&JG2 'nm *rfr1r&6 \*f ? M r >J~ /?*?) SC s. *u« v^. a ¥ <3cs ^Y*$3 A BRIEF REFUTATION OF TH E ERRORS O F tMeratf on, ) c Sfittiepenticnci? >< AND Crafftamfm, V €>eparatiatu Delivered in fome SERMONS From 1 71NBVRGH, Printed by George Mo/man, and are to be Sold at his Shop in the Parliament Qloje , winno Domini M DC XC IL . } , ^ . TO THE HONOURABLE M c - Francis Montgomery GIFFINE. Honoured Sir, \0 foonas I resolv- ed ufon the Pub- lication of the fol- io-wing Papers, / fixed on You as the only Jperion to whom they Jhould be Addreft : And indeed 9 whether I lool^ on the Author, or on my Self I conceive I was many wayes Obliged fo to do. For as to the Author : You are a Worthy Branch of the A ^ Noble The Dedication, Noble and Ancient FAMILY ofEGLINTOUN, whereof God bad givenHim the peculiar Charge ^ziOverfightzVz theOx- dinaryCourfe ofhisWl\m\\ry:A Family which^asHimfelf fome- where teflifes^) were his great Encouragers in going about all the farts of his Function., with Joy and not with Grief; and for which he had fent up many Fervent Prayers to the Throne 0/" Grace., of the Ejfe&s iv hereof You your Self are (Bleffed be God J yet a living Inftance. It was to that Noble Patriot and Zealous Inftrument of Our late Reformation, Your Grand- lathe Dedication. Father., and to the Noble Earl Your Father (then Lord Mont- gomery) and toTour moftlLx- amplarly Pious and R eligious Mother, That the Author did Dedicate his Exposition of the Epflles to the Galatians andHL- phefiansjyfoi as all who have the Honour to fyiowY ou ,are glad to fee You fo Naturally trace the Religious Example of Your * Honourable PredecefTors , in Your frm Adhering to Your Principles j 'and Purity of Re- ligion, Your Encouraging of Piety and Perfons Pious, Your Str eight , Sincere and ZJ fright Deportment towards All ( a A 3 k**a- The Dedication. Quality as Eminent in that Noble Earl Tour Grandfather, as rare in this Generation) fo I nothing doubt, but that if it had pleafed God to have feared the Author, to Publifh any other of his "Works, He "would have looked upon Tourfelfas the mofl Proper perfon, to whom hejhould Prefent them. As for my felfY our KefpeEl to the Author c s Memory with your undeferved tyndnefs to all his Relations, and to my Self in particular, Do ftrongly oblige me to tahg all Occafions for testify- ing my Thankful Acknowledge- ments. And! pre fume Icanfcarce give The Dedication: give Tou a more Acceptable Te- ftimony of my Gratitude, than the prefenting Tou with the en- fuing Papers, which tho the Tub- lication be poBhurnous ,yet I hope a ferions perufal of them > will be fufficient tofuperfede any further Commendation : And indeed my near Relation to the Author, will not allow me to fpeaJ^ either of 'Him or his W orks jwhat per- haps others might: And therefore without giving You any further trouble j but Commending Tou and Tom Vertuous Lady to the Protection of the Almighty >And Wifhing^That as God [has bkjfed Tou. with an Hopeful off-fpring, A 4 who Dedication? who are asfo w^iyLivinglmagtt of your felves, in -whom you fee your own Lives renewed & who by Their Good Enclinations, do already give us caufe to expB the beit 'of Them 5 So Ton and They may live together pit Ton fee Them frove a Comfort unto Tow.Andthat after Ton. are gone, They may he no lefs Vfeful in TheirGemYdLtion>tban now Tou are, I jhall humbly crave leave to fuhfcribemy felfin all duty, Honoured Sir, Your moft obliged, andmoft humble Servanr, fAMES FERGVSSON. T O TO THE READER. > Here are divers years part, fince the Reverend, Learned, and Pious Author of the following Difcourfes, fella fleepin the Lord, and is gone to receive the fruit of his Labours, from the chief Shepherd of the Sheep : Yet we have in his Memory a lading proof of the Truth of that WoTifPro.10.7The memory ofthejufi is Blejfed. And that of Tfalm 1 1 % 6-7 'he Right- eous Jhall be in everkjiing Remembrance : Their memory is Precious and Honour- able: For I can truly fay, though I have heard many, of high and low Degree fpeak of Matter Ferguson, I never heard any make mention of him but with Honour and Re- fpeft, As a Man of great Piety and Learning, and Eminent for Prudence and Moderation, And I am confident, thers will be no need o£ A 4 Epiftles The Preface Epiftlesof Recommendation, for any of his Works, to any who either knew Himfelf, or have perufed his Judicious and Pious Trea- ties, published already, on the Epiftles to the Gatatians, Ephefians, Vhiltppians, O- hffians and TheQalomans. Nor am I fo pre- fumptuous , as to imagine my Tcftimony could raife the Efteem of any thing done by fb Famous and Worthy a Man ; But being his Mediate SuccefTor to the rariih olKi/winning, where he did for many years Labour in the Work of the Gofpel; and being defired by bis Son of the fame Name, I could not deny to exprefs the efteem I have for his Memory, Though I had not the Advantage of knowing him while he lived. I am informed the following Difcourfes, were the fubjeft of Divers Sermons, deliver- ed to that People, in a time when there was much nee J of Warning ; It was after that through a Bomdle/s Toleration , a deiudge of Errors had broken in upon England, and the SeBarian Ktrny having Subdued Scot* land, and difperfed themfelves in all the Parts of it, Corrupt frlcn and Seducers among Them, did endeavour to pervett the People from to the Reader. from the Truth: Then it was {anno i^x.) When this worthy Author , as a Faithful Watchman, gave to his Flock Warning of the Danger ; And that they might be rooted and grounded in the Truth, didreprcfenttothem the necefliry of a found and well-informed Judgement, in order to Holinefc and Salva- tion ; and for that end did excite and direft them to7>y the Spirits; and afterward, for their further lnftruftionand eftablifliment in the Truth, took notice of fome particular £r. vers, by which they feem^d to be ingreateft hazard at that time s and did in a plain and convincing way , Refute the Errors, and Confirm the Truth , making alwayes fome Praftical Improvement of what he had deli* vered. Although the Reverend Author was known to be a great Mafter of School- learning, and was invited to be Prof ejfbr of Divinity in the Famous Univerfity of Gla/gowf which yet he humbly refufed ) yet he did not calculate thefe Difcour fes for the School or Court > But being to fpeak to a Countrey Congregation, wherein were many Common People fiat whom they feem to have been intirclydefigned,fincethe Author I The Preface Au ther could never be induced coPublifh them in his own time) He had fuch a fenfe of the holy Apoftles example i Cor. 14. 18, 19, thathe choofed to fpeak to the edification of the meancft ; and he had a peculiar faculty of making things intticate, plain and eafie to be unuerftood. And I am confident that thofe who are not for pleafing their fancy with fine notions, or their ear with jingling words, but defue to have their judgement informed, and their conlcience fatisfied, will find here that which will be very edifying; For his endea- vour is, That Controverfies be clearly dated; And with great perfpicuity and folidity doth he confirm theTruih by Scripture and Reafon, and confute the contrary Error; and all this without bitternefs or wrath, but with fuch calmnefs and moderation ot Spirit, wherein he did excell ; So that (as I am informed^/ divers of the Englifh Army, though ot a contrary Judgement, did refort to hear him ; I know not what effe&s his Teaching of thefe Truths had on Them, but by the BleflingQf God, ihefe of his own Flock were fo eftablifhedin the Truth, that not one of rhem was feduced from it. And I cannot but record it to the praife I to the Reader. praife of God and commendation ©f that Con- gregation, and for the encouragement of any who may be invited to be their Paftor, when I, to their and my grief, am tobe feparared from them, to a more difficult Poft; I fay,I cannot but record it, thatas that Congregation of K//- winning, hath fince the Reformation, been bleft with eminent learned and pious Men,Mc G la ", ford, Mr Bailte, Mr Fergufeon and Mt Rogirs ; So they have by the Bleffing of God on their labours, been kept not only Sound in the Faith,but United among themfclves,when others have been wofully Divided: And they have alwayes (hewed a grearlove to the Go- fpel, and all he Ordinances of the Lord Je/us 9 and the Mirsiiters thereof: And IptayTbat their fruit may abound more and more. If fome Expreffions Concerning the Opinio on of Independents, or Congregational Men, feem fevere ; It would be remembred,that the Author doth not fpeak againft Perfons, bur a- gainft Things; And in a time when many Er- rors followed that Divifion about ChurchGo- vernment; and the Debare was hot about it, and tear that it fliould have r^iken place in Scot* land : But confidering the Zeal thefe of New- Eng- The Preface England have difcovered againft Error, and their United way of afting in iStjfociation and Synods, when they think thereis need, and the love that hath been in time of Common Tryal, and the Late fcflay which hath been made for an Accomodation, betwixt Presbyte- rians and Them in England ; I fuppofe if our Reverend Author had lived until this time, he would have concluded, the Difference may be fole(Iened,that it need not hinder their walk, ing together, in that wherein ths y are agreed, nor their Endeavours to keep the Unity of the Spirit in the bond of Peace. I do not know of any particular defign ofpub- lifhing thefe Difcourfes now, when they have been kept hid forfourty years, but that the Author's Son having long delay 'd and declin'd to Publifh them, though frequently and feri- oufly advis'd to do it by many, he was ad ver- tifed that fome would publilh the Imperfeft Notes received from His mouth, in the time of Hearing, which being incotred , might not only prejudge the Authors name, but the Truth, and others Edification. If thefe fas is hoped they will^ be acceptable and ufeful, what yet remains unprinted of thefe Difcour- Ces, may fee the Light in due time. There to the Reader: Thete are here fobjoyned ¥mr Sermon* of the Reverend Author, which the Publilh- er and others hope may be found of good ufe, and may make way for the communicating more of his Pious and Judicious Sermons, which are longed (otby them whoknew Him, or his other Works. It had furely been of great advantage to the Church, had it pleafsd Qod to have fpared this judicious and pious Author till now, and that he had publimed more of his Works in his own time : But feing our infinitely wife, and good God hathdifpofed otherwife, itbeccm. ethustofubmit: But if by this, or any other of his Works, God get Glory, and the Church be edified ; The Publiiher will rejoice and blefs God, as having attained his end. And if the Reader perufe his Works with the fame Spirit wherewith they feem to be fpoken and written, I am confident he will not fail of profit. Now that the Spirit of Truth and Holinefs, would lead Thee and all His people , into all Truth, and help them to edify one another in love, and thar He would bki> His Church- es with Truth and Peace, and fend out many Faith. The Preface &c Faithful Labourers inro His Harveft with a double meafure of the Spirit that was in Mr. Vergujfon and other eminently holy Men who then lived, fhallbe the Prayer of, Chrtfiian Reader, Edinburgh, j-{y Souk cordial 3""*'9» Well-wijher. George Meldrum, The 1 The Contents. a SECT. I. iF Doflnne in general* and the Jryal thereof: Being fomeDoffrines ratfed fromtheTextJntroduttoricto the mainfur- fofe. P I %6. Do&r. I f Error Is to be Lfchem* pa^. 5. Do£fcr. II; Orthodoxy* or a Right opinio* in the nut- ters of Truth, is as much to be fiudiedas Holmefs of Life. pag* ?. Dodbr, III* As at all time s^o chiefly when there u dan- ger of J f reading of JLnoi) there ismofl need that Love Jhould be inter uirfd betwixt Pa- for and People: Where are feme dirtftions for 4 Mmflcrs carriage jn order to the faef- ing of the affe&ions of his c Pe*fle> while he is Refuting their Errors •> pag. ia. Do&r. IV. The Sprit of Error began very early to trou- ble the Church. Where are fome Reafons for which the Lordfuffer* Errors toff read B pag. 16. Do&r. V. The fouleji Errors go out oftentimes under faireft Aames, and are backed with m$fi ffeaous Pretences. pag. 19. Do#r» VI. Win* foul Error i% holdtn ont under fair a names The CONTENTS vanes, and hacked with fair pretences* there is a danger led People drink them m and believe (hem. Where are f things that fpeak this hazard, pag. 2J« Dodtr. VII. Mimfters the Servants of God are not to clap Peoples heads, or to indulge them in this inclination of Theirs to Exior^but on ah hazards they are to teflify againfl it : if 'here are 3 Reajonsfor which People ought to reverence much what warnings of this kmd are given by Mimfters. pag. 28. Do& VIIL It is not Gods Way That "People, hecaufe there are differences about Religion, Jhould therefore believe no Religion : Where are 5 'Directions for the unlearned to walk fy% m order to difference of opinions among the Learned, pag. JI# Do£b. IX* How fair foever the pretence is that 4 Do- iirine ts collomed with, It jhould not be ta- ken upon Trull, but muflbe brought t* a TryaL Where are fome Directions how to walk betwixt Vopijh Tyranny ', and Scfta- rianConfuJion. pag. 34. Dodr. X. The right Tryal to be taken of 'Doftrmes preached^ or any otherwije vented is, To try whether they be ofGod or not. Where isjhown what is requifite to a Doflrinejhat it may be faidto be Of God. pag. $8. Dodlt. XL There are many Dofirtnes pretending to the S pint ^which yet being brought to the!? ouch- ftone mil be found Not to be of God.p'44 SECT. The CONTENTS, SEC T. II. The Doftrine of Toleration Trfd, and found not to be Of God* Wherein, as m ail the Errors following, Firjf, The Queftion is ft died. 2« Arguments are brought for Confirming the Truth>and vindicated from the Opposes Ex- ceptions. 5. The Opposes Objeftions are An* fwered, and Rt fated from Scripture andRea* fon. 4. The Truth being vindicated, is ap- plyed to a Pratlical Vfe. pag, 47*' SECT. III. The Doftrine o/'Erraftianifm Try*d, and found not to be Of God. pag. 8tf. Head I* There is a Church Government held forth m Scripture* ibid. Head //. The power of Church Government be» longeth not to the Civil Magifirate. pag, 103 SECT. IV. TlieDoBrine o//ndependency Try% and found not to be Of God. pag. 123. Head /• 7 be power of Church Government is in the Church Oncers, and not in the Bod] of Church Members. ibid. Head. /A The highefl power of Church Govern- ment is not m Church Seffions, or Congregatto- nal Elder fhtps. pag. 150. Paragr. /. There is a Tlat-form of* the Govern- ment of many Congregations, by One Common Tresbytry holden out m Scripture, pag, 152. Paragr. //. There is a Plat- form of Government by The CONTENTS. fy Synods over many particular Fresbytries held forth in Sctiftqr** pag. 167. Paragr. ///. Inferior Church judicatories are fubjeft (0 Superior. pag. 175) SECT. V. The Doftrine of Separation Try* A, dni found Not to be of God 4 pag. 191 Head /. Shewing rebut is required fir making one a Mem her of the Vtfible Church. ibid Head //. No Separation from a true Church 9 or Cods Worship m the Church Jtecaufe of the Sins of FfUorv-rvorJhipers. pag, 214 '4 Seraon Preaeh'd before the Synod at Ghfgow, A- pril 5* 1 653. From I Cor: Kio. pag. i^. Sermon Second Preach' d 4t /rving, foom Pfalno $1:6: Immediatly before the Giving of the Communion, Be- in* 4 Preparation Sermon m order thereto* pag. 187 Sermon Third Preached at Kilwinning n Mayi66$ From Luke J. 23. Vpon the Adundayjmmediatfy after the Giving of the Communion* pag. 213. Sermon Fourth^ Preach 1 d 4t Kilwinning, From ACts 11: 23. Vpon the Mund4y /mmedtatfy after the Giving of the Communm* pag, 24a, A BRIE? REF UTATION O F T H E OF &6 SECt I. Of Dodtrine in General, and the Tryal thereof i John ch.-f, ver.t. Beloved, believe not every Spirit, but try the Spirits whether they are of God. TH E Body of this Epiftle , as we fliew'd when rirft we entred upon the handling of it, runs upon three Heads : The firii is upon Marks whereby to difcern real Giace, to mi, who had it, and who not. The z^ OfDoBrme in General fecond runs upon Exhortations to fevcral Duties of San&ification y chiefly, Love, to the Brethren, that Chrit'tians would Love them that Love God , Love Grace wherever they faw it. The third Head where- on it runs is, Exhortations to Conftancy, in avow- ing Truth agaijlft Error. In this fourthChapter there are two of thefe Heads, according to which we may take up the Chapter in tvro parts. In the Firft, There is an Exhorration to fcmd by Truth, and to beware of thofe who would igrfuce People from it : And that to ve r. 7. In the fecond part. There is a renewing of the former Ex- hortations* To Love the "Brethren : And a Confirma- tion of it, by a number .of new Arguments, to the end : Both which have been handled already , and yet the Apoftle returns again to them, becaufe Ex-- hortations againft Error cannot be enough inculcate, and thcrefore-he reiterats them again and again. In the tirft part of thi^ Chapter, There is, 1. An Exhortation*. %. There jaje Arguments, to enforce the Exhortation. The Exhortation is (ct down in the former part of the firft - verfe, 'Believe not every Spirit, that is, lend not an Ear to every point of Do&rine covered over with a fair Name, but bring every Do&rine to the Touch- (tone. There are two ' Things considerable in this Exhortation; Firft, There is the compilation he gives them, a warm and kind- ly Stile, Beloved ^ And then Secpn^ ,Thene, is the , Exhortation it-felf: And in it there are two Things, 1. What they fhould not do. And 2. What they ihould do. For the fir/?, What they fhould not do. -Br- and t be Try al thereof. $ Telitve nht every Sprit'. Some take the Spirit here For Preacher, Believe not every Treacher* Aiid fome for -Do£trir»e, € BeUcve not everV Doclrine : But both may well be joyned together thus, r BeUeve not every Preacher who pretends the Sf mt for his Dottrine. For the jecond, What they fhould do-, It is to Try the Spirits whether they are of God. He bids thefn hot caftat all Do£hines 5 becaufe there are fome Errors vented for Truths, as the natural Heart is resdy to do: But, he Exhorts, that they would bring fvejy Spirit to the right Touch ftone. Thus- much for opening up the words. We intend (if the Lord give us liberty) to fpeak fomewhat largely on this Verfe^ of thofq po£lrines or Errors which are moft like to trouble our Church ^ therefore we. (halLraife fome Dodrines before hand, which may. make way for what we. intend, DoctA. The Fir (t is, from the Apoftles- dcHort- ing Believers from falfe Dodrine , by, rpany Argu- ments. Hence obferve , That Chxiftiahs.wQ^U by all means efchew any thing that may tend v tofeduce them from the pure Trut'. soifofts Clmfi ; Parti- cularly,' that they would beware of Error * Herely* and any thing of that fcrt : Hence there ar^fo pany Exhortations in Scripture, to fland by the Truth, to be rooted in the Faith y and to .efchew contrary Error : So it is a Duty lying. on Chrillians,, to be guarding and watching againft Error, ox wh*t is con- trary to Truth. Re*J: TheReafonis, becaufe Errciir is a Si% and a very dangerous one. We fhall {he w the danger of B % It 4 Of TZotirme in General. it ,in three Things ; L It is dangerous, becaule of the defertofit-, It is Damnable. 2 Teter 2.1. Falfe Prophets are fpoken of there as thofe who Irving m damnable Herefies^ that is highly, condemnablc : \\ r e fhall afterwads (how in what refpedl Heretic* are Damnable, a. Errours are dangerous Sins,becaufe they fteal fubtily in upon People, and people do too readily relilli them : So there are many whofe nature abhorres grofs Sins againft the fecond Table,as For- nication and fuch like ; and yet the Devil gets them hooked, by this fin of Error: Nature is born with a cry againft grofs Sins committed againft the fecond Table, and fo naturally there is fome kind of loath- ing in People at them 5 but it is not (b in the fins of £rror : Satban can transform himfelf into an Angel of Light, and plead Conscience, whereas he intends to bear down Truth : So the fins of Error are dange- rous, becaufe fubtife. 5. They are dangerous in this refpedt, that as they creep eafily in; So when once they are in, it's hard to get them (hut to the door again: And that becaufe deluded Confci- ence pleads for them* People tainted with Svrot think themfelves right, and therefore whatever is brought againft them , Confcience cafts ar all as wrong. Now in other Sins, to rett, fuch as are a- gainft the Second Table, altho Affe6Hon plead for them, yet ufually Peoples Light does wirnefs againft them : And fo in this refpedt, it is more hard to get a fin oi Error thruft out, where it is once root- ed, than the fin of Propbdnity it felf. Vjc This Do^rinc may ferve to fit you ftr're- ceiv and the Tryal thereof. $ caving the following Dotlunes (which if the Lord will, we are to fpeak of ) tending to the Refutation of divers Errors. Error in Doilrme is a fubtile temtation, the temtation of the time, a dangerous temptation ; bccaufe it hath now many advantages to plead for it. New if the Lord fhall blefs the fol- lowing Difcourles, thej may prove an Antidote a- gainft it: And what we have nowfaid, (hew show? great need ye have to guard againft it : It is a danger- ous Sin, and fo ye had need to be armed againft it* 'Deft. II. Again, a general DoArinearrifeth from the connexion of this Chapter with the preceeding} In the preceeding, the Apoftle hath been all along* ftirring up Chriftiansto SaniHfication of Life, to cf- chew Prophanity , here hefubjoyns an Exhortation to cleave to the Truth. Which gives us this Obeferva- tion, That an Orthodox Judgement, or aright O- pinion in the matters oiTiuth is as much to be ftudied ^sSari&ification of Life,and the contrary of them both is equally to beefchewed : That is to fay, a Child of God is bound to guard himfelf, and to watch as much againft Herefy and Error , in the matter of Opinion, as againft Prophanity and grofs Sins in the matter of Pra<5Hfe, We had need to clear this , be- caufe there is a conceit in People , whereby they are ready to think, that for the matter of Opinion, ic Hiakes not much what men be , many that have £r- ror may have Grace, Grace and Error , lay they, are confident: And fo if men live well it matters not much what be their Opinion. We grant indeed eve- ry Error does not deftroy Grace, and Grace is con- g 5 fifccnt 6 O/GoBrine in General fiitcnt with fome Errors, yet every Error docs in fq much Xv^aken the work of Grace within a man. And frcoudtit Error isxoiittftertt with Grace us- other dam- Sins are ^ as David's Adultery was confident with Grace; And that is the point to be proven , That Error iri the matter ot'Doftrine is as much to be ab- Korred by the Child of God , as' grofs Sins in the matter of thtir Pradice, Rcaf We ihall bring feveral things to clear this Trudlto you, and the tiriVis this ^ Scripture doth- equallv'difchargfc both : It is- as much in guarding againti Error as Pjpophaniry. So in Hebr. vg, 9. Be, not carried about with divers and firanqe'Dotlrines \ for it is a %ooi < tbwgtbat the Heart beeftabli\btd With Grace : and in Colofs. 2. 8. Betvar left any man fpoil you through Thilojophy- — -We need not infift to multiply Scriptures to this purpofe; any that are acquaint with Scripture (efpecially the Epiftles of the new Tefta- ment ) will tini Exhortations agaiilft Error to be as preiTmg as againft any lin dfe. Secondly, as Scripture difchargesboth alike, foil aggravates the fin of Error as much as the imof Pro- phanity- There is nothing almoft that Scripture brings to aggravate grofs fins againft: the iecond Table, but it ufes the fame to aggravate Error: In theEpiftle to the GalUt. j. 19. Adultery, Forntcation Lafavioufnefs, &X\ are called the works of the Flelh : An odious name : But in vcr. 20 Herefy gets the lame name alfb , and is rekoned up amcingft the works of the Flefh. So in the Epiftle to the Colols. 2, 1 8. a fuperiiitious mind is called , ajefiiy tmnd. Let and the Tryal thereof. 7 Let no man beguile you ofy°ur reward, in a voluntary humility. And rvorjhipng of Angels^ intruding into thofe things which he hath not Jeen, vainly puft uf byhis fieflrfy mind. And both get one name* Thus in 1 Peter. i>\\. lfflejhly lulls be aggravated from this that they fight again f I the Sow/, they are foul deftroy ing fins : So He- refy and Error are branded with, a worfe name in the 2 Peter 2. I wbo privily bring tn damnable Here* Jies. Herefy is damnable a foul deftroying fin , not for this refpeft only that they deferve Damnation; For the meaneft fin of Infirmity is damnable that' way, in it felf it merits damnation: therefore this Scripture mull mean fomewh'at more when it calls Herely damnable) than to rank it amongftour ordi-' nary infirmities : Neither are they called damnable in that fenfe as if the ooul guilty of Herefy could not be faved ; For many Hereticks have repented unto Salvation : But they are called damnable fins , as o- ther grofs fins are called damnable j that is to fay juftly and highly Condemnable They are damn- able becauf? they marr the work of Grace, they marr the thriving of Grace, the lively adfc of Grace-, e- yen as 'Davids Adultery, ( fo long as he iay under it; did. Seaf. 3 There is a third Reafon to prove this point and it is thisiStability of the heart inGrace,and liabi- lity of the mind in Truthjftand and fell together : So that upon the mind'; wavering in the matters of Truth, the heart will begin to waver in the matter of Grace alfo : Prophanity tolloweth upon Error, Error received and imbiaced oftentimes endeth in Pro- $ Of^DoBrtne in General. Prophanity at the laft : And therefore it fhoirid e-r qually be watched againft with Prophanity it fel'C Now to make what we have fai4 appear viz.. That Error in the matter of Truth , and Prophanity a-: gainft Holhiels of Life , ufually go along together : Ye would hrft look to Experience , Experience makes this good, that Error for the mpft part ends in a prophage Godlefs Life; Scripture experience clears it, So the Apoftle fude defcrives thele Here- ticks he fpeaks of to be vile Livers: And later than Scripture Experience makes this good alfo , That Error and Prophamty 9 for the moft part , follow hard upon the heels one of another ; It's true Satban enfnarcs People at the hrft to Error> by a pretence of leading them to a more ftrick way thaq others ; But the thing he is aiming at is frill more lopfnefs. Ye jieed not feek a more clear proof than what ye fee before your Eyes : Did ever ye Ice a more God- lefs company of men than divers of thofe Hereticks amongft us, who were lirft drawn on to Error^ by a pretence of walking after a more ftrid: way of Hq- linels than others f They could not joyn in worihip. with the Presbyterians (many in their Churches were fp prophane as they pretended) but would gather Churches of their own , and would Joyn with none but thofe that had evident figns ofGracejand (6 came pf it. Th^ey would be driver than God would have thenvand therefore many of them have turn'd fo abo- minably loofe And (o Experience aboundantly clears yiat Error and 'Pfplwnty do follow hard one upon another , But we (hall clear it alio from Scripture : * ^ An$ and the Try at thereof. 9 And our firft proof is from thofc Scriptures holding forth That Error in the matter of Dottrme hath ufually its rife from fottie unmortifyed Luft within which makes way for fuch an Exxox So Rom: 16, 17. 18. lbc\eechyon, Brethren* mark them which caufe divifions and offence*, contrary to the Dofirme whub ye have learned\and avoid them. Now from whence come thefe divifions contrary to the right Do&rine? v. 18 For they that are fuch ferve not our Lord J ejus Chrijf 9 but their own r Mclly : and by good words and fair S fetch- es deceive the hearts of the fimfle, Unmortified cor- ruptions within bloweth wind in their fails, (o the root otKorah 'Dathan and stbiramts Error whereby they laboured to bear down Magiftracy and Miniftry was an unmprtified root of pride within them \ They had a fair pretext for it, a pretext of Liberty ; Arc not all the Lords People Holy ? And may they not rule as well as yee ? A fair pretext indeed ! but the root was pride: They could not endure to be ruled over, arid fo they >vill rule themfelves: Thus when Jeroboam makes feparation from the Church of ^erujalem he hath a fair pretext for this 1 King. 12, 28—// ii too much (faith he,) for you to (0 up to Je- rufalem* There is the pretext * but the root of the matter was a luft within, ftirring him up to fecure to himfelf the enjoyment of that which was not his own ; and this Ambition breeds fear , that it they go up to ferufalem, to worfhip , his power would quickly turn to nothing. Sover. 27* If this People go up to do Sacrifice m the houfe of the Lord at Je- rufalem, thenfial/ the heart of this People turn again un- to I o Of Do fir we in General to their Lor d» even unto Rehoboam King o/Judah, and they Jhali fall we. There is the matter, a defire of Reigning was the caufeof his-Idolatry and Schifm, an unmortiiied luft within was the root and rife of his Error. And fecondly Scripture holds out , That as Error is the Daughter of Prophanity , fo it is the Mother of prophanity,- as it rifes from Prophanity ,fo it tends tp. more Prophanity., Chrifts words import this John 8. 51, Tbenfutdjefus to thofe Jews which believed on him \ if ye continue in my word then are ye my Difcifles indeed* If ye adhere and keep clofs to the Truth, then f^all ye attain to walk as my Dif- ciples. And it imports on the other hand, That if ye drink in Error, ye (hall not be my Difciples in- deed. And fo, as Prophanity is the Mother of Error; So itisalfothe Daughter of Error , This fcrves to clear the point. That a Child of God fhould as much watch and guard againft Error , as he fhould do a- gainft other grofs Sins or prophanity of Life. I or Ufe, This Do&rine ferves for reproof firfl to thofe who would have Tolleration of all Opinions in the Matter of Religion, and no coercive mean to curb £ rror ; And that becaufe, fay they , it may curb Piety. Which tollowes no more than that the fuppreffing of Fornication will curb Piety, the^one is as dangerous as the other, and God's People may fall in the one as well as the other ^ and therefore the one fhould be as well curbed as the other • Nay I may fay that that which is called Liberty ofConfaenee is the uioft capital Sin in a Kingdom : It is all one.as if a &ing would proclaim liberty ,to D{ink,to Swear, to and theTryal thereof. 1 1 to Whore, and to Steal-, for both are alike evil, and where the one -is, commonly, the other, is alio ; and therefore to proclaim liberty to the. one is to pro- claim liberty- to theothei'. We think, there is no heart zealous of Gods Glory, but fhould abhor re fuclx a thought as this* Vfe z. Secondly , the HfcxSfcrine reproves thofe. who think' Opinions are free ^ Many reafon. thus, Jfye lead an Holy Life it matters not what be your Opinion, whether for Presbytery , Independency, Arminianifm, PrelaGy, or Popery, your Soul is in no hazard, if ye be kept from grofk Out breakings \ but this Dodrine lhowes, this fort of Reafoning ta be a grols miftake : For, befides that Error fpeaks an unmortitied root in the Heart * Hereiie and Er- ror in themfelves are damnable, and are reckoned up among thole Sins which debar from the Kingdom of Heaven, GaUt.$. verfe 21. Hereticks as well as Murderers are excluded, and therefore. Folks would not jeft and play with matters of Religion, fo as not to care what (ide they be on. Thirdly , this Do&rine gives another ufe 1 as ye wGuld efchew Prophanity of Life ^ fb be- ware of Errors againft the Truth; For the one of thofe, ends in the other. Grant the Er- ror pretend to much of ftri&nefs , the upftiot or lilue of it is ftill to Prophanity * and therefore ye would advile well when tentations to Error are presented, before ye drink in any thing contra- ry to Truths received, if ye would not have it read in the loofenefs of your Life afterward. Many whofe Lives I % OfDoflrine in General, Lives were very drift , when they began firft f o change their Way, were in a fhort time led by their new Light to a Prophane Godlefs Life. Vfeq. Fourthly , Seeing Errors have their rife from iome unmodified root within ; therefore as ye would bekeeped free from Error, fubdue Corrup-r rions within. We arefteady to think that Godlefs Men, will ftand outbeft againft Error $ But it will prove otherwife •, unmortified Lufts , of any other thing, will prove the greateft Friends to Error , fuch as a Luft of Pride to be Eminent , of Covetoirfnels,ta get your Arms full of the World run as it will, a Luftof Lazinefs in Duties that will make you drink in that Error that cafts at all Duties as needlefs : So, for an Antidote againft the works of the Flefti, (whereof Herefie is one, Galat, ?. verfe a i .) The Crucifying of the Lufts of the Flefti is brought as one. Dott. III. We come to the words themfelves, and and therein is to be confidered , frft, the Stile, Be * loved* A warm and kindly compilation* Thepoin; we arc to rai/e is, from comparing the Stile with the Matter which the Apoftle is about : He is to warn them to beware of Error, and yet he gives them a loving Stile, Beloved believe* &c. And it gives us this Do&rine, That as at all times, fo chiefly when there is danger of fpreading of Error , there is moft need that Love ftiould be entertained betwixt Paftor and People. So we find P*ul labours to bear in him- felf on Peoples Affe&ions, e/pecially in GaLu 4. ve^ 1^. and ill Je obferv.e Dyes and Months, &c. I Am tfrAtJ and the Trfal thereof- 13 afraid of you, left I have be flowed onyou Labour in vaw. There he reproves them for their Error, And in the ix verfe he bears in on their AfiedHoii, "Brethren, I befeecb yen be at I urn, for I am as ye are, ye have not injured me at all. And fo in the z Corinth. 1 2. v. i6- Through the whole Epiftle he hath been /peak- ing againft: their Error, and all along he bears in on their Affe&ion, efpecially in the place cited. And Iwill very gladly J fend, and be fpent foryou y though the more abundantly I Uved you, the lefs I be loved, &c. Abundance of places (hew his practice to have been this way. TheReafbnis, Firfl, becaufe when People be- gin to differ, they are ready to caft at thele who differ from thern, chiefly, thofe who would curb them : For there isftill a Spirit of Pride with £rror 9 it cannot endure t© be contradidted , or, the leaft thing to be fpoken to its own prejudice if not all the more warily, it will foam and rage, and if it cannot bear down the contrary Truth, yet it will labour to bear down him that fpeaks it. So Here- ticks are called Murmur ers£omflainers>]u&t verfe id So a Minifter in reproving Error, would guard a- gainft this danger, left he do more hurt than profit, and all the Iffueof his pains be to work a prejudice againft himfclf. And Secondly , This Argument will be the more ftrong, confidering the evil that comes by prejudice. There is nothing that makes people run fafter head* long into Error , than prejudice againft Faithful Paftors* Therefore this hath been the Devil's Me- thodj 1 4 OfDotfriw in General thod, Firfo To bear down the Miniftry, bv mak- ingthe people firft caftat one, then at aiiorher,and Co at all$that their Ears being once ftoped with prejudice at what Mhlifters lay, their Ear may be boared to let in any Error that the Devil or his Inftrument* pleafethtoveiit: ^Therefore a Minifter would make it his Study fo to behave himfelfi that th^re be no ground of prejudice given by him , but that all his Carriage may ■ -favour of V Refolution toentertaiil Love. Now becatife our tear is that Error may fpread, and that (if the Lord give us leave) we intend from this Vetfeto fpeak to the moft ihfe&ing Errors : We fh&ll" folve this QueiUon^What a Minifter is to do for 1 entertaiiliftg Lcfve :. For clearing of this, we fhali frft ihtw what 'he isiiorto do ,' He is not to be filent 'at Error, -for fear of Irritating and loling AffedH- on }' That were riot Love,- coniidering what isfaid of the nature of Error : It is all one as it we would not reprove 3 loofe Liver ; for fear of angring him. Secondly, Neither- is ht to fpeak *gamft them in a ' Cold- rite manner, as if it were a thing indifferent, * whether they return to a light Judgement or not : - No, He rrfuft £ ( aS ' he 1 would 1 be^faithful to God) - aggravate the evil of Error -to the utmofiy declare its hazard, denounce what Scripture prououiicetha- ' : f gainft it; whether hanger them or not j Better anger •~ahd lobfe t?bem, than anger <3od. What- then mud he do ? Anfwer, As in other Jhis hemufthrft reprove them, Levin 19, ver. 17. And feeondly fo reprove, as it may afgue Love to the and the Try a I thereof. r $ the perfbn reproved, ]ude ver, 23. Only there would be this difference betwixt reproving of Error arid other fins , Other fins may be inveighed againft without pains to convince the perfon reproved that iuch are fins , Nature is born with a cry againft fuch * But Error hath an erringConfcierice to ftand up in its behalf j therefore the moft of a Minifters work would be in convincing from the Word, that the thing he holdeth is Error: Otherwifej to inveigh againft what he holdeth, ..without t&s, will harden him more, he will look on it as the Man's paffion , arid that he Bath nothihg to'lay frorn'Scrip'tureor Reafon againft what he holdeth. 2. In dealing with errisg perfbns, there would be a difference put betwixt Seducers, and thofe who are feduced 4 :. Thofe who are rooted in Error, and thofe who are only Doubters, Tbjude verfe23« For Ufe , Ve may fee Trom this what a great Task Minifters have, and' how great need of help there is from people to Minifters in Erring times* In Ibmc rptpeft it i^harder to deal with one Man tainted with Error, t^an .with twice fd manyTro- phane Livers: A propbane Mans Confcience rriuft readily fay the fame that we fay, aridfo," keep us at Reverence : But an erring Mans Confcience fpeaks againft us, 'takes us to Err/ and'fo readily cannot en- dure us, and yet wemuftfpeak, venturing in Gods ftrength: But there is need" fo to fpeak; teaft in fpeaking we loofe more then we gain. The next thing that foilowes is, the Exhortation, Beh //, but will on no termes jell it * and alio diicovers thole who have put no price upon it , or that will fuffer little for it: That is the firft end why Hereticks muft be, to difcover Perfons and try them. And fecondl), Hereticks , in the Lords wife Providence, tend to the tryal of Truths, and the making of them brighter and clearer,they fcoure Truths, ( fo to fpeakj fo that the difputs of Herericks , and venting of Error i make Truth the brighter. The more debat- ing there is betwixt thefe two^ Error grows the blac- ker, aad Truth the clearer. When the Lord hath a mind to have a Truth cleared and rooted in his Peoples Spirits, He does in his Infinite Wifdom take this way, aftrange way indeed and yet making much forthe purpofe : He will let fome £rw arile i C to 1 8 OfDoflrine in General to oppofe the Truths through occafion whereof more light breaks out to the clearing ot the Truth. Thefc are Reafons why Herettcks tnu(t be. Vfe. The ufe is, feeing the Spirit of Error began fo early to trouble the Church in the jlpofiUs time, that were guided with an infallible Spirit , then ye are not to wonder that Error fhould trouble the Church now when there arc not fuch infallible lights as thefe : The Spirit of Error is a bold darring Spirit it will dare to contradid God Himlelf , aad find out fome fhift , to caft at that which God Him- felf fayeth : As may be feen Gen: 3. The Lord faid The day thou eatefi thereof thou Jhalt dte : And Sathan contradicts iiithou Jhalt not fureij die. And fo no won- der there be fuch impudence feen in the Spirit of Error now, as to caft at any thing which Gods Ser- vants fay , feeing Saun ftill Ads the Inftruments of £rror. Vfe. 2 But fecondly, from this Dodhine learn not to quarrell with Gods molt Holy and wife Provi- dence, in that he faffers fomany Errors to be. We are ready to think that if God had that care of his Church , Covenant and Caufe, as men would think he had , he would not fuffer fuch Effronted Spirits, and fuch Blafpheraous Hereticks to prevail > and to outdare his Truth : But that is to quarrel the Lords providence and without a ground : He whofe fur- nace is in Z\on can make all the tryals of the time that arifgfrom Error to contribute much for the clearing ot Truth -, by this means he will roufe up his People toftudy Truth to underfUnd it better, tofearch out grounds and the Try at thereof. 1 9 grounds for it, and that is one advantage ; only ye would know alfo, thatthefc times will bedilcover- ing times , they will difcover many a corrupt hearty many unftable hearts and light heads , many proud Spirits, and many that have Lufts lurking within them : So that many will choole that Religion that will gratify their Lufts moft i For , there is net ail Error that Satban hatches , but there is one Luft or other within People that fpeaks for it ; and there is nothing more ready to make People take in Error, than their harbouring of unmortified Lufts. So iii.2 Tmotb: Cap: 5. The Apoftle fpeaking of thofe who fhould be caried away with falfe Teachers fays id the 6. v. F<,r of this fort dre they wbub creep into boufety dnd lend c dp five (illy women Uden rvitb (ins led away with diverfe Lujis : Unmortified Lufts are as fuel to tnake the fire of Zeal for Error to burn very hot ill Peoples bofbm , and fo Error will try People this tvay. Dotli V* Nextobfervehe fayes Believe not tlft. 2,Where fpeaking againft anError,£* be* feeches them by the coming of the Lord ]ejus Chrijf, Thai they be notfoonfhaken m mind, or troubled , neither by Spirit , nor by word) nor by letter as from us, as that the day ofCbnft is at hand* It fuppofes that the fprcadto and the] Tryal thereof. xt ef that Error had all thefe three pretences. Fir ft. they pretended the Spirit, that it was a Do&rine taught them by the Spirit of God, accompanied by his prefence in their Spirits with more than ordina- ry flafhes, and raptures, and Jn-bearings of the Spi- rit of Light. And Secondly ,that they had the word or Scripture to alledgc for it. And Thirdly , they picked fbmewhat out of Pauls Letters for them, fo would they fay : In fpeaking againft us he contradi&s him- klf: Thefe are fair pretences , and yet, fayes ?**U be not (haken in mind with them. So, fay I, ye would guard your Jelfagainft the fair pretences which Er- ror may have, and look not only to the out fide, but to the infide of them , and then ye will find moft bitter Serpents Lurking under fairpft flowers. As for example , The Mother of all Error To!- lerMion hath a fair pretence for it>z>/ $. that good ft en may Err, and fo in fupprefling Error ye may iupprefs Piety : A fair pretence, but it hath afoul end. For by this meanes Blafphemers , Denyers of God and JefusChrift, muft have Liberty to vent their damn- able Errors , if fo be that they can but pretend Confidence, and fp (table roome muft be given in Chrifts Church, to every unclean beaft that ever was hatched in Hel}. The Antmomun Errors again have a fair pretence, O fay they, Chrift hath become fin for us, and therefore it is taken off from us, fo we are not bound to repent for it, for to fay that w r e are to repent were to ttke the burthen off from Chrifts Back, and to put it on our own: Thefe are ipecious words without folidity 3 but they contradid C 5 Scrip- %% Of T)oSfrine in General ScriptureTruths where they are narrowly looked to: Peter was a juftified Perfon , and yet when Chrift looked on him He weeped bitterly : Davids fin was pardoned , and Chrift had taken the burthen of it, and yet David was to Repent of it, and to be cor- rected for it, and fo the Lord tells him that the [word fhould not depart from bu bouje becanfc be bad made the Enemies of the Lord to Blafpbem^ and yet fin was not laid upon David to fatisfy divine Juftice for it : Only he muft get on the fingers to make him more warry , and to fear all Juftified Perfons in time coming from doing the like. We might fo run through all the Errors of the time , as that of Independency* whereby power is denyed toPresby- tries> Q, fay they, to put power in Presbytries and make them receive Appeals from Congregations, it is to Tyrannize over particular Flocks*, and there- fore fay they, nothing is better than that every Con? gregation have complect power within themfelves, and be left to their own guiding , not being count- able to any Judicatory above them, but only to Chrift; This feems a fpecious Bait for fuch as would have liberty , but when it is duly pondered, it will be found moft contrary to Truth : For by this means, if a particular Flock fhould Err , and if one itiould fufter wrong at the hands of a particular Sef- £011, there is no remedy to repair the oppreffed man, and to bring the- Erring Congregation to a right mind: and how far this is derogatory to Jefns Chrift who wasperfe&in all his houfc > anv niaa may and the Tryal thereof. % 5 may judge : We might run through more of them, But becaufe we have a mind to refute thefe Errors by therafelves, we (hall infift no further here, having faid enough to clear the point , that the moft dan- gerous Errors may be born in under the faireft pre- tences ; and therefore ye would not take all to be Gold that gliders, take not all for Truth that is deck- ed up with a bundle of brave ,high,ravi(hing expref- fions. 2)<>#-6 Weprocced,2fe//V«/* n*t eveySpiritJayeshci He (peaks not this in vain. It fuppofes he (aw an in- clination in them to believe : The point of DoArinc that arifeth from it is, That when foul Error is holden out under fair Names, and backed with fair pre- tences , There is a danger left people drink them in and believe them \ for John faw thac hazard 9 and therefore gives them a Watch- word : So in the \6 of the Rom. ver. I 8, For they that arejuchjerve not our Lord ]ef*s Chrtft^ tut their own 'Belly , and by good words and fair Speeches deceive the hearts of the Jjmple: Their baits hook'd the (imple , before they were aware. We need no further proof of this, than the Example of our neighbour Church in England ; Er- rors which could not have been named, but People would have loathed at them : fuchas the Armwun Error againft fige Grace ^ &c. Yet being decked with the name of new light they are greedily drunk in by too too many, Wee (hall give fome Reafons to make you (en- fible of this hazard : How great danger there is, when Error is in fpreading , that People be taken C 4 off *4 Of7)oBrine in Genera}, pff their feet witk it : We (hall point at four or five things that {peaks this hazard : And the fir ft is, the pronenefs of our nature to Drink in Untruths: We fee this in Eva, for Error is natures brood : And, as we (aid , Error is the copy of fome Luft , and therefore it foon infefts : Truth again, it hath no- thing in us, no party for it in oar hearts, and there- fore it i$ harder to make us take with it ; there muftbe word ufonvpord* And precept upon precept \ we tlrink in Truth flowly and after much pains taken upon us, we are but to begin to learn it } but the Spirit of a man is quick to take up Error : Ye will iind men more able in a lhort time to debate for Error, than in a long time to debate for Truth, I would feek no greater prefumption that fuch a te- nent is an Error than.this, that : as foon as it is fet on iire > it runs through great numbers , and fets their Spirits on edge for it , we are not fo bot for Truth, it is not our nature to be f Novelty in People fpoken of in x Tttnoth: Chapr 4> v. 3 after tbetr own LuftsJbaU they heap totbem- (elves teachers* havtvg ttchmjrears. Anktksy fhallturn twxy, &c. Where by the way obferve , that Luft within is the caufe of drinking in Error from with-? out : But the thing we mark , is,That they have an itching ear lulling after new things » and this comes from their little pra&ifing of old Truths. Eeaf: 4 There is a Fourth Reafon, and it is the di-r verfity of baits and pretences that is put upon feve- ral Errors, according to Peoples feveral humors : So fubtile is Sathan that he puts a bait on for every ap- petit 5 there are iome that are Pjouily ftri6t and arc enclined fo to be , both towards themfclves and others, and he hath a bait to catch thoie , to wit, a pretence of ftricknefs which the Error of Separation is covered with, for this Error alloweth Church feU lowfhip with none but thefe that have a real evi- dence of Grace in them : It is a way think they to fhame natural Men. Again there be fome whofe humor is for loofenefs,he puts on a bait to gratify this humor alio , let them believe in Chrift and let them live as they like, (ayes the Antmomun-> and fo accord- ing to Peoples feveral humors , there is a bait put on by the Devil upon Error : Now when thefe baits and Peoples humors agree, it is like powder and fire, prefently they kindle. Reaf. 5 There is * fifth thiag which fpeaks this hazard, and it is this ^ The Lord, that Error may be a tryal, in his holy Juftice lets out more than or- dinary p The J{t{hteous fear dlwayes. I would feek no clearer mark ot any perfon that is like to be taken in the fnare, than that they thinfc them felves fo ftout and ftedfaft that no Error will gain upon them : and I would think it an evidence very good, when people are afraid of themfelves, and do humble themfelves, in thelenfe of their own weaknefs, and are employ- ing Chrift daily to bear them through, For Blejfcd is he thdtfeareth dlreayes. Only remember that this fear would be of the right Stamp : And for clearing this>we (hall point $t three or four things, wherein this holy fear does con- fift 9 fpecially with Reference to Error, Firfi where this fear is, There will be a labouring to root Truth in and theTryal thereof. ±y in the heart : Ye know, when People are aflfraid of Iofing any thing, that they will labour by all meanes to be fure of it : A man that hath this Holy fear o- ver himfelf, left he be enfnarcd with Error will ftu- dyto gett Truth rooted in the heart. Prov; z. 16. The Spirit ofGod fpeaketh of hiding of under (landing* futtingit in the fecret f lace of the heart* A fecond thing accompanying this fear,is a forecafting what Truth maycoftyon-, there would be a fore-cafting of this, and a taking an Effay of the Crofs before hand, and this for fear left that to efchew fuffering ye quite the Truth , if the tryall come on you unexpectedly} Paul while he is exhorting the Difciples to ftedfaft- nefs,mforms them That through much tribulation we mu(t enter into theKingdome ofHeaven^AdiS I 4,22.Thett there is a third thing accompanying this Holy fcar y and that is, a fear to venture on Temptations to Er- ror, except there be a Providence putting to it, of neceflity.; and this fearrifes from the Senfe of our own weaknefs to engage with, or ftand the (hock a- gainft Temptations, this is implyed in that directi- on which the Apoftle Taul gives z Timoth: 3,5: At the end of the verfe — From fuch turn away v,6.For of this fort are they which creep into houfes- — :When a mail isfenfible of his own weaknefs, the fear of his being enfnared will keep him from walking among fnares. A fourth thing accompanying this Holy fear is , that tho ye find thefe Truths ye have had once fealed to your Spirits begin to be queftioned , and that ye are not able to anf wer what is bronght againftthem^ancl lb perchance your Judgment may incline to think, that *8 OfDoflrine in General, that what ye thought once to be Truth is now Error; Yet where this Holy fe*r is, ye will rather fufpe£fc your own want of knowledge to difcern , than any way fufped the Truth to be untruth* and it will make you at leaft abftain from venturmg even on that which your light points out for the time, Now by thefe ye may kpow what is the Fearlefs- nefs that makes People to be in danger, and it is this, when it makes thee fo inconcerned that thou never Labours to get Truth brought lower than thy head: when thou never cafts an account what Truth may ftand thee ; when thou art fo confident of thy own wit and knowledge, that thou will venture uncal- led to difpute wjfh Secitrun Spirits ; or when any thing is bom in as Truth contrary to what thou haft maintained, as a Truth before, and contrary to thy Covenant engagment, thou grippes prefently to it without once iufpeding that thy own (hallow understanding may be deceived. This, Ifay.fpeak* % fearlefiiels that borders neigh unto Error* Doti: VII. The Dodrine that followeth next fromthele words r £eheve not every Spirit^ is, that Mi- nifters the Servants of GQd are not to clap Peoples heads* or indulge them in this inclination of theirs to Error, they are not to humor them in it } but on all hazards they are to teftify agajnft it: Therefore, fayes John, 'Believe not e vetf Sptnt, So alfb the Apoftle Paul does very fharply inveigh againftPeople, when they are beginning to tamper jwith Error : And left People (hould fay Pdul and John were Apoftles, and knew what was Error and what was Truth, being guide4 and the Tryal thereof. 2,9 guided by an infallible Spirit, and that therefore they might ftoutly teftify agafaift Error * but for other ordinary Minifters, they may err as well as other People , and fo it is ill reafoned from what the Apoftles did to what Minifters may now do: Therefore to clear this we fhall give a place where /Wbindes it as Duty on every ordinary Miniftcr to to teftify againft Error . *n the,a&r ch: 20. v, a8» Therefore take heed unto your felves^ and to all the flock* ever the which the Holy Ghoft^hath made you overfeers^ &c. And in the 29. Verfe he gives an inftanee where- in they were to take heed to the flock, for I fan* this<> that after my depdrtmg jhall grievous wolves enter in amongyou* not [firing the flock* verfe 30. Alfo of your own felvesjhall men arife, &c.« So it is a duty ly- ing on all ordinary Preachers, to watch over their People , left they be {educed with Error , and that becaufe ivrfl of that which we fpokeofbefore,that Error in the point of Truth (hould be as much ef- chewed by People as other particular^fins •, and there- fore Minifters arc bound to guard People againft it* And fecondly^ Truth is a precious Jewel and there- fore in a fpecial manner, they ought to contend for it. And Thirdly the Souls of People ought to be pretious to Minifters , and therefore Minifters ought to watch over them, they ought to guard them a- gainft Error ; becaufe , as other fins, fo Error is a damnable Soul-deftroying fin. And therefore as Mi- nifters love Truth and Souls committed to themi lo they muft watch over the People , and guard them againft Errojtt iVft 3 • Of VoBrme In General Vfef* This (how's the great task lying upon Mi- nifters at every time, but chiefly in an Erring time: we fpoke fomewhat of this before how difficult it is for a man to meddle with reproving of Error, more difficile than to reprove Prophanity \ becaufe a pro- phane Man's Conscience is convinced of the evil of his way * and therefore however he may be difpleafed with free Preaching againft his fin , yet his Confci- ence clears theMinifterj and thus he keeps bim, at leaft, at fome reverence : But it is not fo in a Soul taken with Error, the milinformed Confcience fpeaksi for it, and therefore whatever is fpoken againft him, fie cafts at it as Error and untruth j and readily the man that fpeaketh it may lofe refpecft for his pains* and yet we fee the Word of God binds it on Mini- Iters to fpeak againft it, Vfe% But Secondly^ If it be fo that Minifters be bound to reprove Error and teftify againft it * then the People are bound to take the word of repi oof from them : we mean not that they fhould be fo bound as what Minifters fay fhould be the 'Bible + but this much we fay, That People fhould prefame as much on them as another, to ask Councel from them as much as from another *, and to refpe& thena as much as any other : And that for thefe Realons, Firff, becaufe the publick Minifter hath a promife which private men have not , at leaft not fuch an ample grant, as it is Matth: 2%. 19. Goe ye therefore and teach all nations, &c—<--andUi I am with you al* way , even unto the end of the World* It doth not exe- cmtheai indeed from Erring themfelves^ but the pro* and the Tryal thereof. 3 1 promife, is there more largly given to them than to ot hers. And Secondly Minifters as called watch men have the charge of Peoples Souls : God hath charged them with them, which he hath not charged others with: there is not a charge of Peoples Souls , laid on private men by way ot office ; every one is bound indeed by way ot Charity, to take a care of the Souls of others, contrair to that of Cain, ami my brothers keeper. But befide this tye of Charity lying on fent Minifters, there is a tye by vertue of a particular charge •, So that place j4tt:l0. Take heed to the flick over which the Holy Ghofl, hath made you* verfeers. He hath given them a fpecial Charge, and fo they are charged in a fpecial way with Peoples Souk. Then there is a Third Reafon , it is Safari's Method to bring in Error on People by calling in prejudices betwixt them and fent Minifters , which we have cleared fometimes from Scripture , and fo it fhould be watched agamft, left Sathans fubtility prevail fo far as to bring People to dif-refpe& their Mini* fters,for if that be once gained he hath prevailed very much. Doft: VIII. Now further , he fayes, Believe not every Spirit. But bring them to the tryal. Doe not caft at all but try the Spirits* Hence take thisDo&rinc ; It is not Gods way, that People becaufe, there aro> differences about Religion, fhould therefore believe no Religion , that is not Gods way: So Matth: 16. we fee the Apofties pra&ife, Chrift fayes unto them, whomfay they that lam} Say they^ fome fay that thou art John thj tiaftijl, fome Elias, others Jeremiah, 3 i Of Do&rzne In General, •r one tfthe Yrofhets. But whom fay ye that /dm? They do not Anfwer, we kpow not what to fay , there are fomany different fayings about thee, but fay they y Thoii art Chrifi the Jon of the living God. Reaf. So People are not to caft at all Religion becaufe there are differences about it ; and that be- caufe, F/r/?, that were to give way to the Devils plot*, His defign in railing up Error about Religion is, to make People Atbeifts, fo as not to care for any Reli- gion * and fo when the ufe which thou makeft of dif- ferent Opinions, is that thou wilt believe none, Thou fulfilleft the Devils defign. Secondly, thou makes ufe of Gods Providence to thy deftru&ion. The Lords Providence in raifing up Error is, to make men feek more after the knowledge of the Truth : And when thou makeft that ufe of it, to caft at all Religion, thou mockeft the Holy Counfel of God to thy own ruin* The Ufe then of the Do&rine is, to reprove thole of thisftamp-, to wit, Prophane Atheifticai men that make no differences about Religion but this : Let Church- men once agree among themfelvcs what's right, and what's wrong; Untillthcn, the back of our hand to altogether * that is a wofull way. Indeed there may be a doubt propofed here viz.. What elfe (hall poor ignorant People do about diffe- rences in Religion, but to lay afide the care of ally when they lee every party have their own Reafons ftrongcr than thefe poor People can Anfwer •, I An* fwer, there are fome dire&ions grounded on Scrip- turci which if we walk by , may bring us toafafe lhore and the Try a I thereof. 53 fliore, amidft thefe rocks of contrary Opinions; And thefirjl is this, that for Differences that concern not Peoples pra&ice , I would not have People trouble themfelves much with themes for example,Our late unhappy Differences about the publtck Rejoluthns , the Lord hath taken the occafion of them away^fo I would not have any troubling themfelves much about them: Whatever Differences in matters of pra&ice fall in, it feems to be a fafe rule, that when the occafion ot fuch Practices are removed, all Contention about them fhould be laid afide. Secondly^ As to the Differences tvhefreiii Peoples practice is concerned,take thefeRules: -F/W?, For thefe that are uncontraverted Truths make Confcience of the practice of them, which will help to the knowledge of other things ^ this rule Chrift pre- fa{vesJohn jx 1 7. fayes he. If any man d% his will, he (hall {now of the Voflhtte whether it be ofGod&c. There is fomething that thy Confcience is clear of to be Duty,and although the Differences of Opinion might be feme excufe to make thee keep oft from thefe things about which there is difference, yet how art thou excufed for negleft of thefe things which thou art convinced to be Duty 5 as Praye r, Readme the Word^ &c. Secondly, We would know, whatever be the con- trary Opinions about matters of Religion, yet there is but one true way 5 and the knowledge of this one way may be attained to,by thole who fcek humbly after it: At leafhif thou be judging thy f:3f, and as a damned Bankrupt or Dyvour byNature,be clofing withChrift, and drawing Grace from him to make thee Holy, Thou wilt attain to the knowledge ol as much of D thefe 4 > Of Doflrine in General thefe things debated, as will take thee home to Hea- ven. A Third Direction is, That ye fhould beware of calling in queftion any of thefe Truths that once have been Sealed into your Spirits by the Spirit from the Word of God, I John ver. 8. Look to your fehes that we lofe not tlx>fe things which we have wrought* The point of Truth that People have got thus Sealed to their Confcience, fhould not readily be called m que- ition. A fourth Dire£tion is this, That infeeking out Truth under Differences, we fhould beware of Loftynels of Spirit,iCcr.i4..32itis faid TbeSpirttsof theProphets are (ubjeel to the Prophetsjriow much more ought the Spirits of private perfonstJ befubje£t to the voice of Chrifts Ambaffadors fpeaking in his Courts. This is not as if we would make Minifters Sayings the Peoples Rule to walk by : But this much will follow that in a conftitute Church where DiP cipline is Exercifed, there fhould be that Humility in People, that when doubts arife concerning any point of received Truth within the Church, they ftiould offer their Judgement, and the Reafori of it to the Prophets and Chrifts Courts to be tryed, before they lay down any new Opinion as a folid Truth: That much is contained under this, The Spirits of the Tro- phets arefubjetl to tbeProphetsjtit mean any thing at all. DoH: IX. Now we proceed. The next thing that we come to, is, what People ftiould do, Try the Spi* r/>/, and the Rule of Tryal is, whether they are of Go J. The tjrfl point we learn is, that how fair foe ver the pretence be, that our Do&rine is colloured with, it fhould not be taken upon Truft : but the Spirits muft be and theTryal thereof. 35* ie Tryed. Such we fee was the pra&ice of the Bereans> and they are commended for it, they would hot take the Apoftles Dodrine oh trufh Aft: if. 1 I. Ihefe were mere nctle than thoje in Theflaloilica^ in that they received the word with all readme fs of wind and fearched the Scriptures doyly whither thoje things Tpere/o. They Would not take the A polities Do&fine on*uft : and this is a command given by Paul writ- ing to the Thefj: 1 Epiftle ch: 5.V.21. Prove oil things after he had faid, de[pi[e not frophecymgs* So that Do&rines fhould be brought to a TryaL, what- ever be their fair pretences. Keaj: The Reafbns are frfi : becaufe fouleft Errors iflay be coloured over with faireft pretences. And Secondly the Scripture layes, all men are Lyors 9 that is to fay* all men may Ert , and therefore words tanriot be the Ground of Divine Faith \ for Faith muft have an infallible ground as Ephej: i. 20. And *re built Upon tht foundation of the A po files and Prophets* &a i.e. the word Preached by them, anddi&atea by the Spirit of God. Vfe. This Doftrine rfiproves jfr/?i the Topif}* that will have nothing Tryed ^ that comes from the Church ^ but all taken upon truft, hence is it that many fwallow fucb Monfters of Abfurdities, as the Errors of TranJubJuntiattonyVm^Xotyy Merite >Mals, and fuch like, for which they have 110 other groundt but becaufe their Church layes fo •, But this Do&rine holdeth out another duty that who ever heareth any Do&rine proponed by one or other, they are bound topsfs their Judgment on it 5 Try the Spirits. D a Now r 36 Of Dofirine in General, Now that we may walk betwixt extrearns, the Papists on the one hand, who fet up Tyranny , and thefe Setianes on the other hand, who fet up Con- fufionj we would know there is a twofold Judge- ment to be pafledon Dottrtne : Publick Judgement, and Private Judgement : Publick Judgement again, is either, peremptorily abiblute, or limited; A pub- lick peremptory Judgement is, That which binds the Conference to obey limply that which is ipoken>and none have this judgement,but God himfelf.Secondly, There is a publick Judgement which is limited, and this is a publick declaring and holding out that which is found to be God's mind in his word, which does not bind abfolutely, but in fofar as it agrees with the Word y and this Judgement belongs to publick Church Judicatories met together in Chrifts Name : They are like the Lyon-Herauld fet forth to proclaim the Royal Ads, if he proclaim that which is contained in the principal A&s, it binds j but if he add any thing of his own , it binds not. Next, there is a private Judgement of Diferetion, and this belongs to every Chrifiian : every man in relation to his own pra&ice* is bound to pafs Sen- tence on what is held out to him by others, that if it be right, he may embrace it, but if Wrong, he may reje£t it ; but his private Judgement is not binding to others. Now this priyate Judgement, or this Judgement of Difcretioo is neceffary, becaufe all men may Err ; Councils may Err, Synods, &c. And Secondly, Their Error will not excufe private Chriftians to follow them in their Error : fayes • Chrift and the Tryal thereof 1 37 Chrift, When the 'Blind leads the "Blind hoth falls into the Ditch. And therefore there rauft be a Judge* ment of Difcretion in private perfons to try what tbey hear. And this much for guarding againft the Fopijh Tyranny ^ but leaft this Dodrine be abufed ta caffc at all publick Church Judicatories $ we (hall next fpeak fomewhat to guard againft Se£tm*n Confuli- on: F$rjf 9 Although publick Church Judicatories have not Power to bind Confciences ^ yet when men are in a doubt concerning a point of Truth, their Judgement ought to have more weight than the Judgement of private Men: And that not only be-? caufe there are more Gifts exercifed together, but mainly becaufe there is a promife annexed to tho Commiffion given by Chrift to publick Church ju* dicatorjes, Atattb. i8.ao. Where fwo or three *rf g*~ tbered together in my a\ awe, there am I %n the mid ft #/" them. And Secondly , From this it followes, that there would be a kind of loathnefs to differ from pub- lick Church Judicatories •, a man's grounds would be w r ell examined, left if differing fyomthcfe Judica* tones, they alio differ from Truth. And Ikirdiy^ when they differ they are to bear them at Reverence,, although in luch a point they (hculd Err, yet lor their Authority, they are to be Reverenced : This much is granted by us to Church Judicatories, but no further, They are not to be made the Rule of our Faith, Vfei. It reproves thofe who are Lazie, andcan-i not endure the trouble of trying what they hear, ^ut take things on tr^ft, and have no mpre but fuch > D $ a 3 8 OfDo&rine in General a mans Authority, he is of that Way and Opinion, and therefore they are Fire and Flint, Tooth and Nail for it, as much as if they had the Word of CJodfor it: We have feen much of this in the un- happy Differences that have fallen out in our time, which 1 have no pleafu?e to {peak much of, and therefore we proceed to another Dodrine. Doft.X. The next thing then that we obferve is from what he (ayes, Try, &c. whether they be of God y that is the Tryal : The Do&nne is this, That the right tryal of Doftrme is, To try whether they be of God or norland this point puts us to give Marks where^ by it (hall be known what Dodtxine is of God , and what Do&i^ine is not of God •, and here we fliall l^e ik to two things. Fsrfc We (hall (how what are the marks that neceffarly infer a Do&rine to be of God* Andjecondly we fliall fpeak of other things that do not infer neceffarly a Do&rine to be of God, but for the moft part follow upon fuch a Do&rine. For the Rtf* That which makes Doctrine ne- ceffarily to be of God* is, if it be according to the jule of the Word. So when the Beredns are com- mended Afts i7. The rule they went by in the tryal of PauP* Do&rine, is the Scripture : And this is//£j*'sirule, chap. 8. yer. 20. To the Ltw tndtothe Tefiimony, tec. He would have all Doctrines tryed by she Word of God ; So the Word \s the rule, and that Doctrine which has the Word for it, is of God } and Whatever Doftrine has not the WtrJfor it, is not of God : All Spirits, even the Spirit of God himfelf, wud: be tryed that way : And that becaufe the Word is and the Tryal thereof. 3 as will make a man know what is right, and what is wrong. Hence that Epithet given to the Wordy The ward o\ trx Lord is a Lamp to direS. thy Pjtbs. The If 7 ord of the Lord is not unfitly compared to a !§ea^ wherein Elephants, *. e. men of greateft p^rts anc{ ^earning may fwime , and readily lofe their feet, now great foever their parts be , if they rely upoa them. And yet it may be compared to a (hallow, calm running Stream^wherein Lambs,bhat is,men o£ mean Gifts^may wade, and rind out Gods mind in it,i£ they be humble and takeGods way for learching o£k« But fay ye, what is that way of God wherein peopk^may hope, fo as not to miicarry in the fearch- ing out of Qods mind in his WorcLIn anfwer to this, wefhailgive teveral Directions. Firfl, A man that would not miftakeGeds mind in his Word, fliould be a diligent Reader of it, A8s 1 7. 1 1 . - --dnd'fenrehcd the Scriptures A&ily^ &c. it was their daily task. And Second^ Reading of the Word Ihould have Prayer and the Tryal thereof. 4* going alongs with it, Prov: ^. 5, Tea if then cry eft After knowledge* and liftefl up thy voice for wider ft finding ver. 4. If thou (eekefl her as filter* and fear c heft for her as for bid treasures : Then* &c. this crying and feek* ing is certainly in Prayer, as well as in other means. When people joyn Prayer with the Reading of the Word, they will more readily attain to the know- ledge of Gods mind , Than a man that takes no more with him but his own natural parts. Thirdly ;. The word fhould be read with Meditation, P/al: 1. 2. — in his Law doth he meditate day and night. And ¥omthly*with Self-denial. Prov- $ 5. Ttu(i in the Lord with all thine heartland lean not to thine own unaer ft and" ing. We fhould go to the W T ord with a deep ienfe on us of our own Ignorance to feek Light from it. There #re ieveral other dire&ions how People may be led to get the meaning of the word •, we (hall fpeak of feme, firtf, Obfcure places being com-, pared with thefe that are more clear? will be cleat alfo: There aye fome places obfcure, but the Lord hath been fo Gracioufly condefcending in con- triving the Scriptures that there are other places to make them clear : So there is an obfcure place : we are not under the Law but under Grace which at firft; feems tofound as if People needed not to take hee4 to the Law ; But there is another place, that clear- ly (hows how we are not under the La^y There is no condemnation t them that are in Ghriji. They are freed from the condemning power ot the Law, but uot from the dire&ions of it. Secondly , in obfcure ynd chirk places of Scripture on which men ac- cording 4^ Of7)oflrine in General cording to their feveral Conceptions, would Father feveral fenfo , the meaning that agrees moft with the Analogy of Faith fliould betaken: this is that which Paul calls the forme of wholfom words. So there is a place controverted be Uid on him the m- tjmtv of us all^ Says the Antinomtans all our fins were laid on Chrift, and fo do what we will, we are not bound to feek pardon or mourn for them ; for our fins are laid on him, and (p we have none: Now this glofs is contrary to the whole current of Scrip* ture , which holds out that believers have fin in them,abody of Death. iJo&aiJS. \fwe\ay we have no fin we deceive our [elves and t\>e Truth is not w us. It faoldeth out believers at their beft condition as Mourning for fin, and praying for the pardon of fin Rom. 7. Pjalm 2 £. II. So that this Antmomtan fenfe cannot be right, becaufe itiscontrartothe whole current of Scripture* and therefore the laying of our iniquities on him, muft be the guilt and punifhment of our iniquity , and not the being of fin it felf, which was bound upon Chrifl : So another place the promoters of T oiler ation pleads from , is that in Phil. 5, 15. that Counfel that Paul gives Letustherefore y as many as be perfett , be thus minded , And if m any thing ye be otberwtfe minded Cjod Jhall reveal even tins unto you : fay they , there is Tolleration whatever be Peoples differences, let them walk ac- cording to their Light; we fay again, that what TWfayes of mutual forbearance muft not be extend- ed to all Errors ; but it muft only be applyed to thefe that were Errors of infirmities As Rom: ipi. we then and the Tryal thereof . 4 $ then thdltre flrong, ought to bear the infirmities of the weak* and not to fieafe our J elves. And that the op- pofite meaning cannot he right ,becaufc it is contrair to the current (A many other Scriptures, which com- mand Hereticks to be Excommunicato fdenttck Af- ter the fir ft dndfecond admonition rejetl. and not fo much as bid them God [peed : So this is another way to know the meaning of the Scripture. And this much now for directions to help you in the ftudy of Gods word, that you may attain to know Gods rnind in it ; and fo to know whether 4 'Doiirtne be of God or not. We thought to have fpoken of thefe other marks which do not infer neceffarly a Do&rine to be of God , but for the mod part do follow on fuch a Do&rine ; but the time being now ended, I (hall only name them : F/rtf, That Do&rine which is of God will have Holinefs following upon it : And fo that Do&rineof the Antmomiani that tends to pro- phanity of life cannot be of God. Secondly* that Doctnne that is of God tends to exalt Chrift* John 16. if. Speaking of the Spirit of Truth, hefayeth,-— he jhalltake of mine And (kalljhervtt unto you. And fo thatDo&rine of the P*pjfis, I mean their Do&rine of Ment> is not of God* Thirdly^ That Do6trine which is of God humbles men, aS; Error doth fill men with pride .• Thus thofe Setlaries that are fpokea pf in Jude are called Lofiy 5 and fo the Doftrine of Sfparanon is not of God , becaufe whatever be the pretence of ftricknefs that it caries along with it, tfiere is an over-wcaning conceit of the Man's felf and 44 Of*Do&rhe in General, and undervaluing of others,that cleaves to this Errof And Secondly , it maketh People orderly in {landing for it : So is it faid of Chrift fJis voice is not heard in the ftreets.Nov? theft marks as we have laid do but ufually follow, for becaufe of the corruptions of men even the Do&rines that are of God may want thefe properties, and the Do&rines that are not of God may have a (hew of them •, and therefore the firft mark to wit, the wprd, is the adequate Rule, So that all Do&rines ought to be brought to it. What- ever be the fhew any Dodlrine hath , whether of Holinefs, exalting Chrift and free Grace, whatever fhew it have of Humility and orderly carriage, in thofe who profels it in cheir avowing of it : Yet if it be not according to this Rule, ( vn . the word of God ) it is not of God. Dott: XI. We come now to our main defign, to wit the Refutation of fome of the moft dangerous Errors of the Times. The ground of what we are to ipeak to this purpofe is taken from the following Dofftryie, which is evidently imported in the words-,, to wit,That there are many Do&rines pretending to the Spirit, which yet being brought to the Touch- ftone will be found not to be of God, For while he bids us try the Spirits whither they be of God, He evi- dently infinuates that there are fome Spirits which being brought to the tryal will be found faulty, and not to be of God. I (hall, God willing, give inftances of this, and accordingly make it out upon the moft taking, dangerous, and moft Erronious De&rines ef the Times , particularly upon thofe following: andthe Tryal thereof. 4j Firft , the Do&rine of Tollerdjion. Secondly y the Doftruie of Erdfiunijm. Thirdly the D©£rine of Independency, fourthly, the Do£trine of Separdtion. fifthly, theDo&rine of the ordinary Preaching by unfent men. Sixthly, the Do&rine of Anunomuwifm* And Laflly the Dodrine of Antbtptrfm : In all which we (hall with the Lords afliftance make it appear here, that however they pretend to be De&rincfc warranted by the Spirit ot God in his word , yet they are not fo warranted , in a word we flull fhoyg they are jwo/CW. SECt \ 47 SECT: It A BRIEF REFUTATION OF THE ERROR Of Collerattott WE ftall begin with the Error of Toilers tjm\ of all Opinions in the matter of Religion, a Dodfrine that is much cryed up among Se8artes ? and aDo&rhlethatis very tak- ing; what ( thinks People ) if they get leave to ferve God according to their own Confcience , they need not trouble thertitelves what others do. Our purpofe is to ftiow that this Do&ririe, though it pre- tend to the Spirit, is not of God ; and for this end we 4& Colfcratfort Refuted * The Authr did in We have read thefe places of Script the beginning of hi* ture whereupon we are to ground Sermon read[ever*l fa vao ^ o{ what ■ ^ fc^ J r gamft this Error. I begin to refute this Error of TolUtdtkn Fir/?, be- caufeitisthe Setlanes main refuge, it is their Holy of Hoiys wherein they fhclter thernfelvesin their groif- eft Errors: what, fay they, itisodrConfcience and who dare meddle with Conference bur the God of Confcience. Secondly^ we think it needfull to beam with it; F/ry?, becaufeof all other Errors it is the moft dangerous and damnable , ih Jo far as other Errors do only evert thefe particular Truths of Scrip ture to which they are contrary; but by this one Errror ( this Moilfter of Tolieranon ) way is made to evert all the Truths contained in Scripture, and to the fctting up all Errors contrary to every Jote of Truth : and in the mean time there fhall be no pow- er on earth to hinder it, br. takfc order with it. In profecuting of this, we fhall follow this Method Fifa we fhall clear the date of the queftion Secondly^ vfc fhall bring our Arguments for confirming the Truth, and vindicate them from the Adverfaries exceptions. Thirdly , We fhall bring forth their Arguments, and fhall refute them from Scripture and Reafon. And Yourtblj , We fhall apply the whole to lome practical ufe« Firfly For the ftate of the queftioit , what a thing this Tolleratson is that we Labour to re- fute ; There is a two-fold Tolleration of Error : 7 here is a Church TelUution and a Swe Tollcta* ttom CofleratWh Refuted. 4§ JiV, A Church Toiler** ton is, That whereby it is pleaded that Error and Herefy ftiould have li- berty to be vented and go free even from Church Cenfure ; fuch as fufpeniicn from the Sacraments or Excommunication* There are but few Setltnes of any note that plead for TolUratton in this Latitude* and that beeaufe the Scripture is fo plain againft it; PWfayeS, An Heretick, after thejirft and fecond Ad- monition rejefl. Therefore they are content that Church- ceniures fuch as Excommunication be inflidt- ed on Hereticks, providing, Ttrfi, that they be free from Civil eenfure.. Secondly , That Excommu- nication be infli&ed for no Error, but for thefe that are contrary to fundamental points of Truth^ or as fome fay contrary to the very light of Na^ ture : Upon thefe and no other will they have Ex- communication to ftrike. Though this be not the main queftion which we are to inliftupon: Yet we (hall lay down fome af- fertions contrary to their Do&rine , even in this; point. AndF/rtf, we do not fee what reafon can be brought toexeem Hereticks from civil Cenfure ; bur the fame may be brought to exeem them from Chureh Cenfures alio-, If Confcience, as they fay, be free from the one, what reafon but it fhould be free from the other alfo ? And if fear of civil Cen- iure againft thofe who Err do as they fay enforce the Confcience, and make People Hypocrites ; we fee not but the fear of Church Cenfures may do the fame: Or if, notwithftanding of Church Cenfures, the Cenfcience is not forced, the Service not conftrainetL, E which 5-0 CoflerattOtt Refuted. which they grant, then notwithftanding of Civil Cenfure it is not forced, or the Service conftrained either : And (o from their own grounds this vaft T oiler ation of Error falls to the ground. Secondly, We cannot aflent to that which tney affirm, that Ex- communication is not to be inflicted for any Error , but thefe which are contrary to fundamental points of Religion , and that becaufe Chrift gives us a rule upon what faults Excommunication fhould iirick ; towu, on every fcandalous Fault doneagainft a Bro- ther, or the Church wherein the Offender periifts obftinate, and will not be reclaimed : So Matth. \ 8. 17. And if he fall nefleft to hear them, tell it unto the Churchy but if he neglctt to hear the Church, la him be unto thee as an heathen man and a Publican. That is, Excommunicate him. Now, for what faults he is to be Excommunicate, they are fet down v. 15. Moreover, if thy brother (hall trefpafs agatr.ft thee &c. So it is a fcandalous Trefpafs wherein the offender does perfift and remain obftinate, on which accor- ding to ChrilVs Rule , Excommunication fhould iirick :, Now 1'ure it is, there are many Errors not contrary to fundamental Truths \ fuch as many points of Armtmamfm , Antinomiamfm &c. which yet perfifted in are Scandalous both to particular Chrifrians and the Church $ and therefore according to Chrifts Rule, Excommunication fhouldftrick upon other Errors than thofe contrary to the fundamental Points of Religion, which is contrary to their aflcrti- on. Thirdly, Neither can wc affent that Excom- munication ftiould iirick on no other Errors but thofe con- fcfftttatfdti Refuted. ji contrary to the light of Nature , and that not only becaufe of what is prefently faid, that Excommu- nication fhould ftrick againft every fcahdalous Sin done againft a Brother , or the Church wherein the offender does perfift and remain obftinate* but alfo according to that Rule whereby they maintain that Excommunication fhould ftrick on no other Error, but thele that are contrary to the very Light of Na- ture 5 it would follow that the pu blither of thefe Errors following (or .the like againft fundamental Truths) fhould not be cenfured : to wit-. That the Scriptures arc not the word of God, That ft fits Clmfi was an Impoftor, a Deceiver j That we are not juftiried by free Grace ; I fay according to that rule, Juch Hereticks fhould not be cenlured, no not Ec- clefiaftically \ becaufe thefe Errors are not againft Natures Light, but Scripture Light only j for Na- tures Light teacheth not the Truths which are con- trary to thefe Errors. This much for Church 7W- let anon, but^as faid is 5 concerning this is not thepre-* fefit Contraverly. The main queftion then is, concerning State Tol- /*r*//o*.Coacerning which fome do affirm,That what- ever the Church may do in lnfli&ing Church Cen- fures on Hereticks, Maintainers of Heterodox Opi- nions ; Yet, fay they, no civil Puniftifnent, fuchas •Death, Imprifonrnent, Mul&s* or Fines, fhould be infli&ed on any Error or Blafphemy whatfoever 5 providing the Maintainers of them carry themfelves peaceably, do not ttouble the State, or do evil a- gainftthe Commonwealth in civil Things; We a<* E % gain 5^ ^OHetattOtt Refuted. gain on the contrary do hold, That it is the Duty of the Civil Magiftrate to fupprefe Error, Herefte, and every fin againft the Firft Table , as well as it is his Duty to fupprefs Adultery, Fornication, Se- dition, and other fins againft the fecond Table : And that he is not only bound to fupprefs Errors and Blafphemies , that are contrary to fundamental Truths,or the Light of Nature ^ but all Error contra- ry to other points of Truth. Now for clearing the State of this Queftion, and freeing it from fome odious Imputations that may be caft upon it : Before we come to Arguments we (hall lay down thefe AfTertioas : Firft , We do not fay that the Magiftrate is bound to punifh Hereticks at the firft: ftcp ; Pains (hould firft be taken to inform them, the Judgement of the Church is Antecedent, and their Labour is to convince Gainfayers: So this muft go before the Magiftrates Duty, they muft be found Obftinate before the Magiftrate medle with them, or punifh them Civilly •, Efpecially if their Errors be not horrid Blafphemies againft God and Natures Light, in fuch the Magiftrate is not bound to give fo much Forbearance. Srcondly^ We do not fay that all Errors and Herefiesareto get alike pu- nifhment ; but according to the degrees of the guilt that is in them, even as it is m fins committed a- gainft the Second Table : Murder is a more hainous Fault than Fornication, and therefore the Magiftrate is bound to punifh it more highly . Even fo is it in Sins done againft the Firft Table •, Blafphemies done againft God : , or a denying of the true God, is a higher Calferatfott Kefutedt Sl higher Sin than Worfhiping of the true God after a falfe manner ; and therefore the Magiftrate is bound to punilh it more fevcrely. Thirdly, As we do not (ay, that every Error and Herefie is to re- ceive the like punifhment •, fo neither do we fay that every one that maintains the fame Error is to be alike puniftied, tor there are fome that are Seducers, or Drawers on of others to Error, Difturbers of the Peace of the Church, Ring-leaders •, there are others again that are only (educed and drawn away to Er- ror j and thele laft , although they fhould not be Tolierate, yet the power ot the Magiftrate is to be exercifed more fparingly towards them. So Secondly^ There are lome rooted in Error, confirmed in it, who will not hear Inftru<5Kon : There are o- thers that are but weak , and are feeking Light, whofe way evidenceth them to be Confcientious, only for the time they are Ignorant, and in Humi- lity feeking after Light * and thefe laft, the Magi- ftrate, as all other Chriftians, is to bear much with, according to R$m. i y. I . We then that Are firon^ ought to hear the Infirmities of the rvetkj &c, Now this being faid to clear the queftion, we come to Arguments to make out this Truth, to rvit, That the Magiftrate is bound to fupprefs and punifh Er- ror, Herefie, and oth; r fins againft the Firft Table, as well as he is bound to punilh Adultery , Thefr 5 and other fins againft the Second Table. The FirH Argument we bring is, from the ap- proven pra&ice of Kings and Magiftrates under the Old Teftament, from which we form an Argument E 2 thus; f\ Collection Refuted. thus: If it was the approven practice of Kings and and Magilirates under the Old Teftament to fup- prefs Error, Herefie and Blafphemy, then Magi- lirates under the New Teftament are bound to do the like : But, fo it is that it was the approven pra6iice of Kings and Magiftrates under the Old Teftament to fupprefs Error, Herefie and Blafpher my and other finsagainft the firft Table : Therefore, Magiftrates under the New Teftament are bound to do the like: For confirming of th : s Argument there are two things to be made out : Fir (?,That it was the practice oi the Magiftrate undtv the Old 'Teftament to fupprefs Error and Herefie. Secondly, As it was their practice, fo their practice herein is approven oi God, etherwife it were not binding unto others; for Kings and Magiftrates did feveral things wherein they were not approven, and fo not binding unto us now : The firft thing then we are to clear is, that, this was the practice ot Magiftrates under the Old Teftament : And we (hall begin FbH with Abraham's practice, Genef. \ 8. 1 9* For I know him 9 that be mil command his Children* and bis Houfkold after him, and they (halt k^p the way of the Lord, to do Justice and Judgement, &c Secondly, With Jacob who was a Magiftrate in his own Family : And we fhall fee him employing his Power to iupprefs falfe Religion. In }he $5 of Gen. verf. x. Then Jacob [did unto his Jrjouihold* and to all that were with him, pit away the, grange Gods that are among you, and be clean , and (bangeyour Garments. And in the 4. verfe, And they gave unto Jacob all tbefrange Gods wh\co were m their Bands* ay dll the Abominations out of all the countries , that fer'tatned to the Children oj Hrael, and Wide all that wife frefent in Ifrael to (erve> even to ferve the Lord their God$ Let this fuffice ro make out the firfr point, That fuch were the pra£Hces of Kings and Magiftratcs under the Old Teftament. The Second thing to be cleared is, That as thefe were their practices •, fo they were approven pradtir ces : And this is clear ^ Firfl from Gods approba- tion given to them in that place before cited, 2 Chron. 1 4. 23. A fa gets a Teftimony, That He did that which wat qood and right in the eyef of the Lord his God* And wherefore ? For he took away the Altars of the ftrange G*ds, md the high iHaces^ ar.d broke down the Images^SiC: And Secondly, We find that ]ehu, although he was Hypocritical, was rewarded of God, for fupprefling of Falfe Worfhips In 1 Km^s iq. 30. And the Lord faid unto Jehu, becaufe thou had done wellm executing that which is right tn mine eyes* and haft done unto the Houfe ofAhab, according to all that w as in mine hearty thy Children ef the fourth Generation, (hall fit on the throne of Ifrael. We might bring leveral other evi- dences, that thefe their practices were approven of God, but what is already faid may fuffice. The patrons oiTolleranon bring feveral exceptions to weaken the ftrengh of this Argument, which we (lull propone in as full ftrength as they come to our hand 5 and take them off*: And the Fnfl exception i? Coileratfan Refuted. 57 is this, fay they, The practice oifudah and //rati utv der the Old Teftament cannot be binding to Ma* giftrats under the New, becaufe they were Typica 1 Kings , and the a&ions they did were Typical of fomewhat to be done by Chrift, and fo not binding tous.To this we reply. Fir/?, That however this our hold concerning the practices of the Kings of ?ud*h and /frael after they entered Canaan who were Typi- cal Kings ; as they lay ) of this Typical Land, that they could not be binding to Magiftrats now $ yet we find it was the practice of Jacob before the the Kingdom oilfraelwzs ere&ed , and fo what he did was not done by him as a Type of Chrift, but a moral duty •, and he was appro ven in it ; we find alfo when heathen Kings came to the Knowledge of God, they employed their power this way and were approven in fo doing •, and furely they will not call , Heathen Kings Types of Chrift: We (hall give one inftaneeofthis in the feventh chap: of hzja v. 7.6. There a decree comes out from Atraxerxes a heathen King. Whosoever mil not do the Law of thy God, and the Law of the King, let Judgment be executed jpeeddp upon him, rvfathei 'it be unto Death, tr to Bant { hment or to confifiation of Goods* &c. Now leftit (hould be faid this was a rafh A&, and fo not binding: there- fore there is fomething in the Text equivalent to God's Approbation of it} to wit, izra's BlelTing the Lord that he had made luch an A£i Verfe 27. But we give a Second Anfwer, to the Objection : Although it were granted that all the King's oilfrael were Types of Chrift , as we do not grant it in all, cfpe- 5 8 ^OlferatfOlt Refuted. efpecially in thofe who were wicked and Godlels men, it does not follow that what they did in pu- niflnng falfe Do&rine, they Afted therein as Types of ChriiT: : And if fo, then it does not follow, that it is not binding now ; except they will fay that what- ever was done by any who were Types of Chrift in jio wayes binding unto others ^ and if fo they may as well argue, that what Magiftrates under the OIj Fertament did in piyiifhing fins againft the fe- cond Table, fuch as Adultery, Murder, were done fiy them as they were Types of Chrift ; and fo not binding to Magiftrates now; Yea, upon the fame ground they may infer thaxDwuts Prayers and Tears tor (in were no copy for us to follow ; why thefc were Acts of one who was a Type of Chrift, Yea by the fame ReaJon , they may rejeft the whole Scripture of the Old Teftament, as not binding un- to us, becauie forfooth, it was written by the Pro- phets, and fuch as were Types of Chrift , and fo not binding to us. Thus we fee what abfurdity the giving way to fuch an exception will draw unto,and therefore it is to be rejected. But their Second Exception feems moreplaufible andk is this, fay they, The pra£Hce of the Kings ofl/W/doth not argue up fully to that which we v do hold, becaufe their practice did not ltrike on eve- ry Error againft Truth , but only Idolatry * and pot all Idolaters, but thole that made Apoftacy and feryed falfe Gods \ and not all of thofe, but thefe on- ly that feducedand drew away others to ferve the falfe God. Now it does not follow from their pu- niftiing nifliing of Idolaters, who worfhiped a falfe God y tnac merefore Magiftrates are bound to punifti Here- ticks worfhipping the true God though in a falfe way, This is the ftrength of their exception j to which we reply, firflj That though it were true which they fay that the pradtice of the Kings ofljrael did extend but to Idolaters , and thofe that fcduced and drew away others to ferve falfe Gods^yet it does not follow but it maybe binding to Magiftrates now to punith Hereticks worfhipping a true Gcd in a falfe way , and that becaufe of this rule neceflarly to be admitted in expounding of Scripture *, that when the command of God does ftrick againft any one fin moft uiual in the time, by rule of proportion, it ftricks againft all tins of that kind, As in the fe- cond Command there is nothing ex pfefly forbidden but the IVorfkippmv of God by graven Images $ and that becaufe the worfhipping of Gcd by Images was the lin moft in ufeat that time •, yet under graven is for- bidden all wayes of worfhipping of God invented by men •, and fo although it were true that the practice of Godly Kings aid ftrick but againft ldolatry,yet by rule of proportion all fins of that kind fhould be fupprefled : To which add, that when the high de- gree of any fins by divine Law is to be punifhed by death, common equity will infer, that leffer degrees of fin are to be punifhed by a Idler punifhment at leaft. Secondly^ to what they fay, that the Magi- ftratedid only punifh Idolatry under the OldTeita- ment We Anfwer that it is fa!fe> they did punitli other Errors alio , and fach as would be thought light 60 Qfrftetatfon Refuted. light of now i and this we (hall inftance in feveral particulars. Brfi y They punifhed will worfhip in fervmg the true God, and this we fee by comparing two places of Scripture : The.firftis the i Kings 23, 8,9. Speaking of f ofiah, And he brought all the VriesUom of the Cities •/Judah, and defied the high fUces, "here the Tnefis had burnt wcenfe: So he em- ployes his Power againft the high places, for the re- moval of their way of worfhip. The other place of Scripture to be compared with , is the z Chron: 33. 17. ( which tells us the nature of their Jllgh.places) Neverthelefa the People did\acri)ce (fill tn the high places, yet unf the Lord their God only. So that this worfhipping on the high places , was not that ki id of Idolatry whereby a falfe God was vvorQnpped * but a way of their own, whereby they worshipped theftreieGod, and yet J«/fcfe fuppreff- cth even this kind of falfe worlhip. Secondly , we find thatMagillrates did employ their power for fup- prefling of the breakers of the Subbath day, and and punifhing thofe that Married llrange wives, which yet were not Idolaters and Apoftats from the true God 5 a noble example whereof is in Nehemtab 13. from verfe 15, to 21. There is a large Hilio- ry what pains he took to reform the People to keep the Sabbath day, therefore in the 2 1 , v. Then Ite(li- fed agatnfl them , and (aid unto them , why lodge dye a- bout the wall ? If ye do fo again I will lay hands on vou* He threatens to employ the Civil power for {up- preiling of that Error, and this is not Idolatry. And Secondly, we find that the Magifoates employ* ed Ztfttttltim Refuted. 6 1 ed their power generally, for fuppreffing any Error that \*as contrary to any Article of the Covenant: So where we read in the i Cbron: 34. $ 1, 31. And the Km° food in his flace^ And made a covenant before the Lord— --&Q* And he caufed all that veere fre\ent in Jerusalem and Benjamin to fand to it. And the heads of the Covenant are not only againft thofe who were Seducers , but alfo againft thofe that were feduced : So we find it in Exodm 31, v, zo. In that Idolatry of worfhipping the Golden Calf, when Mofes came down from the mount in his zeal to the Glory of God, he not only punifhed Avon, but alfo the People : and more than this, he Armes the Levits, as the avengers ot God's Juftice, and proclaims that every man ihould avenge the Lord upon his very Brother.Thus we have made out in the firft Argument taken from the pra&ice of the Kings oifjrael and ]udah , and have vindicated it by Scripture from their exceptions brought againft it. The Second Argument (hall yet be grounded on the Old Teftament , and it is taken from the many commands and precepts, that are given in Scripture to Godly Kings and Magiftrates and others to pu- nifh Blafphemers, Falle Prophets and Idolaters, He- reticks , Sabbath Breakers, and Seducers, from whence we form this Argument: That whatever was commanded to be done by Magiftrates under the Old Teftament as a part of their duty , this Magi- ftrates under the New Teftament are oblidgedtoas a part of their duty alfo : But Magiftrates were com- manded under the Old Teftament to fupprefs Ido- latry, 6^ ^ToHerattett Refuted. latry, Blafphemy, am; Herefy and that they were to do as a part of their duty as Magiftrates : And there- fore it is a duty lying on Magiftrates under the New* The thing we have to prove is, that this was a com- mand given to Magiftrates under the Old Teftament and that as a part of their duty as Magiftrates. And for this look over thefe places of Scripture Exod. 22. 20. He tbatfacrificeth unto any God , five unto the 'Lord only, he /hall be utterly deffroyed. There is a command given to the Magiftrates. And lo in Le- vit. 24, I y. Aud tbouftait [peak unto the Children of Ifrael, faytng, Wftofoever curfeth lots God, Jhall bear hii fin. v. 1 6. And he that Blajpbemeth the name §f the Ltrd) hejhallfurelybe put to death. So in the 13. of Deut: I. If there arife among you a Prophet \ or dream- er of dreams, and giveth thee a fign or a wonder. &CC. Through the whole Chapter there are Commands given to the Magiftrate to punifti falfe worfhip. We fhall only add another, and that is taken from the fourth Command , where a charge is laid on the Magiftrate as well as the Mafter of a Family to make ufe of his power for keeping of the Sabbath, and ta fee to the keeping of it by others- alfo. Thou {halt do no manner ofworky thou? nor they Jon, nor they daugh- ter This Command is given to the Magiftrate as well as to the Mafter of the Family, as appears from thofe things. Firft, By vertue of this Command Nehemiah the Magiftrate of Gods People, did make ulc of his power to punifti Sabbath Breakers in that place we cited in Ae hernial? ij. 2r. Secondly, It ap- pears from this that the Gafts fpoken of their, Nor any .Coiferatfott Refuted. 63 any thing that is withm thy Gates, is a term which ag- greeth not to a tingle Family, but a whole City, e- ven to the circuit ot a whole Kingdom : fo the word [Gates'] is taken 111 Scripture Genef: 21. 17--— -and thy feed jhall poftefs the Gate of his et;emics : It follow - eth as in that refpedf 5 therefore he fpeaks to the Magi- ftrate 5 no Mafter of a Family having fuch large power. And Thirdly, The power there ipoken oh, is to be extended to Strangers : now the chief care of Stangers did belong ro the Magiftrate*and not to the Mafter of a Family, therefore Nkbtmah the Magi- ftrate extends this power of his to the Strangers that came to'buy and fell on theSabbath dty^Nabrmtt^ 20 The Adverfary brings feveral exceptions againft this Argument which we (hall propone and take off. The F/r/? Exception is, fay they, Thofe were judi- cial Laws, and fo now T are expired with their Com- mon-wealth : Anfwer, This is a common refuge to Se ttatie> w T here any practice is brought from the Old Teftament againft them, prefently they caft at it upon this account as not binding to us under the New : Therefore we (hall (peak fo much the more unto this point : By a judicial Law is meaned a Civil Law,fo the force of their Argument is this : The Ci- vil Law of one Kingdom is not binding to another 5 but thefe were Civil Lawes belonging to that Kingdom^ Therefore, they are not binding to us. To this we Anfwer, Firfl, That they cannot fay this of all the Laws inftanced, particularly of that Law of the fourth Command : It is a Moral Law binding to all* Secondly 5 we Anfwer, the reft of thefe Laws are Mo- 6 4 Coileratiott Refuted. Moral and binding to all Magiftrates, yea and that for thefe Reafons : Becaufe Fir ft* Abraham* and /*- cob 5 and other Magiftrates that were among the fervs did pra£Hce thefe Laws even before the Judici* al Law was given oat by Mo[ps \ and fo they be- hooved to be Moral. Yea Heathen Kings that were not under the Judicial Law of Mofes, as not being Members of their ( ommonwealth, when they came to the knowledge of God, they made ufe of their Power to fupprefs Idolatry > which certainly was through vertue of the Moral Law , commanding them fo to do : Not the Judicial Law,that they were not under. A Third Anfwer we give, that though what is {aid were true. s*& That thefe Laws were Judicial : Yet it docs not follow that they arc not now binding to Magiftrates. To underftand this, there were two things in their Judicial Laws, as in our Civil Laws. Yet, there was fomewhat that concerned the Kingdom in particular as that Law, that Servant sjhottid be freed from their fervice at tbefe- ven years endi And the Law of inheritance to be keept within the Tribe , and this part of the Law did fall with their Common- wealth. But their was another thing in their Judicial Laws, and that is fomewhat of Common Equity belonging unto all* fuch as Laws for puniftiing lins done againit the Mo- ral Law ; and in this far the Judicial Law is binding to us: becaufe there is not a fy liable in the New Tefta- rnent for abrogating of it, and fomuftbind, being given by God. And Jefus Chrift'and his Apoftles Keafon from this Judicial Law j as in 1 Cotmth: 9. 9. y tEoiteratfoit Refute*. 6j Jits mttten in the Law tfMofeSjTbouJhdtt not tnuzzk the mouth of the Ox that treadetkout the corn: And in fc- yeral other placb : fo is it in theCivi] Laws in other Kingdoms : as for example, That Witches fhoyid be puniflicd by deaths, and burnt to Allies, is a.. Ci- vil Law iii Scotland : Now there is fomewhat there of Common Equity, to wit, that they fhoiald bepu- hifhed by death* but the particular way. of putting them, to death 3 to i\:t, whither by ftrangling drown- ing &c of the burning of their Bodies to Afhes, is not of Common Equity: Other Kingdbips may i)fc another way of Execution, as pleafeth theni beft, , There is z Second ^Exception they bring againft this Argument, fay they: If their Laws were bind T ing to us, then they would be binding according to all their circumftances ; and if fo, then all perfons, whole Cities, yea beafts behoved to be ftp- ped to death : For fo is the Comman.d Deqtro: i}. Now fay they, what Miifacring would, this be;. ^Toi take oft this exception, we Aiifwer : , There are two things in a -Ltej there is/r/?, Thefubfjtance ,of the Law i Secondly 9 The Circiimftances of it : Nowa| L*ve may hold according to the main fubftance, an4 yet not according to thele cjreumftances.: jWe fhall clear it in an Example,The Law of Holpitality binds ^11 nations as tq the fubftance of the things ^com- manded by it > but there were fome circuinftances joyned with this Law,according to the nature of the: people to whom it was given Nuchas, the wafliing of ieet,and kiifes pf Charity, and according to thefe it is hot binding; And fo that command^That falfe wor- F jfhip y w £6 CofletattOtt Refuted. fhipftiould be punifhed ? is fubftantial and binding un* to all-, but that it lhould {o be punched as to putChil- dren, Women, Beafts, young and old to deathi was fuited aocording unto the temper of that People unto whom it was given, being io naturally prone to Idolatry, and therefore were by more fearful pu- nifhments to be lcarred from it, and fo in that re- fped is not binding unto others. We may add where this Law is repeated, as Bxod: 22. 18. Deutr: 17, 2. y. and Cdfi 1820. It is only repeated in the fub-* ihnce of it, and the way and manner is not menti- oned. Secondly^ we find that ]*cob and other Ma' giftratcs who were before the Law did not Execute it according to thir Circumftances y Yea and the JfT^^Magiftratesas^o/r/aiid Joft*b Ezod: 51* and 2 Kmgxi* Did not tye themfelves precifely to Exe- cute the Law according to all thefe Circumftancesv And fo it remaines that though thefe Gircumftances do not bind the Magifirate yet the Law according to its fubftance is yet binding. There is a Third Exception they bring, fay they,, the Magiftrate under the Old Tcftament had an in-' fallible Rule whereby he might know what was He- refy and what not, to wit his confuting the Lord by Vrim and Thummim. But the Magi-' ftrates under the New Tcftament have not this infaT- : lible Rule, and fo it -does ndt follow from the duty of Magiftrates under the Old Teftaraent., that the fame ihould be done by the Magiftrates under the New. To which we Anfwer, This exception fuppones F/rtf , That Magiftrates under the Nev^ Tefta- toleration VSfStUL 6? Teftament may punifli thofe whom they know cer- tainly to be Hereticks, and fbrely there arc fundry Hereticks of this kind, which he may know as Well as if he had confulced with Vnm and Thummm. Se- iondly^ this exception of theirs doth fuppene, that the Magiftrate under the New Teftament hath nd way left hirn how to come to know infallibly what is Herefy, what not, which is faite j he hath the word of God, his Spirit fpeakihg by it, which is more hi* fallible than that ofthePriefts getting their Anfwer from Vnm An d Tttm mtm : For it might be doubted whither the Tried had taken up the Anfwer right or not* or if he was Faithful ih giving it, accord* ing as he had received it. Yea Teter fayes the word is morefure than any voice from Heaven, ^ Feter i. Thirdly, This exception does fuppene that the Ma.- giftrate uader the Old Teftament took thiscourfe of confuking with Vnm and 7hummm$ for knowing who was Hereticks, Idolaters , and who not : But this is falfe, it was o»ly the written Word which they confulted with,for knowing what was Herefy^ what hot//*: 8. 20. To the Law, and to ibeTefjimony,&c* And for the application of the rule to perfons, that they naight know who were the Hereticks, we ne- ver read that they confulted Vnm and Thummim, but ufed a judicial Procefsagainft theperfon challenged* and proved the Fad by Witneffes : So Dent. 17. 4* There mufi be a fcandal of Idolatry upon the mafi challenged, And if it le told thee 6 and thou had beard •fit, and enquired diligently? &c> And it muft bt proved on him by Wimeltes, verfe.6. Jit the moutk 68 CUflerattOtt Refuted. of two Wttnejfes<> or three Ww*efe$ % Jhall he that is TP6T* thy of Detth, be put to death* They exceptF for by the Magiftrate is here meaned, not only the Roman Magiftrate, but all Magiftntes in general do- ing their Duty as they ought. 'V&ul indeed takes oc-» calion from the %oman Magiftrate to fpeak here what is the Duty of all Magiftrates ; and it is clear from fevml Circumftances of the Text : We (hall mark one of them from the hrft words of the Text. For he is the Miniver of Gad to thee, Mow lure it is, this muft be nyeauedof Magifhates in general, and not aftri&ed only to the T^oman Magiftrate ; he not being the Minifter of God unto every one who was %o make ufe of this Scripture. There is another Cir* cutiftance of the Text, proving this in the 3 Vcrfe, For Quiets are not a Terror to good Works. Now furc this muft be expounded of the Office of Magiftracy in general, and of that which Magiftrates ftiould be, and not of the Rowan Magiftrate , whe then was well known to be a Terror unto many good Wolfe not only unto Christian, but alfo untoMo* ral V ertuts. We (hall give you only another Argument fhortly taken from that Prophecy, Revel: 1 7. < 6 A Prophecy that the Civil Magiftrate fhall br^ng down the Anttr f bnft. and that Error of the Y\oman ReHgion,as a mc ft acceptable work to God : And fo the Magiftrates Hand is not bound ap from punifliing Error and Hetefy again!} the Fir ft Tabic, no more than from i arolleratlott Muted. & punifhing other Sins done againft the Second Table. And this much for pur Arguments brought in de- fence of the Truth. In the Tb$rd place, we promifed to bring forth forae of their Arguments and folve them 5 Herein we need not fpend much time for this being Truth, there can be nothing faid againft f£ which is Truth : Yet there being fome nimble Spirits to propone Ar- guments which every one cannot anfwer , we fhall ftay a little on this Third point alfo. The Fir ft thing they objeft is this : If fo be that it were the Magiftrates Duty to punifh Error and He- refy then Jefus Chrift would have reproved the Jews for Toller fitin^ the Phtrifeet and Saduces : But fo it is he never reproves the Jews for fo doing ; Nothing of that kind is recorded by any of the Evangelifts. To this we Anfwer, Firfi, That it does not fol- low that Chrift did not reprove the jews , becaufe it is not written : For John fayes Chap. to^o. He did fpeak many things which are not written , fo it follows not. But Secondly^ wr fay, although it be granted that Chrift did not reprove them, yet it fol- io w$ not that their negle& was not a Sin.For fir/?,by that reafon we might fay that the Magiftrate ftiould not punifh Theft, becaufe Chrift lpeaks nothing of the punifhment of it in the New Teftament : Nei- ther, Secondly reprovcth he the Church for not Cen<- furing them-* and yet it followeth not but that they ought to be Cenfured that way. A\\d7htrJk 9 God had revealed his Will before. And fourthly , It Would have been for no purpofe to have (tired up F 4 the 7 1 Cotteratfott Refuted the Magiftrate to this Duty then , for the Sefiarits themTelves had the 'Power that was of it. And Laply, the Jews at this time had not the Power of Civil Punimment in their Hands , but the Romans* and fo it Was not in their Power to punifli. 1 here is a Second Objedion which they bring from the Apoftle TauPs words in the Epiftle to the Philip ^: 5. \f) where fpeaking of bifterences among Chri- ftians, hefayes," Let us therefore as m Any as be per f eft 9 be thus minded: and if in Any thing ye le etbermfe mind- ed* God (hall reveal even this unto you. ' Say they, we fee what was Paufs Judgement ',' That nptwitn- ftanding of Differences, there lliould be Heart Wal- ing or Uniting ; and ' therefore the Magiftrate fhouldnot be fVired up to Cenfure thofe who Err. To this we Anfwer^PWfpeaks nothing thereof State Toiii ration y for then the Civil Powers were not for Chrift 5 bat titCburcbf oil/ration in re^oeft of that meek nefs and tehdernefs which Chrifts Servants ftioulct have in inflicting of Church Cenfu res , for fear out- breaking Love: Secondly ,He commatideth not all Er- rors to be thus 1 oiler ate d\ for jfo he fliould contra- did himielf in another place, where he fayes, An JFiere tick after the fir jt' and fetond admonition rejeft. And Thirdly^ ' r P an f limits that Idler at ion that he would have here ^ "and that in two things. F;r/?, As to the time, how long, God (hall reveal even this un- t$ you. And Seeindly, He Tuppofes the perfons dif- fering from them fhould walk with them in things wherein they difler not, according to the fame rule, and fo make no reparation. Now it does not fol- 1 ; " ' low' Coiietatfatt Refuted. 7 > low that thofe who remained Obftinate in their Er ror fhould be ftill Tollerated^ and that the Cenfure of the Chiircji fhould not ftrick on them at all ; chiefly if it be fuch an Error ascaufes Rents arid Schifms, lor he fayes, Take heed to thofe that caufe Divifions dni Offences, dnd avoid tjoem, Rom.\6. \J. Their Third Obje&ipn is, Tfiat this is contrary tp the; way the ApofHes took with thofe that Erred, their way was to watch againft them that Erred, Atls 20. 29. For I know this, that after my departing jhall grievous Wolves enter in amongyou, not /paring the "Flock. Verfe [$I. Therefore watch — — That whicfi theApolile commands is, to watch againft the*n t And in Rom. 16. 1 7. Now I befeech you , Brethren, mark them which caufe Divifions and Offences -— and avoid them. Apd in the x Timoth: 2. 24. it is faidt And the Servant of the Lord mu(i not (irtve y but be gentle unto all men<> apt to teach , patient. Now, fay they, this is a far other way than to ftir up the Civil Magiftrate againft thofe who differ from us, 1 his Savors not of the meek Spirit ofChrift, Ianfwer ? It is the Duty of Minifters' .to watch againft Error, and that is one mean for fupprefling ot Error and Herefy* but one mean deftroyes not another: it does not follow that this which is in controverfy is hot another mean alfo, neither is it contrary to that Itheeknefs comma ided to wait on them, more than to deliver to Sata'n^ or to Curfe, and Excommuni- cate Apoftates, with that great Curfe called, Ana- thema Afd'anatba, 1 Cor. 16.22. They may as wefl fay,Ic is contrary toChrifts meek Spirit to eflablifh the §word 74 Ctrtferatfott Refuted. Sword in the Hands of the Chriftian Magi (Ira tei act cording to Rom: 13. 4. For punifhing Sins againft the Second Table, and fb under this pretence, Adulte- ters,Murderers, Seducers, Thieves,and all (hould go free unpunKhed.But they do far miftake the Meeknefs of Jefus Chrift, Chrifts Meeknefs is not to let people lireju their Sin, to let vile Hereticks trample on Truth, deftroying Souls: And in the mean time binding up the Hand of the Magistrate, that he dare not hinder it * this were a difrefpeft to Truth, and cruelty to poor Souls in danger to be carried away ^ which our Lord was very tender of There is a Fourth Obje&ion from Mauh. 13. 14. T alien from the Parable of the Tares $ where the Kingdom of Heaven is compared to a man that fowed Wheat, and the wicked one comes and fowes his Tares among it, and both is bidden let grow till the Harveft. Now, fay they, by thefe Tares is mean- ed Hereticks; therefore they (hould not bep]ucke4 up by'the Sword of the Civil Magiftrate. We An- fwer, If they aftrid the Word Tares to Hereticks, in this (enfe, That the Sword of the Civil Magiftrate 'fhouid not be ufed againft them ; by the (ame reafon they may fay, that they (hould not be deputed a- gainft, for that is a plucking up of them alfo* Sf- tondlyy We anfwer, That by the Tares that are com r maudwd here to be iufFered let grow up to the Har,. Yeft, is no more meaned Hereticks than other Scandalous Livers: And this we (hall make.ou| from Chrifts exponding the Parab1e,Ver{e 41— 1 r Ani they jh all gather onto j his Kingdom all things that of en J. Now Coiletat fett Refuted? 7 j; Now Hereticks are not all things that Oflfend,^otber icandaloas Livers offend alfo. Thirdly. BythzTtres is meaned, T/*m (hat do In'^mtjs ver£<|i. Now others befides Hereticks arc fuch. And f-mrtljljy If by the Tares were here meaned Hereticks, then by the \}ffioe*i\ are meaned only the Orthodox, and fo every man that is Orthodox fhoiald — Shine fortJ? ** the Sun %n the Kingdom of Heaven, verf but all other fo it were a finful thing to punifh thofe 7 8 Cofleratfott Refuted. thofe who made their Children to pafs through the fire unto MoUcb , under the name of Confcience* Thefeand many other abfurdities would follow on this Tenet of theirs, that none oughttobepunifhed for aay thing they do following the indy tments of a deluded Conlcience, What have there not been, and yet are* Hereticks who pretend Conlcience tor the vileft villanies of the World ? The ]e {wts pretend Corvfcience for fobbing Aingsand Magiftrates. The Cnofficks to have Wives common. And ancient Hereticks hath made it a point of Conference to practice Adultery , and fome prefent He- reticks to Marry their Sifters, fothat, the nigher in* Blood the Perfons Married are, the Marriage is to them the more fpiritual, and a number of fbch like villanies* Now will any think it a finfu! forcing of Conference to purrifti fuch , whatever they tatfe of Confcience. hutSecondlyi To what they fay, for the Magiftrate to punifti men for Error , is a perfe-* curing of vnenlor Confcience. To this we Arifwer; Then it ftiould follow that God commanded fin to the Godly Magiftrates under the Old Teftament,for it is clear they had a cortimand to puniih men for Idolatry Thirdly if this be a'perfecuting of Con- lcience ttieii it is a persecuting of Conference to Preach agaihft Error , to refute ]t by good Reafon. To make this Conference clear I know as there is a' Persecution with the hand , fo with the Tongue, • and it is thebittereft Perfecution that is, called job* 5. a I, The [courge of the Tongue. Ancf the mocking of Chrift tva's one of the fcarfulteft Perfections he met^ with t£ofleratt0tt Refuted. 79 with betrufled in God ice. And fo according to this Do&rine ii were unlawful to Preach againft them &c. Why ? For it is a fin to perfecute them for Con- cience. But fourthly , ourAnfweris* It is not the hurt inferred that makes finful Perfecution, but it ta the caufe for which the punifhment is infli6led. TheteisaSeventh Obje&ion they bring againft this Truth, and it is this, fay they , If MagU ftrares were bound to punifli Error and Herefy , it . would lay a tye on Magiftrates to know what is Truth , and what is Error ; Now, fay they* there are many intricate Queftions about the na~ ture of Error and Truth, which the Generality of Magiftrates are ignorant o£ and therefore fay they acccordingtothis Dodbrine , we put power hi thi hand of the Magiftrate whereby he may punifh tho r e that profefs the Truth, if the Magiftrate miftake, and take Truth for Error. A dangerous Dc&rine, If Magiftrates turn ignorant or corrrupt. This feero- eth plaufible : But we (hall Anfwer to it. If rftS Argument hold ftrong then it would follow that the Civil Magiftrate hath wo power to punifh fins againft the fecolid Table * for there are a number of diffi- cult Queftions even about thefe, as infome cafes of Murther, Inceft,matters of falfe Witnefs : Andthe Lord fayeth *Deut.iJ. 8. If there artfe a matter too bdr& for thee m^udgement^ between blood and blood 9 betw eh flea and fle4>*hd betrt&n Stroke andfroke^ &c. Which fupppones there are many doubtful -otieftions* e'vfcrf about things Civil which the generality are Ignb- rant* of r and ib it may fall out they may -punifli th£ honeflr * CoKeration Refuted. honeft man' for the knave ; and yet this doth note* vert the ordinance ot Magiftraey^nekher doth it fol- low that he hath no power to puriiftl for Civil crimen Secondly, they may argue as well againft what is com- manded to Mafters of Families, That he receive not an Heretick within his houfe I ]ohn v. 10. and 1 Tj- inoth ; 5,6. for of this fort are they, ribiph creep into houjes, &c. Rom: 1(5. \-j t 1,8, Now I hefeeth yoti. Brethren thArf^ them which caufe divifions——*nd avoid them. &c m By all which he fuppofeth certaijily they have fbme knowledge to judge who are Hefetickg and who notj elfe how could ; they elchew them j and fp they tnay argue as well againft thefe com* mands, a&againft this Dodrine : Fcf may they fay, 1 this is to put it on Mafters of Families tp know, who are. Hereticks , wljo not, to know what is Truthf and what not, and this the generality of Mafters of Families are ignorant of ; and fo a power put on[ them to barr the door on honeft men ; in ftead of an Heretick: Npw when they free thefe r Com- mands from thefe confequences we ftiall free thi^ Do&rine from them alfo. Thirdly, Neither thj word nor this Dodrine putteth a power on Magi- ftrates to punifh Truth, their power is only to pu- ni(h Error : They may indeed fo abufe their power,' but it follow?th not that therefore they havfc ,nq power to puniili Error : 110 more than becaufe that a Godlefs Magiftrate as Nero was , may abute his power to opprefs, Murther honeft Citizens', and do other Ads of Irijuftice againft the lecond Table * that therefore the Magiftrate hath no power to pu T ' nifrf hifiiTheeves Robbers, Murderers, becaufe either through miftake or wickednefs he may abufe it to punifh innocent Men; whatever remedy is kit for the Magistrates abufing ot his power under the one, the fame is left under the other, as inlome ca(es fuffcring, in others reiitfing. There is an E^tb Obje&icn they have againft this Truth, fay they, we make the mean unpropo* ticnate to the end, rib cutv aid force can convert a man and brnghim to Cnrift, itn^es men but Hjpoc rites, rhe blaftcf the Kings horn or outlawry can make no man a member of Chrifts body , that muft be done willingly, net by compullii n, and this were to cudgell I corle out ot their otin'ons. To this we Anlwer, That our Dcdnne dc th not hold forth that the power of the Magiftrate is any mean to convert Souls : Only this it doth hold forth that the power of the Magiftrate is a mean to reftrain men from doing; fintul / and therefore God hath fuifered their Army to overturn them , and fet tbemfelves and whom they pleafe iu their place \ And now they by their practice.' give Toller *tton to all ^ and this is the way to ftrengthen them. I fay in the Name of the Lord, if they repent not, it (hall be the. way to ruinethem, A people Swearing in their low condi- tion to root out Herefy, &c. And God blefiing them from. that day ty5andj within a few years carrying them- felves as if they had Sworn to do the contrary , to Juffer all, encourage all, invite all the Devils in Hell to vent what Blafphemies they "pleafe }. and for their encouragement , to, give them Surety that no Power in Swum (hall hinder them, Was there ever fucb an affront done to God ? Think ye that he will' fit withic? No, if Jie flic uld make the one half aven- gers COfleratfon Refuted. 8; gers of a broken Covenant againft the other, He will nor. It is noted of Ah, z Cbrork 1 4. 5 . Gods way, to keep Magirtrates fure v and their Kingdoms quiet, as to be zealous againft falfe Worfhip : No, but (fay they} the way is not to anger Heretkks, they arc the fureft Pillars of our Commonwealth, but woe to, and will be to, that Common-wealth that is builded on fuch Pillars. And if Scotland, or any party in it, joy n wit-i them on thefe terms > our woe is but com- ing. He is a jealous God chiefly in the matter of his Service, as is clear from the Second Com- mand TheT&;r^ufe is, If this be an Ordinance of G<& to put Power in the Magiftrates ! and to punifh Er- l ror, it fhould make you fear at Error and labour to ! be grounded in the Truth : For we fee Error is a (in that God bates, and it is a fin that God will have ! the Magi (Irate to punifh , and fb a fin that he him- : felf vv^ll punifh if the Magiftrate do neglect it It is 1 natural to men to think, If they can live a good Life, it is the lefs matter whar be their Opinion ; but the Lord judges not {'05 for- as he will have other fins pumihed by the Magiftrate, fb he will have thefe Ipunifned alfo. And fuch as -he ufually puniflieth ihimklf, by fearful Plagues, wren the Magiftrate firegfecleth Ms Dutyjn punching other fins, To doth heinthofe. "We might lpeak much from Hiftory of fearful] ud;:emenrsient unm^diatly by God upon Hercacks, but wefhallhcre cloie. SECT, 86 SECT: III. A BRIEF REFUTATION O F T H E DOCTRINE O F ©wttiamCro. Head I. J hat there is aQhurch Government hel4fertk in Scripture. Aving thus ihow'n that the Do&rine of loUctAtion is not of God, I proceed to Dc* roonftrate this alfo in fome other of the moft Dangerous Errors of the Times 5 We (hall be- gin/?-/? with thefe Errors which are about the Co* veir pent of the Church ; and that becaule the Govern- ment H Crafftanffm Refute*. $f tatnt of the Chucrh is the hedge of the Do&rine * for i 1 once the Government be brangled or ftaken ihewiid Bear of the Wildernefs cometh in eafilvnnd corrupteth the Do&rine : therefore it is that the Devils main defign hath been againft the Govern- ment of the Church to blaftand ftortn this Wall on all Hands. The fumme of what we have to fay in this is, to make oat thefe four point* : Ftrft y That there is a Government appointed by Chrift in his Church diftinft from the Civil Government. £r- tondly> We (hall ihow that this Government is not in the hands of the Civil Magiftrate , but in the hands of Chrifts own officers, w::ieh he hath appoint- ed for Governing his houfe, By infli&ing of Church! Cenfares, enabling of Church canons , (o as they are not to a£t by derived power from the Magi* ftrate, and Appeals are not to be made from them* :o the Magiftrate. Thirdly^ we (hall endeavour to srove. That this power of Church Government is lot in the hands ofrrivateChrifuans, or the com- munity ef the Faithful : but in the hand: cf Chrifts nvn Officers, Ministers and Elders* And JL*/?ij', We ■ hall endeavour to prove that this Authority and Go- vernment is not in the hand of particular Congre- gations or particular Elderfhips, Independently from other Judicatories above them: but that this sower is given to them, lb as they muft be fubjedfc # Superior Judicatories. In which propositions we will meet with thefe Errors that are moft dange- roufly oppofite to Church Government at this time. G 4 The cl 8 $ Cragtatttfttt Refuted. The Tirfl two prcpoHtions are contrary to the Do&rine of EraJUans , and the laft two are contrary to the DoSrine ef Independents fas they are com- monly defigncd) Ftrfi, we (hall engage with Eraf!*- Ati.m and our Scope in this fhall be as in the former, to (how that however it pretend to the Spirit , yet when it is brought to th. tryal it will be found no$ to he of God* This Do&rine or Error hath its name from the prime Author of it called Erafius, a Doctor of Me- dicine wio upon fom* diicontent did firft vent it: to wit, That Mmirters (hould only medule with Preaching ^ but fhould ha e no power to meet in Chi-rc ju icaiories, Seilions, Presbyteries, or fuch like, nor (hould they tuniih Scandalous (ins with Church Cenfures , Such as Sufpenlion or Excom- munication \ But that all po\* er whatfoevcr in a Nation , both in Church and State , (hould be in the hand of the Ovi' Magiftrate. This Doctrine fofoon as it was vented, did get, and does yet get many followers, chiefly among ftate Divines, and Chriftians that---- know more ot wordly policy than Chriftian (implicity, (o that in a flort time if God prevent it not, it is like to (wallow up all ether Comroverfies about Church Government , (b pi afijle and pi afing it is to the powers of the "Wxrld.who cannot well endure to have ChiiftRtign- ing behdes them, PJalmi 2. 3, Let us brc*k their IukUs AJfunucr^ and c*tt away their cords from us. Both Se£t4 *tes and M *Uch*7tts do aggreeinthis Error, to fate the power of Discipline out of the Churches' hand's* CraffiamTm Refuted. 89 hand's, The fpiritual power of Church Cenfures in the hands of Chriftsofficers,is an eye fore to both of them.- But to come nearer to the point, There are two heads of this E**ftun Doftrine which we ihall labour to retu e. The /ir/?, ismoft grofs , whereby they affirm, That there is no particular Church Govern- ment fet down in Scripture •, In a word , that there is no Government in the CI urch by divine right; but that thi> Government is left in the hands or the Civil Magiftrate, wheth r to erect any Government at all in the Church, or not : or if he pleafe toereft one, That hemay eftablifh That Government which fuits belt the well-being of the Civil ftate: So that according to this Doctrine the Civil Magiftrate mayeftablifh Eptjcopaey this year, the next year he may eftabliih Pre^ytry^ and the third year he may eaft both and eftablifh Independence ^ And if he like, He may rind out a Government different from any ofthefe, and eftabliih it. The f&iirj Eraflun Er- ror is this, whereby they affirm whatever Govern- ment be in the Church ( whether grounded in Scripture or not ) that according to Scripture it is in the hands of the Civil Magiftrate and that he is the chief fountain of Church Government. In oppofition to the firft Error we lay down this Conclufion, which (God willing) w r e (hall make good, That fefnt Chrtfi the King ana head ofh'h Church hath efablt'hed a particular form of Church Go- vernment tnhisvPord^ which to alter jx not tn the power of any State ryhatfotvtr^ He hath fet down a way for r 9* erafffam'fttt Refuted. punifhing Scandals, £or mfli&ing Church Cenfures, Ena&ing Church canons * And bath not left this in the Arbitrimenr ot Kings or Parliaments to let , down any Government they pleafe. In profecuting which point we (hall follow that Method we keeped in refuting the Dodrine of Toller atton. We (hall Fir/? clear the State of the Queftion. Secondly, We ftall bring Arguments to confirm the Truth. Third* *y 9 We fhall Anlwer thefc Arguments the Adver* Iary brings againft the Truth ; And fo we (hall apply all to Ufe. I. And FnflSot clearing the State of theQueftion, take thir two aflertrons : Ftrft, we do not aflhrm that all the Circumftanrials of Church Government isfei dowffexpreflyin the word; But only jirft r That all the fubftancial parts of Church Government have a warrand in the word and arc therein fo fixed and e- ftabliftied , as they are unalterable by any State what- ioever. And Secondly , As to the Ciyctunftamials that relate to this Government \ We fay, they are le£ down under general Rules i fuiScient for the order-* Wig of them . f*ek *h let sil thn^r be done m order Md to edifcMtott. Our Second Aflfertion is, we a*e not to enter here tofiiow* ttbat is the particular kind of Government that is appointed in the word* and what things falls under the power of GJwrch Go- vernours, and in what relation they are to handle them, what are the nature of thefe Qenfufes.and h^w in all thefe things th^y differ from thev Civil power; It would take longtime to clear thefe. The thing we aim at is only.this general: ThM fefm Cbrtft the Ccaftlttttifm Refuted. 9 f King of his Church and Lord of his IJtmfe hath fet down in his word a particular way jot Governing of hu iouft dijhnH [torn the CiviU which ss not m the fower of Any State to dire*. We proceed now to Arguments for comtirming this Truth. II. The firft Argument is this, *f Co be that under the Old Teftament, there was a particular form of Church Government different from the Civil , fet down in the word * then there nmftbealfo the like fet down under the New; butt (o it is that there was a particular way fet down under the Old Tefta- mentfor Governing the Church : Therefore, there muft be the like let down under the new. For jriaking out this Argument , there are tn>& things we have to clear. The Fvft is> That there was iuch a Government as this under the Old TeftamenC warranted by the word. The Second thing to be cleared v is, that therefore and upon the fame Reafot* there muft be alio the like uncle* the New* For proving of the Firfi, that there was- a particular Go- vernment of the Church different from the Govern- ment of the ftate under the Old Teftament* We (hall clear two things . firfa That they had Church. Judicatories different from the Civil Judicatories * And to prove this wethall cite two places of Scrip- ture: The Firli h y in z Cbrofc %<$. & : 9, 10. Ye raa>y read the pkee arleafure^ but there are thefe things in it proving (hat there was a Church Juvli- catory diftinft trom the Civil. F/rff, We fee that there k a Judicatory made up of the Church-men of the Levins ztoASndta r u*verfe8. £icW/j;, We fee 9% Crafciamfm Refuted. fee that the things they judged of were fpiritua! matters diftinguiftied . rom Civil things by catling the the tirfHort, The matters of the Lord^ And the Se- cond, Matters of the King* v. n, Thirdly, We fee that in this Judicatory a Church-man was Modera- tor, in the n verie And behold ArtiarfoH ioe ife*f Pneft it over yon. And Fourthly, We lee that the fentence ot the Court was Execute by Church-mert in the end of the 1 1 verf— — Alfo the Levits fhall be officers before you. All which being laid together, makes out clearly that under tne Old Teftam nt there was a Church Judicatory different from the Civil. The Seconiplaceisin/rr^aw/\ 26. 8. 9. 10 Where we have thefe things to make out the prefent point. F/r#, We fee that there were two Judica- tories in the 8 v. There is a Judicatory of the Priefts and Prophets condemning faemiah as a falfe Prophet: again in the 10. and it. v. We fee there is a Civil Judicatory made up of States-men When the Princes \ of Judah hard the fe things y then they e*me up from the Kings hou/e — ^-&c. So it is plain they had a Church Judicatory for Church matters * as well as a Civil judicatory for Civil matters. The Second thing that we are to ipeak to in order to the proving of the firft point, to wit , That there was a Government of the Church different from that of the State among the /fw, is' this, that -as they had Church Judicatories different from the Civil , fo they had alfo Church Cenfures different from Civil punifhments, as we have amongft us. And F/r/?, publick confefliou of Scandalous tins was ia ufc Crafffanffm RefttteJ. ^ nfd among them, we (hall clear 'it from one place of Scripture Jizra io,iOrii.*dnd&2iatbe Triefl Stood up^ and find unto them, Te have tranjgreffed Now there- fore make confeffon unto the Lord God cf your Fathers^ &c. There is confeffion of fin appointed for a fault that was Scandalous to wit>their Marrying with f range Wives* Now this confeffion was not only private to.God T nor on a Fail day, but a perfonal publick acknowledgment, after particular Examination of all one by one. And we gather this from the 13, v. where it is fiaid Neither is thn a wotk of one day or two — &c. And in the 16. v. Three moneths was jfent on th? bufinefs, fo that this was a perfonal acknow- ledgment given by every one of them, after the Examination of their guilt, as we do in our C { urch judicatories.. Se is there not as great need to fenaratc betwixt the precious and the vile now § as then ? Is not the Church now a feild of Wheat and Tares as well as then ? Is there nof need to keep the Ordinances pure now* as then, by the fence of Government? Is there not need now to fuppreft fin as well as then > Is not Chrift perfeft in all his Houie as well as Mofts > Yea,in a word there can no- thing be alleadged for a ncceffity to have a Church Government under the Old Te(tament,but the fame tftay be brought to prove the neceffity of it under the New. The Steoni Argument we bring to prove this pcint CrafitamTm Refuted. 9 $ point is taken from the native end of Church Go- vernment which is fpiritual, to wit* — For the edify- ing of the *BodjofCbn(l : Ephcf: 4. 12. To gain the Soul of our of ended Brother to Repentence Mztth: 18. ij% It is that the Spirit may he faved m the day of the Lord ]efus. 1 Corinth, f, j. So the end of the Church Government is a f piritual end, and therefore it muft have a Divine Original : Church Government whofe end fe ipiritual can he no humane Ordinance, for fuch produceth no fupernatural effe&s •> therefore it mult have a higher warrand for it than that of the Magiftrate. Our thiri Argument is taken from this, that all the fubftantials of Church Government are fet down cxprcily in Scripture , from which we make this Argument.- That Government whofe fubftantial parts are all fet down exprefly in Scripture , the Ma- giftrate hach no power to alter it, or put an other in its place j but (o it is that all the fubftantial parts of Church Government are fet down expreily in Scripture: Therefore, theMagiftrate hath no pow- er to alter it. The thing we have to make out in this Argument is this, That all the fubftanrials of Church Government arc fet down in Scripture j And to clear this we (hall reckon upJJW things. Ftrh That Church officers have their warrand from Scripture Thejf.f. ix. 1 Tim: 5. 17. Let the Elders that rate well, be counted worthy of double lionour, espe- cially they who labour in the word and Doftrine* There is a Ruler, or an officer with power to rule , efta- blifhed in Gods houfe* What they fay , That by Ruling 96 CralflOlttfm Refuted. Ruling there is meaned Preacbtvg , becaufe Minifter& guide People by Preaching, is a frivolous Excepti- on:and thac becaufe. of what is in the end of theVerfe— efyeciuliv they who Labour m the W6rd and Dotirtne* So labouring, in the word and DocTtrine, is one thing, and Ruling is another thing, and not one and the (ame, as their Exception affirmeth. But Xve fhall find a more clear p]ace for it in Heb. 13. 17. Obey them th«t have t)r Rule over you, and jubmtt your felves There are Officers eftabliflhed with power to Ru!c, and the People are commanded to fubmir and give Obedi nee to them, and fo there are Rulers, Offi- cers eitablithed in Gods Church. Seionaly, The Courts and judicatories of tiie church have a war- rand n Gods word jandfbr this lee M&tth\ 18. 17* 2 8. And if he (hall neglect to hear them , teil it hi. to the Chwch-—Vcnh I fay urjp you, whatfoever ye flail bind onEa-tb fhali b bound in Heaven — The Adverlaries are fo fhamlefs that they fay, by the Chunk is here meaned, the Civil Magistrate, and th-it the com- plaint (houLl be made to them : Eut it is fure the Civil Magiftrate is wot here meaned. And to prove ir, The judicatory here meaned is that whereof the Apoftles fhould be Members, and therefore in v* 16. It is faid whatever ye £ to wit the Apoftles ] (kail bind »n eartb-*-&c. Now fure it is Jefus Chrift gives no power to his Minifters to fit in Civil, Courts, and to judge of Civil bufinefs. The third fubftantial of Church Government that hath warrand in the word is, the fubordination of kfftr Judicatories to great- er; V (Erafffmtffm Refuted. 97 e'r; and this is warranted in AB\ 15:, 2, Where Paul and 'Barnabas come up from Antioch , to a General Council at JttufmUm { becaule the controverfie in hand could not be ended at Antioch ) where there is a Court with f ower, They determine the Queftion* Cenfurethe Scbtftnatukh giving them the narre of Lyars v. 24. The Fourth fubftantial of this Govern- ment fet down in Scripture is , the order cf pro- ceeding in relation toCenfure. i. By private Ad- monition, Then more pubick Mattb\\%. \§. The ffth thing is, The nature and kind of thir Cenlures, which are not bodily, as taking way the life } but Jpiritual, to wit , Admonitions , reproofs, Cafting out of the Church, Alattb: 18 ij- -Let htm be unto thee as an Heathen and a Publican* Now from all this, It evidently appears that Chrift hath fet down all the Subftantials ot Church Government in his word: And feeing he hath done fo , what man dare alter it, taking any prudential way for the good of the Church at his pleafure : Yea there is a charge given to prefer ve all thefe inviolable till Chrifts comings 1 T/w: 5. 21. 1 charge thee before God, and the Lord ^efusCbriff^ and the > eieft Angels^ that thou obferve thefe things* without preferring one before another^ doing no* thing by partiality* So that which Chrift hath kt down concerning the Government of his houfe is unalterable by any perfon whatfomever , till the coming of Jefus Chrift. So much for the third Argument. There is a Fourth and it (hall be our laft, which is this. If fo be that Ghrift hath left his Houfe without H any 98 erafftamfm Refuted. Stay particular Government, only referring ir to th Civil Stit^to appoint what Government they pleafe it would refle6t much on the wi'dome of jefu Chrift $ For the Church vifible is his Kingdom hisHoufe, hisVinyard his Garden; And ftiall wc lay that he hath appointed no Laws to Govern no Courts to guide fhis Kingdom, but left it to the Ci- vil Magiftrate , to appoint by whom and how pleafeth him heft : A King of Clay would not do fo with his Kingdom, much lefshe who is the King of Glory. This for the Arguments to confirm the Truth, we (hall in the next place Anfwer their Ob- jections. III. The Fir ft is (fay they; from % Tim\y\ 6. The word.of God is able to make a man perieit 5 and therefore there is no need of Government. We An- swer, This fame Argument may as well ft rick a- gainft Magiftracy. But Second ly, We fay (which we made already appear ) That the Government of the Church is grounded on the Word \ Hence their Argument proveth not, becaule the Government of the Church is a part of the Word, and is command- ed by it ; and fo it is not an adding to it : But if they fay the bare Preaching of the word is enough ; We Anfwer, Not to detract any thing from the word Preached, which is the mean appointed by God to fave Souls, yet the Exercife of Diciplinc is neceiTary alfo. It is neceffky ( we fay ) for Thtet Reafons. 1. To keep the Ordinances of God from being polluted by the rufhing foreward of Doi s , and Scandalous Perlons. All the Preaching that can be , to bid Scanda- ^rafffanffm Refuted. *$ Scandalous men keep back, will not do. Then 2. It is neceflary for keeping the Church from being infe&td by the contagion of Scandalous men. Hence fayeth the Apoftle Pau/ 9 a hi tie leaven leaventtb the whole lump ; Therefore put theinccftous man from among you. 3. It is neceffary for the good of the Soul that is cenfured : So in the 2 Tbeji: 3. 14.---—- note that man* and have ho company with him , that he may beafhamed. And I Cor: f.f. Excommunica- tion ferveth for the Dettruftwn of the Yie'l^ that is, To tame and mortify its Lulls : And fo although the word be only the neeeflary mean for the convening of Souls, yet it doth not follow that the Government of the Church fhould not be exercifed 3 to wit,that the word may work the better. The Second Objection is this, That all the Argu- ments we have to eftablifh a Church Government by Divine right are taken from the Churches pra- ftice in the Apoftles lime , and commands givenf them ; but it does not follow that \shst was then, fhould be a rule now ^ and they give this as the Rea- son of the difference ^ becaufc the Magiftrate was then a Pagan, and (o would not meddle with thefc rhings •, but the cafe is now othefwifc when the Magiftrate is turned Chriftiah. We Anfwer F/r/?, By this it is granted^that Church Government was art [nfHtutioriofChrift, at leafl in the primitive times, Now fute it is that every thing inftituted by Chrift I aycth on a perpetual obligation, except Chimin his vord hath feta period,that it fhould be only fo long; >o if this Argument of theirs have any force, they H % muft too £raffmntfm Refuted. muft (how from Scripture that Chrift hath appoint- ed this period for Church Government , fo as it fhould be only in force under an Idolatrous Pagan Magiftrate: And that the Power of it fliould ceafe under the Chriftian Magiilrate : But no place of Gods word can be given tor the proof of t is ^ But on the contrary a Command is given, That which Chrift delivered to the Apoltles, I lm*ih* $. Y4 Should he peeped to Ins jecond coming And therefore it remains a p Tpetual Ordinance. Secondly We An- fwer, That if this were true, then the Cafe of the Church (hould be worfe under the Chriftian than th^ Pagan Magiilrate ; If fo be that under the one,they have an Intrinfecal Power to purge and keep his Church free from Scandals, but not under the other, would not this be hard. Thirdly^ We Anfwer, That the reafons for which the Church did exer- cife Government* in the primitive times were taken from common Equity, and fo are binding to the Church at all times. We find this 1 Cor. 5V j. Where a command is given to exercife Dilciplinc by Ex- communicating of the Inceftuous perfofl : The rea- fons given are, fir/?, The good of the Mans Soul vcrfe 5 . Secondly, The good of the Church to be keeped from Infection, verfi'6. Now the Church is bound to fee tothefe at alt times. We come to the Fourth thing, which is a word of XJfe : And it ferves 1. To reprove t'ofe who think debates about the Government of the Church ufelelsr and of no value: To what purpofeisit (fay they) what be tie Government, and who governs, it fin be Ctilfffomftn Refuted. ici be puniftied , and the Word Preached. I anfwer* it is of much moment : For, from what is faid it ap- pears that Church Government is an Ordinance cf God, apart of his word, and they who evert it, or gives way to the everting ot it, give way to evert a part of the Word of God ^ yea to the bringing down of the Government of Chrifts own Houfe. It is a point of Truth that concerns no lefs than the Royal Diadem cf Chrift, and all who ! are got gcod of Truth are bound to ftand fcr it 5 yea it is moic than an ordinary Truth : The qiieftion is concern- ing Chi ifts Kingdom, if he have a Kingdom cf his own diftin&frcm the Kingdoms of the World j If he (tall have! is own Laws, Office- bearers, Courts, Cenfurcs, according to his will in his Word} or if all he hath left to thatpurpofe be to fciatched our, and the Civil Magiftrate to appoint what Laws, Rules, Courts, he plealcth inChriits Houfe: Soic is a point relating to his Kingdom, a Dodhrine to beavowccLand a point of Truth worth the Suffering fcr, and which fpme have fufteredfor and boafted in it, yea it is a point of Truth that hath this advan- tage bieyond other Truths, That Chrift hath fufter- ed fcr it himftlf in his own perfon, for it's clear that this was the only point he was accufed en by 7*i- idiCi and he avowed it Luke 23. 3, That he had a Kingdom, though not of the World, yet in theWorUl. We frail fnd, that this point was chiefly laid to Chriihs charge in John 1$. g, 54, 35, 36, 37. Andt this was the point that was driv en home by the jews en C hi if:, John 19. It was his Ditty onthcCrofe H 3 U u * io2 craffiam'ftn Refuted. pfus Chrift of Nazareth King of the fern. And this was the point that ftraicned 'TiUte mod, and put him to it to make Chrift fufter, J oh. 1 9, So this point hath t;is advantage, that in a fpecial manner Chrift fuffered as a Martyr for it : Should any then think it a little thins; to fuffer for ? God forbid. Yea we may think it an Honour. The Second Ufe, If fobe that Church Govern- ment is an Ordinance of God , then thofe intruded with it.luch as Minifrersand Elders, would difcharge it as Service to God, fo as to be countable to him 5 there fhould be an other frame of Spirit, when Men are in Church J udicatories^han when they are in Ci- vil judicatories : Thefe are Ordinances of Men.thir of God, and require more than a common frame of Spirit. Alas (we may fay) for the Unminifterial like Carriage of Minifters and Elders, mayjuftly provoke God to thro us out altog: ther- A 7'bnd Vfe of this nojnt is, That feeing-Church Government is an Ordinance of J efus Chrift , then ye that are people fhould obey and fubmitto thoie f hat are over you in the Lord, oth-rwife i* it be not t'lus looked on it may provoke the Lord to remove the Hedge from us^ and if this were,God knoweth what w T e would be: we are evil now, but if people got leave to do every thing t'wt feemeth good in their own eyes, we could not but be muchworfe : Ye lee w T hat ye are with it, but know not what ye will be without it. And fo much for the hrft Head ofErdilun Doctrine. Hud Ccafftam'fm Refuted. 1 03 Head II. The Power of Church Govern- ment helongeth not to the Cu vil Magiflrate, THe Second Head of Ertftun Do&rine, which we are to prove not to be of God, is, That whereby they affirm, 1 hat all the Power of Church Government is in the Hands of the Civil Magiftrate. And here there are fome differences a- mong themlelves:fome giving him all Power to dif* pence all Church Ordinances, and this as a Magi- ftrate, without a Call from the Church-, and fo to Preach and to A dm ini ft rate the Sacraments : Others again content themfelves to afcribe to him only a Power of Jurifdidtion to make Church Laws, to in-^ Aid Church Cenfurts. And herein they alfo differ, fome puting this Fower wholly in the Hand of the Magiftrate: Others conjur^dlly with the Minifters; a third placeth it in him as the Fountain, and in Church-men but as his Deputes •, fo that they are to a£t by rertpe of a Commiilion from him,and meddle only with thefe things that he gives thern Warrand for, and fo to meddle with them as to be lyable to an Appeal to him as the fuprcam Judge in all H 4, C'rurcli io4 CtafffamTttt Refuted. Church matters. We contrary to all thefe (hall make put this following Affertion : To wit, Thdt the Civil JMdgiflrate ds 4 MAgifirate bath no Power either to Predch % or Admmifirate the Sdcrdments, nor yet to mdke Church Laws, or injiitt Church Cenfurer* either by hiwfelf or others as his Deputes^ but dll this power doth belong wholly to Church Oficer^Minifiers* And Elders : Which power they dre to execute without Dependency on the Civil Add- gislrdte ; fo thdt they dre not tytble to Appeals to his Court, neither hdth he Power to refctnd the Sentence pro- Bounced by them. In following out of this point, we fhall go on as in the former , wc fhall Firft cle*r the ftate of the queftion. Secondly* We fhall bring Arguments for the Truth. Thira/v^ We (haH bring their Argu- ments againft the Truth, and refute thena. fourthly^ We fhall apply the whole to fome ufe. I. fir/?,For clearing the State of the Queftion take this aflertion; that however wc do not give the Civil Magiftrate Power of Church Dilcipline,or che power of governing the Church, yet we give him much Power about Church matters. Our bivintsfoilow- ing the word ot God, give the Chriftian Magiftrate a threefold Power about Church matters. I. A de- fenfive protecting Power. 2* A ruling Power. And 2. a Punching: Power. Fir/K They give hirc a Defending Power, and that is grounded on that Promife made to the Churchin //Q. 49. zi. And Kings (ball be tby AV- fini \\dtbers, 8c c. By this Power the Chriftian Ma- giftrate is to do three things, i, By his Power he is Ccaffiamfm Kcfutcd. * o f is to encourage, countenance, and advance by his Authority and example the publick exercife of all Gods Ordinances ; and fo defend the C hurch in her Liberties that are given to her by Chrift : 1 his was; the pra&ice of thofe Godly Kings under the Old Teftament: So did Afa z Cbron. ij. to verfe 1 8 and Jeholhapbat. 2 Cbron. 19. 8, 9> 10, II. And other Godly Rings . They encouraged others in the Ser- vice of God ^ they countenanced them, and by their Authority and example allured others to the practice of Godlinefs^which Power Chriftian Magiftrates have yet.2.By t; is Power they are to provide the Church with all external Neceflarks; as publick convenient Places of meeting for Gods Worfhip, and publick Mantainance for the Church Officers, &c This we fee was Hez,ekia!?s practice z Cbron. % 1. 4. Moreover^ he commanded the People that dwelt j» Jerufalem,fo give the portion of tbe knells, and the Levttes* that they might be encouraged in tbe Law of the Lord. And it was J^/#i/; 3 s practice 2 Chron. 34. He repaired tbe Houje of the Lord^ The publick place of Gods Worfhip. 3. By this defending Power of the Chriftian Magiftrate, he is to remove all outward Impediments lying in the way oi God's Worfhip, fuch as Propha- nity, Idolatry, Herefy, and Blafpemy, as we did prove at length in the former Controveify. Secondly^ We give to the Chriftian Magiftrate a Ruling Power about Church matters : By this Power 1. He may convocate Church Judicatories, com- mand them to meet, and to enaft Canons, and tq make rules for Governing- the Church j although h 1 06 €raff tamTm Refuted. he cannot make Church Laws himfelf.* So pious Magiftrates under the Old Teftament did call Sy- nods, as Ddvtd l Cbron. 23 1. All J he gathered toge- ther all the Princes of Urael, with the K Trie(isand Le vires* 2. By this Power the Chriftian Magi (Irate is to con. firm the a&s of the Church Judicatories, and to give the force of a Civil Law: Only herein we differ from the Papifts, They fay the Magiftrate fhould do this blindly, he is only (fay they J the Churches Echo to lay Amen to what they conclude : But we lay the Magiftrate is not to do this blindly, we allow to him a judgement of Difcretion to try wheth-r what they conclude be right or not, and accordingly he is to add his Authority or not j and yet this makes him not a Judge in Church matters, but only a Judge of his own Actions. 3. By this Power the Magiftrate is to take Infpe&ion of the Carriage of Church Judicatories, fo that all things be rightly managed by them ; fo as if they fhould conclude a point of Injuftice^ though he vnay not refcind their A£t him- felf j yet he may command them to refume the the matter, take it to their fecond Thoughts., give Reafons to the contrair, exhort them to their Duties from time to time, until the matter be rightly con- cluded : Only it is fhll the Church Judicatory that mull refcind their own A& # By this ruling Power the Magiftrate may do much: When the Church is corrupt he may reform it : That is, when Church Judicatories are all wrong, that they will do nothing for his upftirring , In this cafe the Magiftrate may Uy the Church Judicatory afide, and do that himfelf which erafftamfm Kefuted. io 7 which they (hould do ; His Power in this cafe is ex-* traordinary, he may reform by his own Power, as Godly ]c^ahdidz Kmg 25. And as ^/*and ]ehoih*~ pbat. At fuel) a time Magiftrates may do much this way : But extraordinary Cafes are not to be made ordinary Rules. Thirdly, We give to the Magiftratea Coaflive pu- nifting power about Church - matters , and by this power we affirm that all the perfons of Church-men, and their goods are lyable to the Civil Magiftrate in things Civil : According to that, Let every foul be Jubject to the higher powers (contrary to what the P*- pfis teach ) io that if a Church-man (hould commit a Civil crime , the Magiftrate by his own power may punifh him^ as Salomon did Abutbar. 2. By this coa&ive puniflnng power he may fee to the Obfervation of Divine and Church Laws, and pu- nifh thofe that are contemners of them by Civil pu- nifhmentfc There are feveral examples of this ^ as that oi]ojiah He made all the People {land to the Co- venant. Now, by all that is faid ye may ealily per- ceive , that We £ive to Caelar thdt which is Cxfars \ although we give him not whit is Gods : We give him much power about the Church , but not the power of Governing the Church. We (hall clear this by a (tmile, how the Magiftrate may have much power about Church-matters ^ although not power of Governing the Church : Ye know the Civil Magiftrate, or Church Seflions, have much power about matters belonging to husband and wife, Pa- rents and Children* fo as to cenfure and punilh them for 1 08 CrafitamTm Kefuted. for their unnatural carriage towards each other ,and to fee every one do duty to another \ and yet neither the Civil Magiftrate nor Church Seffion hath Ma- rital or Husbandly power over the Wife, or Paren- tal power over the Children {o as they might chal- lenge rhe fame duties from them, to be done to themielves, which the Wife oweth to her Husband, or the Children to the Parents ^ the Husband and Parents only have that power : So it is here , The Magiftrate hath much power about Church matters, but he hath no Church-power properly fo called ; that belongeth only to Chrifts own officers. Second- ly, For clearing of the queftion take this Affcrtion, what we deny to the Chriftian Magiftrate in the power of Governing the Church, we deny it to him only as a Magiftrate •, for fo we laid it down in the conclufion to be proved, A Magiiirate *s a Ma- gtjirate bath no fower in Governing the Church, Other- wile if a Chriftian Magiftrate be choftn an Elder, he hath power of Church Government, being joyned with the reft : Only we fay as a Magiftrate he hath no power to Govern the Church. II. We come to t'ie Second thing which is our Arguments to confirm the Truth, And the/r/V Ar- gument is this That Jeius Chrift hath given no warrand to the Civil Magiftrate for the Government of his Church, and therefore he hath no right to it.u We fay,that Chrift in his word hath given no warr- and to the Magiftrate forGoverning hisChurch:And this will appear from all thele places where mention is made of any warrand given to any , of Church Go-> ©taiff anffm Refuted. i c 9 Government ; There is no word of the Chriftiafi Magiftrate in any cf them, only mention is made of Apoftlcs, Misifters and Elders, fo in M*tth: 16. 19* The power of Governing the Church to bind and ioofe is given to Pettr in the name of the reft of the Apoftles, but no v Or d of the Civil Magiftrate. And AUtth: j 8. 17. the power \ f Excommunication is given to the Church *tia if he Hall tevleft to hear them let bm be~&c. The Church c-f Minifters and Elders hath the power, but no word of the Civil Magiftrate At.A fo in 7w o(k: and Titus thefcopeot which E- piftles is to iniliu& Minifters concerning the right way ot Governing the Chiir< h, what is fpoken there, is fpoken to them and to Minifters fucceeding to them, but there is no mention of the Civil Magi- ftrate. And therefore we may conclude he hath no right from Jefus Chrift for Governing the Church.* And what he would challenge of that kind is but an ulurpaticn and intruding unto that, to which he hath no righu Our jecond Argument is, If the power of the Church Government belong to a Magiftrate as a Magiftrate, then it belongeth to every Magiftrate but this were abfurd. We fay, if the power of Go* veming the Church did belong to a Magiftrate as a Magiftrate^ then it fhould belong to every Magi- ftrate, for whatever belongs to one as fuch, belongs to all fuch. Now this hath many abfurdities fol- lowing on it •, For by this Rule Heathen Magistrates might have power of Church Government , and be Church Goyernours, which were abfurd 5 For they arc 1 1 o €caff(antfm Refuted. are not Church Members. Then Secondly, Woraert might be Church Governours, for they imy be Ma- giltrates in fame cafes, and yet they may not fpeak in the Church. Yea Thirdly* By this it fhould fol- low that Children not come to age might have the power of Church Government , for they may be Magiftrates, when Magiftracy goethby fucceffion. Now Children cannot have the power of Church Government tor that power is not to be Exercifed by deputies* but by the perfons themfelves who are intrufted with it, A Th$rd Argument to confirm the Truth is this, That Magiftrates as Magiftrate* are not Church Of- ficers j And therefore they have no power to Go- vern the Church. The conference is clear , fot if Magiftrates have power to Govern the Churchy then they oiuft be Church Officers , if any thing make a man a Church Officer, then power to Go- vern the Church will do it, for State Government and State Officers are ReUu, and have a mutual Re- lation one to another, and fo muft Church Govern- ment and Church Officers have a mutual Relation one to another 2 But in the next place it is eyident^ That a Magiftrate as a Magiftrate is no Church Ofr ficer, and that becaufe among all that roll, fetdowii in the word of God, wherein Chrift reckons up his OfHcers> there is no mention made of the Civil Ma- giftrate. Efhef:^. There is a roll verfe- it* And be gave fame Apofi let, and fome Frophets, ana fome E- VMn^eliks And fame P afters, and teachers* But no word of the Civil Magiftrate : and in Rom: 12. 6 : 7. There is etaiffanffm Refuted. 1 1 1 is an other roll of Church officers , but no word of of the Civil Magiftrate-— whether prophecy, let w prophecy according to the proportion if faith: Or Aftnt- fery^ let its ivait on our Mini/term^: or he that teach- eth\ on teaching : &c. But neither in this place or any other is there any mention of the Civil Magiftrate: Only fome of our Adverfaries mutter fomewhat of i Cor: 12. 18. That by governments there men- tioned is meaned the Chriftian Magiftrate , but it is eafily refuted , for the text fpeaketb evidently of fuch Goveinours,as the Church had at that time ^ yind Goa hat b jet fome m the Church — &c. Now the Church at that time had no Chriftian Magiftrate, nor for above 2oo years after. So by Governments can- not be meaned the Chriftian Magiftrate but the Ruling Elder, who is often fpoken of in other places. Our Fourth Argument to prove this point is, That the Church did enjoy full power of Government within her felf , and accordingly did exercife it, near 300 years, before any Magiftrate was a Chrifti- an, and (o the Church hath this power within her felf yet. For the Hrftpart of the Argument, it is evident if we confider : F#r/?, That which is not controverted, to wit, that in the fpace of 500 years after Chrift, there was not a ;Magiftrate a Chriftian: If we coiilider, Secondly, That all this time the Church had full power of Church Government with- in her felf •, and therefore Paul fayes to Timothy 1 7sm: 4. 14. Neglcft not the gift that is in thee, which was given thee by prophecy, with the hying on of the hands 1 1 i €raffti1tttfm Refuted. hands of the Presbytery. So they had power of Ordi* nation, Power a!fo to dilpence Cenfures, as Excom* munication. I Cor: 5.4, £ When je ire gathered together— -7 deliver fticb a one unto Satan., for the de- finition of the Fle/fo &c. And they had power to relax from Excommunication : So 2 Cor: 2, 6. Where Paul commands to relax the Excommunicate man from that Sentence, Sa^n. utb and not to fed //;For it holdeth out a way to end Controverfies, which is not God's : His way is to eftablifti what is right, and to quite what is wrong : But this way tends to fupprefs both right and wrong, fuch Peace-makers will not be Bleffed- Thirdly, The c I J resbyterians may borrow this Ar- gument againft Tr elates, Independents Eraptans^ and have better right to it, nndfo it will run thus : If Church Government were put in the hands of the Presbytery* It would eftablifti and fettle all Differen- ces in the matter of Church Government betwixt Prelates, independents, and Erafltans : Now if this Ar- ment be good when they ufe it for them,it muft be al- fb good when it is ufed for us: But I doubt if they will admit of fuch like reaibning, and fo neither can we. There is a Fourth Argument they ufe, fay they, Jeremiah appealed to the Civil Magiftrate JVr*m: :6. and fo Paul AB\ 25. He appeals to Gtfar. We an- fwer, let that place of ]e re mtah cap. i6,be read, and nothing will be found to prove that ]eremtdh makes any appeal to the Civil Judicatories : But Secondly^ Though he had appealed, yet it does not prove that it is Lawful to appeal to the Magiftratc in a Church bufinefs y for the Sentence which the Priefts had pafl: Cratf famfttt Refuted. 1 1 9 paft on ]erernidh was Civil, Thou fait fur ely die, V 8. Now it was the Princes Duty to fee to it. That Innocent Jeremtab ftiould not be put to Death, efpe- daily by thole who had noPowet to infiicl luch a pu- nishment. As for that in fence rf&$ if. 10,11. about 7Ws appealing to Ctfar^ it makes nothing to thefe purpofes ; He appeals only from Yeflus, an Inferior Civil Magillrate to the Superior \ And this we are not againli. But Secondly; Though Tanl had ap- pealed from a Church Judicatory, ye: this makes nothing to confirm their Do&rine : For the caufe here whereabout Paul was to be judged, was a Ci- vil caufe,to wit, Treafon againftGr/ir, And a thing worthy of Death. Now we do Teach,that a Church- man may appeal to a Civil Magiftratp* when he is queftioned about his Life, and for a Civil crime ; But hence it followeth not, That wc may appeal from a Church Judicatory, when the caufe is Ec- clefiaftickandnowayes civil. Their laft Obje&ion is taken from 1 King. 2. 27. Whereof they make much, The words are, So Solor mon thrufl out Abiathar,/rom being Prtcft unto the Lord: From which they argue thus : Here is a civil Magi- ftrate inflicting a Church Cenfure. to wit, Depofiti- enof a Church- man, to wit, of jibutbtr the Prieft, Solomon thrufl out Abiathar from being Priefi unto the Lord: Therffore, Chriftian Magiftrates have Power to Difpence Church Cenfures : T et we anfwer, So- lomon did nothing here but what we yeild to any Magiftrate, for a civil Magiftrate mayinfiidta civil Punifluncnt on any perfon whatfpmever for a ci- 1 4 va iio etaftfamfm Refuted. Vil Crime-, and fo was the prcfent cafe: jiluth^% Fault was Trea(on,inaffifting Adomjtb to the Crown againft Solomon, appointed by God to it. Secondly, TheCenfure inflicted by Solomon was not a Church Cenfure, but cirri!, to wit, Banifhmentto Anatboth^ as appears from verfe 26. And therefore what is men- tioned in verje 27. He tkrttfl out Abiathar from Letng 'JPrtefl unto the Lord, Is not the Cenfure dire&ly in- tended by Solomon, but that which followed upon his Baniihment from ]etufdlem , tpfo fatto •, bccaufe the Office of the Priefts could not be exercifed but at Jerujaktn* IV. Inthelaft place it follows, That we give a word of uie from all we have faid. The Firjl ufe, If fobe that Jefus Chrift hath appointed a Govern- ment ia his Houfe, as is proven* to be exercifed by his own Officers, Then know that thofe Magiftrates that would ingrofs this Power to themfelves, fo as to have his Courts and Genfures depending on them, or rather taken away, and others put in their place, do highly incroach on the Regal Power of our King Jefus Chrift. And this feemeth to be the great fin of the Times, Atheifts, prophane Men, plead for itj as looking for more forbearance to their Lulls from civil Powers, than from Chriftsown Courts. Ci- vil Powers plead for it ^ They are not content that Chrift let Them reign,and that they let Chrift reign befides them ^ But they muft have him thruftoutof his Throne, and made to plead at their bar; And fo no wander Chrift overturn Kingdoms and Go- vernments: It was the Parliament ctSngUnrfs fault, They h •, It may coft you much, and though it fhould ftandyou never fo much, it is worth the avowing, Chrift himlelffuffered on this account ( as we have already fhown ) and others of his fervants have thought it their Glory to be called unto fuffering for it. Who 4tn I (faith Matter Welfh ) " That he hath c < not only called me to be a Preacher of glad things, <£ but alfo to be a fufferer for his caufe and King* dorn i izz Craffiamfm Refuted. « c dom j To wittnefs that good confeffion , That " Jefus Chrift is the King of Saints , and that his •• Church is a mcft free Kingdom ^ Yea as free as any u Kingdom under Heaven ; That (he is free in her but have a power to Try what they fay in Relation to their pradice , To pafs a Judgment of difcretion upon it, whether it be ac- cording to the word or not. We grant thefe privi- ledges to the People but none of them doth infer any Church power, which we clear in both. Far/?, The Peoples power in EledKng their Minifter, doth not infer any power of Church Government in them, and that becaufe it is not the Peoples Ele&ion or their choife that makes the Minifter to be a Minifter, or gives him Authority to Exercife the Mmifterial calling j but it is the Adc of Ordination, by impo- fition of the hands of thofe who are Church Officers, that makes the man the Minifter, and gives him Au- thority. We (hall find this, Atts(h 3- where the Peoples Ele&ion and Ordination by Church Offi- cers is clearly diftinguifhed. Therefore 'Brethren^ (fay the Apoftles ) look ye out tmongyou [even men ofbmeH report* full of the Holy Ghofl , md wtjdom (thqre 1 1 3 ^nUepeitUeitCP Refuted. ( there is the Peoples Eledion ) whom we may appoint over this bufwes, There is the Church Officers part : Though the People iook them out and choife them, that gives them not the power of their calling until! the Church Officers appoint and ordain them. Se* condly, The power of trying the Spirits doth not infer any fuch power or Authority of Government in the People, otherwife it ftiould follow that the People of Berea, who did try Pauls Do&rine, Atl. 17. 11* And compared it with the word whether thofe things were fa had Authority over Paul, which none will affirm. A Second diftin&ion to clear the ftate of the Queftion is this, There is a great difference betwixt thofe to whom the Authority of Governing the Church is given, and thofe for whom , orforwhofe good it is given : although we deny that the power of Governing the Church is given to private Believ- ers, yet we grant it is given for them. So all Ordi- nances are given for the good of Believers : As it is Epbef:/^. Hi And be gave fome jlpoftlesy and fome Pro- fhets , aud fome Evangih^s, and fome Pafiors , and Teachers: F or the perfecting of the Saints, &c. and ill this refpcdl 1 Cor: 3. 21 , 22. all is faid to be theirs — For all things are yours, whether Paul or Apollos or Ce- phas? or the World, or Life^ or Death, or things pre- fenty or things to come y all are yours, i. e. given for their good: But hence it will not follow, that becaufe Church Diicipline is given for them , that therefore they have the power of it , for in this refpedfc 1 J aul is given to every particular believing Woman , and yet JnWnUeilCp Refuted. ixy yetit docs not follow that Women have 7W/ Au- thority. And (o the Body of the particular Church hath not this power in their hands although the pow- er be given for their good. A Third thing for underftanding the State of the Qucftion ; We do willingly grant to private Chrifti- an* power to admonifh, exhort in the Lord, out of Charity : and this they may extend even to Mini- sters, (ay to Archippus/4* heed to thy Afimftry. But this Liberty to admonifh by way of Charity,doth not import any Church power in them over thofe whom they rebuke , no more than Pau/s rebuking of Peter Cjal: 2. 14. doth infer a power in Paul above Peter. So ye lee what wc do grant to private Chriftians \ and what we deny : The fum whereof is this. That Jefus Chrift hath not given chem any power oi Church Government, or the Exercife of it, either in whole or in part, but has intrufted it whollv to his own Officers, Minifters, and Elders. This tor clearing the ftate of the Queftion II. We come now to Arguments for clearing the Truth, And the firtfis this, That -Jefus Chrift 1 given no warrand to private Chriftians for Govern- ing hisHoufe, or for the Exercife of this Gov xnent ; and therefore they have no right to it. 1 confequencc muft be clear: For none has righ play the part of a Governour in Chrifts Churchy ex- cept thofe who have a warrand in his word for Now that private Chriftians have no warrand in his word for Governing the Church , either exprefiy, or bv good confecpencejCither by precept or promife. K or t^o 3!nturpennencp Refuted. «r any thing elfc, it is clear from this that iu feverat places of the Word this power is denyed unto them : So Rom: io. they mud noc exercife the Power of Preaching for bow /hall they Preach except they Ufent* v, iy. Now the whole communi y of Belie vers can- not be lent, belides they have no ability to dilcharge this Oflice, there is but one of a Thoufand that can convince gainfayers : 1/ 4ft to teach, that is, able to cut and divide the word aright; and fo they have no power to Preach. And Secondly, From this it will follow that they have no power to Adminiftrate the Sacraments, for Chrift Jefus hath joyned both thefe powers in one Commiliion, He gives no pow- er to any to Aminiftrate the Sacraments, but thofe to whom he gives power alfo to Preach MttthzK, 19, Go \>e therefore und teach all nation* Baptitjn^ them- &c. rower of Preaching, and Adminiftrating the Sacra- ments go together. And fo feeing the one power is denycd to thLm, the other muft be denyed alfo. Thirdly, They have no power to ordain Minifters, or to exccuce any other act of Church Jurifdi&ion, for they have no ability to try Minifters gifts, there is no precept commanding them to do it,thereisno practice in the New Teft ament proving that ever they did it, asftiall be more fully cleared in anlwer- ing the Arguments they bring for it$ And fo they have no ri >ht to Govern the Church. The Second Argument for the Truth is this, That this Doctrine of theirs, whereby they give the pow- fome Rulers , fome to fubmit : fome Goveraours* ibme to be Governed : fome Shecpherds, fome the flock : But if fo be that all the Members of the Church had the power of Governing in their hand, then all fhould be overfeers, watchmen,Rulers, Go- vernours ; and none more than another, If fo be that power to Govern fhould flow from this , That they are Church Members ; For all are Co alike. The Third Argument we bring for the Truth is this, That to whomfoever Chrift Jefus hath given warrand for Governing the Church , to thofe he gives prom ifesot lutable abilities for difcharging of that great Truft 3 But fo it is, that Jefus Chrift hath not gifted , neither promife to gift every Chriftian, nor yet requireth He anfwcrable gifts for Govern- ment from them : And therefore he hath given them no warrand for Governing the Cburch>Fcr the flrft part of the Argument, that thofe to whom he gives the power of Church Government he dothalfo pro- mile them fufficient abilities for their Truft , . s clear, For how could it ftand with the wifdom £• God to commit the great affairs of his Houfe ° thofe whom he hath not qualiijcd to that purpo K 2 t 3 2 anSepnitJCItCp Refuted. Beiides no inftance caii be given that ever he trufte" any with thole things, but he promifect them furni- ture, and in fome meafure enabled them according- ly ; So when hefendech forth Adofes , ]eremtah :> (- (ay, &c. he giveth them furniture*, and when he fendeth out the Apoftles he furntfhes them for that End; So John 2D. 21, Then ftid fefus to them again ■peace be unto you as my Father fent me , even (0 fend I you. There is the commiilion given them : and upon the back of this in v. 22. And when be baa faiathu^ be beatbed on them\ &cc. There is the Furniture : And fo does he to Minifters whom he enrmfts with this power, He promifes them Furniture ; Matth; 28,20— —and io> 1 am with you alrvay, even unto the ena of the World. There a promife made to the A- poftles. and in them to the Minifters , as appears from thefe following words even unto the end of the World. Andfo thefe promifes could not be fully veri- fied in the Apoftles, who were to die within a little, but in Minifters their fucceflbrs, to the Worlds end. Now it is very evident he hath neither made fuch promifes to every particular believer, for Governing the Church y neither doth he perform them unto them What ? ' Is every believer furnifhed with that meafure of knowledge , prudence, and wildom, that is required for the right managing of the af- faires of Church Government ? Yea, God doth not require it of them : And fo certainly it ftands not with his wifdom to have committed the power of Church Government to all and every oije of be- lievers* This for our third Argument. O ur 3trtttpett&ettCp Refuted. iy y Our Fourth Argument for the Truth is 3 If fo oe that the power of Governing the Church helongeih to Church Members, Then it belongeth to thern either as they are gifted tor it, and chofen out for thatpurpofe: And if To* then we have our intent^ For then all are not Church Governors, bur only thofe who are gitted and chofen , And fo , Church Officers : Or it belongs to them as believers 5 cr Church Members, and if fo, then it Belongs to all, for every one is aChurch Member as well as another, and every one that hath Faith, is a believer as well as another , and whatever priviledge fioweth from Faith , belongs to every believer, the meaneft as well as the greateft. So if the right of Church Government be grounded on Faith and Grace, then every believer, and none but believers, fhould have the right of it, from whence (hall follow many ab- furdities ; as that Children as well as Parents, the limple as well as the vile j Women as well as Men, may Preach, Adminiftrate the Sacraments, lay on hands in Ordainir.g the Miniflers, In inSeffions, in- flict Cenfures, Excommunicate, and what not. 5V- iondlp Then none but believers fhould have right to Church Government. So none hath power to Baptife, Cenfure &c. But they that have Grace. And upon this People fhould have Reafon to doubt whether they be rightly Baptiled or not, becaufe they know not if the Minifter who Baptifcd them had Grace or not } and if he wanted Grace , he had no power of Church Government by this Dodiine ; And fo no power to Eaptife. K 5 Wc 13 4 5ltCJCpent!CnC? Refuted. We bring a Fifth Argument for the Truth, audi it is this, private Chrftians are in no place of Scrip- ture acknowledged to be Church Governours,Thcre are no names nor titles given to them, importing this power to be in them, as is given to Church Of- ficers l Tim: 5. ay. Let the bidtrs thut rule wcii, be counted worthy of double honour And I Corinth. 1 1. z 8. And Godhdth fetfome in the Churchy firji Ji foil it se- condly Prophets, thirdly TrAchers, 8cc. But no title of that kind is given to private Chriftians *, Yea they are let down plainly under names in oppofition to Governours : As the flock to Overfeers. Acis zo. a 8. Ta^e heed tberefore unto your [elves tnd to all the flock over the which the Holy Chop h*tb ntdde you over •- Jeers. &c. Yea and are commanded to honour,obey, iubmit to their Governours fet over them, and di- frinct from them, fJebr: 1^. 17. Obey them that have the rule over you and fubmtt your ftlves. &c. Now it is ftrange to imagine, That Chrift fhould have intruded them with higheft power of Government ; And yet in ail the ftiles he gives them, there is nothing im- ported of that power, but much of their Subjection; Surely he hath not done fo with Officers, as we have fhowii ; And ler any diicover the P\eafon of the dif- ference. A Sixth Argument for the Truth is this, If (b be that the power of Governing the Church be given but only to Tome, then it does not belong to all , but, fo it is that the power of Governing the Church is only given to fome 5 therefore , not to all Church Members. The firft part of the Argument cannot be %mmmnt» Refuted. i j £ bedeiiyed ; For thefecond, That it is only given to feme, fee thofe proofs that limit this power on- ly to fpme as Ephej: 4. 1 1 . And behave fome Apofi/es and fame Prophets, &c. Some and therefore not all 1 Cor: 12. 18. ( which *we cited before ) and God bdtb fti Jome m the Church , firii jifafttn, ftcondly* Prophets ^thirdly teachers, There are but fome that he hath fet for Governing his houfe and therefore not all and tit b\ 13, 17. Obey them that have the rule over you, *nd [tibmtt your (e he s &c. 7m\ 5% if--, ( as is likewife before cited ) There are lome then that rule, to whom the reft ought to fubmit j And fo all are not Rulers. There is a Seventh Argument for clearing the Truth. And it is this , That power which Jeius Chrift hath not fet down rules and limits tooroer it by in his word,is not of God 3 but. he bath \ti down no Rules how to direct the managing of Church Power in the hand of Church-Members 5 therefore it is not of God. The firft part of our Argument, That whatever Tower is appointed of God, he hath fet down Rules how to order ir, is very clear; As we may prove by the Enumeration of lawful Powers: He hath fet down Rules how to Regulate the Power of a King, that he play not the Tyrant 5 He hath fet down Rules to Regulate the Power of Matters, Parents by : So the Power in the Hand of the Chui ch Officers is regulated, that they Rale with 7)sAg*Wc*$ Rom. 12. 8. And fo through the Epiftlesto Timothy and Titus: But fo it is that he hath kt down no. Rules to order Church Government bv.in the Hands K 4 oi r 5 6 i 3!nHepcnUencp Refuted. particular Believers. For in no place of the word will fuch Rules be found,!* that are the flock govern- the Pafiors and feed tbemj&atck over the Teofleof God y lay bands Suddenly on no man. I fay there are no fuch directions given to private Christians •, and there- fore this pretended Power is not of God. Our laft Argument for the Truth is, If fo be the Power of governing the Church doth belong to every Church member:, then every Church-mem- ber is bound ift Confcience to attend all Church Ju- dicatories, to wait on the deciding of all Ecclefiafti- cal queftions : But what inevitable confufion would follow on this ? How long time would it take to in- form People about the Cifcumfxances of things? How tedious w r ould it be to hear every mans judg- ment to the point ? And what diftra£Hons would it be to Peoples Callings ? This certainly would bring great confufion; And fo fuch a Power as this can- not be from God, who is the God of Order. Thefc arc now the Arguments for the Truth. III. In the next place we (hall anfwer their Ar- guments brought againft the Truth. The fr(} they ui^is grounded on Colojj.q. 17. A command There is given to the Body of Believers in reference to the. Mimfter, Sa<>toArcbippus^ Take heed to the Mmiftry which thou baft received in the Lord. From this they infer, That People have Power to Cenfure their Mi- nifter; And fo have Church Authority. We anfwer, They make much of this Argument, and yet it is little worth : For they build their Power to Cen- fure upon this that they have Power (to $ay) A poor reafon.. 'Slnfcepen&ettcp Refuted. i % 7 reafon. So Matth. 1 8. 1 7. S*y to the Church, or tell tht Church : It is the fame word that is here ufed ^ But to infer from this that one man had Authority over the Church, were very ridiculous. Surely it he hae commanded a judicial adt of Authority, he would have faid Command and Charge Archtffns with til ^iit -;j ■■■#/)', as in the like cafe he fpeaks to Timo* thy \ But as we fhew in the ftate of the queftibn, private Chriitians have Power to exhort and admc- nifh one another, yea their Pallors ; But this dorh net import any Power of Church-Government over others, elfe women who are not permitted tofpeak in the Church, fhould have Power of Church-Go- vern cr-ent, to make Church Canons, Cenfure aild Ordain their Minifters ; For they are bound to ex- hort and admonifh as occafion offers. OLj.z.Afecond Argument they bring from Aci, 1 1 ; x. When '/ eter comes up to frrafalem>verfe 5. the peo- ple Challenge him faying.,T,Wi nventefi m to men unar- cumcifed^ana aidsl eat nit,: tberr^md verfe ^He begins to clear himfeif to them , ana. rehear/ed the matter from the beginning &C. And from this they reafon thus : That the Church hath Power to call Peter to an ac- count ; And therefore t ! iey have Power to Cenfure for Scandals. Its anlwered firfu Eeiidesthe People, there were Apoftles and Brethren There verfe 1. Se- cosdlv, We arifwe?, It doth not follow beraufe Pe- ter purgeth himfelf of a Scandal unjuftly laid upon him, That therefore they had Power to Cenfure him; For every Chrifrian is bound to clear himfelf to another Chriftian of that which he is ftumbted with 1 3 8 3fnto pc nuenrp R#fo# For if the major part of the Congregation (hould enadl what is wrong, and prefs it on the fewer and better part ; would not that be Tyranny ? And furely there is as great liklyhood of this, as of what they lay , that the Elderfliip may prels unjuft Adls upon the Congregation: And as it is as likly, fo it is more reraecdkfs ? for though a Congregation or any in it ' 14* 3ftltiepeiHiencp Refuted. it be wronged by the Elerderfliip, they have a Su- perior Judicatory to complean to, according to our Do&rine : But if the leffer part of the Congregati- on be wronged and Tyrannized over by the greater, according to their Doctrine , there is no power un- der Heaven to right the wrong, to call the oppreP fmg party to an account : So of all Governments under Heaven Independency is the raoft Tyranni- cal. ObjXl. The Sixth Obje&ion they bring againft the Truth is from Matth: 1 6. i c^ W here Chrift fayes / will give unto thee the hsyesofthe Kingdom of Heaven : and whatfover (hall be bound on earth— Sec. It is agreed on by both fides, that by the Keys there is meaned, the power of Governing the Church. Now from this place they would infer that the Keys are given to the Body of the People ; We fliall propone and Anfwer Three of their Obje&ions, whereby they labour to prove this confequence : The fir ff is this, The Keys are given to the Church built on the Rock whereof Chrift fpake in the preceeding i8 3 v* But fure it is, all that are brfievers Ire built on this Rock •, There- fore the power of the Keys are given unto them. We Anfwer, What they fay that the power of the Keyes are given to the Church built on the Rock, Isfaid without a ground ^ For he doth not fay Vn- to this Church built on a rock do J give the k e ys °f ^° e Kingdom of Heaven \ But I give it to thee Peter : Sure none needs to learn our Lord to fpeak ; and this change of Perfon is not without a Reafon, in the pre- ceeding verfe y hefays--*-^*/ rfo.r rock I mil build my Churcl^ antltpatfcetfCP Refuted r 4 ? Cbnreb. Now if Chrift had meaned to have eftablifti- ed the Government in the hands of the body of the Church, he might have as eafily (kidunto this Church will 1 five (he Keys &c.But he fays not fo,but changes theperfon, unto thee to wit, Peter will igtve the kjtye* Befides this alfb every believing woman is a part of this Church built on the rock •, And yet according to their own grant , the power of the Keys, is no« given unto them- The Second Argument they bring from this place is this .• The power of the Keys is given to thofc whom Peter did reprefent : But, *Pe- ter did reprefent all believers, the body of the Church; therefore , the power of the Keys is given unto them. For anfwer to this, we deny what is affirmed, that Peter in this place doth reprefent all believers,hc cloth but reprefent the reft of the Apoftles,and thofc who were to fucceed to the Apoftes in Preaching the word and Adminiftrating the Sacraments : And this we (hall make good from other places of Scripture Wherein the grant of this power is renewed and con- firmed : The firft place is fohn 20. a 1. Then fail Jefus to them again? Peace he unto you : as my father hatk fenime> even fo fend lyou, and v, 23; Whojoevers fins ye remit* they are remitted unto them, &c. Where it is clear the above mentioned grant is renewed, and renewed to the Apoftles. Secondly^ He did not on- ly reprefent the Apoftles, but all Minifters who fuc- ceed to the Apoftles in Preaching the word and Ad- iminiftrating the Sacraments } As is plain alfofrom JMatth\i%. 19, 20. Where ye will find thefe things dear, fc Thai tljeje is ^ grant ef power by Tefus 1 44 3flti3epetttienCP Refuted. Chrift unto the Apoftles. 2. That this grant is made there not only to the Apoftles but to thefe who fliould fucceed to them in Preaching and Baptizing ip the end of the World : For it is faid — io I Am v/ith you aIwu), even unto the end. of * the World. And fo from this we retort the Argument on themfelves, That the power of the Keys is given to thefe whom Peter did reprelent : But, fo it is, Pete r did reprefent the Apoftles, and Minifters who were to fucceed to them in Preaching the word &c. And there- fore , the power of the Keys is given unto them. They argue Thirdly from this place that the grant of the Keys is of as large extent as Peters confeilion v. 16, 'Thou *rt Chnli the {on of the living God. Now this Confeilion belongs to all believers, and fo alio muft the power of the Keys. WeAnfwer, i« That the grant of the power of the Keys doth belong to^.all who hold out Peters Confeilion , hath no ground but their own Affertion. And 2. We fay it is falfe, For this Conteffion belongs to all faithful Women and Children as well as men,who yet by our Op- pofits own conceffion have not the Power of the ' Keys. Their laft Objection is taken from 1 Cor. f. f.' : Where the Apoftle commands the Church of Corinth to Excommunicate the Inceftous Perlbn To deliver fuch a one unto Satban, for the deflruBion of the fiefh^ thxt the faint may he pivedm the day of the Lord fefus* Now, lay they, this command is given unto all the Church,becaufe there is no exception, and therefore not to Elders only 3 As alfo the command is as large attoepentiettcp Refuted. 14? as the reproof in v. 2. And ye are puffed up* andhave not rather mourned, 8cc. Now fureitis there were fnoe reproved than the Church Officers } And there- fore the command belongs to others than thele. Ill Anfwcring this Argument, we (hall hrft retort it on themfelves, For if fo be the Argument hoid good it "would follow that Women and Children had pow- er of Excommunication •, for if the command be to all without exception, then they are not excepted 5 and if the command be given to all to whom the reproof is given, then it is to them , for doubtlefs Women and Children mourned no more than the men : And fo they fhould have power to Excommu- nicate alio : Now this were abfurd and againft them- felves \ And fothe two main pillars whereon they build their Argriment > fall to the ground 5 to wit, That the command is given to all without exception; And that it is of a like latitude with the reproof. But Secondly , Wc Anfwer to the point, That all who are acquaint with Scripture know that God ufeth to give commands indefinitly to the whole Church, which he will not have applyed to every one in the Church , but only to thofe perlons td whom,according to their refpe&ive callings, intereft, or relations, the command doth belong : We (hall make this clear from 1 Cor. 14. 31. Where Taut fpeaketh generally to the Saints at Corinth: ye may ail Prophecy one by one, &c. The command is given in- definitly to al!,and yet fare it is not the Apoftlcs mind that all to whom he writs (hould do this , but only they who had abilities and a Call to i% and therefore L h£ 1 4 6 3fnUepenHcncp Refuted. hefayes in the preceeding ia,chap. 19. jire all A- ftoflles ? are ail c Prophets > are all 7 eacbers ? &c. So in I Tbejf: 5* 1 3. €^«^ fo r/jffm the m very highly m love for their works fa^ &c m Now it this be a duty lying on all to wiom the Epiftle is dire&ed, then the Minifters had been to efleem highly of themfelvcs for their own works fake j For the Epiftle is written to them among the reft; now this were ablurd and fo itniuft be intended for the People. So is it here the command is given indefinitly to all. yet the mat- ter is not to be done by all, but only byfome, to wit, the Church officers, and this appeareth evident- ly from i Cor. i. 6. He was fpeaking to them con- cerning the fame cafe in hand, to wit, the relaxing of the inceftous man from Excommunication, and fayes he , Sufficient to fuch 4 man is this funijhment which was infiitted of many. Now he doth not fay Infilled of *//(as they would make the words bear)but tnfliBed of many : Yea ( as the learned obferve) the word (many) fignifieth, The chief ones; It is the fame word that is Matthx n. 41 —4 greaser than Jo- nas. So PWexplaines himfelf, That it was not all but the chief Ones, to wit, the Rulers , by whom the Cenfure was to be inflicted. And this now foj Anfwcring their Obje&ions. IV. In the nixt place we fhall come , and apply the whole purpofe to a threefold Ufe. And the firft is : Seeing this Error, as we have now made evident, // is not of god : I would have you fufpe&ing fair pre- tences that a Doftrins may be coloured over with ; There is no E*ror that hath a fairer pretence than this 3fnUcpeUtiencp Refuted, 1 4 7 This hath : it is the liberty of the Saints , fay they* fhould not they judge others ; A fair pretence $ And yet it is but the fame that Korah Dathan, and *-. bit4m had, andfo we need to ftumble the lefs at it Ye take too much upon you (faidthey) Jetng ail the Con- gregation are Holy every one of them^ &c Numb- The Second Vfe is to private Chriftiails , that ye would do your duty : And Seconaly y Content you* felves with your duty. And fril do your duty, whereof many come ftiort. Doubtlefs many at the hearing of this Dc&rine will caft off all care , feeing the care of the Church is laid on the Officers thereof Minifters and Elders ; Nay but as we fhew in the clearing of the State of the Queftion, although pow- er of Governing the Church be not in the hands of all believers , yet there is a duty lying oil them to admonifh and exhort , even their Minifters, fay to Archippus take heed to thy JMimflrj. Yea it is a duty lying on private Chriftians, that when your private Admonition doth not the bufinefs, ye are boulid to delate it to the Church : We fee this Matth: \6i Wh'ere Chrifts inftitutes this order v, 16. i. To tell thy Brother privatly , and if that will ftof do^ bring two or three moe Witneffes with thee : then if that do it not, tell it to the Church : fo it is a duty lying on every Church member to admontfli and rebuke, even their Minifters and Elders •, tdftif them up when flack, and when that will not do, to tc\\ it to others* And we would charge you to make irore conference of this duty than ufually yc L V d<>4 1 4 8 Innepetttiettcp Refuted. do. A fecond part of your duty we told you was to try the fpirits in reference to your pra&ice, yc arc not bound to tafce a Do&rine on tvuft from Miniftcrs, tho Apoftles>Nay not from Angels — Though we^oran Angel from Heaven Preach any other Gofpel unto yon^ than that which we have Preached unto you , let him be accurfed. GaUt. 1.8. And private Chriftians come fhort of this part of their duty alfo j many feeking no other Reafon of their Faith than what Minifters Preach, it is a loofe ground ; For ye are commanded to Try the Splits. But Secondly^ As ye would make Confcienceofyour duty, fo ye woutd content your felves with your duty , ye would look oji Church Officers and reverence them ; ye are not to fay f what is more in them than in our felves, may we not be as fit as they , they may me as well as we : Grant it be fo , yet they are Gods Ordinance, ap- pointed by the God of order, and he who reproach- eth them, reproacheth his ordinance , and breaketh down the hedge appointed by God. The Third Vfe is directed to Church Officers, Thofe whom the Lord hath inftru&ed with this power, Ye would make ufeof it for Edification and not for deftru&ion, yc fliould fo carry your feWcs in your places as not to tempt the People of God to defpife your Office. When the Lords People hear of an Elder to be a Tipler , or a Swearer, it is 2 temptation to them to defpile both that Elder and his Oificc : Many furely in this are (tumbling blocks to People , As Eh's Sons made the People abhorr the offering of the Lord. ThcTxuth 15, it is no great wonder 3f ttUepeittenc? Refuted. i 49 wonder that the Government of the Church be lot ing weight in the minds of many, if it were but for this one Reafon, that they who arc intruded with it do not Labour to beautity it ; It is looked on by many as a place of refpeft and not of Office j If a man be Richer than his neighbour , he thinks he is not refpe&ed if he be not an Elder \ and having got- en the name he cares for no more : Now,is that the way either to make People refped thy Perfon or thy Office. Let me obtcft and charge all of you who have taken on this Heavenly Calling , as ye will An- Iwer on your hazard to Jefus Chrift the chief fheep- herdthat ye would ftudy by all means Co to walk in it, as to beautify it,and that fo much the more, as the iDevil is Labouring to difgrace it. And this now for (the Fir(? H*4d of Independency. ' - . ' .1 L 3 Head j S o 3tt»epentienC!> Refuted. Head II. The bigheft Tower of Church Go~ vernment is not in Church- SeJJions, or Congregational EL derjhifs. WE come now to the Second He*d, Aad it is, That, for which mainly they arc called Independents : The point they affirm is this , That every particular Church Seflioq or Congregational Eldcrfhip is inftru&ed with the higheft power of Church Government on Earth, Co that there is no power in the Church above them to call them to an account* when they go wrong, to refcind any A and to ena& Church Canons or conclufions binding to them, which Inferior J u- dicatories are bound to obey in the Lord. f I- There u a Platform of the Go* vernment of many Congrega- tions, by one common Presby^ tery holdw out in Scripture. Concerning the State of this QueftionI only premit this, That however we have the ve- ry name of this 7 J resbjtry whereabout wq difpute holden out in I e Tim: 4, 14. Whereby I fhighteafilyfhowis meaned the Presbjtry we pler.d for, yet wefhall not difpute about names , Though the Sinuepentiencp Refuted. 153 the Name were not, yet it is fufficicnt that the Thing be in ir, And this we (hall make good, to wit, That in Scripture is holden out a pattern of the Govern- ment of rqany Congregations by one common Pres- hytry. The proof of this point we might inftancc alm6(Hn all the Churches that were planted in the Apoflles time : As in the Church of ]erufa/ew^ -The Church of Jintioch, EpheJ*s 9 TbeffalomcA^ Corinth, and of Rome : We might eafily make it appear that thofe Churches were not fingle Congregations, but Presbyterial Churches, under one common Govern- ment: But in ftead offpending of time in pointing out this in all theft Churches, we (hall inftance it on- ly in the Church offerufalem^ That by this One ye may know what to judge of the reft, And firft coh- cerning the Church of ferufalem planted by the A- poftles, we (hall labour to make out thir two things. 'i.That in that one Church there were many parricu- Jar Congregations. And 2, That all thele particular Congregations made up but one Church, and was guided by one common Presbytn, and Judicatory,fet over them all in common. Which two being made our, the point we intend will appear evidently, to wit, That there was here a Government fet over many Congregations in one common Judicatory ^ iuch as ourPrtskyty isover all the particular Church- Seffions in the bounds. The Fir fi thing we (hall make out is this, That there were moe Congregations in the Church of feruftlem than onc,and this from four grounds. Ftrfl* From the multitude of Church Members that were in t ?4 3nHepettUeitf ? Refuted. *n ferufdlem. oeionaly, From the multitude of Pa- ftors, Teachers, and Elders, that were there , moc than could gee work in one (ingle Congregation. Thirty, From the divcrfities ot Languages that were among the People of that Church. And Fourthly, From the way ot their meeting and the place «chey reforted to for Gods lervice. And frft, For the multitude of Church Members that was at }erufaiem,li we compare place with place, we will find that they amounted to many thousands, and fo behooved to be moe than one fingle Con- gregation. Take a view of {©me of thefe places Ads I. I y. they are numbred to be about dne hun- dred d*A twenty. And Ad. a. 41. there are added unto them about three thoufdnd Souls: and then in v # 4.7. There is daily Addition of moe and moe— — the Lord added unto the Church daily fuch ds fhouldbe jdved. Ail. 4. 4. We fee yet a greater increafe •, There are about jive thtufand — -and the number of the men was dl out five thouftndy concerning which five thoufand it is neceffarly to be underftood that they were ad- ded prefently, excluding the reft of the numbers be- fore fpoken of, For the laft part of the verfe muft be cxponed according to the firft part : Howbeit, many of them which heard the wor d believed, Now certainly that ismeaneJ of others befides thofe that were be- fore added } and fo this jf ve thoufand muft be a new number, Fifth In Atis$. i+« Befides all thefe it is faid And believers were the more added to the Lord, multitudes both of men and Women. And Sixty, In jift. 6. 7. And the word of the Lord wcredfed, and the number SnotpenBencp Refuted. \$$ number of the ^Difciples multiplied $n Jerufelem greatly and a great company of the Prtejfs were obedient to the faith. They multiplied, and multiplyed greatly ^ And thefe were not only the common People , but the leaders and Triefls alfo, who doubtlefs would bring multitudes with them by their example : Now all thefe being confidered, any underftanding man may eafily conceive , that fo many thoufands , a$ thefe would amount to, behooved to be caft in rooe Congregations than one, and could not be one fingle Congregation. Eefore we proceed to the Second ground of our proof, we ftiall (hew you firft what they fay againft this : There are three things mainly they obje& : And the frji is, That the moft part of thofe who were converted by the Apoftles were ftrangers, who had not their dwelling at Jerufalem ; and fo did not re* main Members of that Church : And for this they cite j4R\ 2. 8, 9. Where it is reckoned that among the number of the hearers, there were Parthians,4»^ Medes, ^Elumits, and the Jw&rjia Mesopotamia, &c. To this we Anlwer that though thofe men came out of thofe far Countries being Godly men, who come in Expe&ation of the Meffias his coming, who was then expedied \ yet they were dwellers in Jemfalem for that time , and for this lee A8\ 2 # 5. And there were dwelling at Jerulalem Jtnv, devout men, out of every nation under Heaven- So they had taken up houfe and were dwelling there : And in v, 14. Where Peter began his Preaching helayes- — Ye men of Judea, and alt ye thn$ dwell at Jerufalem, be this 1 5 6 gilUepnttieitrp Refuted. this kflorvn unto you, &c. Secondly , We anfwer, dwell where they pleafe, They were Members of this Church at /erufalem $ And this appears from leveral things that are afcribedto them by the Ho- ly Ghoft, which cannot be fpoken of any but Mem- bers of that Church : So in verfe 47. it is faid- - And the Lord added them unto the Church daily. Sf- condly, In verfe 46* They continued daily with one ac- cord in the Temple, and breaking Bread from houfe to houfe y &c. Thirdly* In verfe 45*. They fold their pof- fejfionjy and gave their Goods into the Church Trea)ury 9 for the help of the poor. And Fourthly , We find in All. 6. 5:. That they all joyned in choofing the Deacons and Officers of the Church. Now furc thefe are Anions that belong to none but Church- Members, This for their Firft Obje&ion. Their fecond Obje6Hon is this, fay they, The Holy Ghoft fayeth exprefly, that they did meet all atone place, as if it were on purpofe to evince our Argument, and that the whole multitude did come together, As for inftance Ail. 2. 1. it is faid, They were all with one accord ia one place, and in the fame Chapter verfe 46. They continuing daily with one ac- cord m the Temple, &c. And it isalfo faid, Ail. 6. 2. Then the twelve called the multitude of the Difciplesun~ to them, &c. And verfe 5. And the faying (leafed the whole multitude. Now to take off this exception which fecms to be the moft plaufible of their Ob- je&ions : . Firft, Confider what we fpoke from the Scripture of their number, and what thoufandi were in this Church : And let any reafonable man coiv- 3|nfcepent!enci> Refute J. i 57 conceive how it could be poffible that all thofe ftiould meet in one place ; And therefore that meet- ing in one place muft be taken in another fenfe : It's obferved by the Learned, That the word here turn- ed , meeting together m one place, kkl ri xvtI doth not always fignify a meeting together in one room, but the agreeing of the Affe&ion and Judgement in one thing : .And for the clearing of this they cite. Aft. 4. 25, 26- Why did the heathen rage, and the People warine vatn things ? The Kings of the earth flood up 5 and the Rulers rcere gathered together again ft the Lord, Sec. Now it is the fame word that is there turned fin one place,) which is here turned (gather- ed together ) and certainly no place of Scripture will prove that Herod, Pontius Pilate, ]erv and Gen- tile did all meet in one place to confult about the Death of Chrift : But only they agreed in one Judge- ment, and hearty AffecKon about it : And fo the meaning may well be taken thus, in this other place. But yet to fpeak to thefe places further: lor Aft. %% l. That they were all with one accord in one place, It makes nothing againft our Argument : For the num- ber was not then fo great , as we (hew it grew afterwards , and fo they might well meet in one place. The fame anfwer we give to that in verfe 4.6. They continuing daily mth one accord m the Temfle* They were not then come to the full number that afterward they came to : So that although they might all have continued in the Temple at that time, yet afterwards they could not. And Secondly, We anfivcrj It doth not prove the point they bring; it 1 j 8 JltUepCtttiencp Kefuted. it for , It is only mentioned They came to the Temple to hear the Word, but not that they were all of one Congregation, partaking of all Ordinan- ces in one place ^ For it is faid afterwards , They hake Bread from Houfe to Houfe, meaning the Sa- crament of the Lords Supper, which they did par- take of from Houfe to Houfe in their particular Con- gregations : So that place makes more againft our OppoGts than againft us : For the other place in Ail. 6. 5-. When the Apoftles and Believers were come to a greater extent, yet the Apoftles call the whole multitude to them 5 and it is faid, The f*ym£ f leafed the whole multitude* To this we anfwer , by the whole multitude cannot be meaned all before fpoken of : And therefore we fay , by the whole Multitude , is nieaned a great Multitude : as in that of Luke 8. 37. Where it is laid, That the whole multitude of the Conn- trey of the Gadarens round about, &c. It is not to be imagined that Man and Mother- Son, or every Individual Perfon came out to meet Chrift, but only a great Multitude ; or ctherwife the whole multitude may be taken, for the whole multitude of thofe that were prefent, as Luke 1. io ( And the whole multitude of the feofle were fraying without^ when Zacharm was offering Incenfe. Now this muft not be underftood that all the multitude of the People of ferufalem was there , but only of the whole multitude that was prefent. This for their fecond Obje£tion. Their third O6je&ion is this: Though it be granted that the number of Eelievers was fuch be- fore att&epen&etttpj Refuted. i S9 fore the perfecution that fell out, AH. 8, i. Yet when that Perfecution came, there were no more left than might meet in a fingle Congregation , for the Text faith, They were all fcattered abroad through- out the region o/Judea and Samaria, except the Afoftles, To this we anfwer, That if it be granted that there were moe Congregations before this Perfecution $ then it makes out the point we are to prove. But Secondly, Neither do we yeild that which they af- firm, That by the perfecution mentioned cxf#. 8« i. The multitude was brought to fuch a few number, as they could make up but one CoHgregation j Itis faid indeed, They were all fcattered except the Apoflles : But by this (all) is not m caned all the Profeflbrs, but all the Preachers, and there are feveral reafons to prove it ; For it is faid , Saul made haveck of the Churchy verfe $. Now if he had meaned that all the ProfefTors were fcattered 1 where fhould Saul have gotten Men and Women to hail to Prifon ; and that this was done in ]erufalem> /Whimfelf acknow^ ledges, AS. 16. 10. A fecond thing to prove that this {all) that was fcattered, was the {all) of the Preachers and not of the ProfefTors, is that in verfe 4. where it is faid, They mere f catered abroad* every where Vreachmg the Word, So that it aitricts the fcat- tering mainly to thofe who were Preachers : For certainly the whole multitude could not have gone to Preach the Word. And Thirdly* The Apoftles remain ftill ztjerufalem^s appears from the firft verfe, Now to what end and purpofe fhould the Apoftles fiave ftayed there behind the reft, except there had been l6o SttWttlieiiep Refuted. been feveral Flocks there, with whom they flayed with the hazard of their Lives to comfort them a- gainft thePerfecution,which had driven their Preach- ers from them. But afecond anfwer is,That however they had been fo fcattered in the beginning of the Persecution, that there was no more of them than made up a fingle Congregation ^ yet in procefs of time they fo multiplyed , that they behooved to makeup many Congregations : And for this ye may find out feveral places, as Aft. 9. 5 r. 7 hey were multiplied, and AB. \i. 24. fpeaking of ]erufalem, The word of God grew and multiplied* But we fhall take one place for all, In A&. 21.20. where the El- ders relate to Paul the exception that the People had taken at him for his going to the Gentiles — Thou fee ft, T$r other, bov? many thoufands of Tews there are which believe, &c* -Now the word rendered thoufandi in the Greek is pvpithe which fignifies Ten Thoufands \ fo there were not only Thoufands, but Ten Thoufands $ yea , and many ten thoufands -there 5 And fo" moe than could be Edified in one fingle Congregation. And that thefe were of Jeruf&lem , is clear from verfe 21. They arc informed of thee i &c. And frcm vetfi Z2<—the multitude muU needs come together , &c. Now this is from the firft ground of oiir Proof. 2.Tne fecond ground from whence we are to prove, That there were moe Congregations in the Church of ]erufalem than one, is taken from the multitude of thrifts Officers j That there were fo many that it had been aftiame for them all to wait upon one flocl 3in*epenfcewp Refuted. t6t flock : We find the Apoftles were there, as in Aft. 6. 15. about the choofing of the Deacons : We find they were alfo there in Atfi 15. v. 6. Now be- fidesthe Apoftles we find there were other Church- Officers in J erufalem, asiiiAfts li.verfefafti There were Elders there, where he is fpeakiiig of yrufaUm, as it appears in verfe 27. Befides there were Prophets in it, as in verfe if. of the fame Chapter, And %n theft dayes came Prophets \rom Jetufalem unto Antioch* And it is the Judgement of fevcral Interpreters, that the feventy Difciples whom Chrift fent out to Preach, were fkill at ]eruf*lem •, And that they were of the number of thefe hundred und twenty mentis oned Aft. 1. iy. Now let any man confider if it was likely, efpecially when the Harveft was fo greats That fo many of the Apoftles (hould be ordinary Hearers of the Word, and only one but tofpeak j efpecially when we confider, That when Chrift fent out the twelve Difciples only, he fent them not out all together, but two by two; and fo certainly a wife man may well conclude , That there behooved to be moe Congregations there than one, yea many Con- gregations. This is for the fecond ground of out proof. Thz third ground is taken from the multitude of Languages that were hi J#r»/i/tM* Aft. 1.5,8,9.1a 1 1. and Aft. 6. Which diverfity did neceffitate them to enjoy the Ordinances in divers diftindt Congre- gations in their own Language ; And that it might be fo, the Spirit furnifhed thc-Apoftles with diver- iky of Languages. . The fourth ground to prove this point is taken from the way of their Meeting, which was not in voidcapaeiou3 Roonas built for the purpofe, as we now have \ for they had not then the Civil Magi- ft rate for them, to allow places of meeting for the purpofe* but only in private Houfes, upper Cham- bers* Houfes allowed to them by private Chriftians * as A&\ 2.46. And furely it cannot be conceived that their Houfes could contain fo many thoufands j and therefore of neceflity they could not meet all in one Congregation. Thus we have made out the firft point, That there were moe Congregations tha^i one in ]cru\d that there were moe Congregations than one there alfo: And that from the multitude of Believers the Scrip- ture fpeaksof, the multitude of Preachers, diver- fines ot Languages* But for brevities caufe we pafs to the other point, which is the fecond thing we have to make out, and it is this. • II. That all t ! iefe Congregations in ]erufdem were under one Government, there was one com- mon judicatory that Ruled them all in common, As our Prcsbytry is over all the Congregations within its bounds : And for clearing of this we lay down three things. The Firflf is that although there were many particular Congregations at ]erujaknr> yet they are called but one Church : fo in feveral places they are called the Church , Aft: 8. i.ij. 4-. &c. And by the way this refutes one of x\izjnd according as he had need. So doubtlels the contribution was given to the El- ders, for this end that they might have diftributed the fame to the poor in the whole Church - y And fo it was an Adt of Government tending to the good of the Church. Further we Hnd this more clear Ail: 21. 18. They meet together, and Judicially fet down a way to Paul for removing of a Church Scandal , by fatisfying the offended , and purifying himfelf after the manner of the jews, In v, 2$. D0 therefore this, &c. So we fee their Elderfhips meet- ing together for removing a Scandal. We find a Third place to confirm this ^ All. iy. 2. 4, &c. We (hall afterward make ule of the whole Chapter to prove the power of Synods * only this much at pre JJttapettUettCP Refuted. 16 f prefent to the purpofe in hand. We find the Elders met, and make binding Ads to the Churches under them. So we have made out the firft point, That there is a Government of many Congregations un- der one Presbytry holden out in the Word. The main thing our Oppofirs flee to at the laft is this ; That granting it to be true,That there were many Congregations iwjerufahm before the Perfe- ction in Ail: 8. And that they had one Govern- ment above them j yet that doth not infer a Govern- ment by Presbytry ; For they were Governed by the Apoftles * We read not of any Elders in that Church before the Difperfion , at which time they were brought to fo few a number, that they might all meet in one place : So that though there was one common Government then, by Elders; It inferrs not a Presbytry but a Congregational Elderfhip on- ly. This is the fum of all that is faid to this. For Anfwer, They grant to us, That after the Perfec- tion there was a common Elderfhip over the Church ofjerufalem* And Second fa We have proved that there were moe Congregations than One there, eveii after the Difperfion : And we havealfo proved that they had Elders over them in common ^ fo that whatever was before the Difperfion, yet even from their own concetfion it followtth , That there was a Presbyter ial Government in ]erufulem after the Di- fperfion. Secondly we anfwer, They can hardly prove that there were no Elders in JerufJetn before the Difperfion : Its tru,c we read not of Elders until isi'tt. i!. But when thev werefirft inftituted ; we read not. M 5 Third- i 6 6 Hmtptmtntp Muted. Thirdly, We anfwer, That though there were not lLlders to govern them in common, yet it is enough for us that the Apoftles did govern them in com- mon •, for they were aMo Eiders ; So they call them- felves, z ]obn ver. I. i *Petcr 5.1. But Secondly, As they were Elders, fo what they did in thefe Ads of Government, they did it as Elders: For what they did as Apoftles is not imitable now^hi^t what they did in Governing the Church is itoitable , iuch as Ordaining of Officers,Diftributing of Alrtis. Again, What they did as Apoftles, one of them might do it alone ; But here they do it in Collepo, AB. 6. And referve the Peoples part of Eic&ion to them. Now they never met together to write Scripture •, nor loughtthe Peoples concurrence for any A£fc meer- ly Apoftolick ^ fo it is clear the Church was govern- ed by them as Elders-, And fo the Churches even then were under one common Elderftiip. And this qow for the firft thing we promiied to make out, to wit, That the Scripture holdeth out a pattern of the Government of many Congregations by one com - $3011 Presbytery. JttWttfceHCp Refuted. \iy f H. There is a Plat-form of Govern- ment by Synods over many par- ticular Presbyteries holden forth in Scripture. THe Second thing we promifed to make out is this, That as the Scripture holdeth forth the Power of Presbyteries , fo alio the Power of & Synod ^ by which we mean Church Ju- dicatories above Presbyteries, as they are above Sec- tions, or Congregational Elderfhtps. I. For underloading the Queftion, Thefe Sy- nods or greater Meetings of CKurch Officers, are of three forts : Some made up of feveral Presbyte- ries, and thefe are Provincial Synods, (ftich as com- monly we have twice a year) Or they are made up of feveral Synods within a Nation * and thefe are General Affemblies. Or Thirdly^ They are made up of feveral Churches of feveral Nations, orCom- miflioners from them ; and thefe are called Uni- verfal Council*, or General Synods of the Chriftian World. Now all thefe differ from Presbyteries not only in this, That they are more ample \ but alio in this, That the Government by Presbyteries M 4 k 1 68 annepenfceitci? Refuted. is the common ordinary way of Government held our in Scripture : But Synods for the moft part are more rare, and upon particular emergents * as Aft* i y. That Synod was called upon an occafion of Di- Vifion in the Church of Antmh^ which troubled o» ther Churches about. Secondly, All thefe kinds of greater Synods, The Provincial Synod, and the Synod of a Nation, and the Unfrerfal Council's, dp not differ in Nature and kind, but only in left and more •, Wherefore it is not needful that we hold out every one of them from Scripture, It is fufficient that we hold out the Fo cr of Synods in the general, which is to be applyed to every kind in particular ; For fo we find it in Scrip- ture in other things. Particulars are infinite ; and therefore in things of one and the fame kind Gene* ral Rules are fufficient; Or a Rule for one particular, which keeping the juft proportion, is to be applyed to other particulars of the lame kind, As MattW. 18. Chrift fets down the way of walking in private Scandals , fpeaking nothing of public k Scandals ; Not as if Jefus Chrift did mean that publick Scan- dals fhould be paffed over, but that the fame Rule mayierve for thefe , keeping the juft proportion: Even fo is it here \ If the nature of Synods be held out in the Word, that is enough, though it Jpeak nothing of the bounds to which they ftiould extend, whether of One Province, or of All the Provinces pf a Nation^ no more than it is particularly fet down in Scripture , what fhould be the nuitober and bounds of a particular Congregation^ There 3inTJepettfcettep Refuted. i6 9 There is a TbtrU thing for clearing of this Que- ftion : The Independents and we agree in this, That the word gives ground for meeting of Synods > only- we differ about their Power ; They grant that in cafe of Divifionor Scandal, Synods may meet and give their Advice in Matters doubtful v only they fay, that Synods have no Power of Jurifdi&ioiv to com- mand others in the Lord to embrace their determi- nations, We on the other hand maintain that they have this Power, and that the Scripture holdeth out fiich a Power belonging to them. • II. We might inftance - this in AB\ I, In the choice of Matthias, which was done by no particu- lar Church ^ For here were the Apoftles, whofc Paroch-Church was the whole world : Here were the Brethren of Chnft from (jdliltey* 14. Some from ferufdem v« 15. This meeting did a Church bufmefs of common concernment to the whole Chriftian World, and fo behooved to be done by thofe who did reprefent them, And therefore^ this behooved to be a General Council. But to clear the point more fully, we (hall take ARi 1 5-. Where this Synod we plead for is held forth clearly : The Hiftory is plain : A difference arifeth in Anttocb about Circuracifion , This cannot be com- pofedin Antioch it felf ; fo they fend up Commif- (ioners to ]erufdlem to determine this matter, where j there is a Syqod of Apoftles and Elders, and they determine the jQueftion. Now that it may appear the Synod we p:ead for is here ; confider fir ft ^ That there w^s 3 Church meeting or Judicatory here; None 1 80 3mUepettUencp Refuted. None may doubt of this, as h dear v, 6. Secondly, Conftder, That this Judicatory is made up of Consu nuffionersfrom the feveral Presbyteries, we fee that Commiflioners from the Presbytry of \emfalcm wa$ there v, & And Commiflioners from the Presbytry of Antioch A&: ij.z Paul and Tiarnabas 4nd others. Now that thefe were Commiflioners., and had voice appears from Aft: 16.4.. where the decree that wa$ tnen made was afcrived to all the Elders who were prefent It is very likely that there were other Commiflioners there alfo from Syria and Ctlicia ; For they are joyned with Antioch in the Lettet^y.i^. For what other Reafon cannot be imagined, except that as they were alike troubled with the Herefy as An* ttocb was, fo they had their Commiflioners there as Antioch had, And therefore thefe Ads are binding to them in a fpecial manner, However it is clear that there were Commiflioners from the Presbytry of J*- rufalem and of Antioch , fo the meeting was made up of two Presby tries * And by the fame rule it may be made up of moe. Thirdly , We would confider that this meeting made up of Commiflioners from Jeveral Presby tries makes binding A&s unto other abfeiit Churches^who were prefent only in their Commiflioners * And there are feveral things to clear this : Firfl, They determine the Queftion in v, 19. 20 Secondly* They impofe Their determination on the Churches to be keeped by them : So in the Letters They wrote to the Church of Syria mA Ciliciav, 28. The word that is turned there a Burthen, fignilies 4 L*n> or 4 De* 3ln*epenuentp Refuted. 1 8 1 Decree* and fo we find it in AB: 16, 4. There their Conclufiens are called 'Decrees which were orddintd cf the Apoftles and Elders at Jerufalem, And which were to he he fed : From all which it is clear They did make A&s binding other Congregations. Thirdly, We find they put forth aft A& of Cenfure on the falfe Prophets v, 24. They called them Lyars y A brand of Infamy. It's true They Cenfured them not wkk Excommunication, For it was time enough to doc That, when they knew they were become incorri- gibly obftinate, according to the common Rule, jin Heretuk *ftcr the firil and fecond Admonition rejeff. By this I hope, ye perceive clearly a pattern for greater Synods, a Judicatory made up of Comroiffioners from feveral Presbytries * and thefe making bind- ing Laws to other Churches, who were abfent in their Perfons, and only prefent in their Commiflio- ners III. Their main Objection againft this is, That the Apoftles were here, who were guided with aa infallible Spirit to determine * and fo this can be no Rule for our Synods, made up of men wanting that affiftance. To this we Anfwer, that this if it prove any thing will make againft our Oppofitsthemfelves as well as againft us i For they hold that here is a pat- tern of a Synod for advice, fo if their Argument hold againft Us in the One, It muft hold alfo againft Them in the Other. Secondly , We fhew beforo that the Apoftles were alfo Elders , and fometimes A&ed as Elders ; Now if it can be proven that they A&ed as Elders here, it breaks the ftrcngth of their Ofe 1 7 1 3fnUe|ietlWttC^ Refuted. Obje&ioa. But this is clear, Firjf, Taut and Bar- ntbar arc fent by the Church of Antiotk, They wil linglyfubmit Atl\\$.^ Now in their Apoftolick Office they were not dire&ed by men , And fo furely here they a&ed not as Apoftles. Secondly, The Apoftles all along go not on that way , as when guide*! by an infallible Apoftolick Spirit-, For they ftate the Queftion, and debate it in v 5 7. Now when rhey write Scripture , they do not u(e advice, nor do they debate what they fhall conciude r but fpeake alias immediatly infpired •, But here they debate, And having found Truth, By force oF Reafon they conclude,as any other Aflembly, upon like affurance of Scripture warrand, may do, Itfeem- eth good unto Vs being Ajjemb led with or,e Accord, &C. In v, 2£, Thirdly, When the Apoftles did determine any thing as Apoftles. and were guided by the im- mediatly infpiring Spirit of God, then they did de- termine the Queftion fully that nothing needed to be added: Butfoit was not here, For Ifeter v 9 6th gives his Judgment, That Believers were freed from the Ceremonial Law : What he faith is true indeed; Yet it fpeakethnot fully to the point, untill ]umes addeth fomewhat, to wit, That however the Gen- tils were freed from the Ceremonial Law, yet to efchew the Scandal of the weak Jews, They were to abftain from things ftrangled &c; v, 20. And there- fore, They A&ed not as Apoftles, except we would fay, that Peter as an Apoftle intending to deter- mine a Controverfie, yet did not (peak fully to the point, which were an injury to that immediately in- 3fntJepettt»encp Refuted. 1 73 infpiring Spirit, by which they were a£ted in pen- ning Scripture, Fourthly* Becaufc the decrees of the Synod are put forth in the name and by the Autho- rity not only of the Apoftles, but Elders alfo, ^ : 1 5 . 22. 23 . Art. id 4. Ail. 21.25. Now furely or- dinary Elders did never concurr with the Apoftles in A6ts of their Apoftolick office 3 As penning Scrip- ture, &c. Frcm all that is faid , it is moic clear, that the Apoftles here adfed as Elders, leaving a Pattern for fuch like Judicatories upon the like occafions, to the end of the World ; Which is the Second Point. f HI. Inferior Church Judicatories are SubjeS to Suferiour. THE Third point we have to make out is this: That Inferior Church Judicatories are fiib- ordinate to f he Superior , as Seffions or Congregational Elderfhips to Presbytries, Presby- tries to Synods, &c. So that the greater have power of Government over the lefler : For receiving Ap- peals from them, Complaints of them, Ena&ingof Church Canons j unto which the Inferior ought to be fubjeft in the Lord. The point in fliort is, That par- 184 3ttiltpe»tfttnCi> Refuted. particular Etderfliips are not Independent, fo as to do whtt they pleafe, without being accountable to any Judicatory above them j But Presbyteries are over them in the Lord. We (hall follow the former Or- der : Firj?j To clear rhe Queftion. Secondly To bring Arguments for the Truth. Thsrafy, To anfwer Argumeotsagainft the Truth. Fourthly, To apply it to Ufc. I. Fojr the Firfi y We allow unto particular Coiv. gregations an Elderftiip and Power of Difcipline within themfelves, to judge of thefe things that are of their particular concernment : But as for things wherein other Congregations are concerned with them, We hold -that foch do belong to Superiour Judicatories according to the Rule, Wbs$ belongs an- te dllfhould be handled by 4L Secondly, We do not give Power to any one fingle Congregation above another : We fay, That all Congregations (the leaft as well as the greateft/ is equal in Power ^ This way ivas the Bifhops Tyranny, that made all the Con- gregations of the Piocds (ubjoft to the Cathedral Church, the Parifh where the Biftiop lived : So that all others were to fybjedt them/elves to it, and the great Lord BUhops %-aws which he gave out in ir. We daorily fay, That all particular Congregations fhould,be fubjeft to a Presbytery, made up of El- 3ers taken .from among themfelyes, wherein no Congregation can challenge Power more than ano- 4fher ; The meaneft hath as great Power in t&em as thegreateft. Thirdly* We do not fay fhatthe Power of JPjresbyteries or Synods are abfolute, fothat what- ever / 3tftepeu&e»cp Refuted. 1 8 $ According to this way of Theirs, there is no Authoritative way in Chrifts Church to right a man that is wroftged by a particular Congregation * As put the Cafe that an Elderihip fhould wrong a man by Cenfuring him imjuftly ; According to Their way, He muft fit with the wrong, there is no remedy to him till Chrift come in the Clouds. There is a fecond defe& according to this indepen- dent way of Theirs : There is no Authority in the Church to heal Breaches in a Congregation : Put the cafe that a People fliould divide from the Elders, or the Elders among themfelves , or that one Con- gregation may have a conteft with another : Now in thefe cafes, fuppofe both thefe Parties to be wil- ful , as too ufually it falls out, fo as They will not yeild to any Advice, without Authority to back it : Now what remedy is left in fuch Cafes without the afliftance of a Presbytery* that hath Power over both Parties, to command them in the Lord to do what is righj: : And can we think that Chrift hath left no remedy in his Houfe for fuch evils, as may fo fre- quently fall out. Thirdly , The Independent way leaveth no Authoritative mean for holding down Pluralities of Religion * For if fo, then let a parties lar 3inUepentiettcp Refuted. i 77 lar Congregation fet up what Religion they pleafe; fuppofe it be Pope rj : There is no Authoritative mean to hinder it : But in the Way of Tretbytery it is otherwife : Treshjtery is Chrifts Weeding-hook to weed out Herefies ; fo we obferve wherever it is fet up it bears Herefy down ^ And no wonder j For Judicatories are fo fubordinate , one to another, that what is overfeen in the one , is taken notice of in the other. Fourthly^ By this way of theirs, there is no Authoritative mean for unity and uniformity in the publick ferviceof God among Congregations* But every one being left to themfelves, will take a way of Their Own * This Congregation one way, and that Congregation another way j which doubt- lefs would prove a great ftumbling block to the i weak , not knowing unto what Congregation to ! joyn 5 becaufe of the great diverfity among all. i Put the cafe ( to clear it in fome things whereby ye [ may guefs at others) that in one Congregation they would both read and expound > In another, they would only Read : In others the line were not read for fingmg •, And in another,it were read.- In fome Congregations Children were not Baptized but in time of Sermon,In others,That Baptifm were Admi- niftrate at other times alfo : In fome Congregations Two Prayers before a Sermon, In another but one : In another the Conclufion Sung , In another not. Now though the Strong would not ftumble at thefe things, knowing that fuch in their own nature are 5 for the moft part at leaft, indifferent; Yet to the weak Chriftian they might prove aground of ftum- N Ming* 1 I7 8 3inUEpem?encp Refuted. blingi Forufually fuch prefently ftamp Confdence on that part of the difference which they like belt, and hence arife contefts, J anglings » and matter of renting the Church. Now there is noway in Inde- pendency left for preventing of this. Fifthly, The way of Independency leaves no remedv to a Congregation wanting a Minifter, for Tryal of the next that comes * Whofe tryal is left wholly to the People by this way of Theirs: How llight that tryai would be, any may judge * How few Parilhes can try a Minifter in his Abilities, It he be apt to Preach, convince gainlay- crs, v watch againft ravening wolves &c. Now this is remeeded in the way of Presbytery , according to Pauls Rule i Tim: 4. 14. That Miniftersbe ordain- ed- — psith (be tying on of the bands of (be Presbytery* This for the firft Argument, from Five great defeds in the Ivdefendent way j Other defeats alfo might be inftanced, but thele may fuffice. Our Second Argument is taken from Mattb 18. 16. 17. 18. where Jefus Chriftlaycs down away for the removing of private Scandals , or dealing with an offending brother * From whence we argue thus* If Chrift hath laid down a way for gaining an of- fending brother , how much more for gaining an offending Church : Its above all doubt that a Church may offend,walk inoderly, wreft Juftice.Nowfurely Gods care muft be no lefs of the whole Church than of One Member : So that our confequence holds : but we affume , There is no way to heal the Scandal of an offending Congregation or particular Church, but by compleaning to a Presbyterial Church above 4 them : JitibWtfiKtltp Refuted. 1 79 them ; This is evident, For 1. our Oppofitcs them- felves will not cenfure them-themfelves: They can- not be both judge and party x. It appears from the f ule of proportion,For by that fame rule that private Chriftiansare to be compleancd of to that Elder- (hip whereof they are parts , fo theElderflrip is to be complcaned of to that TV e sbytry whereof it is a part: and if the Chriftian libertyof the private Chriftiaa be not taken away by the one, fo neither is the juft power of the Elderfhip taken away by the other. Our Thrd Argument is from that which we handled before, That in Scripture is helden forth Government by Presbytries over fingle Congrega- tions, and by Synods over Presbytries, From whence we argue thus, That the way of Governing the Church in the Apoftles times was by Presbyteries and Synods } And therefore the Church fliould ftill be fo Governed. For the firft part of our Argument That «4ie way T^fno/Governing the Church was by Presbytries and Synods, it was proved before : So we have only tafpeak to the Second part of our Ar- gument, that therefore the Church fhould be Go- verned fo now: And to clear this Co tofequence, coa- fider thefe things. 1. That whatever is recorded of the practice of the Churches in the matter of Go- vernment in the Apoftles times, can be for no other end but fo be a Pattern for imitation to the Churches in after times, For rvbatfiever things were rpntten** fore timer aw for our letornmf> *ni inflruflum Rom: ij k 4* 2. Thofe primitive Churches were planted by the Apoftles j Now who can imagine but what the N % Apo* . i8o 3innepennencp Kefuted. Apoftles did of that 1 kind* was according to the di- rections given them by Chrift ; A promife of whole prefencc they had with them in their Miniftry, and if fo, then their pra&ice muft be a Rule to Generations following I Cor: ii. i. He ye followers of me, &c. . 3 . We make the pradtice of the Apoftles chen, to be a Rule for us m other things y As from their pra&ice in giving the People liberty in choifing their own Deacons jtft. 7. We argue, That the People may choife their own officers yet : And from their pra&tee in having Ruling Elders in the Church 1 Tim: 5. iy: We argue , That we ftiouldhave Ruling Elders yet: So from their pra&ice in having the office of Dea- cons we argue, That we fhould have them yet: And from their pra&ice in Celebrating the Lords Supper on the Lord's fay Ail; ij. We argue, Therefore we (hould celebrate it on that day yet. Now if fo be that Their practice fhould be a Rule to us in o- ther things,why not alfo in Church Government by Presby tries and Synods; efpecially feeing that we have made out, that Their pra&ice is as clear in this as in other matters* , A Fourth confideration to ftrengthen this Argument is this, 7 hat the Church- es now have thefe feme Rcafons to move them to fubmit to that Government, which the Church in the Apoftles times had; and a Law or Pra&ice is ftill binding, fo long sis the Reafon of the Law remains : Now the Realbns that moved the Church in the A- poftles time to fubmit to Presbyterial Government, vrzsjirfi, Becaufe there were many things of com- j mon concernment to all the Congregations in fern* J4lem> anfcep* ntimp Refuted. 1 8 1 fdem , and therefore they were Governed by one Presbytry as faid is: fo there are many bufincffes of common concernment to many particular Congre- gations now, and therefore it fhould be fo yet. Se- fndiy^ In Aft-. 15. There arifeth a controverfie in AntiQch^ and becaufe the controverfie cannot be compoled in the Fresbyterial Church of Antioch^ therefore it is referred unto a Synod made up of ma- ny Presbytries, all concerned in it : So there are bufinefles of common concernment to many Fresby- tries yet,and fbme that cannot be ended in one Pres- bytry , and therefore there (hould be Synods for composing of thefe things yet. And feeing the A- poftles extraordinary aflifted , ( one whereof might have compofed the Controverfie ) would nevcrthc* Icfs have a Synodical Convention for ending Con- troversies $ Much more ought we to do it whofc Gifts are for Inferior to Theirs. By all which it re- mains clear that the pra&iceof the Church then in that point,is binding to us now. . Argument Fourtl^ There is no Pattern of fuch an Independent Congregation , by precept or PradHce in the whole Scripture, where one particular Con- gregation , with onePaftor , and Their Elderftip, did Exercife or may Exercife all Church Govern- ment, in all its A&s, and that Independently : there- fore &c. The Antecedent is true. F$rtf, An in- ftance cannot be given of Ordination ofMinifters by One Congregation, Secondly , By precept, and Pra&ice Ordination is to be by moe Paftors than onc^ as Aft: i. 13. Aft. 6. 2. Aft: 15. 1 3. 1 Tint: 4. 14.. N t .So j 8* 3ftWenlienep Refuted. So it is clear, That it is by Paftors , and tnany Pa- ftors , and fo cannot be by a fingle Congregation, where there te required, andlhouldbe ( fay they) but one Paftor. As to what they fay of the Church of Corinth s Excommunicating the Inceftous man. We AnfwerjCorm/^ was a Presbyterial Church. And Secondly, It proves not that they might Excoromu- nrcate Independently, For if a Controverfie had arifcrt about ft, which they could not have ended among thetnfelves^they were to have their recourfe to * Sy- nod, By the fame Reafon for which the Church of Anttoch bad, Aftsl^. Argument Fifth, If fo be that Congregations be Independent, And fto benefit of Appeals allowed to the party grieved, Then thq ftate ot the Chriftian Churches ^ere in greater Slavery than the ]ewi{h* J But this is abfurd ; >For Chriftians are in 311 eftate of greater liberty •, As appears from (jdUt. 4. !• Therefore Sec. For clearing the firft propofition, We lay down thefe things * F/r/?,There was a Subordina^ tion of judicatories in the Jewifti Church ; As might be made out from feveral places , We take one z Chram 19. 8. where there is a Supream Ec- cleflaftical Judicatory v, 10. The matters they handle come to them from other Judicatories: And Deut: 17. 8. Sheweth the matters to be handled by the fu- preare* Judicatory are fuch as had been before the Interior Court,but found too hard to be judged there; So that here was a Refuge for the party wronged by the Inferiour Court: Now if there be no fuch Refuge JefttqChriftians* we may certainly fay, Theftateof Ctaft* Chriftiansis mo ft hard, being left under the Tyran- nical ientence of the unjuft Elderfhip, And no power to right them ; When the opprefled Jew might ap- peal to the Superior Judicatory* We might further argue from this, Whatever was in the Jewifh Government that was neither Cere- monial, nor Judicial; but Morale That is binding to us * For the Moral Law bindeth all alike, and is not abrogate ; But this, That there was fubordina- tion of Judicatories for the relief of the grieved party among the Jews, was Moral, not Ceremonial, nor Judicial. It is true that all things were determined by an high Prieft, among the Jews, who was typical of Chrift, and of his fupremacy in Judgment: So the Papifts argue ill from the high Prieft to the Pope: But it is as true, That the Subordination of Judica- tories for things of harder knowledge , and relief of the opprefled party, was Typical of nothing ; But Moral and of the Law of Nature, which forbids party to be judge ; which will naturally follow if there be not Subordination of Courts. Yea fur- ther we fhall not find that this Law is given to Mo- fes in the pattern upon the mount, but was taught by the light of nature to fethro^ and by him given to Mofes fxod. 1 8. %% It (hall be that every great matter they Jhatt bring unto thee., &c: III. We come now to Anfwer Their Objections many whereof we have taken off in the hrtt two Heads c As for the reft we fhall not trouble you with thofe that are frivolous, as indeed the raoft part are, we fhall only pitch on thefe that feem to N 4, carry 1 84 Wepettoettcp Muted. carry Come ftiew of Reafon, and whereof they boafi moft. Their j?r/?Obje&ion is from Mtttk 18. 17. This Church, fay they,is a Parochial Church, and Chrifts mind is that the bufincfs ibould be here ended, with- out aiiy Appeal from it. Anfwer Chrift means not only a particular fingular Congregation , but alfo, it not mainly, A Presbyterial Church : For frfl.; The particular Church cannot fometimes heal the diftemper, as when it is divided, or when the Church it felf is Scandalous, as oft may fall out by giving a wrong fentence^ So that if Chrift had meaned only a particular Church fhould be com* pleaned to, and in no caie a Judicatory above them, then his Remedy fhould have come ftiort in curing the defeafe tor which he intends it , which to fay were no fmali imputation to Jefus Chrift. Secondly^ Chrift here alludes to the Government of the Jewifti Church,as appears from the Ceniure of the Obftinate to be reputed as an Heathen , the fame which was among thejews: And from the plainnefs of the fpeaclv Tell the Church ^ Which could not be otherwile un- derftood, if he had not alluded to the Jewifh Judica- tory* befides which, They knew no Judicatory, for fuch offences as Chrift fpoke of to them, There be- ing as yet no particular Church which had given its name to Chrift.Now(as we cleared before)the Judica- tories among the Jews which were to he complained to forScandals,were not only thefe who were in their {ingle Synagogues or Congregations; But alfo Su- perior Courts, to which it was Lawful to Appeal froo* 3Jittrepett5ettCP Refuted. j 8 ? ffom the leller Courts. Thirdly, Chiift meaneth here of fuch a Church, as were the Churches of ?e- rufalem, jintiocbjkc. But thefe ( as we have already cleared ) were Presby terial Churches or Judicatories, having the overfight of many Congregations : Now fare thefe being the firft Churches inftituted by the Apoftles, muft not be excluded from the power of Government given by Chrift to his Church in that place. Their Second Obje&ion is this, That the Depen- dency of Churches upon Presbytries layeth on a yoke of Tyranny and Subje&ion upon particular Congregations, equal to the Tyranny of Bifhops : And if the Church muft be in bondage, it is better to be fubje& to one Lord Bifliop, than under a num- ber of Minifters and Elders inPrcsbytry or Synod* t or Anfwer,We make no other Subje6Hon here than what the Independents therofelves make •, For they make Ten in a Congregation fubje& to Five hun- dred , and the Lawes of the Five hundred to be binding to the Ten : So make we many Churches to befubjedHn the Lord to all their own Paftors and Elders, conveened in a Presby try ; What more Sub- jection is there in the one than in the other ? Secondly^ It is an unjuft comparifon to compare Bifhops Ty- ranny with Presbytries. For I. The Government by Bifhops was Humane, This is Divine, 2. The Bifhop being but One Man did by himlelf alone Go- verned that ad slrbitrdtunt^or had he Any to An* fwer to •, But here moe Paftors and Elders are joyn- ?d together, who are by mutual advice to Rule Gods People, 1 86 JnHepettHencp Kefuted. People, according to the Word of God. $. The Government by tfaeBifhop was altogether extrinfecal to, or without the Particular Churches : For the BHhop was none of their Members, nor yet chofen by them * But Presbyteries and Synods are not fo, They are wholly rtiade up of Members and Com* miffioners from thofe fame very Churches, where They govern, and fo it is wholly intrinfecal. 4. We (ay Government by Presbyteries is fo far from be- ing in its own nature Tyrannical, as that it is the greateft remedy againft Church Tyranny ; becaufe it is a City of Refuge, for all thefe who are oppreP fed in their particular Congregations ; For if in the Independent Government one be wronged, he in u ft fit with it, till Chrift come and right him : Neigh- bour Churches may advife and rcqueft, but the Con- gregation advifed, is not bound to fellow it ; But here when the Elderftiip doth wrong, there is a re- fuge to a Presbytery , and above them to 2 Sy- nod, &c. Oijeft: 3. Government by Presbytery layeth upon Miniftersand Elders the Charge cf other Flocks than thefe of whom the Lord made them Overfeers, to *w, The Charge of all the Churches in the bounds of the Presbytery .• They are Elders to all thefe Churches * becaufe they govern them. Aufrtr, It followeth not that they have the Charge of all thefe Congregations in particular, and in every thing that concerns the Duty of an Elder; fo that they are bound particularly to Catechize, to Vifit, 6 c. Only They are EUeft to them the word of Gcd, Then ye woulaknow it is not a thing of nought we are contefting for , It's a part of that Truth once delirered to the Saints, and a Truth of no fmali concernment : What would be- come (think ye) of Particular Congregations,If they had none above them to call them to an account? What Divifions , Strifes , Herefies » Schifms would enfue^ if people were informed oftheleCon- teRs that have fallen out among our Oppofits them- ftlves, where this way of Independency was follow- ed * The one half renting from the other, Excom- municating one another? It might make moderate Men fear at it : But we need feek no other evidence of this, than by looking on Scotland and England thefe years by paftjn the Church of EngUnd,Presby« tety could hot be fet up^fodependency was pleaded for, and pra&ifed ; And what is become of it, Sathan hath vomited out a floud of Errors, that there were never more , nor more grofs in any time of the Chriftian ' World ; Yea all the rotten Graves of old Hcrefie are digged up,and now avowed : Socmiamfm, In denying Chnfts Righteoufnels in the matter of Juftification : tsinddpnjm^ In denying the Baptizing of Infants : Ariamfm, hi denying the Trinity ; And many other fach lintiepetflrencp Refuted. i g 9 fuch like. Yea there are forae Errors there that were never before heard of; Some affirming , There is no Church they can joynwith: And therefore,They turn Seekers* Some are above all Preaching, Prayer and all Ordinances : And all thefe are the Fruits of Independency. Again, look on the Fruits of the ^reshyterJtt Government in Scotland where it hath been in Vigour, God hath made it an Hammer for battering down the beginnings of Error: So that thefe twelve years bypaft not any one Error bath come to a«y Strength : And this all under God from Presbyterial Government,beingHis Inftitution : Our Judicatories were indeed terrible, as an Army with Banners, though indeed we are now like to turn contemptible. God himfelf heal our Breaches. Secondly, Guard againft the Errors that would draw you from this Truth •, If ye cannot carry the grounds we have been fpeaking of with you, yet ye may remember ye once heard this Truth con- firmed from Scripture and Reafon •, That fo when ye meet with temptations to quite it, ye may advife well before ye yeild. I would prefs this fo much the more , As that this Do&rine of Presbyterial Government is the Butt of Sathan's Envy, the thing he would have moft gladly overthrown, As that which ftands moft in his way •, For fo long as it flood in its integrityj We might in the Lords ftrength have defied the Dc* vil to have brought Error into Scotland. And in- deed it is the thing he fets himfelf to brangle, To jet the hedge once plukt wp, that fo the wild Boar 1 90 3irtHepentJfttCp Refuted, of the wilderrtefs may come in . And (believe me) there fe nothing makes me more affraid, than tnat through Gods permiilion, the Devil (hall get a dc- ludge of Error brought in on Scotland; Becaufe thofe vfrho have been intrufted with this Government have weakned the power of it , by Divifions among our felve& ^ A copy is caften How that Erroni- ous Spirits need not ftand much on the Authority fcf Affemblies, when they would crofs their Defigns: We are affraid <, yea we may be paft tear and coi*> dude. That Presbyteries, Synods, &c. have loft much of the Wright They had lately in mens con- feiences. Only let me intreat you in the bowels of Chrift* That ye would put a difference betwixt the Government it (d£, and the Perfons who are in- truded with it •, Doe not charge the faults of the one upon the other : The beft things that are may fee abufed ; And it is Peoples Tryal to put diffe- rence between the good of a thing, and the Abufc of it* The Government is good , and of God $ and the abufe of it is evil and of men : What is of God , cleave to it, and ftick faft by it-, what is from mens corruptions, mourn for it : Pray them- felves may get a fight of it : And thus ye (hall walk in an eaveii way. Ye had need to deal with God to ground youintne knowledge ofthefe things* For we know not how foon we may be put to it, to quite them : Only remember They are Truths ye have (Worn to maintain with your hands lifted up on high. SECT. IJI SECT: V. A SHORT REFUTATION O F T H E ERROR O F Reparation. Head I. Shewing what is required for making one a Member of the? i fible Church. WE have cone through thefe Controver- fies, which are about th« Government of the Church : We are now to refute fome dangerous Errors of Do&rine. And/r$, We (hall begin with the Error of S*p4r*tiofc The . i 9 % Separation Refuted. The Errors of Separtttfts arc many, but we fha only engage with two Heads of them, which are the main. The/rtf is That which they teach concern- ing the Conftitution of the Vifible Church* Or wl it is that fhould be received Members of Chrifts vi- fible Body. The ]e cond is That which they hold to be the duty of every fincere Chriftian, viz. That when they fpy any corruption in a Church wherein they are Members, as if Perfons Scandalous be ad- mitted to the Lords Supper (feeing they ought all to be Gracious who come there) Then (fay they) It is their duty to keep back from the Communion j and not-only fo> but to quite That Church, and let up a new Church of Their own. We (hall begin fir ft with that Dodtaine that concerns the Conftitution of Vifible Churches. And therein we (hall follow our ufual Order : Fir/?, Clear the Queftion. Secondly^ Bring Arguments for the Truth. Thirdly^ An- swer tbofe they bring againft the Truth. And Fourth- ly* Apply the whole tolomeUfe. L fir/, For clearing of the Queftion, ye would know' what Church it is concerning which the Controverfy is. Firft , It is not that place where Gods people meet to go about Gods publick Worftrip, (fuch as this Houfe we now are in, which is called the Church by a Figure, improperly) But it is the People gathered together in it ; which People are really awd properly the Churchy although the Houfe be fb called, becaufe it contains them, by an ufual Figure. The Church that we are to dif- fuse of, is made up of Men and Women : And not that Reparation Refuted. 1 9 i that which is built of Timber and Stone. Secondly ^Th^ Controverfy betwixt Us and Them is not concern- ing thelnvifible Church, that is called the Church of the Firft-born, Thofc who by vertue of their Ef- fectual Calling are united to Jefus Chrift the Head, are living Members of His Myftical Body, and draw Spiritual Influence from him. Concerning the Church taken in this Senfe, There is no Contro- verfy betwixt Us and the Sfpatat$Jls^ but that the Members of this Church are only made up of Be- lievers , are all gracious, becaufe this Church is Chrifts Myftical Bod/, a Royal Prieft-hood, the Lambs Wife, all fair, undefile fpas the one cannot be difcerned from the other by a Behojder. The nature of Grace is only known Infallibly lojne^ thing that may be judged of, by thofe who have Power to receive Members into the Church , and caft them out from it. SecondtyWe faid that this Vi- fibk Church is a Company or Society of Men and Women, that have an Ecclefiaftical Right to enjoy the Outward Priviledges of the Sons of God. For understanding what is meaned by enjoying of Out^ ward Priviledges, we (hall (how you That there are- Outward Priviledges, and Inward Priviledges of thofe who are the Sons of God. Inward Privi-> ledges are Jefus Chrift himfelf^ a Right to him, a laving Right to the Covenant of Grace, and Life Eternal ; Thefe are the Inward Privileges of the Sons of God : And only Believers have right to thofe : Painted Hypocrites have no right to thero. But Secondly, There are Outward Priviledges of the Sons of God •, fuch as.thefe, To be ordinary Hearers of the Word Preached : To be tafcen a care of by Je- fus Chrift his Servants: To have liberty to come to the Sacraments : Thefe are Outward Priviledges " And Reparation Ke fated. i 9 ^ And thefe are Pnvilcdges that a Member of i he Vi- fible Church hath a right to. We faid they had ah Ecclefiaftical Right or a Churc h Right to them .• That is, fuch a Right as gives Wartand to the Church tor receiving them to enjoy thefe Pnvil edges, and yetpoffibly they have not a Right to them be- fore God: As for Example, when there is k paint- ed Hypocrite in a Congregation, who makes Coil- fcience (eemingly to ule the Means : That man hath an Ecclefiaftical Right to come to a Communion-, fuch a Right as may Warrand the Minifter for ad- mitting of him , although he have not a Right to come before God \ God will challenge the Hypo- crite for coming* and not the Minifter for fuffering him to come. Yet wc are (till to confider that tho* ttiisEcclefieftical Right be iiot Savingly et it is Real in its kind, being founded upon Gods Covenant with the Vifible Church, and his Ordinance of admitting fuch therein. Now ye may know lomcwhat by this, what we mean by an Ecclefiaftical Right, it's That which gives warrand to Church Officers to ad- mit a man to enjoy thefe Outward Priviledges: And fo ye may know what we mean by the Vilible Church whereof we Dilpute- There are feveral differences betwixt Us diid the Separates , Concerning the Vifible Church. Pirft, They affirm That thefe is no Vifible ChUrcH ott Earth \ But a firigle < ongregation j Asmany as may meet in one place. This \$e refuted hi the former Controverfie;by (hewing That in the ChWch 1 .ofpcrufdUm there were far itioe than could mttt iri O i f "' ontr 196 St>tpatatfon Refuted. one fingle Congregation ; yea many particular Con- gregations* And yet are callei but One Church Secondly^ They differ much from us,asalfo from the Truth, concerning the power They give to this Vi- fiblc Church , They give them the full power of Church Government , and that Independently from any Chuch power on earth : This difference alfo we (poke of in the preceeding Debate 5 And fo we ftiall ftand now no longer upon it. Tbtrdlj> We differ concerning T hat which gives a Being to the Church Vifible; They fay, To make a Society of People a Vifible Church , fo as to have right to partake of the Priviledges there of , It is rcquifitc that all the Members of that Society Swear a Covenant one to another , wherein they bind t ? :emfelves to fubmit one to an other in t-ie Lord , to walk in all the Ordinances of God, and not to leave that Socie- ty till liberty be given them by the reft: So that tho a man (hould be never fotruely Godly and Gracious, yet if he take not fuch a Covenanted if he Swear Hotfuch anOath,He is wit out the Vifible Church, He i 5 in the ftate of a Pagan, to live and to die with- out any Church Ordinance. The Judgement of our Church, and that of Truth herein is this, That whtrever a man comes out of one Particular Congregation ( which we call a Pa- roch) to another. By his fo doing he comes under a duty and Obligation, which he is bound to before God,and the Congregation alfo, to difchargchimfelf in ^ Namely all the Duties pertaining to a Member of that, Particular Congregation or Paroch to which he ©ejHtrettfolt Refuted. 197 he comes, Although he Swear not fuch an Oath. We fay, Secondly* he may alfo Swear to do thefe Duties. But Th$rdi)> $ To bind this on all the Con- ferences of the Members of the Church , to take fuch an Oath, foas if they take it not They are not Church Members * We fay, It is Will Worfhip not commanded by God, cither by Practice or Pre- ccpt,in Old or New Teftament. We might eafily prove that Jefu$ Chrift never took This way to ga- ther a Vifible Church, But the main difference is the Fourth, and that is Concerning thofe who are to be kept or received Members of the Church Vifible * Or who they are that have right to thefe Outward Friviledges we Jpokeof: That which they Fold in this Point is>Tha* they would have all Vifible Churches difolved , and then Churches gathered out of thefe, wherein none are to be received or admitted to partake of Church Priviledges, fo as to be under the care of Minifters, Admitted to the Sacr iments &c. but thofe who have evident pofitive fignes of Grace, and thefe not only evident to thcMinifter and a few moe,but to all the Members of the Congregation , fo t at every ©ne in the Congregation muft be convinced/o far as men can attain unto, that he hath Grace, or elfe he is no Member of the V-ifible Church ; by which Rule they model Congregations j But there was never a Congregation fince Chrift was on the earth fo conftitute.except Their Own ; For accotd- ing to this Rule they will caft out the Two Fart, and of fome Co*igregations,leave Ten Parts and tike O 3 but; t 9 8 Separation Refuted. buttheEleventhJeavingallthc reftas Pagans, with- out Baptifing their Chi1dren,or admitting themfelves to any Church Priviledse : This is what They hold. As for the Judgment of our Church,and that which is according to the Word, take thofe Affertions. Fvff^ We hold that every man indeed that is a Member of the Vifible Church ought to have Grace; fo that he fins againft God and his own SquI if he have it not •, And all the privijegdes he enjoy es will do him no good without it. We fay in this re- fpeft, all the, Members of the Church ought to have Grace ; But to fay , That they fo ought to have Grace, that none of them muft be admitted to be a Member of the Church Vifible without it, This we deny : It is ill reafoning from unanfwerablenefs to an obligation to a fortaultureof Pnviledgcs : For every man that is a Magiftrate ought to have Grace •, fa as he iins again ft God if he haye it not ; yet a man may be a lawful Magiftrate, and have the. Privi- ledges.cf a Magiftrate, although he have not Grace. Second'], We do willingly grant that in the Confti- tution of our Church, and admitting of People to the Lords Table : Our. Pra&ice comes far fhort of the Rule \ There is not that care taken to purge out fcandalous.perfons as fhould be, Our practice is in- deed fhort of the Rule ; But Our Rule which we fhall hold out ( as we (hall prove) is Good. To know then what is the -Rule according to which we fhould admit men to be Members of the Chur,ch. F/r/7, There are fome who, are admitted to fome Priviledges only, and not to all 3 as to Baptife) : And thefe gtfpairatteit Refuted. 199 thefeare Members of the Church Incompleatly,They are Members, but not fo fully $ And thofe are, In- fants that are born within the Church Vifibk; 'I hey are Members, although not to be admitted to the Lords Supper. Now betwixt Us and the >efa>aiijis herein, to wit, whether Infants fLoi Id he Baptized, there is no difference. Seconalv^ There are fonie who are admitted to all Priviledges of theVifible Church h And thofe are Members Complexly and fully : And concerning thofe the difpute is : Who are thole that ought to be admitted to all the com- mon Priviledges of the Vifible C- ur Profefs an earneft defire to amend. So we Hnd in V, 10. And the People asked h%m y faytng, what (hall we do ? And the publicans m the 12. v, do the fame, who yet were but Courfe Men. And in the I^. ▼, The fouldterr Ukewife demanded ofh$m f fay- ittfr what thai I we do ? Now thefc Queftions import rhis much , That they were convinced they were wrong, and profeffed at leaft a defire to become bet- ter ; And accordingly John inftru&s them, thus and thus ye fhall do \ And without more ado in v, 21. He Baptises them. Now it is not poffible that John could nave got politive fignes from every one of them to convince him that they had real Grace ; Far left That every one of the multitude could have been perfwaded in Conference of the reality of Grace in each others And therefore the Rule of admir- ing men to be Members of the Vifible Church can- not be this, That every one to be admitted fliould have evident fignes of Grace , fatisfa6kory to the Confciences of all: ]ohn fought not this of thofe whom he received, If s true he fals very ftiarply on the Scribes Mattb. 5, v, 7 O $eneratieAs of vipers^ who hath wafnedfon to flee from the wrath to come. But it is as true, when he hath rebuked them, as ill as they were before , fting now they profeffed a de- fire to affieiid, he Baptizes them in v, 11. /-indeed Stfparatfoli Kefuted. id Uptifeyou with water &c The fame (You) whom he poke to in v. 7. As is clear from the Connexion of/ very Verfe. If it be Obje&ed that they were not eceived to be Members of the Church, although hey were Baptized. We fhall once for all clear that^ Saptifm fealeth up a mans right of Mcmberfhip in rhe Church Vifible. We find this from the Apo-^ (lies Pra&ice Ail: 2. 41. Where the Way is how :hey received men to be Church Members , it is faid Th^v were 'Baftiz.ed &c. And thofe who were Baptized are faid to be added to them and added f he Church y, laft, So in Afl. 8, 38, The Eunuch was received by Baptifm to be a Member of the Vi- fible Church. So Saul Ail: 9. T 8. And Lydta Aft, 169 iy Secondly , Circumcifion was a leal of the Jews right ofMemberfhipin the Vifible Church un- der the Old Teftament, And therefore Baptifm is a feal of our righr to be Members of the Vilible Church under tre New, For Baptifm in the New Teftament is come in the fame place with Circum- cifion in the Old Teftament. ' This is for our firft Argument. Thefecond Argument is taken from the practice of the Apoftles, And it is this, The Apoftles went not by that method of our Oppofits in admitting Members of the Vifible Church, This was not the Rule They followed/Therefore it is not the right one. We clear this was not the Rule which they followed from Ail. 3, 41. Where in one day there zrethrer thoufand added f the Church. Now furely none can imagine that it waspotfible that every one of rhele io% Reparation Kefuted. Three thousand could be perfwaded in confeience ol the regeneration of one another. It is true Petn hinds on them to Repent; But it is as true that on then; defire to be admitted to be Members of the Vifible. Church, and fume evidence of their convicti- on, bs receives them; Although there were many o£th«m did not evcathis much in fincerity.Fcr^i**- W4J.and Saphtra were but Hypocrits ; So no more is reared otStmon Magus Aft. 8. 13. And foof De* mas*> who afterwards forfook 7W. Yea if we look to the Rule which Cbrift walked by, He fought no tnorc but a profelfion to follow him , and He fought no more of futUs , to make him not only a Mem- ber of His Society •, but an Apoftle and Mhufter;, Chrift knew him well enough to be a Hypocrite ; And yet upon his profeffeddefi re to follow him, ad* mits nifn to his Company, yea makes him aMini- fter: So that this Rule which Separates (o muck cry up , was neither, followed by Jefus Chrift nor his. Apoftles. The Third Argument we bring is this , There was never a Church before or fince Ch rifts dayes whofe Members, All of them* could give evident figiies of Grace to each other •, And therefore it can- not- be a Rule of Gods appointing, That the Church Vifible muft be made up of only fuch. We prove the Antecedent •, Sure the Church of Ifrael in Mefes time was not fuch,every Member was not fuch a Vi- able .Saint,fo as he was known to be Gracious } For fayeth Mofes Deut. 29.4. let the Lord I bath m>i 'given \Win heart to perceive^ &c. and oftimes they arq up- *f Separation Refuted. 103 upbraided as ftiff-necked. Secondly ^ Wemuftfup- pofe the pureft Churches comming neareft the Rule , to hare been in the Apoftles dayes ,, and yet the Members of thofe Churches were opt qf this .kind. So the Chujch of Conntb was a, Church that the Apoftles themfelves planted and Preached to, and yet we (hall find many in this Church who. j\yere To for from giving evident fignes of Gnice one to another , That there were many there SctfmrtUks I Cor: 6. Many there Fornicators that Paul writes a- gainft: There were many there Drunkards, yea and drunk about the time of the Lords Supper. And thofe he reproves i Cor: \ i . Yea there were fome there who denyed fotne of the fundamental Pointsxf the Chrifxian Religion as the Refurretlton: As ap- pears from Chap : 15" . So this Church of Corinth^ was not fuch. Secondly^ The feven Churches of Afta fpoken of Revel: 2.3 .were Churches that had. the Candjeftick among them., Churches that were in. Chrifts hand, that he took a care of,, and yet they were not fuch, as every Member of thofe Churches: had real fignes of Grace, otherwise the Spirit of God would not have faid fo often, if any man have eArs to hear &c. If he had not fuppoled that there had been in them blind, obdurate,, carnal hearers. Thirdly, The fame may be faid of the Churches ofRome^ Gala- tu, Jbejfalontca , and of all the Churches that ever we hear or read of fince Chriftsdays, never one of them was fuch; And therefore we may fafely con- clude that this Rule of Theirs cannot be Rightjeing neither Chrift nor his Apoftles nor the Church in any Age di4 follow it. We a ©4 ftepatatftm Refuted. Wc bring a Fourth Argument and it is this: That rarinot be a right Rule of gathering Churches, that would hold out a number of Gracious Souls from being Members : But, thit Rule of Theirs would do fo: Therefore, it cannot be the right Rule* For the firft part of our Argument none will doubt of it. And Secondly, That this Rule of Theirs would hold out many truly Gracious, ve prove it: Fcfr firft there are many that have Grace, that for want of parts they cannot exprefs the ting they have* they are fo far fro ti giving evidences of Grace too- thers, that they cannot fatisfy themfelves ; Some fo Proud, fome fo Paflionate, fo Worldly, fo Talka- tive, fo Imprudent, that it will be hard tor any to (atisty themfelves that there is Grace in them. TbtriU fys The way of fome is fo hid, or rather Gods way in them fo hid, that for any thing People can fee in them , they are nothing different from Natural Ci- vilian?,and yet many of fuch will make clear and fa* tisfying difcovcrys of Gods Grace in them at their death ; The work of Grace then appearing that was long under ground. And now according to this Rule ofTheirs,thefe are all to be holden out of the Vjlible Church, and put in the place of Pagans & And fo That cannot be ChriftsRule. Our fifth Aigument to prove the point is this, That cannot be a Rule of admitting Members to the Church Vifible, which purs th£ Church in per- petual danger cf Renting: But, this Rule of Theirs puts the Church in a perpetual danger of being Rent: Therefore y itxannot be the light Rule. WC ^cparatipn Refuted. %%$ We (hall clear that this Rule of Theirs puts the Church in a perpetual hazard of being Rent: For there are fomc more eafy to be fatisfied ot the figncs of Grace than others, fo That which will be a law- ful Church to one* will not be fo to others. Second- ly^ There arc lome that in progrefs of time will grow more ftrick in fearching : Hence that which was a true Church to him the laft year, will be no Church to him t is : And {o this Rule of Theirs keeps theChurch in a continual hazard of being Rent, of Separating after Separating, while they caft off alL This hath made the molt parr of all Their Churches rent, and one part to Excommunicate another. Yea hence many of that Way caft off all Churches at laft, and turn Setters ; Caft off all Serving God with others, all ufc of puHick tneans , only ferv- ing God apart and by themfelveS alone ; Becaufe they cannot be fure enough that any others have Grace but only themfelves, There i* a Sixth Argument taken from the fimi- litudes and comparifons under which the Church Vifible is holden forth in Sci ipture * which fimili* tudes do (hew there is not That ftri&nefs required in admitting Members to the Vifible Church as the Separates judge 5 It's compared to a Draught net caft into the Sea , that gathereth fifties good and bad Matth: 1 3 . Secondly, To a Field wherein is Wheat and Tares* ibid.. Thirdly^ It is compared Matth: vx» to a Table of Guefts, where there are (bine, with* and fame without a Wedding Garment. Fourthly, It is compared to a Houfc wherein arc Veffcls of Ho- xo6 Reparation Kefuted Honour and Diftionour -, and to a fold of Sheep, and Goats; And in evety Church there are many Called but few Cfeofen : Now how (hall Tares, cba$,Goats, &c. give convincing fignes of that which they have not: Certainly thefe Similitudes fecm to fpeak,That there needs not fo much Waling or Picking out, in admitting Members to the Viiible Ghu*ch,providing they be free of Scandals ; Once take them in, and and then let the Word work on them , This great Waleing and Separation will be when the Net comes to the (hoar, when the great Harveft comes, when the Sheep and Goats are levered. This much for Arguments for the Truth. HI. We ihail in the next place anfwe* Their Ob- jection*, whereby they labor to prove, that the Church Vifible ihould only be made up of fuch Chutch mefnbefs as can give fatisfadtory Signs of Grace to each other. Objs r .Their firftObje6tion( which is them 6ft fpecious) is taken from thefe Glorious ftiles given to theChurch in Scripture.They are called Saints^ a chafte Virgin e- fpoufed toChrift^ Sons and Daughters of the Lor4 Almighty$and Chrifts myftical Body>whofe Members ire all Gracious: No w,fay they, fehig the Church ha it will conclude that none ihould be Members of the Viiible Church, butthofe who have Real Gracqfor none is a partaker of Chrifts Myftical Body, the Lambs Wife &c» Bat fuch only: Now Separation Refuted. %o? Now this, our Oppofites themfelves will not affirm, They grant there may be painted Hypocrites in the Church, and the Scripture faith the lame > for Ana- mas and Sapbtra, ]udaj* and Stmon Magus ^ were fuch} and fo thefe places of Scripture, if they prove any thing , will prove more than They will grant. But to anfwer dire&ly, ye would know that in the Church Vifible there is a Company of Good and Bad, fincere Chriftians, and painted Hypocrites: Now the Scripture Jpeaks of them fometimes according to the Better Part, and fometimes according to theWorfe Part} where it fpeaks of them according to the Better Part,it fpeaks *ughters of the Almig hty, they arc callc A cbdfi Virgin^ &c.2Cor,u 5 2.Now there were man) Schifmaticks among them, Tome denying the Relui reftion, fome Vilifying Pauls Do&rine , Many whc were Contentious, Drunkards, Fornicators-, fothat thefe Stiles cannot be Verified of the Members of the whole Church, but only of the Better Part that was among them.-even as men fpeaking of an Heap of Chaff and Corn, will call it An Heap of Corn •, Not that there is nothing but Corn in it, but becaufe the Corn Js the Beft Part : And Jo the Church Vifible _(* wherein is a mixed Company) is denominated - from the Better Part fometimes in Scripture,and cal- led Sons and Daughters of the Lord Almighty, and fometimes from the Worle Fart, and called Stiff- necked* &c. Ofy ILTheir fecond Objtdion is taken from 4ft y a 47. Where it is faid And the Lord Added ante the Church daily fuch at fhculd be fated. Say they,God added no other to the Church but fuch as would be laved, therefore we ftiould adde no others. For Anlwer, If any thing follow from this, it would follow that none ftiould be added to the Church but thefe who are Believers really, for no other will be favcd; But this is againft themfelves: And therefore our fipcond Anfweris this, That the meaning of the words muft be, That He had a chief care of adding thofe to the Church who were to be Saved : But it is nrt faid that He added no other ; for the lame Chapter layes, He added moe^ t/, 41, whole three Thoufand w ere added, and yet all thole were not to be Reparation Refuted. % 09 be faved 5 For there were Antrum and Stfbtra^ and doubtlefs many other Hypocrites among them, ObjAW. The third Obje&ion is taken from Matth, 12. 12 Jn the Parable concerning the Kings Banquet, where he bids his Servants go and invite to the Marriage, and finding One wanting the Wedding Garment ( fays he )— -Friend , how camefl thou iu hither , not having 4 Wedding garment ? Now ( fay They) this is a reproof to thofe who admitted am to this Priviledge. We Anfwer, This is quite con~ trair to the fcope of the Parable , if we look to the command V, 9, Goe ye therefore into the highways, &c. They are commanded to invite all, and to hold out none for want of the Wedding Garment } For that being Inward is only difcernable by God.Indeed this Parable will (hew this much, That Minifters may admit People to Communions , and yet Chrift will come with an after fcarch, and hnd many there whom he will caft, that Minifters have admitted t Ye ought not to think that every man that comes through a Minifters Tryal is in a good ftate ^ The place fays, That Chrift found One wanting the Wed- ding Garment * But it fayes not That Minifters! fliould let none come but thofe that had the Wed- ding Garment , And to lhew that this is the fcope of the Parable, fee v, 14* There it is faid, For many are called, hut few Are cbofen. OLl V:Their fourth Obje&ionis takciifrom Rev, 2. 4, 5. The Lord fpeaking there to the Church of Efhefus, fayeth, Neverthelefs 7 Ihave fomewhai again fl thee , becaufe thou baft left thy fir ft love Remember P thtrf , and zio g)Cparat(01t Refuted. therefore from whence thou art fallen , and repent , and do the {ir (I works, or eife I rvtll come unto thee quick- ly, and will remove thy Candelflick out of his flace,&CC. From whence They argue thus : None are to be ad. mitted to the Church who will ruin the Church But, all thofewho cannot convincingly prove their Regeneration,will ruin the Church : Therefore they ought not to be admitted. We Anfwer, That the laft part of their Argument is falfe : For there are many Gracious Perfons keeping their firft love, who yet can neither latisfy themfelves nor others in the Truth of their Regeneration , and that will not ru- in the Church. Secondly, We Aafwer, To the firft part of their Argument, where they fay that e^ very one who hath not real Grace will ruin the Church : It is not univerfally true, for then there ftiould be no Hypocrites in the Church at all, neither j^nown nor unknown,for Hypocrites can do no otl^er thing but that which is tending to the ruin of th& Church ; Now themfelves will not fay That all Hypocrites are debarred ^ For they admit fome fuchy and Scripture faith the contrair in the admiflion of Annanias and Saphira: And (b fome muft be admitted, who, If God look not more to his own mercy than to their merit, and more to the refpe£fc he hath to others than to them, can do nothing but ruin the Church. Ofy. V. Their laft Obje&ion is taken from xTtm: 5. 5% Having a forme of Godlwefsfiut denying the fowet thereof : from fuch turn away* Therefore none are to be admitted but thofe who can give fatisfa£tory iignes ®eparatfOtt Refuted. xii fignes of their Regeneratioa For Anfwer : It is a grofs miftake ; For if we look to the place, Thofe who have only a forme of Godlinels , he tells what they are* High-minded &c. v, 4. And in t^e 6 v» Subtile Hetetuk* who lead away the timfle. Now we fay none iuch ought to be admitted, for thole are Scandalous : Bur what they fay doth not tollov^j For many cannot give fatisfa&ory Signes of their Re* generation , who yet are not Grofs Livers, nor Scandalous, nor feduceing Hereticks } And fo not of the number of thofe from whom Paul . bids Turn dtvay. And thus we have Anlwered the ftrongeft of their Obje<5Hons. IV. Mfe. I. This Do£brine being thus cleared, ye ought not to look on what our Oppofites held in this Point as a matter of {mall moment, neither ought ye to fuffer your f Ives to be deceived with the pretence of ftridhiefs with which they cover it. It is a Do&rine that hath fearful Confequencesv For by this, the third part of the beft Churcht s that ever were, fhall be put in no better cafe than 1 ^gans themfelves, to live without all ordinances, their Children without Baptiim: And ihiswill hold off many who have true Grace ^ for how many are there ( even of thofe ) who cannot give convincing figns of Grace, either to themfelves or oners. By this Rule mens Confciences (hall ftill be held m an Un- certainty, whether they may ftay members ot fuch a Church or net; becaufe they can hardly befatis- fied, whether all in it have convincing figns of Grace or not. Now the Judgment of our Oppofits IL a is, flir. %i% Reparation Refuted. is, that if the Rule be not keeped Confcientioufly* Chriftiaos ought to Separate. By this Rule an infup- portable Burthen is put on Chriftians, not only to examine themfelves, but alfo the inward ftate of others : By this Rule, all the Churches that ever were in thedayes of the Prophets* Chrifts, Apoftles, fciin the Primitive Times.have been in the mift ; all living and dying without the Vifible Church , and fo wuhout Baptifm, and fo as Pagans. As alio this (hew of ftri&nefs beyond whatever God hath com- manded, doth ever end in loofenefs, as appears by the Septra**/}* prefent pra&ife; for, what ever they fpeak againft the loofenefs of other Churches,that we are but a mixture of Drunkards and loofe prophane Livers-, yet there is as great loofenefs in their own Churches as in any other, for they make no fcruple to admit Hereticks, Covetous, Vain, Proud Boafters, al moft of all forts, if fo be they agree v.ith them in Principles againft Vreslyterums. This Rule puts men in an overweening conceit of themfelves;others are nothing to them,all are unclean or at beft but civil,na- tural, moral Men* but they are the Godly, Saints,and what not ? Now that Do&rine which in its natural Confequence puts People to overvalue themfeves and undervalue others,is certainly not of God. This rule of theirs makes way for infinite [anglings, and carrying onoffelfinterefts, under pretence of Holinefs* for when the Rule is, That which every particular man thinks Signs of Grace, Such is the Corruption of the beft, that it will not be applyed to all alike* To fome thev will be too ftrift, to ethers more lax* as af- <£r paratton Refuted. xi 3 affe&ion caries; Untill at laft t ? ey think all good enough,who are for Their Way ^ And all others^bu* Natural, Worldly, and Carnal* who are not fo. I may lay that this hath been one cf the moft unhap- py Dodrines that ever the Devil hatched, For ir is that whereby Sathan hath carried on his defign main- ly thefe years by pad: •, Many luch Deceivers crying up ftri&nels, whereby they have made themfelves to be relpe&ed by force, and terrible to others, while under this pretence, they have born down Chrift, Truth, and Holinefs. Ifpeaknot this to counte- nance Loofenefs nor to give a dafh to holy Stri&nefs, It is our fin ( and we arc plagued for it ) that we have not walked according to our Rule ? Yet I love no further Stri&nefs than what Chrift Commands, Let us ftretch out our Arms to invite iinners, to give Outward Obedience* and then when they are in* let us Hew them with the Word and Discipline ; This was Chrifts way, And his Apoftles way, as we have proved : So when Separates fay to you, That there are fuch finful mixtures in your Churches, that an honeft man is polluted to come among them* And fo it is better to ft ay in your Chambers with a few of a gracious temper, and let the reft run to the Devil; Tell them, Chrift and his Apoftles made no fuch feparation; And ye deiire to be no ftri&er than They were: Only t is is net to plead for our coming fliort of Chrifts Rule in our praftife, Thstf: Scandals are too eafily paft ; That lb many Ignorams are ad- mitted to the Lords Table, is our fin, and fo not to be pleaded for. This for the ftflHftd of i'ep4* utton. P 5 Head %X4 fi>eparott01f Refuted. Head II. No Separation from a True Church, or Gods worship in the Church, because of the fins of Fellow-worjhiprs. WS are now to fpeak of the Second Hedd § Coney rning Separation from true Church? es P an J the true worfliip of God in them, becaufe of t e fiijs of Fellow- worfhipers. I That wach our Adverfaries hold concerning this, is, That the prefence of wicked mqn at Or? dimn-cs do defile the Ordinances to the Godly: Therefore* fay they, where ever there is any cor- ruption in a Church, or where prophage or w 7 icked men are fuffered to be in it, The Godly are bound to abftain from the Lords Table, and not to com- numi-rate with the mi By which means all wicked men are not kept back from the Ordinance of the Lords Table •, And fome corrup- tions are tollerated : Thejgueftion (I fay) is,what the Godly fhould do in that Cafe ? And concerning this we hold, FhH* That in fuch a Cafe, it is lawful for a Godfy Perfon to remove his dwelling , and go dwell in another Congregation , where he may have the Ordinances more purely Adminiftrat- ed * There is no tye laid on him, for binding him to remain conftantly where he is , if he may conve<- niently remove. Secondly^ We hold that if he can- not conveniently remove from that Congregation * he may remain a Member of it without fin, al- though he know there be leveral things which God is angry with in it , providing he keep his own hands clean of thefe. Thirdly^ We hold that as long as the Godly man ftayeth in that Congregation where there are abufes oi that kind tollerated, he is bound according to his place to endeavour the re- medy of them, he is bound , according to Chrifis Rule to admonifti thefe w 7 ho are Wicked and Scan- dalous } and if his admonition do no good , he is bound to delate them to the Elderfbip that they may be Cenfured : If they be Cenfured, It is well, he hath Separation] Refuted. %i 7 hath gained his point ; But iftheybenotCenfured, Or not fo fully as he would, he is to regrate the matter to God and mourn for it . But Fourthly, We hold, that fo long as he ftayes in that Congregati- on, he is not bound to keep back from Gods Wor- fhip, As from the Lords Table, or from any part ofierviceinit felf lawful, becaufe there are wicked men joyning with him in it: Far lefsis he to make a Rent in the Congregation or to draw away a number with him , to fet up a little Church for themielves* And this is now the Queftion we are to debate about* The Separtttp fay, He is bound to keep back from the Communion; If any be ad- mitted to it who is prophane or wicked $ And that left he be defiled with them. We fay, if the Worftrip and fervice be lawful and pure in it felf, He (ins in keeping back from it,notwithftanding that others joyn with him in it , whom the Church Officers ihould keep back. We grant indeed,when the fervice is not pure and lawful in its felf ; As for example, when Communion cannot be had except the People Kneel, And fo worfhip the Bread : In that cafe,eve- ry man is bound to keep back, that would keep himfelf free of fin; Not becaufe there are wicked men going to the Table ; But becaufe the Ordi- nance is gone about in a finf'ul way But our Quefti- on is Concerning Worfhip in it felf lawful ; That is to fay, when a Communion is Adminiftrated by a Minifter Lawfully Called ; When that TdbleGeflure^ which Chrift himfelf ufed, lskeepedatit ; Whenin all other things done according to his command; What x 1 8 Separation Refuted. What Godly Perfons fhould do in that cafe , when Scandalous Perfons one or moc are fuffered to come to the Table : We hold, That notwithftending of their being there, he is bound to come foreward ; And the wicked man's being there defiles only the Worfhip to himfelf, and not to thofe, who come in honefty. This much for the ftate of the Quefti- on. II. Having cleared the Queftion , we come to Our Arguments for the Truth ; viz. That the pre- fence of wicked men does not defile the Worfhip of thofe that are Godly: And tha: the Godly fhould not keep back from lawful Commanded Duties, be- caufe wicked men have their hands at them. At% I.Our Ftrfu, Argument is taken from the Church of the fevps in Chrifts time , Any who know the Hiftory of the Gofp^know that it was a very cor- rupt Church, in Chrifts time, in Dodtrine and man- ners ^ Their Preachers the Scribes and Pharifees were debauched Perfons; They perverted the Law, * the blind led the blind : And when the Preachers were fuch , ye may judge what the People were •, And yet we find that Chrift and his Apoftles did joyn with them in the lawful Worfhip ■ For F/r/2, Chrift himfelf came yearly up to tie Feaft at ferufulem. Secondly, He is fo far from commanding his Apoftles , and thofe who believed in him, to keep back from the Ordinary Worfhip , becaufe of wicked men among them, That upon the contrair he forbids them to ftumble at any thing of that kind* And commands them to come to the lawful Wor- fhip: Separation Refuted. u 9 fhip : as Matth: 23. 1. 2. Then fpake fefus to the mul- titude 5 and to his difaples, Saying, The fcribes &c* Which is as if he had faid do not keep back from the lawful Worfhip , becaufe they are but Godlefs men that go about it * What they Preach according to the word, do that , and for Their wicked life follow them not in it. Arg: II. Our Second Argument is taken from the Church in the Old Teftament: Wefind/or the moft part, many Corrupters and Gracelefs men that were Members of that Church^Both of the Preachers,and People ; And yet we never find that the Godly did loath the Lawful Worfhip or keep back from it be- caufe of that: Yea we find, The Lord commands them to joyn in the lawful Worfhip ; And when they would Separate , He reproves them for it. We (hall make this appear from Three or Four Times of the Church of the Old Teftament. The FnfJ is, Ado- fes Time •, There was a great mixture of prophane men in the Church at that Time ; As ye will find Deuc. 32. ( only remember this all along that the Point we are fpeakmg to, is not to plead for keep- ing prophane men in the Church ^ We fhew thofe fhould be removed ; Eut the Queftion is, when they are keeped in , what the Godly fhould do in that Cafe-, If they fhould turn back and leave that Church) I fay we find, Deut: 32. the Church at that time, for the moft part, was not very found) They corrupt- ed thetiifelves , Their fpots were not the fpots of Children ^ yet we never read that Mofes and the Godly did withdraw from theCommandedWorfhip, 1*- xio Separation Refuted. becaufe fuch were at it-, yea, on the contrair, we find them joyning with them, Deut: 29. Adofes en- ters into a Covenant with them , Preaches to them, Prayes for them ; Yea Deut. 1 1. 6. 7. 8. The Lord commands the People to come up to the Publick .Worfmp, in the place where hefhould choofe to place bis name, and go about the lawful Command- ed Duties -• Tho ( doubtlcsj there would be many wicked men among them. The Second Time of the Church in the Old Teftament, which we take to prove the Point is, in fofhufs time * there were then great mixtures of wicked men among them ; As appears from ] * h ua 24* 14, ig. He bids tKm put away the Strange Gods, So there were numbers of them corrupt in t e way of Worfliip, and yet we find in the fame Chapter v, 23. That ]o' 7 t4aconvetns them altogether to a Solemn piece of Worfliip, and enters into a Covenant with God , and Preaches to them on that Subject : Now {urely ] o'l ha would not hive done this, if fo be the prefence of wicked men did defile the Worfliip to the Godly : And if it had been a fin in the Godly to flay with the wicked when about Worfliip. The 7/W T$me is in Btir jab's time, I Kings 18. We tind at that time there were fome Godly, Seven Tho^fand that had not bowed their Knee to 714*1; We find alfo an Athe- ifttcal Multitude in verfe 29. The Body of the People Halting betwixt God and 8*al y They would nei- ther fay t :at God was their God, nor that Tistl was their God •, and yet Elijah called All together to z foleam Worfliip, a foleinn Sacrifice j That is gone about gtfpatatfott Refuted. ^^l about verfi 36. And there was Preaching and Pray- ing to that purpole. Now furely> If fo be the pre- tence of thatGodlefs Multitude, which Ehjab could not get reformed in a haft, had prophaned the Wor- ship to the Jeven thou/and Godly, Ehjdh would never have been acceflbry to that fin : A Fourth Time is from Solomons time to Hezefah's : There was great Corruption tollerated in the Church then ; As Wor- shipping God in thi? High-places, as is clear through the whole Tradi of theHittory of that time * And there was much Prophanityof Life in that time 5 which alfo appears horn the frequent Sermons of the Prophets to that purpofe •, And yet we never Tead that the Prophets did feparate from the lawful Worftup, becaufe of that mixture in the Church : Yea on the contrary we read they did joyn with them in every Lawful Duty, 2. Cbron*i$. jifd ga- thers all together, and enters into a Covenant with them : Ifiuds* ]eremtah , and the reft Preaches to them, Prayes with them. Now if the prefence of Wicked Men ha$ polluted the Service to them, then Ifaias his Preaching and Fraying j and joyning with the People in Worftiip (hould have been defil- ed to Hira. A fifth Inftance is taken from 1 Sdwuel 2. 1 6. E/i's Sons the Priefts were Prophane men •• whereupon the Godly began to abhor the Worfhip ; And fo it is faid in verfe 17. Wherefore the Jin of /he younv Men rx>ds verjgredt before the Lord, for Men d\>- horred the Offering of the Lord. And to fpeak the Truth, It was little wonder they did fo: Forinwryfc xx. We find the Priefts were fo Godlefs that they did Iv %\% Separation Refuted. ly with Women that Affcmbled at the doors of the Tabernacle of the Congregation : Little wonder then that the Godly did loath and withdraw:Butdoes the Lord approve of Their withdrawing, notwith- standing of that reafon ? No, We fee in verfi 14. Where £/i the Prophet fpeaks to his Sons, fayes he, Nay my Sons : For it is no good report that I he ax \ ye make the Lords People to trdnfgrefs : Their abhoring the offering of the Lord becaufe of wicked men that had their hands at it, is called ( d trdnforeffmg) ye make the Lords people to tranfgrefs. From all which it is clear. That the prefence of wicked men doth not defile the Worfhip to the Godly, providing they come honeftly themfelves : And that therefore the wickeds prefence fhould not keep them away. There is an Exception which our Oppofits have againft this Argument : And it is taken from the State of the Church in the Old Teftament ^ They fay, That to feparate from the Church in the Old T eftament was importable , there being no other Church to joyn with * The Service was then an- nexed to the Temple •, And io the Cafe of the Church under the Old Teftament, was far different from the Cafe under the New. We might anfwer feveral things unto this? As F/rtf, If fobe that the prefence of wicked men doth defile the Worfhip to the Godly, then the Godly had been bound to with- draw from the Church, even under the Old Tefta- ment, although there had been no other Church to joyn with : Better to be out of the Church Vifible than to be in it , if we mull fin by abiding in it. But Reparation Refuted. 213 But to anfwer more briefly, we fhall find Inftances in the New Teftament that make Serration unlaw- ful, as well as in the Old , which Inftances fhall make up our Third Argument. Ar^,\\\. Our 7 bird Argument. In the Church of Corinth there was a Prophane Multitude, i Cor, j, 4. We find there were Schifmaticks in it. Chap,v. v, 1. Wcfind Incefts were Tollerated, Chap. 6 v, 1. We find there were men of Contentious Spirits, go* ing to Law before Infidels. Yea in that Chapter, We find there were fome pleading the Lawfulnefs of Fornication, And Chap, 11. We find there were Drunkards among them; And fueh Drunkennefs as was moft abominable; For fome came Drunk to the Lords Table, v, 21. And Chap, ij. We find there were (ome infedted with a dangerous Herefy The denying of the Re(urre£Uon.And fo a number of very offenfive things were among them, But after all, the Apoftle Tho he reproves them very ftiarply yet he nowhere fayes, Ye that are Godly flay away from, joyning in Worfhip, becaule of fuch mens joyningi But on the contrair he approves their coming toge- ther to go about the Ordinances, Only reproving the wrong way they carae in. So Chap, 11. v, 18. Fir/? of all when ye come together in the Church /hear there be divifions among you. And v, 20. When you come together therefore unto one place, &c He doth not reprove their coming together, but fuppones it as a thing Lawful, only he reproves them for their Divifions. So in the Church ot (jalatta, There was much corruption among them, they were Bewitched with 2.14 Separation Refuted. with Heretical Do&rine OToolifb GaUtuns who hath "Bewitched jou % &c. Cap, $. v 9 j, They had be%un m the Spirit but were like to end In the Ilejh, v, 3. In the Church ofEphefu* were many who had fallen away from their firft Love, Revel, 2, 1. The Church of Sardis, T^evel: 3, I. Did Tollerate prophane perfons fuch as defiled their Garments; And yet we never read the Spirit of God commanding to Separat from worfhip becaufe of them : Indeed he reproves them fharply for their Corruption ^ For their falling away from their firft love. For Their Tollerat- ing Prophane wicked men-, But he fayes not All ye that are Godly turn your backs upon that Church* Make up a new Church of your Own * But dire<3> ly approves their joyning together in what was right. So it is clear that Separation from the Ordi- nances is no more to be Tollerated under the New Teftamentthan it was under the Old. *s4rg\ IV*. Our Fourth Argument to prove the point is this : The Sins of wicked Men only defile the Worfhip to themfelves : Therefore, not to o- thers. We (hall find for this two places of Scrip- ture : Matth. xz. In the Parable of the Guefts com- ing into the Kings Supper, there is one that wants a Wedding Garmant verfe 12. The Mafter of the Feaft finds him out, and fayes, Friend, How come ft Thou hither , And he was found Speechless. The Mafter of the Feaft layes not All ye Guefts are de- filed becaufe this man fits with you ; As fliould have been laid If his pretence had defiled the Worftiip to them: But only he reproves the Man himfelfj The fin Separation Refuted. *%$ fin is thine, and thou (hall bear the blame of it. The Second place is, l Cor. 11.19. he that eateth and drmhr eth unworthily^ eateth and dnnketh damnation to himfelf l He fayesnot, He eateth and drinketh Damnation to all, but to himfelf. It would neceffarily follow ac- cording to this Do&rine, that he did eat Judgment to all, If fo be the pretence of the wicked Man did defile the Ordinance, or make it finful to the reft that Communicate with him : And therefore in thepreceeeding words it is laid* Let a man exmme bimjeifc &c. He fayes not when ye are coming to the Table, Let everyone of you examine your Neighbour^ Which would neceflarily follow, If the prefence of the Wicked Man did defile the Ordinance to the reft, but all he fayes is, La everyone examine himfeifi &c. It's true the permitting of a wicked perfon to come to the Communion is the fin of the Church Guides, but it is not the fin of Fellow Communicants, fee- ing he is admitted to Communicate with them : For He only defiles the Worfhip to Himfelf. Arg.V. Our laft Argument to prove this Point 1% That from this Do&rine of our Oppofits, it would! follow; That the Dignity and Worth of Ordinan- ces did depend on Inftruments, or upon thofe that are partakers of the Ordinance, If fo be that the fins of the Inftruments, or gf Fellow- Worfhipers did defile the Worfhip : Now this is moft abfurd £ The Dignity of Ordinances depends on him whole they are : The Word of God , however Preached, Is His Word ^ Its true we are ready to caft at thi Word becaufe of Infixuments : But whoever he be Q_ that Ii6 Separation Kefuted. that Preaches, The Word is the Word of God, and worthy to be received : And fo the Sacraments, Whoever they be that joyn with Mc in them , lofe not their worth and efficacy to Me, who am feek- ing Chrift in them , though wOrthlefs men have their hand at them : And the reafon is, I do not Communicate with them in what they do wrong, Let God and Them reckon for that •, The root of tny Communion ' is Chrift; Info far as They lay hold on Chrift, I Communicate with them * In fo far as they da other wife , I do not. The wicked man profeffes Communion with Chrift, and Seals up an Outward Fellowfhip with the Vifible Church : I Communicate with him inThat : But in fo far as he doth this HypocriticalIy,I do in as far feparate from him. And this much for the Arguments Confirm- ing the Truth, That the prefence of Wicked men doth defile the Ordinances to none but to Thera- fclves. III. In the next place we come to bring to the touch-ftone the Arguments they ufe againft the Truth,we fhall fhortly propound the moft plaufible of them and take them off. Obj: i :The Fir/? Objection is grounded on the %Cor. £ 1 7. Wherefore come out from Among them >and ie ye fe* p4rate &c. This is the ftoitfgeft of their Arguments : The Lord commands the Connthuns to come from a- mongrthem and Separate •, And therefore \ fay they) when there are wicked men coming together with the Godly, the Godly ought to feparate from them. But to (hew you the vanity of the Argument we fliaU €>£PiU*attOit Refuted. xif {hall Anfwer it by reading out the reft of. the verfe For it is clear what the Apoflfc aims at— - -Be ye fepa- rate, faith the Lord) and touch not the unclean thing &c. He bids them only Separate from Sinful A6tions, and not from Lawful Duties. That ye may fee yet further the vanity of this Reafon,Know, It was the cuftom in the Church of Corinth i Cor. 10. When Idolaters would invite fome of their Chriftian neigh- bours , they would go with them, and eat with them at their Idol Feafts * and they thought they might lawfully do it, becaufe they knew their Idols were not true Gods, and fo by their eating thev intended no worfhipto the Idol, as thefe Idolaters did who did eat with them, but did it only to fatisfy their hunger and keep up common Friendfhip : Now Paul difcharges them from this kind of Communion, and this is it he points at here, Be ferrate* Do not meddle with their Idol Feafts becaufe it was indeed Communion with them in theirldolatry: And fo it doth not follow, becaufe Paul bids the Corinthians be feparate from Heathens , in doing a thing ful- fill, That therefore he forbids Chnftians to joyil in a lawful Worfhip with the Church oi Chrift, Objll. Their Second Obje&ion is taken from Rev: l8>4 And I heard ancther voice from heaven, faywgjome out^f ' bztimy Peofl^that ye be not partaker s of her fins* and that ye receive not of her Plaques* jBut this place is pitifully mifapplyed to the purpofe; Forks eyidene that the Apoftlejetais there fpeaking of whooriffr Rome^zwA is commanding allGods People to Separate fromtbe Antichri-ftian Churchy Now let any judge xzS Separation Ke(uted. it that be not loofe Reafoning, We are commanded to Separate from Rome , who hath overturned the foundation of Religion , Worfhips the Creature in- ftcad of the Creator ^therefore we are to Separate from Chrifts true and Pureft Churches and Gods Wor- (hip in them,, If fo be prophane men be kceped in them: It is a fenfelefs Confequence. Oij.IIL Their Third Objeftion againft the Truth is taken from I Cor:f.ii>7}utnorp Ibdve mitten unto you not to keep company ice Say they, We are forbidden to eat our ordinary meat with wicked men, and far more we are forbidden to eat at the Lords Table with them. To this we Anfwer , That indeed it is the (hame of Chriftian Churches , and our fin , that Scandalous and Ignorant Perfons are admitted to the Lords Table ; But when they are admitted partly through the negledtof Minifters, and partly through abounding corruptions, It doth not follow that every private Chriftian is to caft himfelf out of the Church, becaufe wicked men are admitted. As to this place here Ipoken of, Its true every tender Chriftian is forbidden to ufe Familiar Society with Fornicators , But it is not limply forbidden, as if it were unlawful at all times to eat with them; For even ^Pdul himfelf eats with Heathens Aft:tj. 3 $. So the thing here forbidden is , That the Lords People fliould not ufe intimat Society with wicked men y yet fo as when they cannot get it efchewed Jt is law- ful both to eat and drink with them ; As put the cafe we could not get it otherwife, it were lawful for us to eat with them following Tduh pra&ice : And Reparation Refuted. rr9 And fo it follows in the matter of the Lords Table* If it be in Minifters power to hold them back, if they do it , it is well ; If not, it doth not fol- low, that private Chriftians who have no power to debarr them, and fo cannot get eating with them efchewed, without negle£Hng of a duty, are bound to Separate. Ofy.IV.Their Fourth Obje&ion is from tCcr:f.&» Know ye nottbdt a litle leaven leavenetb the whole lump? Scandalous men infe& the Church - 5 And the Church being infe£ted,infe£ts the Worfhip ; and fo if I come to the Worfhip it is infe&ed to me, and I do fin. Now this is a Confequence far from Pauls words, a litle leaven, layes he, leaveneth &c. Therefore caft outthelnceftous man. But he doth not fay, If he be not put out ^ caft out your felves. As for that they fay that prophane men infedfc the Worfhip , It is without ground : Its true prophane men oftimes in- fe& thefe among whom they live * But they do not infe& the worfhip : For the way that prophane men infeft thefe among whom they live, is not Phy- fical , As the Peft infe&s every thing it toucheth j but they infe& by their ev il example : And fo a pro- phane man may infe& another man, but by his evil example cannot infedt the Worfhip , becaufe the Worfhip is not carried away with evil example* asa man is ; And fo if 1 can keep my felf from fol- lowing their example, the worfhip is pure and clean tome. O^/.V.Their laft Objection is(fay they My coming to the Table with them is a countenancing of them Q $ m 1 ? o Reparation Refuted. in their profanation ot the holy things : So I par* ta;;c with them in their fins , & fay Amen to what they do : And therefore better for me to withdraw. We Anfwer, this is a plaufible Argument to deter People that are tender, but when tryed , it will be found weak ; For if fo be this Argument do hold for Separating from the Lords Table , it will conclude alfo that we fhould not hear Preach- ing with them , for our hearing Preaching with them is a countenancing of them , as well as our coming to the Sacranient with them ^ And the wick- ed man profaneth the holy things in the one, as well as in the other ? And by this it {hould follow that Jefus Chrift (hould have been polluted; which were Blafphemy to fpeak , by His Preaching to Prophane multitudes •, For inThat He countenanced them. Therefore Secondly, For a more full An- fwer we fay^ Worfhipping with them is not a con- senting to their fin, except it were in our power to hold them out, but not otherwife i -Thou doeft fay Amen to what they do profefs, that They are fer^ ving God, doing the commanded Duty ^ But not to Their Hypocritical Way in doing of It : Did Chrift fay Amen to the Pharifees way of Hearing although He Preached to Them : So neither doeft thou : But as is already faid Thou approves ot Them in io far as They do the Commanded Duty * But thajc it is done Jmpenitently, Thou by Thy joyning in the Wor- flnp approves it not. This for their Cbje&ions. IV. ForUjr, Our firft is this: To regratethat there is lo rnuch occafion given to this Error in the C hurches Separation Refuted. *$ 1 Churches of Chrift, We may regrate that there arc fo many of the Members of the C Kirch Prophage and Wicked ; Arid that People walk not like Their Holy Calling ; We may regrate that the Officeis of the Church, Minifters, and Elders, do not Purge out Scandalous Perfons , Do not Labour to f nd Them and Cenfurc Them, and debarr Them from Communions ^ But moftofall it is to be regrated, That many of thole , who (hould Purge out ot! ers, Their Life is fuch that They deferve to be Purged out as Scandalous Themfelves : For this caufe it is that the Lord threatens to Rent the Church; And if He fhould let men arife among our felves , under pretenceof Pious ftri&nefs, tocaftat OurWorflbip, We behoved to fay, Juft is the Lord : Although on the other hand it is no excu(e,but a fearful fin toThem, who by Their carriage Rent and undoe the Church, becaufe of fomc Corruptions that are in it. Ufe II. The Second Ufeis, That ye would not think all alike Guilty that may encline to this Error of Separating from Lawful Worfhip , becaufe of wicked Men's being admitted to it, It's true there may be fome Pioufly ftrifhthat upon the one hand, loath at that which is Good , when they cannot get it but in wicked Mens company, And upon the o- ther hand, becaufe they cannot live without the Or- dinances, therefore They encline to make up a Litle Church of Good Men of Their Own choife : By which means the Devil takes advantage of Their zeal to make them difhonour God by runing to the Other extreme ; Now although the Humour of fuch Q^4 (hould ^3^ Separation Refuted. {hould not be given way to, yet thofe who chelate this way from a deiire of ftn&nefs are much to be Pitied. But on the other hand,we are not to think fo pi the King-leaders ot this Etror •, It hath been found by experience that fuch have been more carried on by a conceit of their Own Holinefs, than any true JLove to Holinefs it felf •, It hath been ufually found in Heady men who had a mind to make a Rupture in the Church, that this has been the Method they ufed towalke in, To cry up Holinefs in themfdves, and to cry down all who differed from them, as un- tender: That fo they might carry all with thtrn at laft; At leaft to Rent and divide the Church : To fuch we will fay nothing, but ChriftsCurfe, and the Churches for Renting her bowels,will tall on Them. But unto the other we will fpeak fomething, that is, To thofe who are pioufly Strid and really loath at the good Service of God, becadfe fuch Perfons are at it who (hould not be there, To thofe I (hall fay, .Fir/?, Know what is your Duty. And Secondly, What \s not your Duty in reference to Prophane Men^Oft- times we miftake our Dil^y and leap over it, to what is not our Duty: Now your Duty in reference to pro- phane M r n, h not to take your hands from the Or- dinance, hecaufe 7 heir hands are at it*, 7o turn your backs on youf Duty becaufe Frophane Men join iyith you in it ^ It will be but a imall excule to pre- tend when God reokorts with you, when the Lord Will fay, What made you negle& fuch a Duty?to fay, J^qrd I grant it was my Duty,but T could not,becauie fyeJrMeu were at it : Therefore ye (hould know your ©epatatton Refuted. 1 3 3 your Duty in reference to thole, and it is this, In the place where ye live, when ye fee a fault committed, ye lhould tell the guilty perfons of it ; If the Fault be open, and a Fault ye can get proven, ye ought to delate it to thofe who have power to Cenfurc them, If fo be they may be gained by this mean •, Or if not, ye have done your Duty : Or if the Church do their Duty in cafting out the Obftinate,then ye have your intent: But if fo be that notwithftandingye have done your Duty, yet the Church do not Theirs, in purging the Houfe of God : In this ca(e,yc are to re« grate the matter to God, to mourn for it, ye are to tcftify that ye do not approve their way, and in fo dokig ye have done your Duty, and may have peace: For the prefence of the wicked Man makes not the work (infill in it felf to you, He eg$s and drinks Dak- nation to btmfelf, And not to you •, His prefence doth not make the Worfhip finful to thee 5 And fo it loofes thee not from thy obligation to join in theWorfhip: For if that were true, That the prefence of wicked Men did defile the Worfhip to Thee,then Chriftians would be in a very hard condition : For there was never a Church fo pure, but there were foroe ad- mitted to it, whom a Man truly tender would think fhould not be there; There was never a Church fo pure but a tender Man 2ealoufly ftri& would find lome to challenge ^ And fo according to that Do- ctrine there fhould be no Church that a tender Chri- ftian could joyn with ; And fo he fhould be forced to ferve God apart and by himfelf alone: And thiis hath been the StptrAttfls way, They have Sepa- rated *i 4 Sepitratfott Refuted. rated from one Church to another, till at laft they could get none to join with ; And fo turned Seekers, 1 that is, A Seft who think there are None they can join with; And therefore, they caftoffall Publick Duties, and lerve God by themfelves alone; Becaufe they can fee none fo Holy as themfelves. And there- fore ye would fufpe£t Zeal when joyried with Error-, And fear Error moft when it is covered over with Zeal: Tor Error is never fo dangerous, as when it gets on the mask of Zeal,It being then moft cruel and tnoft impudent: People then have no will to medle with it, left they (hould feem to be Enemies to True Piety ; And therefore becaufe it is fuffered and born with, it turns impudent until it undo all. I only give One word to guard this, and fb I (hall end. There is not one Error that we refute, but if not guarded, Prophane Men may abufe it, and fo may they This, to caft at thofe who are pioufly ftri&, though in an orderly way : And therefore, We fay it! is every Chriftians Duty to walk tenderly, and to be fo ftrift towards others, as God requires of him. The thing we have Refuted as an Error is only this, 7 hat btcaufe a Man cannot get all Duties gone about by AlU fo ftrifily as Cod commands. That therefore he will Serrate from altogether : But withal we did fliow, That not only a Man fhould be ftrift on himfelf (where right ftri was after driven fronrthence by the fury of the Jews, as appears from^#* 18. 12. In whole abfence, partly through the malice of Sa- tan, partly through the fubriky of falfe Apoftles,the Church was rent in Fa&ions; iome taking part with onePaftor andfome with another, according to the diverfe eftimation they held them in, for their Hu- mane Eloquence, great Knowledge, and other parts. The Church being thus rent, the Apoftle addreffeth h;mfelf timoufly to the Cure of this fo Great an Evil: But becaufe he was almoft out of requeft with the raoft part of that People *, tho as he himfelf, Chap. 4. v. 15. declares, he had begotten them tn Chrifl Jc- Jus through the Goftel ^ Therefore as a skill'd Fhyfici- an being toadminifter a bitter Potion, he fuggereth the brim of the Cup, by (hewing, That whatever was Their refpeft to him, yet his AfFe&ion did re- I main the fame towards them; And this he infifteth on from the beginning to the tenth Perfe, wherein he falls upon the Sore he intends to Cure, to wit. Their Fa&ions and Schifm's, Obtefting them grav- Iy in the Name of Jefus Chrift, That they would (et about the Healing of thefe woeful Rents, before they fhoulJ turn to worfe. In the Words there are two things, I, A Duty to which they are exhorted. 2. Some Arguments moving them to fet about this Duty. The Duty is laft in order of the Words, and propounded in three Sen- On i Cor % i % io. 257 Sentences : x. That ye ailjpeak the fame thing. %,ThaC there be no 'Dtvifions among you, 3* That ye be ferfeftlj joined together m the fame Mind ', andm the fame Judge- ment. The Duty preffed in all thefe may be taken up in two. • 1. An Evil they were to Efchew. 2. A Good which they were to Follow. The Evil to be E- {chewed is in the fecond Sentence, to wit, That there be no Divifions or fas it is in the OrigmalJ Scbi[n?s among yon. I (hall not enter to fpeak of the nature of Schtfm, or how it differeth from Herefy\ It is fuff- cienttor the opening up of the Text, to know what Divifions or Schifms the Apoftle meaneth by here : And that is know'n from the following Verjej.o wit, Their Factious fidings in extolling One Minifter, anddebafing Another, with many fruitlefs Janglings and other bad confequences following thereupon, whereof doubtlels this was One, The engaging of the Ministers themfelves in Parties for upholding their Dependants, So Ve rfe 12. Every one of you fatthl am ofTaul^andl of A folios, and I of Cephas- One faith Paul is beft, let us follow him : Another fayeth, Nay, but Apollos is beft, we'll follow him ; A third faith, Cephas is better than them both, Pic follow none of them : Now away with thefe fruit- lefs Contefts faith he. In the next place, There is the Good to be Fol- lowed, and that is threefold, in oppofition to three forts of Evils which ufually accompany Schtfm in a Church. The firft Evil accompanying Schtfm, is,Flat Con- tradiction, firft among Miniftcrs, and next among People* 238 The firft Sermon People * when not only their Opinions do differ,bi they are (o hot upon the BuGnefs, that at all occa- lions they proclaim theirDifferences.In oppofition tc this, he exhorts them To (peak the fame thing, that is, They would beware of Contradi&ions in a matter offo fmall importance } Wherein they agreed, they would fpeak to that ; Wherein they difter'd, they would forbear others, {pending their time and parts upon more edifying purpofe. The fecond Evil accompanying Schtfm in a Church, is, Renting of Affe&ions , When the Mem- bers of one Body turn cold-rife one towards another and their Affe&ion dyeth : In opoofition to this E- vil he exhorts them to be Joined together m the fame Mini, or the fame Affedtion. It's true, the Word here rendred Mwd,\s ufed indifferently for the whola Faculties of the Soul, as the Underftanding, WilU and Affe&ions 5 But the Underftanding being fpo- ken to under the Word Judgement, which followed^ We think with fome ot the beft Interpreters, That by the Mmd here is meaned the AfteBiont : So the thing he prefTeth in the fecond Place, is, That not only they would forbear others in the matter of their Publick Expreflions, but alfo would labour to blow at the Coal of their almoft dying Affections The third Evil accompanying a Srfci[m,is,Difference of Judgement; And in oppofition to this,he exhorts them to be Perfectly joined tn the fume Judgement. The meaning is, They would labour to remove the Root of the Difference by coming to One Judgement : Not as if the Apoftle had been carelefs what Judgement they On i Cor. i. 10. 259 they had been of,providing they had been One ^ No, the one part of every Contradiction is Truth, and I there is no i ruth which the Apoftle would have deni- \ ed for Peace. This for the Duty preffed : Next there are fome Arguments perfwading to this Duty. As i. There is theApoftles Infinuation, partly in his Affc&ionate Exhortation, lbe\eecbyou, partly in his lovely Com- I pellation, Brethren, z. There is his Grave Obtefta- tiott — r By the T^ame of our Lord Je\us Chrij}— That is to fay , as the Name of Chrift is dear to you, which ye profefs fo much relpedt unto, fo fet about the Cure of thefe Factions and Fra&ious Sidings and Schifms, by which His Name fuflereth fo much. There is a third Argument to enforce this Duty, in the words per feftly joined, whereby the Apoftle hints at the great Evil the Church was under by the pre- fent Schtjm, and the great good they fhould attain to by the removal of it. The word in the Original is borrowed from the Office of Chirurgeons, and that part of it which confitts in the mending of broken Bones, and fetting in joynt of Diflocated Members; So it imports t. That through occafion of the Schifm they were put all out of joynt : All the Members of the Church were Diflocated , and therefore unfit, fo long as they remained in that cafe D for doing ot any good Office to the Body. 2. It imports,that their following of his Advice for removing of the-Schifm, would kt every Member of the Body in it's own place, and fo enable the Body for going about ani- ons profitable unto it felf, which now (the whole Members being out of joynt)it could not do. This 240 The firft Sermon This much for opening up the meaning of the Words. Divers points of Truth, arifing from the fe vera 1 branches of the Text, might here be hand- led ; but I intend to infift upon One arifing from the fcope which will comprehended the moft part of the reft * It is this , Vntty m the Church, is a thing much to be lab our ed for and fought after $ and Diviffon dndSchifm m a Church, is much to beefcherved. In profecuting this Do&rine I (hall firft diftingui(k Z?mon> That we may know what Union is meaned. a* I (hall confirm the point* i.By Scripture. z.By Reafon, 3. I (hall apply the Do&rine for our Vfe. Firft then, To know what Vnion the Text and Do&rine fpeaks of: It's fit you know, That there are feveral forts of Union. 1. There is an Union otthe Church Invifible, the tye and bond whereof is In- ward Graces : All the Members of the Church In- vifible are United to Chrift the Head by Faith, and one to another by Love. This is not the Uni- on here meaned, The Text fpeaks of a Vifible Uni- on of the Church Vifible , In Oppofition to a Vi- fible Rent and Schifm. Secondly, There is an Union of the Church Vifi- ble, and of it's Members among themfelvcs. This again is twofold ; The firft is That Vnion, which is neceffary to the Being of a Church, and the Being of a Member : So that a Church cannot be a Church, nor a Man a Member of the Vifible Church without it : Wherein this Vnion confifts, is Controverted be- twixt Us and the Independants. But the Do&rine meanethnot of This Vmon either* So we infiftnot on On i Cor. i: 10: 24 1 on it. The Vnion prefled in the Text, is fuch, that the Church at Corinth for the time did want, and yet remained a Church. The Vrnon therefore here mean- ed is, A fecond fort of Vn$on belonging to the Vi* fible Church : To wit, That which is neceffary to the Well-being of a Church j without the which tho a Church remain a Church, yet fhe loffethmuch of her outward Beauty, her Authority is much weak- ned, her great work, which is the edification of her felfin Love (£^.4. 13J ismuch retarded: She re- mains a Church, but not fuch a Church as is defcii- bed, Cant. 6* 10. Who is Jhe that loofah forth when whatever Difference there is in Judgement, yet it's not openly proclaim^ : Public k Contradidions and Erifikk De* R bates m m The firft Sermon fcattes are efthewed; and 5 ail* unanimous joint pra&iee in tftefc tftihgs, wherein tfteifis Agreement, fe fot lijwcd. And this Itowa 15 aftb preyed in theTexp, Theft ech }o*"-~tkatye aflftedk thefdmetb^ So iPs dear the TeXf means aR tfide f/*r* forts 6fKinitm^bc Do6binemten:c!sthetn All 1 , and a:* might bemadfe e^ vident, orher Scriptures prefs them AW. OhJy this, W'e wOufc! knxrw, the Order wherein they are pref- {etfc tQ wit, So asevery Breach in the Former, is not to make a Breach in the Latter * Every Difference fti Jqcfgemeiif, is rtot to make a Rent in Heart or Af- fe&itfn ; Nor, tfio a Rent be in both, do A ft infer neccflarly a Djvidecf Practice, atleaft hi tfiefe things therein tfiere fc Agreement: And fbrthat,the Scrip- ture is clear, efpecially Phi fop* 3. if* 16 where v. iy tfceApoftfe fuppcfetft<$^^ moitg the Phtfippuns, as to the point he is therefpeafr- ingoF. and liibjpineth for matter of Pra£fc?ce, v. r& ltfevtYfhetefi^ where unto vat have Alreddj attttnrJ, let t* wdfkh the fame Rule, That is to fay, Tho we cannot agree in all things, yet let us efchew the prolaiming' df Oar Differences, Tjy Oar contrary Pra<5tf eeS; This much f6r the fixft thing, to wit, WharU- liton the Do£trine'prefftth. It is an IT men neceffary to; the Wetf> being of tile Wibfe Church, particular- Ty, *xiXXn\Qn\lt]nd$emenu an Union in jffeftton 9 m tTniQa in Yr^ftice : An Union alt tfrefe wayes is to be fought for and 1 laboured after, yet fbas, if we can- not attain to Union io the Former We are yet ftill to endeavour it in the Latter. For Confirmation of this Truth we aright cite ftve- On iGot.i. 10. itte ftveral Scriptures, i. Thefe whetein this feiiien is promiftd tb the Church, and that &$ a tith Cove- nant Bleffing, fitch is /<*f. 32. 59. ~*lm\i $%ve them M* Heart, and one tvay that the} rhayfear Me for ever--* The like a in lt*k- 37- 2i. 1. Theft Scriptures Wherein tftb fctoatf is highly commended : Efpc* dally P/. 155. i. AfoZrf /?w*> |c^ *n& kbn> fletjm ti *r, /rfr Stethrtn td dtPell together in Vh\ly»*- aftd fd through the whole. 3. Theft Scriptures whicH bdld out the Mediator's Prayer to the Father for this terfen,- Jerk 17. li. That tkef dllnuy he one, as Thoh Faihtr &i m Me, and I in thee, that they alfo tndy h *ne in Z>f~— and fo v. 23. 4, TTifcfe Scripture* wheite this Union is 1 exprefly enjoyftetf and preffed whereof there are many; Such as Philtff. i. ui^ty Jf there be-~~ dty tenfolatlon th Chnfo rf any ctrtftrt of Love* tf any fetttrtfcip of tire $ frit, rf any *B aire Is and Mercies-, titlfitye Jffyjoy, thdtyt foltkt thmded,hdv- ingthtfatne Lorte, htftngbf one accord* df one mind. Arid 2 Cot. ? 3. it. Finally 'Brethren* faterPtt--- he tf brie mtntfi hvd in ftdte****. Arid 1 laftly, thefe Scrfpttrrei where Divifion contrary to tlnkjr is condemned* ais %orfi. 16. ij. --•/ bfeecb you, htethrin, markihem which eaufe thinfioitf and Offtnftsj dnd atord tbettr. tut fbt further CctafirmatffcM of ihii "trtittw 'we (hall in the ne*t place, Bring forward ftiffid Re*- foils, concluding th-e eqtrity atrd rieceflrty, offeefc- hlg after, and entertaining of Uftity iri tfte Cftttfcft, whkh ffiall alfc^ for *e as tiiotives to the Duty. Keafotri. UMdnfatthets Edification: Sb £^.4.$. Vttnon fepreflerfj And One Frfcit afnbng many ro R z be 2 44 The firft Sermon be leaped hereby, is (t/. ix) the edifying •ftheHody of Cbnjl. And as Unity furthers Edification, fo Divi- fion marreth it; Divifions in a Church, tho about fmall taings, yet if ftiffly mantain'd, prove a great (tumbling Block to the Weak •, theyare put to doubt all Truths, becaufe Men gracious and learned doubt of fome : So Divifion not only marreth progrefs in the building, but itriketh at the very foundation of what is already built. Reaf. %. Divifions in a Church make the Mini- sters contemptible: OfallMenMinifters fuffer mod this way, becaufe ufually they are mod adive in be- ginning and upholding the Divifion ; and ufually even thefe who have Truth for them, fufter much (if notmoft) this way : iW, tho an Apoftle, and a Man for Truth, yet he loft much of the former e- fteem he had amongft the Cormthuns^ though once they would have pluck'd out their Eyes for him,yet through the Divifion, their Diftemper grew to fuch anhight, that hewaslook'd on as Contemptible rude in [peech— - yea A Feol, and what not ? as ap- pears from 2 Cor: 10. IO. Ch. n. (J, 16 Re*f. 3. The Effential Unity of the Church, and the many things wherein a Church agreeth that way, fhould enforce this Union. The Apoftle 7W, Eph. 4. draweth a ftrong Argument for Unity and Peace in the Church, from this Ground. The Duty is pro- pounded v. 3. Endeavouring to keep the VnityeftheSfi- rit in the 'Bond of Teace. And t/. 4,5 ,r, to rent in pieces for a thing of fo fmalJ moment. JLeaf 4. Divifioris in a Church turn away every Man's Eye from his main Task \ I mean from the joint oppofing of Satan's main Defign, to be wrang- ling one with another : It's Satans Policy when he intends to bear down Truth in a Church, to fet thofe who fliould oppofe him moft, by the Ears about (mailer things, that lo he may carry his point with |e/s difficulty * herein making ufe of Matcbiavtis (or rather his own ) Principle divide & tmper*, Divide and Carry. It's often feen that the nearer thofe who differ come to one another, they drive on their point againft others with the greater AnimoGty and Eager- nefs * the Jews and Samaritans were at greater va- riance than Jews and Heathens: And the Reafon is this, Thelefs the Difference is, they have the more hopes to bring others to their mind, hence their mu- tual On-fetts are more furious, and their Difappoint- ments the more bitter,the higher they were in their hopes ; and in the mean time while they mind no- thing fo much as to bear down one another, Satan cometh good fpeed in bearing down of Truth and Them and All. Eedf y, Union when once loft in a Church, is hardly ever again attained ; We read Aft. 15. ^9. that Paul and Barnalras parted, but we hear nothing of their meeting again. And Church Hiftory ftieweth tJs, * c That Schifms in a Church for almoft juft no- R 3 cc thing %\6 The firft Sermon * thing have continued incurable for fome Genera- K tions, until not olily the Authors and Riftg4eadfcrs * of the Schifm, but alfo their Difeiplcs Were temo « ved by Death. Ofunu. €e*t. 4. Re4if 6 When a Rent is made in a Church, as it is hardly curable, fo it ftill groweth wider : It is ea- fier to know whereabout a Rent begins, than wheie- at it will end. The greateft of Church Divisions (fome of them atleaft) have been obfbrved m haTC bad but fmall BtginningSs hsnee is that eomttionly received M$xiai Vmne Sttufma definit mh#tfin+ The Faftion of rite Donatifts at firft made but a Sehifm feparatingfrom the Comrfcunion of the Church* u* pOH p*et*nee of fotne fairfty Officers and m\*c& Communion*, but it was not long unti) they fell it* to feveral Herfefies. The Dodhine being thus Ek plained and Confo* ttied^ firoia Scripture and Reafon, I ftafl How apply k to Ufe. ©a* i*ft Ufr fc for Refutation Tfee Dt>a* rine refates, at kaft kay^th a juft odbm uponj the Do^tee of Separation ^ ami that Way whieh is eaMfcd Independent Gr CbngregatHn*^ fa fc> far Us it is made tq* of fuch Priftci^fe^as ky a Foundation for the pet- r^al R^iti'figoftheCharch: Of which PfitiCi^fe* flteH reckon Vbur. The Fsrft is, That Principle, whereby Tbfcy man*- tain the Lawfulnefe of gathering Churches, fctrt of Churchy acknowledged by tftemtelm to be Thro Churches. A moft dividing Principle, rn fe'feras it gives way for evdiy Man to Separate from his Owft, and to join himfelf *i* another Chinch fup- Oft l Cor: t: to: 247 foppdfed Pu*e*, with contempt of rinciple is, That there is not nCatholick Vifible Church, yea no Church Vifible, but a Particular Congregation ; and another Prin- ciple they hold which followeth upon this,to wit,That aMinifter can exerce no A&sas aMinifter, to any but thofe of his own Flock Hence 1. There can be no Communion of Churches as Churches, there Temainc h only a Communion of Members : There can be no Church Aft from one Church, or many towards another. The Refults and Determinations of the inoft Famous Synods, made up of never fo tnany Churches, are to be looked upon but as the A&ings of fo many private Chriftians, Yea, 2 Hence it will follow that there can be no Communion a- mongft Members of feveral Congregations, in pub- Jick Church Ordinances, as in hearing the Word Jointly from a fent Minifter, in Receiving the Seals together •, For according to this Principle a Minifter cannot Authoritatively Preach, nor in any refpedj Adminifter Baptifm or the Lords Supper unto any, though never fo Gracious, except to thofe of his own flock \ no not tho they be occasionally prefent when he is difpenfing thefe Ordinances unto his Own : Which Confequence is exprefly granted by (omc of the chief of that PerfwaGon. So it is a Principle which deftroyeth all Communion pf Churches and JVlembers ^ and therefore inconfiftent with Union. Several fuch like Principles in That Way might he reckoned out, Concerning which the Dodrine Wjandeth us to fay this much * If Unity be fo ne- ceffary On i Cor. i: 10: 249 ccffary,and fo much to be fought after,then fuch Di- viding Principles cannot be of God. Our Second U/> is i or Dire&ion : If Unity be fq neceflary,and fo much to be laboured for, then wc are to bewail that weourfelves arc fo far, and eve- ry day a ftep further from it: Our Divifions grow I fear all the three way es, and in all ranks; Our Heads are divided, our Tongues divided, yea and our Hearts divided, Synods are divided, Presbyte- ries are divided, Congregations divided : Minifters divided, People divided *, yea, and in fome places Families divided ; Husband and Wife, Father and Son, Mother and Daughter, Mafter and Servant,yea and all divided. We are as Mad-men, every one eating the fiefh of bis own Arm. Manajjeb y £fbraim\ and Epbratm Manajjeh; And thy together agamfi fu+ dab — An Evil never enough lamented, and the more to be lamented that there is no appearance how it (hall be helped. There are many things may make us look upon the prefent Divifion as our faddeft Af- fli&ion and greateft Weight: I (hall reckon Six things. 1. The many particular Evils which upon an exadt fearch, it will be found Our Divifions have brought upon Peoples own Spirits. How much of our pre- cious time is fpent in vain jangling, by which out Heart cannot but be made worfe ? Many,* fear too too many fo taken up with their Heads that they for- get their Hearts ^ thefweetnefs and profit of mutual .converfe and fellowfhip is much marred $ Our mu- tual freedom and benefit that way much impaired; Our 2r Herefy. Now if U- tiity hath been formerly this Church's Praife, how fad and weighty is k, and -how woeful men are wr, that this Breach fliould be under our Hand > A Third Hung to make our prefent Divifion weighty is, That ft is the greateft Weight ivhich Gods People up and down the Land lyeth under, it'^s a Weight beyond ail other Weights aad Sufferings: And if it be their Weight, it ought for manyHes- fbns to bernuch more ours. fcMHy, Our Divisions, and Oouxfes taken for eart^mg them on, hat h given a deeper Inward "Wound, to the Government of Chrift ^ Houfe thafc Si the Outward Power of the World could have 4one, The leading of us by pairs to a Stake for our Ttdhtriugrothe Government andConftituticn cf oar Mother Church, uur Imprifonment, BanHhiiient,tht laying of Congregations defohte for that Caufe, could On t Cor: i: it>: 15 1 could not have (baleen the minds of many* m^ rela- tion to theft Truths, io much as o\ir own Divifions and Pra&ices following thereupon have done. An Inward Difeafe is more dangerous, and weakened* more than Outward Blows. Fifthly, Our Divifion may and ought to be tfee more weighty,the more of Judgement is init : And certainly there is much of: Wrath and Judgement in it. It is a judicial ftroak ; For all fee it's Evil, the raoft part are weary of it, and yet cannot fall upon the rkht way for putting an end to it : Yea, no courfe hitherto eflayed for Union, but it hath proved an hightning of our Divifion * And fo it will until it come to that hight which God in His juft Judge- ment will have it at * However it's clear that Wrath is in it, much of Judgement is in it, and that ftiould make it weighty : We fide one againft another, and God is fiding agamft us both. Sixthly^ Thislhould make our Divifion have a particular Weight with us in this Synod, That vre drink moft of its bitter Fruits ; We are the Stage whereon this cruel Dividing Spirit a&s its Game moft : None in rime paft fo United as We,but none now fo Divided ; And eren this may give Us fad thoughts of our Acceffion to the beginning and Fo- menting of this woeful Rent. Our Third life is of Direction alfo following Upon the fo rmer , If Urnon be fuch a good * if Di- vifion fuch an evil ; And if our Divifions be fo trmth to be bewailed $ Then we ou^ht to have fome thotfghts towards the making up of our breach * there 252 The firft Sermon Acre ought to be fome guardings againft thefe evil* which may follow upon it, until it he made up. The Profecuting of this Ufe, as it is r them oft part of our Work, fo it is the moft difficulty and I rear alio, confidering our prefent Diftempers, and deep Engagements lying on every one almoft to his Own Way, that for the time it (hall be but Fruit- ' f e(s ; Yer being led to it by the word of Truth, and :t knowing when the Lord may make it have it's own Fruits, whether now or afterwards, I (hall * wiih the Lords help adventure on it. And there- fore in preffing this 13/f, I (ball fpeak to three things. it 1 (hall (how what things I conceive as neceffary to be eyed by us while we aim atllww/7,if fo we would baveOur aim'seffe&ua!.2.Becau(e a Compleat Wmon is not foon to be expe&ed> I (hall give fome Directi- ons for the Management of Our Differences, fo as the Church of Chrift may have the lefshurt by them at leafb Laflfy, I (hall propound fome CenfideratN ons to People, for preventing of (tumbling, and making Shipwrack upon our Divifions. As to the ArtfJ (hall mention Six things we (hould carry alongs with us while we aim at Union. Unto all which 1 premit One General, as tending to give Life to all the reft, without which all our Endea- vours for Vinton, though other wife never fo regular though guided with never fo much Prudence, though profecuted with never fo much zeal, will prove ineffectual ; and it's this : That both Mini- ftcrs and People (hould be more in feefcing after God's Face : So long as we remain at a diftance from On i Cor: i: 10; 253 from him, no wonder we grope as Blind-men in the iark,and cannot come nigh one to another: It's grant- >d by all, That J ejus Cbnfi hath much withdrawn From the Spirits of his People : There is not fo nauch of Life conveyed by Preaching, not fuchac- :efs granted in Prayer * no fuch delight in Means ; 30 fuch joy in his prefence •, This is granted by all md in a manner regrated by all, but lamented by few ; t And fewer yet make it their work to have the [Lord returning and (hewing hirofelf as fbmetimes le hath done : And until this be, we can look for lie lefe fuccefs of any attempts made for the removal >f this our fore ftroak: Bur if God would return, It were then eafy work : One glimpfe of him,filling the ■ioufewith his Glory, would fcatterthe Clouds of mutual Jealoufies, make us, as men afhamed, fteal ~rom all our Dividing Principles } would put to fi- ence all our turbulent Diftempers * and make us jlufh at our proud and felfifh Animofities : O ! for nore of God, then would all be well. But I come to the particulars to be eyed by us while we aim at Union. ¥*rfl 9 It is not to be expected that Our Union will Degin at our Uniting in Judgment, In that Que- [lion about which our unhappy Differences began. It was the Judgment of (bme from the beginning, that the ftanding at a diftance in other things , until we (hould be united in That, fhould put Us at a further diftancceven in That. Our Unto* in ?r*8ice 5rft, will be the (horteft cut to bring us unto Union af Judgement about that Qucftion, if ever we (hall come 254 ^he firft Sermon "come to ir at all Hence fublick Debating* before the People, and fuch as tend to make others odiout who arc iwt of our Way, is not ihe way for U/>*o*. Such work irritateth, botcoiivinceth ntx* U'stttf* no Truth maybe quit for Unset* % No, not the leaft, Qwfaudid veriutu ftdUofiffim* y The vtry refuse of Jtuth u n*fk pnaous ; Yet that the pofitive aflei- liiig of feme Truths may be forborn fof Peaces feke, I believe is granted by AlU and there i* good aotfbft for it : Only there n one exception here fie* ceflary,** m» y when Truth is impwgned, then there is a necefficy to fpeak for it* at leafl till there be fucb aTeftrnxDwy giveato that Oppofet Truth* m m$f be rafted upon* And in this Cafe tome may be made unwillingly to fpeak, a$ the Apoftle Taut-mi once in defence -ofr his own Eftirmtica 5 2 O. it. id / arm baomu a foci 1$ gl&ryin^ yt htvt compelled we : ft* lough to have been commerced of you :«*■ As if he irauldfay, God knows, I have no enore delighf to (peak of tbfe&bf*<3y tha* ye have to tear rM, buff yon* Indifcretkn force th me to it. A Second thing to be carried along with us, while WafTOa* Unions is, n# ttrtioa of this kind of mfofch the ©o^nef^ak*, can) be *xrpe£ted h* the Cte«i«hr ercepc there he a** u»^» inoafc Supreme Itep*efentatw^aaA thai facfr 011 one whofe Authori- ty we may ffoad uacter for the p*efentv As it Hki the CfcntSifcCe, fa is' it in the Church as tathisfurpofe, No*lf*i«n ca»be tRere^of one a&tialfy incorporate* Botfy,e*c&prif te undone and the feme Supreme ftulew: Soi*mu*tfce Gfcn^feSp-terijga^ A«e is no i.grcement On* i Cor: i: 10: 255 agreement about One and tke feme SopiWDe Repre- tentative, under whofe Authority we may ftand kit the preterit , But one pax? flfendetfa fork's Auttenr kjr, another is contrary unto ic* or fating up WQttei againft k, In this cafe the matter ia clean-, there if no eompleat U ? /?io*< but a fcxed Scbitfm y or at tfoebeft a ftrong tendency wato iu A 7W thing to be ey«d is, If fo Our \Jni*n muft be under one Supreme Repocefealatwe % then fach way*o£ Union wilk efo< no good as carry not a* longs the Body : An Union if mot with the Body* infkad of healing, doth widea the Rent. A refolu* tion or defire to unite with £ few 00 1 caring ft* th* reft, wilt not produce arc union4 mean of the Chattel^ akfoo' k may be of a ftronger Party in rise Chm ck Thefe few woirid poflibty as gladly unite as oshew would have them, if it were not cvkkndy a ftrengehemwg of the Breach. Ftnrthfy^ Yet a Part ought to Jaboxir with the Bo* dy for cemdefcendme* a&low as warrantafedycaisLbcfc for Peaces fake : Owf a Cavea* mu& l?c berev ThcJ are fo to deal wwh the Body tocoadefcend lotVm* tfftj as to beware of making a new Rapture ift tfet Body upon their not granting : For that were ia a defpera*e way to make a new Rent, becawfe otbess wil? not take Our way for removing ef the Qkfc fifthly^ If we defire an hearty cordial Vmo^ it would- fee eikfesv^ured without rubbing: upon trhtf Credit, u Of Perfcns. a. Of Parties. ^OfOr- cGnaflces. If the Credit of all can be faetAup, k's well He is no friend to Vnm that would csdea- vour 246 The firft Sermon vour the contrair : But if fome rauft fufter, Love to the Publick and 2eal for God, will teach That the former is to yeildto the latter, i/#*. Perfonsto Par* ties, and the Credit both of Perfons and Parties, yea , and of both Parties themfelves, if need be, are to ftoop for upholding the Authority of Divine Ordinances. A litle of this Self-denial would do much good : But how litle of it is there to be found? Sixthly, Dividing Principles and fuch as tend of their own nature to obftruft U/ww, ftiould be aban- doned : There is t)ne Principle often fpoken of by fome, and now made more publick , which if main- tained, in Our judgment will dole the door upon Union in haft, to wit, Thtt it is unlawful to fit m *n Ajfemblymtb thofe^ who have ennBedferfeeutiona^atn^ the Godly. And this in the fence of the Propounders, & as it is exprefly,tho injurioufly,applyed by them,is as much as to fay,It is unlawful to joyn 111 any Affembly made up for the moft part of thofe who a&ed in and approved of Our late Controverted Afiemblies: Now if it be unlawful to joyn in an Aflembly made up for the moft part of fuch, why not alfo unlawful to join in a Synod or in a Presbytry likewife made Up* of fuch, yea and to join at a Communion Table where the moft part are fuch. And indeed fome ( of the People chiefly ) draw out their Principle to this full length. A Principle which ( to fay no worfe of it) ftriketh at the very throat of Peace; arid, if ftood to, makes it defperat ; and (b I hope is, and will be difowned by all who cordially pretend to Peace and -Union in the Church, Thefe On i Cor: i: 10: 267 Thefe I conceive and many moe fhould be eyed by tJsin Our aiming atU»/ and unneceffary Irritations unto People,to caft them- felves head-long upon the Errors of the time. I do not love that any thing fhould be done of purpofe, to make People (as we fay) kyth or appear in their colours, I mean, to bring out thele Practices, the Seed whereof thou conceives to be already within * which at the beft is to caft a (tumbling Block before the Blind. I might reckon feveral Practices which S 4 • asp 2 74 The firft Sermon are not only Irritating, but alfo in themfelves Sin*- ful $ fuch as, Promifcuous admiflions of Clean and Unclean to the Lord's Table * Little pains taking by Minifters to Inftruft People with Knowledge •, Shew- ing much of Pailion, but little of Reafon, againft Errors. There be many whofe Zeal is honeftly fer- vent againft Error and Confufion, who yet by thefe, and fuch as thefe, are not a little indirectly inrtrur mental to the furtherance of it. Our Sec ond Dire£Hon how to manage our DifFe-? rences fo as not to further Satan's main defign, is, That all, cfpecially Minifters, would beware of fuch things as of their own Nature do prove, and by con- ftant obfervation have p*oven,Fore- runners of Error and Confufion : Of which I (hall reckon Three. The Firtf thing to be eichewed, is, Unfcriptural Exprdlions while fpeaking of things Religious, as, Cafes of Confcience, Exercifes of Mind, and Scrip- ture Truths : An affe&ed way of bringing forth old Truths in new and uncouth Phrafes, high foaring Notions, ferving more to aftonifh than inform the Hearers, Taull Tim. i. 13. bids, Hold faft the fari* of found words* and not only of found Do&rine : It was Cdlvm's Obfervation in his time, and feveralls fmce, that thofe who coin new Words and ftrange Expreffions, tending on ] y to amufc the Heaters, are in hazard to be carried away themfelves, and to carry others^ with them, unto fome New and Dan. gerous Opinions. 2. Ye muft beware left a difguft of old Truths fpread amongft the People* together with an itching afte* On i Cor. t: 10: 275 after new Things, new Opinions* new Cafes, new fcllowftiips, new Teachers. Ye'll find iTim. 4. 3, 4. That itching Ears in People go before the turn* ing the Ear from the Truth. For preventing where- of Minifters ftiould be much in the inculcating of old SouLfaving and Soul-humbling Truths * And for keeping thefe ftill frefh and fovory, much of the need of Chrift fliould be pfefTed-, to a Soul-hun- gring for Chrift, every bitter thing is fweet, but a Soul full of Conceit loatheth the Hony*comb. A Third Thing predifpofing to Error, and fo to be guarded againtt, is, The undervaluing of the Mi- niftry. It hath been Satan's method in drawing on People towards Error at all times, and in no time more than thefe of late. Firfl> To make themdefpife their Faithful Minifters •, that once getting the £ar flopped by prejudice againft thefe* he might get the more ready accefs for his Emilfaries to infe& them with Damnable Errors. It is the Obfervation of a Reverend Writer of late, fpeaking to the fame pur- pofe,That thzG&Uridns were cafily leduced,fo fbon as they were made to difguft Paul their FaithfulTeacher. This much for the SecondDirettton for managing of our Differences fo, as not to come fhort in defence of thefe Truths, which Satan is labouring moft to deface. Our Third Dtre&ion, is, To be watchful over the firfl: Buddings of Error That way : There are forae Icffer Errors whereby Satan fcoureth the Field, and maketh way for thefe great Ones which he mainly intends : W hereof as %o the prefent cafe I (ball men- tion 57^ The firft Sermon tion fomc. Concerning which, whatever we might fpeak from our own knowledge of thepropenfityof feverals towards fome of them •, yet I fhall rather choife to fpeak of them in the abftra&,asfuch,That if People fhould be taken with them, will make way for that Confufion which Satan mainly aimeth at. Error i # The firft whereof is, That no Man tru- ly Godly, ought to be Cenfured for Opinion or Pra- flice, which we conceive he owneth or pra&ifeth from grounds of Confcience, tho his Opinion or Pra&ice tend never fo evidently to the Renting pf the Church. Error 2. Secondly , That the prelence of Scanda- lous Perfons at the Lords Table, defileth the Ordi- nance unto all who Communicate, knowing fuch to be there. Error 3. Thirdly, That a Minifter Scandalous, tho not Judicially proved fuch, ceafeth to be a Minifter, fo that it is unlawful to receive cither Word or Sa- crament at his hand, or to join in Difcipline with him. Error 4. Fourthly, That there is no fpecial tye upon People to countenance the Ordinance, in that Congregation whereof they are Members : But 3 liberty left togoconftantly where they may be moft edified, tho with the difcouragement of thofe whoft hands they are bound to Strengthen. I have only mentioned thefe Tenets without Re- futation, being confident that none of Chrifts Mini- sters, to whom herein I mainly fpeak , will own them: Only I fiiali point at three things Minifter* fhpuld On i Cor: i: 10: 277 ftiould make confcience of as their Duty , in relation to thcfe or fuch like. fir ft, As it is our Duty to watch againft propha- niry and Scandal upon the one haiid,foto be learning where any thing of this kind vents it felf either in Pra&ice or Contentious Reafoning. Secondly We (hould not think lightly of fuch, 'when they do appear •, and that Becaufe, i. They do evidently make way for Satans great defign in thefe times, which is to cover the Church of Chrift with Confufion. i. Becaufe tfot however poffibly fuch do not reflect fo much upon our own Miniftry as upon others, who we may conceive have juftly procured their own grief, , ycta^earor two may lay them down at the door of him who thinks him- felf for the time at greateft diftance from them, and that with Co much the more weight, as that he did not refent thefe evils fooner. 3. Such would not bethought of lightly, Becaufe Experience fhewetb, That the fimple overfeeing of fuch, is not the way to root them out , but rather to make them take ftrengthi And therefore the Third thing that Minifters fliould make Confcience of in relation to fuch, is, To fet about the Curing of them, wherein ye are to eye two Caveats. 1. As ye would thrive fo let about the Cure of One evil as not to negleft Another jThey are not to be approver if any fuch be , who in their Reproofs bend themfelves wholly againft Er- ror^ but little againft Prophanity and Vice ; neither are they td'te approven, if there be any fuch, who pafs 278 The firft Sermon pafs over the reproof of Error wholly, becaufethe Perfon to be reproved will hardly take with it ; or that prophane men will take occafion to mock at Pie- ty becaufe of it : Thefe things require indeed that, the Duty be wifely and tenderly done, but not that it be left altogether undone. . A fecond Caveat to be eyed is, your Cure ftiould be more in Convincing Arguments, than in Bitter Reproofs: Elfe it will be taken but for the venting of Paffion, and that ye have nothing to fay in Reafon 5 which will make the Difeafeworfe. This much for the fecond branch of our laft Ufe. The Third fliall be fome Confiderations to the People) efprcially , for preventing their ftumbling and making Shlpwrack upon the prefent Divifions. The Firft Confideration is this: The Church in all Ages hath been affli&ed with Divifions from the Apoftles time even till now : yea, in the very time when the Apoftles were alive themfelvcs, We read AH. if. 39. That two great Apoftles Paul and Bar- nabas were fo divided, that they parted one from another : The Word made ufe of in the Original, to exprefs their Contention, jGgnifieth, The high fit of a Fever(4 Paroxifm)lt is the very word^The Spi- rit of the Lord thereby infinuating, That their Con- tention caft them, as it were, in the rage of a Fe- ver; and yet the matter whereabout the conteftfell . out was not very great ; Much like That , which was the Fountain of our wofulRent, fonw, whe- ther Mark who had before deferted the WorWhould be again employed in it , The one would have him, On i Cor % i: 10: 279 him, the other would not^hence they part Company, And what DiviGons fell out amongft the primitive Churches almoft prefently after they were planted by the Apoftles, The Epiftles of Paul to the Ro+ nuns, Corinthian^ Galatians, &c. make it very clear. And for the times following the Hiftory of the Church doth abundantly teftify , That from the Apoftles Death to this very Age, the Church hath ftill been fhaken with Rents and Schifms, in fome one place or other •, and theft fometimes even a- mongft the moft Gracious Men of thofe times, as Anguine, Hterom, Zuinglmt , Luther^ and Calvin^ Together with feveral others, whofe Names, if it were pertinent I might recite. So that ye are not to ftumble at the prefent Divifions : There is no new or ftrange thing befallen Us : The Church of Chrift in all Ages hath been tryed with the like. A Second Confideration to prevent (tumbling at our prefent Divifions is, That God hath foretold Church Divifions lhould be, I Cor. n. 19, There muft be alfo fJerefes among you—.- And he hath not only foretold that fimply they muft be, but fo as he lhould have an holy hand in them, Matth. id gf. I am come to fet a man at variance again/} hu Father^ and the "Daughter again ft her Mother- — So that he hath an Holy hand in Church Divifions, he permits them to be, and for wife Reafons , whereof" I (hall reckon Three. 1. He permits Divifions to be, That Men's Spirits may be thereby tryed. So 1 Cor. X 1. 19. There muft be Herefies among you , And Wherefore? — That fay which are approved may be made 280 The firft Sermon vtdde wdnife/i. There is .a great deal of «vil lurk* ing in Peoples Spirits^ Unfouad Principles in fome, Seeds of loofe pra&ices in others,Pride,Conceit,and other unmodified Diftempers , in a third fort •> and Divifions in a Church decipher thofe. 2. Divi* £ons are lent for the clearing of Truths : This, as we (hewed before, has been Gods method from the beginning, when he had a point of Truth to clear, he hath fuffcredmen to contradift it, and the mors It hath been contradicted, it hath ftill grown the brighter. 3. He permits Divifions to be, that in his Holy Juftice they may be a (tumbling block to the wicked ; If thou think there are lo many Opi- nions, and fb many Religions, that thou'l care for no Religion, until wifer People than thou agree a- moag themfelves ^ Then Church Divifions and dif- ference of Opinions in Gods juft judgment are thy Deftru&ion. A third Confederation to prevent (tumbling at our prefent Divifions is, That fome good ufe may fee made of them, in the mean time; I (hall firft fpeak to (bine Bad Ufes of them which ye are to dchew : And then to fpeak to fome Good lUes of them which ye are to feek after. 1. The -Fjrj? bad Ufe of the prefent Divifions is, From them to take occafion of Rejoycing, that Mi- nifters are fet together by the Ears: A woeful Ufe ! Thou rejoyceft in that which is the Gofpels (hame, the Godly's weight, and God's difhonour * and God (hall rejoyce in thy ihame and ruin another day for it* X Ano. On i Cor: i: lo: 281 i. Another bad Ufeis,Becaufeof thcmta wifh That the work of Reformation had never been he* gun ; as having fuch ills following upon it: An ufe which the carnal lfraehtcs did often make of their prefent fttait,ffW^ God lay they)n?f bdd never come 01a o/Egypt. An Ufe which fpeaks,That for allthj profdTcd adherence to the work of God and Cove* nant, yet thou haft never thought upon it as His work} elfe a blaft of Affii&ion could not have put thee fo foon out of love with it* 3. The giving over of your felves to a Spirit of Loofiiefs, it being a lawlefs time : Some Minifters may poflibly make this Ufe of the prefent Divifion* but it is a woeful Ufe, and fuch as will deceive : God may -of purpofc have lent fuch a time that thou may without fear fill up thy Cup, and fo be taken courfe with afterwards for all together. 4. It is a bad Ufe of them,to obferve only which of the wayes do afford moft advantage,where the Sun of Ptolpcrity is moft like to fhine, that ye may ftrike in there, but with a refolution, if the Wind change ye will change alfo: A bad Ufe and unworthy of a Man, much more of a Chriftian Man, whofe Pro- feflionis to be ruled by Confidence, Scripture and Reafon * and not by felf-intereft and advantage. 5. The laft bad Ufe of the prefent Divifiop is, To blow at the Coal * making it your work what ye can fcarchoutand fcrape together, from the carriage of thefe who differ, that ye may vent it, and make them odious by it. A bafe uncharitable and unchri- ftian Uk. A thing fo woeful that Duvid complains of 282 The firft Sermon of it in his very Enemies, P/. 56. y, «. Every Jdf they wreji my words ; ail their thoughts dre dpunjl me fir evil 7 hey gather them/elves together jhey hide them- selves, they nidrkmy Heps when they wait for my Soul. This is a thing I may fay, which hath had it's own hand in the hightning and continuance of our Differences, if that which 6 olomon faith, Fro v. 26.1a be true, as it is moft true, JVkerethereisnoule* tedrer the ftnfe ceafeth. Thefe now are bad Ufes which ye are to efchew* but out of the Eater cometh meat, there is fome good Ufe may be made of our prefent Divifions, and that ye fhould leek after. The firft good life is, That from thefe fepararing ftirs ye would labour to be convinced of abufed Z/- nion. Our Divifion fpeaketh that Union hath not been improven aright, neither amongft Minifters norProfeflbrs, there hath been much of carnal Joy, triffling over of time, but little and too too little of God in our Fellowfhip: And therefore in His juft Judgement He hath given us forne other thing to &t our Teeth on edge with, ye fhould be convinced of this, and be humbled for it. A Second good ufe of our prefent Divifion is, Ye fliould prefs fo much the more after Peace with God* If ftnfe with men be fo wafting and wcarifome, what will Gods feud be ? If peace with men be fo hard to get, feek the more of peace with God : Seek the more of his fmileings, the more thou meets with of men's frownings: feek the more warmnefs in him, the more of Coldnefs thou, meets with from On i Cor, i: 10: 283 60m men j feck the more of Counfel and Direction from God, the more Refervednefs thou finds in o- thers from whom thou was wont to get fweet Coun- fel.This were a fweet ufe of our preient Divifions^ An Expofition of Sampfons Fxiddle indeed ; For thus Ou$ of the eater Jheuld come mexU and out of the bitter Jhould come facet* Thirdly, By thefe Divifions ye may difcover much evil in your fpirit that was before undifcovered^ what a deal of Pride, not enduring to be oppofed ? What Carnal Emulation at the good of others ? What re joying at their flips f What eagernefs of fpi- rit in the purfuit of things of Uttle worth, when more excellent are neglc&ed ? What violent Eruptions of unmortified nature , bending after couries unwar- rantable for making of our Point good, except Grace did bear them down ? Ye find fuch a difco- very of fomc things, fuch as may make you abafe your felves before God, Fourthly, Our \ refent Divifions may confirm us in the Main, and fettle us more than ever in the belief of thofe fo much oppofedTruths concerning the Govern* ment of Chrift's Houfe, and Conftituticn of Vifible Churches : and that becaufe thofe who are divi- vided and oppofe one another much, yet for the moft part do agree in thefe. If a mans houfe ftand after the (baking of many ftrong winds, he concluds the foundation is good, This is a ftrong Argument for Truth, that our Divifions Fadions and oppofi- tions, one againit another , donotfhake our minds in relation to it. T Fifthly, 284 The firft Sermon Fifthly, Our prefent Divifions may be a fpuf to more diligence in dealing with God for helping foreward of his fo much retarded Work- He is an Unhappy man who, when the Ship of the Church is at thepoint of fhipwrak, will not ufe violence againft his own Lazinefs , and improve his intereft with God, that he would help his tofled Church at a dead lift. Oh ! that there were more of this Ufe ; The Generation of thofe that fcek God are fallen afleep: Xpany are the means that God hathufed to rouie us tip-, We have had the Calm Voice of the Word $ and that hath not done it •, We have had the Thun- der-claps ot Sad fufferings from without , and that hath not done it .• And now the Earth-quakes of heart Divifions withm,have fhaken *^11 : And, if God prevent not* will overturn Alh And if this awake us not, Oh ! Lord what will thou do next ! I (hall now fhut up all with the words of my Text, Norv I befeeeh you^ brethren^ by the nkmc of Our Lord fefasCbnfli that ye all ffeak the fame things and that there be no divisions among youy but that ye beferfeftly joyned together in the fame mwd, and m the fame fudg» tnent. I know, as matters now ftand, , This* and all we have fpoken from it, may prove but threfh- ing on the water,as to the thing by us intended:Yea, and very like it may be made ufe of for the hightniag of prejudices, and further increafe of Ourftrife; and if fo be, I am at a point what to Anfwer : That even this will confirm unto me the Truth of what I have faid , to wit, That Our Divifions are an Evil much to be lamented y It is a Judicial ftroak , info far On I Cor. i, |t>* 2&5I far as nothing can be faid for the reippval of it, but thereby one way or other it taketh ftrengrh $ It is a ffyongfire, that when watex is poured upon it, t)la£- eth up the higher; It is a dangerous Difeafe in the natural Body, which is fp prevalent, as to turft tlje very medicine applyed, unto the nature of that vici- , ous Humour, whereby the difeafe is further fed and N nourished. And yet th<3 all this fhould be ( whicji ... God avert ) I have another thing to fay, ai?d it is the ground of my comfort as to Our prefent f^d ftrpke* Thatjefus Chrift who hath found out the way to make God andmanO«r r when they were at vari- ance , hath ways enough to reconcile us one to another, tho Our Divifions were at a greater hight than yet they're come to: And if he hath pleafure in us he will make us One , tho it fhould be on our own Expenfes : He may poffibly do it by fending us to one Common Goal , or fotne fuch like thing $ For our adhering to the Caufe of God , Covenant and precious Liberties of the Kingdom of our Lord Jefus Chrift, That precious Truft committed unto us by him, and traiifmitted unto us by our Zealous and Faithful Predcceffors, who in the obtaining and pre- fervation of them, loved not their lives unto the death. If He have pleafure in us he will make us unite, and if no other thing will do it, he will make fuch like work as this do it : And it's very like fuch like work may be ere long : For (hall we look on our mother Church oppreffed and bereaved of thefe JJrivjledges which are left unto her by her Lord and husband, in his Latter Will and Teftament , arid T % fliall a86 The firft Sermon fhallwc not (bmuch as in ways competent for us, upon all hazards refcnt it? Shall ftronger Powers ufurpupon (he Church's Right and mthe mean titnc J fliall we by our mutual janglings, encourage them to go on in this wofol Work?Or (hall we relent thefe wrongs the lefe, or fecretly approve of them , be- ctufe polTibly that which is our own defign for wcak- liing one another is thereby promoved ? God forbid. Now the God of Peace eftablifh our Peace with him* fclf, and give us Peace one with another in himfclf. a8 7 SERMON PRFACHED AT KILWINNING, Immcdiatly before the giving of the COMMUNION. Being a Preparation Sermon in order thereunto. The fecond SERMON. PSALM ft: 6. Behold 9 thou dejirefl Truth in the inward Tarts: Mi in the hidden part thou jh alt make me to know fVifdom. THIS Pfalm is one of Davids Penitential Pfalins, wherein his Confcieuce being firft awakned, and made fenfible of his Sin, He pleadcth hard forGod'sMercy&Graccandefpecially fox the Pardon of his Sin ; which Petition He iofifts T j upon $88 The fecond Sermon upoft faeft, and doth again and again inculcate ' it* TheWordsread in the Firft Part of this r*r£,hold out fomewhat whichGod mainly called for,aHdD<«W aimed at, a$ a neceffafy Ingredient in his Penitential Addrefs unto God ; Without which nothing he could do in any Duty of God's Service, or particularly in This which He is prelently about, would have been acceptable to God, and which being obta'mVl and in exsrdft., allHd diet was the more favbury* and therefore He maketh mention of it in the midft of His Prayer and prefent Exercife, that thereby He »ay both mind His Heart, of the great neceflity there was to have it, and alfo may chear up his freighted Spirit fomewhat, in confidence that He would be accepted of God in His prefent Addrefs, feing He had fomething of that neceffary Ingredient, which God doth fo much require, defire, and ac- cept of. Tiic thing it felf is expreffed by the Word (Ttuth) Tteholdthou defirefi Truth m the inward parts , &o "Whereby is not meaned Truth in the Judgement, oppofed to Error j nor Truth in People's Words, oppofed to the Sin of Lying, andfpeakiag Untruth; But it \sTrutb in the Heart and Afe&ions* called here Truth in the inward parts , In a word, it is the Grace pf Sincerity and Singlenefs of Heart * For fo is this Grace often expreffed iii Scripture, l[au 38. 5. /have walked before thee mTruth^ ( faith Hewhah) and with a perfett, upright,or fincere Heart. And Epbef. 6, 1 4. Having their lows girt a bout with Truth, &c, That is, with Sincerity and Single-heartednefs. This then is That From Pfalm 51. 6. 2% That Truth which God requires as aneceffary fea- foning Ingredient in all Duties, and efpecially in all Religious Performances-, And which David here holds out with a BeboL, as the thing which above any other thing he had aimed at, and yet would aim more at, in his Penitential Addrefs unto God. We have then in the Words, I. A Note of At- tention ( Behold ) which David prefixeth to that which he is to fay $ I call it a Note of Attention/or that is the ufe it ferveth for in this place, as I fhall clear afterwards. 2. There is That which he fubjoineth to this (T3ebold)Thc Lords Complacency and Delight in the Grace of Sincerity, and the Exercife of it, as that without which his Prcfent Addrefs could net be favory or acceptable to God: Ihou defirep Truth %n the inward farts> I (hall obferve Two things in General before I come to the Particulars of the Text, i* From this, 'David holds out the Rule he had walked by.and vou to walk by for making his Prcfent Addrefs to God, Inconfefliag of Sin, and pleading hard for Pardon, acceptable. Hence take this Dodhine, That it is not enough that we do fomewhat of Commanded Du- ties, but we muft labour to do what we do in fbme meafure acceptably : David not only confefleth Siii, and pleads for Pardon,but he aims to do it in Truth, that fo he may do it Acceptably \ For wbile he faith, G$d did dejire 7 ruth in the inward farts^ it is evident- ly implyed that He aimed to have it : There is rea- fon for this «, Becaufejf the thing we do be not done Acceptably and in the Right Manner, though the thing 290 The fecond Sermon thing done be never fo good in it felf, the doing of it is bur loft labour unto us: Thus though it was 3 piece of Commanded Duty under the Old Tefta- ment to offer up Sacrifices to God * yet when Peo- ple made not Confidence to difchargc this Duty in the Right Manner, all they did was to as little pur- pofe* as if they had done nothing at all j Hence /fau 1. II To what (urpofe $s the multitude of your Sacrifi- ces unto me) fatth the Lord: &c. Yea, the moic ex- cellent any Duty is in it felf, and the greater good is tp be had by going about any Duty in a Right and Acceptable Manner, the greater is the Hurt and Pamnage which we incurr by it, when we advert %iqt how we do it * And when, without taking heed %o our Feet, we rufh foreward to it, and carry our felves but carelefly in the mean time that we are im- ployed about it : What more excellent, comfortable, and Soul edifying Ordinance is there than this of a Cqmtnunion, which through God's Mercy ye have yet the liberty of approaching unto ? Is it r.ota Feaft pt Fat things ? of Wine on the Lees well refined, wherein we Feaft withChrift and upon Chrift,His broken Body is Meat indeed, the moft excellent that Heaven or Earth can afford : And yet (faith Paulj If ye come not to this Ordinance in the Right Man* ner, if ye fet npt your (elves fo to go about it as that ye may be accepted in your work, if ye eat or drink unworthily without previous Examination of your felyeS, Tejhall eat and drml^ Damnation and Judgement fo yonr felves ; Not only (hall your Table prove a fh^re, but your meat be turned into poyfon j And there* From Pfalm 51. 5. 29 1 therefore confider this in the entry, and labour to have it imprinted on your Hearts, That it is not e* nough to come rufliing foreward to your Work not considering how ye come * Your coming ought to be according to the Dire&ion given, EccUf. 5. 1. Keep thy foot when thougoeii to the Houfe of God, &c. As at all times, fo efpecially when ye approach unto fuch a dreadful Ordinance as this is, whereof the ad- vantage is fo great, if ye come Right, and the hurt and hazard fo unfpeakably great, if ye come Wrong. But Secondly oblerve yet in General, That in go- ing about Commanded Duties in fome meafure Ac- ceptably, ye ought now and then to refle£fc upon the Manner and Way of your dikharge of Duty, even in the mean time when ye are about it : For fo doth David Here, He cafts an eye upon the Right Manner how He ftiould have prayed, to wit, In $incerhy and Truth, even in the very midil: of his prayer, while he faith unto God, 'Behold, thou de- fireft Truth in the $nn>*rd farts , And thus Chrift in Luke 8. r 8. faith unto His Difcipks, in the very mean time they were Hearing, Take heed therefore how ye hear : And furcly our Hearts do oft turn for- jnal, vain, wandering and lumpifli, or heavv,in the Service of God, becaufe we do not ferioufly mind how Gaful.Jhameful, and unfeemly it is that itfliould be fo : A check of this kind in time, and feafonably, to a vain, ftraying and wandering Heart, would do much through God's Bleffing to make it halt: 'Da- vid doth this oft, efpecially PfaL 43. y. where he turns h is fpeech from God, and gives himfelf a re- buke 2 p 2 The fecond Sermon buke and check for theprefent unfuitable frame of Heart wherein he then was,W% an tkoH\cd(t dorvnf) my Soul? (faith he) And why art thou dtfijutetrdm me} hope thou in <*, &c. So that this reflecting upon the Man- ner and Way how ye difcharge Duty, even in the mean time when ye are about it, is ufeful : When ye find your Heart out of frame, a ferious timous check given unto it, will prove an effe&ual mean to reclaim it : Befides, if upon your rcfle&ing thus,ye find mat- ters tollerably Right, arid your Heart in fiich a frame for the Main, as the Lord requircth, it will furnifh you with matter of boldnefs,courage,and confidence: as here it doth Dav$d\ who having found fomewhat of this Truth and this upright and fincere frame of Heart, in his own Inward f*rts^ He takes ground of Confidence from That, to expert that God who had given him This, could alfo give him more, In the hidden fart (laith he) tkoujkah m*k* me to foot? m/dom. For Vfe $ This doth fhortly fpeak Wo things, v The Service of God is a Work not of the Outward Man only, but alfo and mainly, of the Inward Man : The Heart and Mind of a Man muft be exercifed in it, if fo he go rightlyabout it} And that many wayes : And this is One way, The Heart muft be exercifed by re- flecting now and then upon it {elf, and obfervingits own prcfent frame and difpofition, how it comes up to the Rule prefcrived by God, for making what we do in the Service of God Acceptable. And next it (peaks the great guilt of many in God's Service, A piece of the Iniquity of our Holy Things, for which we From Pfalm 5 ii 5. 293 we ought to be humbled * That many times when our Tongue is bufie our Heart is idle* when our Outward Man isprefent, the Inward Man is away, and gets liberty to depart from God without check or challenge. This is it that God complains of, Ifat, 29. Ig. — *-Tkis People draw near me with their mouth* and with their lips do honour mej?ut have removed their heart far from me. But now I come to the words in particular i. Da- vid prefixetha ( Behold ,) while he istofpeak to that which was neceffarly required tor making his Adrefs acceptable to God : 'Behold is fomtimes a note of Ad- miration prefixed to fuch things as are wonderful,as Ifdu 7> 14. Behold a virgin Jhall conceive and hear 4 Son &c. And fo it may be taken here , it is indeed a thing wonderful that God (hould defire or delight in Truth m the inward parts^ or that any thing which is in us, or proceeding from us fhould be lovely to him; There is fuch a mixture of unlovely finful drofs in every thing of that fort. But we think it doth rather lerve here ( as often elfwhere ) For a note of Attention ; Only taking it fo, yemuftcon- fider that David's defign and aim hereby is not fo much to ftirr up God as his own Heart , and the Hearts of others in whofe hands this Piece of Scrip- ture fliould come, to take heed to the following Purpofes. We (hall from this fliortlymark Two things I* The Hearts even of the beft have need of being ftir- red up to take heed unto what is the Lords mind con- cerning the^Right and Acceptable Manner in going ab©ut 294 The fccond Sermon •bout coalman ,cd Duty ; For therefore 6oth7)dvid fee it ne.atul to pluck his own ear ( as it were ) for ma iirig himfelf more attentive to this Subje6t , by prenxing a ftebotd a note of Attention unto it, Behold thou de\ircft Truth m the tnrvtri Purts. The Truth is, if we get thefubftance of Duties gone about* we are ordmarly too apt to think that it is but needlels fcrupulofity, to be anxious about the manner how to do it * So arc we in Grayer, So are we in Hearing, and fo are we alio in coming to Communions j when ever occafion is offered, and an outward Call or invitation given us to come, there is none almoft but his Confucnce will challenge him if he ftay a- back •, But as to the qualifications of the Call , and what is required of you for coming Acceptably, Jt is a wonder to fee with what a carelefs ear the moft part do hear any thing of that fort $ as if the Com- munion were a Charm to work upon People whe- ther they be httcd to Receive it or not •, So that Ser- mons for Preparation do ferve ( as to many ) for no other ufe> but for a Cuftomary Ceremony, and to fill up fo much time. Thefe neceflary Dire&ions which are given you to come in the right manner and the warnings you get , telling you how dreadful a thing it is to come Wrong , are minded no longer by the moft part, than the mean time they hear them , and by fome (carcely fo long : Hence certainly it is that the Lord is not fo Familiar with the Hearts of People at his Own Feaft as fome* times he hath been; It is no wonder, Becaufewe come not as Prepared Guefts with a Wedding Gar- ment From Pfalmfi. 5- 295 ment to meet with him * Yea doubtlefs hence it is that the Lord doth threaten fo hard to draw his Table, and to fuffer men to impofe upon us a Dead Jifelefs formal way otWorfhip, that therein we may fee the Copy of our own Heart*, who if they get the outward form gone about , they care little for the inward Life, Power, andSubftance* and furely if e- ver it come to this; ( as God knows how foon it may) ' that all our Religion (hall conlift in threed-bare Jm~ pofed Forms, and that more pains be taken by Mi- niftcrs to prefc upon People the obfervance of thefc Forms, than the very Life kndfubftance of Religi- ous Performances, wemuft juftifie the Lord in il* for that is the very Copy of our formal Hearts. Our Love to and refting on Formality may provoke the Lord to wreath the yoke of a Dead,Lifele(s and For- mal Service on our necks, that we (hall not be able to (hake it off, though we would. The Lord of- times fhapes out Crofs Difpenfations in the publicly , according to thefe finfulDiftempers which are com- mon and prevalent in the Hearts of People, that therein they may fee the unlovely Reprefentation and Idea of their Own Heart ?er:$. ji. Hel fuffer even The "Prophets to Trofbtfy falflj , and the 1'nejis to hear T^ult hy Their means, ffh$s Profle love to have it fo. But Secondly^ The consideration of this your Dul- nefeand Averfnefs to hear what is the Lords mind, concerning the Right and Acceptable Manner of going about Commanded Duties, (hould make you fo much the more to ftir up your felves, to give di- ligent heed unto any thing that is fpoken to that pur- pofej 296 The fecond Sermon Sofej For therefore in order to his own upftirring oth Vdvid prefix a Note of Attention (Behold) tq the purpofe in hand. 1. Dire&iorts of that kind are needful to be given * For fas ye heard) though ye do all that is Commanded , as to the Subftancc and Matter, yet if ye do it not in the Right Man- ner, all ye do is to no purpofe,as I deared from Ijiuk j. 11. 2 If it be needful that fuch Dirc&ions be given, then it is needful that ye diligently hear them, clfe ye cannot obey then^yc'l but leave them where yc find them, as ofc-times ye do y In which cafe your Hearing them doth but aggravate your guilt in the liegled of them. 3. Our back^vardnefs and averf- nefs to hear and lay to Heart what is fpoken to that purpofe j though it be great, yet is n©t fiich, but if it be wreftled againft and manfully oppofed it may be overcome^ It is only Our giving way to it without refiftance, which makes it ftrong, importu- nate and fhamelefs , when our fetting our (el- ves ferioufly and in carneft to wrcftle againft it, would make it to cede, according to that word >7*w« ^.7. Re/ifl the Devil^ And he mil flee from you. I (hall not infift on this, only This ferves in place of a Preface for ftiring you up to hear and lay to Heart what I am to (ay on the reft of the Text* which holds out the Lords mind (as to one thing at leaft: concerning the Right and Acceptable Manner of going about Commanded Duties , and efpecially This Duty which now yc are called to, of approach- ing totheLords Table: The luorddeftretb Tr$sh intU Inward c P^rts 9 It's true, not only what ye heard from the From Pfalm 15. 5. 297 the former Note, but your own experience at fuch times doth fhew your Hearts are woefully backward to Hear and lay to Heart any thing that is fpoken to this purpofe $ But feeing the thing is needful, and fo needful as that all your other pains, without com- ing up to what ye hear to this purpofe , will be to no good purpofe; Therefore ye ought tobeftir your felves, ftriving in earneft againft you* own Back- wardnefs : And if ye ferioufly let your felves to ftrive againft it, I doubt not but ye will get it over- come, at leaft in part. This much for the Note of Attention (7leh*ld) I come next to that which is fubjoined, to This (Behold) viz.. The Lords complacency and delight in the Grace of Sincerity, and the exercifc of it, As that without which David's prefent Addrcfs could not be Savory or Acceptable to God : Thou dejirefl Truth in the trm>*rd?4rts< We'l find Three things in the Words, For clear- ing what it is which makes our Performances accep- ted of God. 1. In general, It is fbmewhat which God defires, approves, or loves, Thou dejireft, &c. a. It is fosnewhat in the 7nn>*rd Ttrts^ not fo much That which is External, and fcen by Men, as what is Internal, and known only to God, and the Man's own fclf. 3. One main particular hereof is condefcen- dedon, to wit,Tr*/Z?,the Grace of Sincerity and the Exereife of that Grace, Th§* defrefi Truth in the hward Tarts, Of all which I ftall endeavour fo to lpeak, as that therein ye may fee both your bypaft failings for your Humiliation, and alio may fee a Rule to 2 98 The fecond Sermon to which ye ought to Conform your felves for time to come} As in the pradife of all Duties , fe efpe- cwlly iil your Addrefs to God at this time. Firft then obferve, The Rule of going about Command- ed Duties Acceptably and in the Right manner is God's approbation : For David doth not propofe un- tohimfelfto follow That which would pleafe his Own Humour, or the Humour of others, but that Which God Defires, Loves and Approves of 5 2?r- holi (faith he) thou JeJSreflTtuth, &c. As if he had faid, The thing O Lord which I aim at, is, That which thou Defires and Approves: Thus the Lord faith to Abraham Gen. 17. 1. Walk before me, and be thou ferfefti Hel have His Approbation f hinted at in the words Before me) the Rule of his walking accep- tably: This was the Rule which Chrift himfelf when he came unto the World did walk by, TJdL 40, <$, 7, 8. Sacrifice ana Offering thou dtaft nog dejire — J hen fad/: Lo y I come — I delight to do t\yy will, O my Cod: And there is reafon fork, If we confider i« That God is our main Party to whom we mull give an account for all we do ; Wemuft give an Account to others alio, but he'l reckon with us when all o- thers have done with us. i. He hath tyed ustd this Rule and will reckon with us according to it, Deut. 5. g2» Ye fhall obferve to do therefore as the Lord your (jod hath commanded you: You (hall not turn afide to the Right hand, or to the Left. And therefore 3. Ye mult look mainly to what He approves or dis- approves, elfe all ye do will be tonogoodpurpoie, Mtfth* 6 z. They do their Alms , that they may have Clory From Pfam 51, & 399 Glory g) r Men 7 verify /f*y unto you, they hdV* their r e * ward. This ought to make you fearch what is the Rule ye walk by, and to whicn ye labour to conform your (elves moft, in your walk : And for your more eafie fearcb, I (hall point at lbme who walk not by this Rule. 1. Thofe walk not by this Rule, whofet theov felves to come up in their way not to what God de- iires, but to what the time, and any Party who beats Jway ia the time, defirc: This is the Rule which the Pharifees would have had all in their time to walk by fohn, 7. 48. Hdve try of the Haulers (fay they,) 6r of the Phdnjeei believed on him ? And it is tht Rule that many walk by in all times ; they know no other Religion than That of the Times, and which plea- feth Them beft who bear the greateft fway y So that if Such fli.ould change their way every year oner, They will not fcruple much to change it as oft. This is the Rule which thefe did follow whom God doth threaten, Hof. j. 3. They make the Kmggldd with their wickednefs^ And the Trinces with their Lies. They cared not what they did if fa they might pleafe theif King and Rulers by it : Such are Time-fervers* Men-pleafers, and fo cannot be God-pleafeis *, For (faith Tdui) If 1 jetpiedfed men* 1 jhouU tM fa the Servant