44.5. Thus the members of throughly reformed Churches evidence their inward determinations, and are made the reformed Churches of Christ. But the first planted Churches were not made and constituted in so solemn a manner, Gen. 17. Object. But the Gospel leads us not so far as to a particular explicit Church constituting Covenant. Resp. This Objection favours of a licentious Antinomian spirit; for the silencing whereof, let such an one consider: 1. That it is a very great sin to silence the Old Testament, where it is not inconsistent with, but especially where and when it is subservient to the New. For 1. All Scripture is given by Inspiration of God, 2 Timothy 3.16. 2. Neither Christ nor his Apostles, nor their Assistants and Successors abrogated any thing of the Old Testament but what was inconsistent with the New. 3. They all along made use of the Law in its most comprehensive capacity in a way of subserviency to the Gospel. 2. Let such an one consider that by the Scripture the Man of God may be completely and throughly furnished for every good Work, even for that of Reformation itself, 2 Timothy 3.16, 17. but in this posture he cannot be unless he have recourse to the despised Old Testament. 3. Let such an one consider that it is far better to make use of an expedient, that we may find in the old Testament, than either 1. not to be throughly reform, or 2. to coin an expedient of our own. 4. Consider, that the New Testament speaks more sparingly of that which is more fully discovered in the Old; as worthy Mr. Baxter in his Book entitled, Plain Scripture proof, etc. in the first position of the first chapter thereof demonstrates. 5. Consider, that the Old Testament leads directly to such an expedient in the time of Reformation. 6. Though the Gospel doth not lead unto it by express syllabical Instruction, yet by necessary consequence it doth. Resp. 2. It's possible this Objection may proceed from natural Antipathy, and that the distemper may not lie so much in the mind and judgement as in the will and affections: if so, consider, 1. Though this expedient be but as the Wall of a City, the Hedge of a Garden, or the border of a garment, yet these things are necessary. 2, We are not to Judge of any Ordinance of Christ by the flesh that is upon it, but by the Spirit that is in it. 3. That this head of the Serpent may be broken; think of that, Rom. 8.7, and take heed of self-interest. Object. But this expedient is but very little used. Resp. I grant that it is very extremely slighted, neglected and disused, but it is no wonder. For, 1. It cannot be used, but where Through. Reformation itself is practised, And, 2. Through-Reformation itself is but little practised. Old England itself is too little acquainted with it; When this is, the other will be both better known to us, and entertained by us all, which God grant. But, 2. Had it never been used by any, yet right reason must have pre-eminence before any custom; especially before such an one as this: though it have not been, or is not, yet it ought to be generally used by Christians in this generation: for man's neglect cannot invalidate Gods Law. But, 3. It hath been, and is used by many in this and the last century, and those none of the meanest in the Churches of Christ. 4. It's high time for all the rest to follow. 5. None need to be ashamed of it. 6. It's an honour to those that use it. 7. It's well if this cavilling against the Form come not from an Antipathy to the matter of a Church-covenant; for man is extremely in love with elbow-room in a carnal selfish course, and cannot abide a Bill of Divorce. Object. But Baptism is the form of a visible Church of Christ, and of the members thereof. Resp. 1. In what sense it is so, Restat explicandum. 2. That any outward washing of the body, or of any part thereof, or that the exhibiting, signifying and sealing of that which is exhibited, signified and sealed by Lawful Baptism, is the essential constitutive form of a visible Church of Christ, or gives Essence and Being to a Church and Membership, etc. Restat probandum. 3. Against it see precious Mr. Sydenham in the 20th. Chapter of his Exercitation about Baptism. 4. This Principle is a great Plunder to Profaneness, and a Bar to the Power of Godliness. Quest. What difference is there betwixt the end of a Reformed Church, and the end of the first planted Churches under the Gospel? Resp. The End is that for which a thing is. 2. God is the great Governor of the whole world; He set all the Creatures their work. He directs and leads them to their proper ends, Psalms 29.10. 3. The great end of all things is the Glory of God. This is his grand intendment, and this all the Creatures bring him in. 4. The end of Churches is the special Glory of God. 5. This is the end of all the Churches of God. Divine perfection is most eminently manifested in them. In them God most shows his Glory to man on earth, and man most owns the Glory of the God of Heaven. Here are the highest actings of the purest love betwixt God and man on earth. Here is God edifying man, and man is glorifying God, Act. 9.31. It's only in the Church of God, that man makes returns proportionable to his Receipts, by owning the whole of God. For here man owns 1. The absolute sovereignty and supreme Authority of God. 1. In submitting to his Institutions. 2. To his Dispensations. 2. In obeying of his Commands. 2. The riches of God's Freegrace. 1. In praying to him for all good things. 2. In praising of him for all good things. 3. In not fainting under the greatest burdens. 3. The infinite Wisdom and Knowledge of God. 1. In spiritual Worship. 2. In heart searching. 3. In close walking with him in private. 4. The Justice and Power of God. 1. In expecting his dealing with the wicked according to his Word. 2. In fearing his fatherly correcting of themselves. 5. The infinite purity of God is also most really acknowledged in the Churches of God. 1. In their cleansing of themselves from all filthiness both of flesh and spirit. 2. In their pressing after Holiness, and the perfection thereof, 2 Cor. 7.1. Finally, In the Churches of God, God glorifies himself most by owning of man most; and man glorifies God most by owning of him most; and this is the first and last end of all the militant Churches of God; In regard God is most gloriously glorified by giving and receiving what he hath given to his Churches. But, Resp 6. Though God in order to his greatest Glory on earth, in his Institution of his Churches, aims, 1. At the most glorious communication of himself. And 2. At the most glorious returns of that which he Communicates. 1. To himself, etc. 2. To his Saints, Isa. 43 7. Yet he hath different ends therein, suitable to the different conditions of his people. 7. Upon this Account there is a difference betwixt the end of Reformed Churches, and the end of the first Planted Churches under the Gospel. For, 1. The Exigencies of God's people under the Gospel, are very narrow. 2. God's regard unto them is accordingly very gracious. 3. In his Planting and Reforming of Churches, he aims at the supplying of those different wants which his people lie under. 1. By causing them spiritually to exercise different and spiritual acts of Church-communion, and that 1. towards himself: and 2. towards one another. And, 2. By exercising different and suitable acts of communion towards them. But, 4. His people are in a more desperate condition in times of Church-Reformation, than they are in times of Church-Plantation, In regard they have sinned, 1. Against greater Light: And 2. Against greater Love; and therefore 5. God out of a gracious respect unto them, lays out himself, and causeth them to lay out themselves more gloriously for their salvation in times of Reformation, than in times of Plantation of Churches: and so 6. The end of Reformed Churches is more glorious than the end of the first Planted Churches under the Gospel. More particularly, and briefly: 1. The proper want of God's people at the first Plantation of Churches was edification: and this God intended, and communicated, by gathering and planting of them together. 2. Their proper want in times of Reformation, is preservation from utter ruin and desolation; and this God intends and communicates by gathering and Reforming of them. For 1. To vote with the Gospel in a distinguishing way Edification is the working or building up of Christians towards the highest pitch or the best and compleatest state and being of a Church of Christ at any time before its extreme Apostasy: and Reformation is the working or re-building up of Christians towards that condition, after their extreme Apostasy; or the rallying of the spiritual Forces of Christ, after they have fought with the Devil and his Angels, and been extremely shattered, divided and scattered by the power and policy of the man of sin, though they have conquered him. And, 2. As corruption is the way to annihilation, so Reformation is the way to preservation in general, and 3. In particular, 1. All strengthening is properly in Order to preservation. And, 1. The strongest Union is in Order to the greatest strengthening. And, 3. Here is the strongest Union. 1. In regard of the persons United. And, 2. In regard of the manner of their Uniting, de quibus Supra. Again 1. It's Christ's grand interest to preserve his Church on earth, Mat. 16.18. And, 2. He hath entrusted his Ambassadors with the management of this great affair; And, 3. He hath given them vast instruction how to do it. And, 4. What do they import save Reformation? 3. As it is the great glory of God to Institute and plant Churches for the Edification of his people, that his special presence may be amongst them before their apostasy, etc. So it is the greatest glory of Christ to reform his Churches, that his Presence may continue amongst them after their apostasy and defection, etc. For 1. Herein he delivers them from the great removable evils that are on earth. And, 2. Gives them the most glorious things that are on earth communicable; de quibus infra. 4. It is the most incomparable state of man on earth. In a Thoughly-Reformed state after Christian Apostasy, the Saints and Churches of Christ are in the greatest glory that ever they will be in on earth. When this Dispensation is ended, that in Heaven will immediately succeed it and continue for ever. Quest. But who is it that makes such a Preservation the end of his Reformation? Resp. If we may Judge of men's ends by their actings, men of such a spirit are very rare. 2. The grand enquiry is not about men's ends, but Gods. 3. God doth not make man's life his Law. 4. In the Reformation of Christian Churches, its evident, that he aims at, their Preservation inclusively, whether men do or not. 5. Men ought to use God's means for God's ends. It's both their duty, honour, and safety. 6. It proceeds from want of Grace in those that do not, and is not commendable in the least. 7. It concerns us to take heed of being led by ungodly guides. Object. There be other means to preserve the Churches of Christ. Resp. 1. Whatever our ends be, God's way to them is the best. 2. God hath prescribed Reformation as the way to the Preservation of Churches, Leviticus 26.23, etc. 3. The Experience of all Ages testifies and convinceth that it is so, and the only sovereign Antidote against desolation. 4. It's compounded of all the saving Spirituals that are in the World. 5. Those other ways and means are but of humane Invention. 6. They are used by Worldly Wise men, or carnal Politicians. 7. It is not to be expected by Christians, that Christ will by them secure his Churches from ruin and desolation: but that, 8. Where Christian Reformation is not practised, men's Ecclesiastical and Spiritual, if not their civil and temporal estates and Interests will languish and come to nothing notwithstanding, Leviticus 26. etc. Wherefore, 9 Prudens! O tale Caveto. Object. I see no necessity at all of preserving of Christian Churches. Resp. 1. The Instituted Churches of Christ are situated directly in our way to the full fruition of God in Heaven according to Scriptures. 2. The continuance of them is absolutely necessary for all those that travel thither. 3. They that are travelling to Heaven do discover this necessity. 4. The Gospel is hid from all the rest, 2 Corin. 4.3. 5. The Objection savours very strongly of Atheism and Antiscripturism, unbelief and Antichristianism: and therefore, 6. Those whose spirits appear to be fraught with it, must be left to the Judgement of God. For 1. Contra negantem principia non est disputandum. 2. The Apostle Paul desires the Church to pray for himself and his assistants and successors, that they may be delivered from men of such a spirit, 2 Thessal. 1.1.3.1, 2. 3. He commands his Successors in the Ministry, 1. To withdraw from such, 1 Timothy 6.5. 2. To rebuke them sharply, Titus 1.13, 3. To reject such an one, Titus 3.10. 4. To turn away from such, 2. Tim. 3.5. 4. He charges the Churches: 1. To let them be anathema Maranatha, 1 Cor. 16.22. 2. To avoid them, Romans 16.17. 3. To let them be accursed, Gal. 1.8, 9 5. He himself did actually Excommunicate such, 1 Timothy 1. 19, 20. 6. The Apostle John adviseth the Saints, 1. That they receive not such an one into their houses. 2. That they bid him not God-speed, 2 John 10. 7. Let's not trust our own hearts in the Gospel. Quest. What difference is there betwixt the Properties of Reformed Churches, and the Properties of the first planted Churches under the Gospel? Resp. 1. In general, Properties properly are beings that are not of, but follow or flow from the essences of their first and next Subjects. 2. All Properties are Proportionable to the Essences from which they flow. 3. In particular, 1. The Churches of God are Essentially the most glorious things in the world; and therefore, 2. They have the most glorious Properties that are in the world. Yet, 3. The Essentials of the Churches of God having been sometimes more, sometimes less glorious; the Properties of them have accordingly been sometimes more, sometimes less glorious. 4. More particularly, 1. The Church's Work and necessity being very various: And, 2. Greater in times of Reformation, than at the first Plantation of Churches; God communicated himself to them accordingly. So that, 5. The Essences of Reformed Churches being more glorious than the Essences of the first Planted Churches under the Gospel; The Properties of Reformed Churches are also more glorious than the Properties of the first Planted Churches under the Gospel; to instance, 1. The members of the first Planted Churches could give much: but the members of Reformed Churches can give more for a visible Interest in God. They can give more glorious Evidences of their saving conversion and Union with Christ. 1. They can make a more express profession of their assent to the truth of the Gospel in general. 2. They can extend that profession more particulary to the grand Fundamentals of the Gospel. The Messiah is come by owning of it distinctly in the parts thereof. 3. They can exert more Acts of Faith and Repentance. 4. They can engage themselves more gloriously to continue therein, and to walk in all other things also according to the Scriptures, and not otherwise. 2. The first Planted Churches under the Gospel, could walk according to Gospel Rules of Church-Communion; but Reformed Churches can conform to them more completely, and exactly. 1. They can glorify God more. 2. They can edify one another more. And, 3. They can contribute more towards the Salvation of those that are without; Whether they be Infidels Heathen Or, Christian. Scattered Saints, Unreformed Churches, or Savable Apostates. 1. By the Doctrinal and practical holding forth of the Word of Life. 2. By defending of it. And, 3. By offending the enemies thereof. Such Power is most properly proper to Reformed Churches under the Gospel. Quest. What difference is there betwixt the practices of the Reformed Churches, and the practices of the first Planted Churches under the Gospel? Resp. As all Properties are proportionable to the Essences; so all practices are proportionable to the Properties from which they flow: and therefore 1. The Practices of Reformed Churches are the most glorious practices in the World. 2 In particular: 1. The Members of the Reformed Churches of Christ give most for a visible Interest in God; they give the most glorious Evidences of their saving conversion and Union with Christ. 1. They make the most express profession of their assent to the Truth of the Gospel in general. 2. They extend that profession most particularly to the grand Fundamentals of the Gospel. The Messiah is come by owning of it distinctly in the parts thereof. 3. They exert most acts of Faith and Repentance. 4. They engage themselves most gloriously to continue therein, and to walk in all other things also according to the Gospel, and not otherwise. 2. The Reformed Churches of Christ conform most gloriously to the Rules of Church-Communion. 1. They glorify God most. 2. They lay out themselves most for the benefit of one another. 3. They contribute most towards the salvation of those that are without. As are 1. Infidels Heathen and Christian: 2. Scattered Saints. 3. Unreformed Churches; And 4. Savable Apostates. 1. By the Doctrinal and practical holding forth of the Word of Life. 2. By defending of it. And, 3. By offending the enemies thereof in a Scriptural way. Such are the Practices of the Reformed Churches of Christ. Quest. What difference is there betwixt the Privileges of the Reformed Churches, and the Privileges of the first planted Churches of Christ? Resp. 1. In general: Privileges are special advantages, granted to a special person or people, by their Superiors. 2. They are proportioned to the practices or achievements of those that have them granted unto them: Particularly, 1. Though Gods free Grace be the Fountain of all Humane Enjoyments; Yet, 2. Divine Providence hath so ordered it, that 1. In general, they that do most have most. And, 2. In particular, they that do most for God, have most from God. And, 3. Therefore the Reformed Churches of Christ have the most glorious Privileges that are in the World. 1. They have the most glorious Administration of the Covenant of Grace; Christ is applied to them in the most glorious manner in all the purest Ordinances of Jesus Christ, Isaiah 2.2, 3, 4.30.20, 21, 26. 2. They have the most glorious Interest in God, Exod. 19.5, 6. Levit. 26.12. 2 Corin. 6.17, 18. 3. They have the most glorious communion with Christ in his Ordinances, Revel. 27, 17. Revel. 3.20. 4. They grow most under Means of Grace, Mal. 4.2. 5. They have the most glorious Evidences of their Justification, Revel. 2.10, 11, 17. Revel. 3.4, 5, 21. 6. They have the most glorious outward peace amongst themselves, Isaiah 11. Micah 4.3, 4. 7. They are constituted and fixed by Christ for the main Supporters of Christianity, Revel. 3.12. 8. They have the most glorious power on Earth, Revel. 2.26, 27. 9 Christ causeth them to be honoured even by the greatest enemies of Christianity, Rev. 3.9. 10. Christ himself secures them in times of greatest danger, Rev. 3.10. 11. They have the Magistrates for their ordinary protection, Isaiah 4.5, 6. Isaiah 32.1, 2. Isaiah 49.23. Romans 13.3, 4. 1 Timothy 2.2, 3. 12. They have the most glorious Presence of God alone with them in the tenor of their temporal undertake, Exodus 23.22, etc. Levit. 26. Deut. 28. Et alibi passim. These are the proper Privileges of the Reformed Church of Christ. In a word: Notwithstanding that hellish conspiracy, and Antichristian Energy: and the terrible tottering of the first Planted Churches of Christ, and of the true Reformed Protestant Christian Religion, for a thousand years: yet neither the one nor the other are totally eclipsed, much less ruined, but retain their Essentials, and had need be Rallyed and new modelled throughout. Quest. What must we do that we may be a Reformed Church of Christ? Resp. 1. Repent of your scandalous sins, Not walking up to your Baptismal Covenant, Apopostacy, Neglect of Evangelically approved Ministers of Christ, and of the Ordinances by them administrable, etc. 2. Hear such Preachers, Revel. cap. 2. & 3. 3. Continue therein with patience, until ye think ye can prove that ye have such a Faith in Christ as hath the Promise of Salvation annexed to it in the Gospel, Rom. 10 17. 4. When ye think ye can prove that ye have such a Faith, make known your arguments to your Minister by conference or otherwise. 5. Offer to give Scripture Security for your continuance in the profession and practice of such a Faith and Repentance; and to walk in all other things also according to the Scriptures of the Old and New Testament, and not otherwise, during life. 6. If your supposed evidences of your union with Chrst be approved and accepted by your Minister, give the proffered Security for your future correspondent Evangelical behaviour. 7. If your supposed evidences of your Union with Christ be not yet approved and accepted by your Minister, then continue quietly and peaceably under the Ministry of the Word until they be, and then give the proffered Security for your said good behaviour according to the Gospel: and then 8. Your Minister must solemnly admit or declare you, (being seven, or more) a Reformed Church of Christ. 9 Being so admitted or declared, ye are a visible Reformed Protestant Christian Church of Christ by and in the Eye of the Gospel. Quest. Are we not a Church of Christ until then? Resp. No: For 1. We are not a first Planted Church of Christ before. And 2. No person is a Reformed Saint until he have such approved Evidences of his union with Christ. Object. But we are accounted Saints, and a Church of Christ without that or any of it. Resp. 1. Proh nefas! 2 Thessal. 2.8. 2. Gospel reckoning is the best, Romans 2.16, etc. And, Resp. 3. By the Gospel, 1. None in our days may warrantably expect Salvation, but upon the terms above mentioned. 2. None may warrantably judge himself to be a Saint or member of a Reformed Church of Christ but upon those conditions. 3. No Minister of Christ may Judge or Declare any man to be a Saint, or any Society to be a Church of Christ but upon the terms above mentioned respectively. 4. Without Ministerial Union and inauguration, none are a Reformed Church of Christ. 4. Take heed of Antichrist, 2 Epist. John 8. Quest. Must we not be admitted into the state of Reformed Saints, or members of a Reformed Church of Christ by Baptism, when we are approved of by our Minister? Resp. No: For 1. The Gospel Epistles are calculated directly for our Meridian; and, 2. There is no Rule for such a Practice. 2. It lies upon those that are for the Affirmative; and they are desired to prove it, if they can. 3. In the interim they will do well not to exclaim of and divide from Reforming Ministers and Christians. Quest. How then must Reform Christians be installed into the state of a Reformed Church, or members thereof? Resp. Either 1. By your Ministers public verbal Declaration of his approbation of your evidential Profession, and of your being thereupon in that estate and quality. Or, 2. By laying his hands upon you, and praying for you, Heb. 6.2. 1 Tim. 5.22. Or, 3. By his enrolment of your Names in a Book of Record, Malathy 3.16, 17, 18. Or, 4. By all or two of these together: to bring our Divisions to An end.