Several sermons and discourses of William Dell Minister of the Gospel; sometimes attending both the generals in the army: and now Master of Gonvil and Caius Colledge in Cambridge. Heretofore published at several times, and on several occasions; and now gathered in one volumn, for the benefit of the faithful, and conviction of the world.

And this is the seventh bond of the true Churches unity; ONE GOD AND FATHER, &c.

Now they break this bond of the Churches unity, who have not this one God and Father of the Church to be their God, and their Father, who will needs call God Father, and yet are none of his children; who will be of the Church of God, and yet are not born of God; and so live according to their own natures, and not ac∣cording to Gods; all these, I say, break the unity of the Church, seeing we can no longer live in peace, then this one God and Father is above us, and through us, and in us. All they then that will needs be members of the Church through outward profession, and yet are none of this spiritual brother hood, as having no descent from this heavenly Father, they break this unity of the Church, even all the children that are onely born after the flesh, and so still live ac∣cording to the natures of men, and are not born of the Spirit, to live after the nature of God.

These now are the seven bonds of the true Churches true unity and peace; and there is no other bond of unity necessary for the Church, besides these: For if there had, the Apostle being guided by the Spirit, would never have omitted it. And therefore the more are they to blame, who making a great noise, and lifting up their voyce on high for unity, peace and agreement in the Church, yet do wholly neglect these seven bonds of the true Churches unity; and cry up one instead of them all; and that is External Ʋni∣formity. So that now among them, one body, and one Spirit, and one hope of our calling, and one Lord, and one Faith, and one Baptism, and one God and Father of all, are nothing at all to the Churches unity, but their uniformity is all in all; and whoever breaks that (which yet they have no Scripture of God to enjoyn,

no nor once to name) he is the man, with them, that breaks the Churches peace; and so, Antichrist-like, they have exalted their single uniformity above this seven-fold unity of the Church, and so have (as much as in them lies) made the word of the Spirit void, through their carnal (that I say no more) traditions. For a man may break all these seven bonds of the Churches unity, and yet be a very good member of their Church, if he onely observe their uni∣formity; but if he break this, he is a Schismatike and an Heretike, and not worthy to live in their account, though he live in all the bonds of this true and spiritual unity.

Wherefore to escape these snares, let all believers know assu∣redly, that these seven bonds named by the Apostle, which are all spiritual, and of God, and not one of them carnal, or of man, are the onely bonds of the true Churches true unity; and that whoever of their own minds presume to add to these, are guilty of adding to the word of God, themselves being but wretched creatures; and so involve themselves in all the curses written in his Book, among which death and hell have their place. And let us further know, that whoever do combine together to make themselves one, out of the fore-named unity, though they call themselves the Church never so much, yet they are but sects, and schismes, and divisions, and factions rent from the true Church of God: for such men choose and frame to themselves some singular way of worship, form, order, &c. whereby they think they excell other Christians, and so cause the simple and ignorant (which are the multitude of people) to follow them; especially having countenance of worldly authority; by which means both they and their followers, depart from the true unity of the Church: For when, this seven-fold spiritual unity is neglected, Christianity is torn in pieces, into as many sects as the world and Devil please, till there be no foot-steps left, either of faith or love. So that whatever these men pretend, most certain it is, that all con∣fedracies in the Church, of outward orders forms, rites, laws, cere∣monies, disciplines, which are necessarily enforced by the secular power, seduced by the Ecclesiastical, will never hold the Church to∣gether; but all these are, and have proved, and will prove, rather a wall of partition in the Church, then a bond of union; and if they seem to work union, yet it is no other then the mingling clay and iron together, which no pains nor art can perfectly compound. For all peace and union in the Church, knit by other bonds, then are

here named, is no spiritual union, neither will it stand.

And therefore dear Christians and believers, seeing we have seven bonds of unity, all of Gods own making, to make us one, let not diversity of forms and rites, which are but sorry things of mans making, separate and divide us: but seeing each of these bonds are able to make us one, how much one, should all of them together make us?

And thus having shewed from the word, how all Christians and believers are made one by God; the next thing, I shall aim at, is, to shew how they may continue one among themselves, in refe∣rence to that communion they have with one another, whilst they sojourn in this world, flowing from the former union; that so all darkness and mistakes, which now, even many believers are grie∣vously inwrapped in, may be dispelled and done away, and we may live in this pure and perfect union with one another in God, making all outward things subservient hereunto, and none of them pre∣judicial.

And to this purpose I conceive, we are,

• 1. To know some things: And
• 2. To do other things:
• And both otherwise then yet we seem, either to know or do them.

1. To preserve our peace we have in Christ, we must be instruct∣ed aright, in the matter of the Churches GOVERNMENT, because the mistake in this thing is so great a cause of controversie and division among us at this day. For if the true Church hath its true government, without any such forms and laws and power, as is now so earnestly contended for, there is no reason we should. fall out and divide for these things.

Now the Government of the Church, is twofold.

1. There is that Government, which God exercises immediatly by himself.

And 2. That Government which he exercises mediately, and by the faithfull.

The first of these, that is, Gods immediate Government, is also two fold:

1. The Government of his speciall providence.

2. The Government of his spiritual presence.

The first sort, of Gods immediate Government of his Church,

is the Government of his special providence, and this is a most strange, wonderful and glorious Government. This was that Go∣vernment of God, over the Church of Israel, when he took his own Nation, out of the midst of another Nation, by temptations, signs, wonders, by a strong hand, and a stretched out arm, and great terrours, when he led them through the red Sea, and through the wilderness, in paths that were not trodden, when he fed them with bread from heaven, and water out of the Rocks, when he suffered no man to do them wrong, but reproved even Kings for their sake, and through multitudes of enemies and oppositions, led them into the Land of Canaan. Thus, God led that Church, from bondage to liberty, from tribulation to quietness; from a sordid condition, to honour and renown; from a strange land, to a land of inheri∣tance; and from slavery to a Kingdom. And this was a glorious Government indeed, standing in Gods immediate conduct from heaven, far above all humane councels, wisdom, stratagems, or any thing else of mans contriving and acting: and this government of God is so far beyond all humane apprehensions that according to this, it is said, His way is the Sea, and his path in the great wa∣ters and his footsteps are not known.

And is not this kinde of Gods government, of the spiritual Church of the New Testament, every whit as wonderful and glori∣ous, as was that of the visible Church of the Old Testament? For though the beginning of it was small and low in the world, yet did it receive encrease with the encrease of God, and was pre¦served, maintained and enlarged in the world, notwithstanding all the rage and cruelties of the persecuting Heathen Emperours, for three hundred years together; and ever since, God himself hath taken the conduct of this Church, and hath carryed it through difficulties, distresses, reproaches, prisons, torments, deaths, to ease, liberty, comfort, joy, salvation, glory, life, happiness; and this hath been Gods glorious government of the Church hitherto. And at this present time the Church of God wants not this government, among all the troubles, confusions, wars, and desolations of the Kingdom, but God is now as near his true Church as ever, and supports it and comforts it, and guides it as a skilful Pilot, in such sort, that though the flouds lift up their voice and billows against it, yet they cannot sink it; For the Lord on high is mightier then the mighty waves of the Sea: And so still, even at this day, the

Lord leads his flock through the midst of Wolves and Lyons, yea through the midst of Devils, in admirable and invincible safety, and gives them light in darkness, councels in difficulties, and suc∣cess in all attempts, above and beyond, both all the power, and all the expectation of the world.

Now note here, that this kinde of government of the Church, God doth not mannage, according to the wisdom and thoughts, no not of his very people, but wholly according to the councel of his own will, and the thoughts of his own heart: doing things, that they must not know yet, but must know afterwards; yea, such things as for the present seem absurd, and absolutely destructive. And this is the usual way and order of Gods governing his Saints. That of Luther, on Gen. 39. is worth our minding here.

I (saith he) have often endevoured to prescribe certain wayes and me∣thods to God, which he should use in the governing of his Church. Ah Lord (said I) I would have this to be thus done, in this order, with this event. But God did altogether con∣trary to what I did desire. Then again thought I, why, my councel is not differing from the glory of God, but it will make much for the sanctifying of thy name, the gathering and en∣creasing thy Kingdom, the propagating the knowledge of thy word; and to be brief, it is a most excellent and profitable de¦sign. But God no doubt laughed at this wisdom of mine, and said, Go to now, I know thee to be wise and learned, but this was never my manner, that either Peter or Martin (mean∣ing himself) should teach, or form, or govern, or lead me. For I am not a passive, but an active God, who use always to lead, govern, form. Now (saith he) it is very grievous, that our wisdom should be only passive, and that we are commanded to mortifie and slay it; and therefore many, who could not endure this mortification, have fallen horribly.

And thus this kinde of Gods government, is wholly according to his own wis∣dom and councel, and wholly without, yea contrary to ours. And thus we are in some measure acquainted with the government of Gods special providence, over his Church.

2. The second sort of Gods immediate Government of his Church, is the Grvernment of his spiritual Presence, or Gods government within us. For the right Church, is the City of God, and hath God in the midst of it, being built and framed, and that

according to every part of it, by the Spirit, to be the habitation of God; this is the temple of the living God, as God hath said, and God is in it of a truth: And if any would know what this Church is called, the name of it is, THE LORD IS THERE. And so the whole guiding and ordering of this Church, depends wholly on God, who dwels within it. For God will not dwell in his own Church, and sit still, whilst others that are without it, shall govern it; but the government of the right Church, lies on his shoulders, who is Immanuel, God with us, and in us. And so this government of the Church, is one of the invisible things of God, in the Church: Christ who fils it, governing it, by a most present and powerful, but invisible influence, leading it into truth, by the Spirit of truth; into patience, by the Spirit of patience; into love by the Spirit of love; into power, by the Spirit of power; into humility, meekness, patience, heavenly mindedness, and into the ful∣ness of all Righteousness, by that Spirit, which contains all these graces in it self, and works them in all those, in whom it dwels. In this government we hear the voice behind us, saying, This is the way, walk in it, when we turn either to the right hand, or to the left. In this government we have not outward laws to order us, as the Kingdoms of the world have, but an inward law written in our hearts by the Spirit of God, as God hath said, I will write my law in their hearts, and in their inward parts; and this law, is the word of life; for the living Church or body of Christ, can only be governed by a living word, which is called, the law of the spirit of life.

And according to this Government also, God guides the true Church wonderfully the soul not seeing the ways and councels of God, whereby he forms and fashions the Church, according to his own minde, and good pleasure, clean contrary to humane reason and judgement; for he brings them to mourning, to bring them to comfort; brings them to despair, to bring them to faith; to death, to bring them to life; yea, even to hell, to bring them to heaven: leading his chosen people after such a manner, that nothing would follow but faith, which looks not at the things which are seen, but at the things which are not seen. And thus, when the soul is in the midst of many fears, woes, agonies, temptations, till it feel in good earnest, the true sorrows of death, and pains of hell, and in this darkness sees no beam, nor the least glimmering of

light; and wants all counsel, and knows not which way to turn it self: then Christ comes and manifests himself to the soul, and counsels, and directs, and comforts it, and leads it into the path of life, and redeems it from all distress, subduing the world, and the devil, and sin, and death, and hell under it; yea, and carrying it into all the fulness of God.

Now these two sorts of Governments, to wit, the one of his special providence, and the other of his spiritual presence, the true Church never wanted in any Age: And in this present Age, when the Prelatical Government hath been dissolved for several years together; Can any Christian think, that the right Church of Christ hath been without all Government? Nay, all this while it hath been governed most powerfully by his special providence, and most sweetly by his spiritual presence: So that neither the world, nor the devil have been able to prevail, neither against its grace nor comforts: And for an outward, formal, visible, enforced Go∣vernment, after the manner of civil Corporations, or worldly Kingdoms; the true Church can as well want such a Government at all times, as at any time; yea, and it is best without it, as being farthest removed from the tyranny of men, and more immedi∣ately under the Government of Christ, its onely King and Law-Giver.

And therefore they that are so violent for an outward and visible Government of the Church, after the manner of the Kingdoms of the World; I do heartily wish, that if it be the good pleasure of God, they might sometime or other be exercised with temptations of despair, and with the sence of the wrath of God, and everlasting burnings: For by this means their idle and vain thoughts and speculations of governing the Church of God by hu∣mane power and methods, would soon vanish, and they would soon give over to trouble themselves, and the faithful, about things that have neither power in them to free from eternal death, nor to procure eternal life.

And thus much for that two-fold Government of the Church, which God himself exercises immediately in and over it; where∣of we must not be ignorant, if we desire to preserve the peace of the Church, both in our selves and others.

Now besides this immediate Government of God there is ano∣ther sort of Government of the Church, which Christ exercises

mediately by the Church: And this also is Christs Government, and not mans; and men who have not known nor understood the former Government of Christ, have mistaken this also, through the same unbelief; wherefore, they not so much as minding the former Government of Christ, which is immediate, and by him∣self, have made this mediate Government of the Church by man, to be all; And this also, I say, they have understood most gross∣ly and carnally, and not according to the Word, but according to their own ignorant and seduced hearts. I shall not trouble the Reader with their particular mis apprehensions in this matter; see∣ing it is far more profitable to content our selves with the plain and evident truth, then to enquire after variety of errors. Where∣fore letting alone their darkness, I shall onely endeavour that the light of the word may shine unto us in this matter, that herein also we may be taught of God, if it be the will of God.

This mediate Government then of Christ, in the true Church, I conceive to be nothing but this, Christs ordering all things by the faithful, among the faithful, in reference to the communion of Saints.

Now because many Christians desire instruction and light in this matter, I shall be willing to hold forth to them that measure of knowledge, which I have received herein; being desirous also to learn my self of them that can teach me better by the Word. And that I may proceed the more distinctly, I shall propound several things, to which I shall speak in order; and they be these:

1. To whom Christ hath committed, the power of ordering and managing all things in the true Church, in reference to the communion of Saints.

2. What kinde of power this is which the true Church hath.

3. What is the extent of this power.

4. What is the outward instrument of it.

5. What the true Church can do, by vertue of it. And this comprehends these particulars.

1. It can gather it self together.

2. It can appoint its own order.

3. It can choose its own officers; and if need be, reform them, or depose them.

4. It can call its own councels.

5. It can judge of all Doctrines, both of its Officers and Councels.

And all these things I reckon needful for the true Church to know, for the preserving among themselves that peace and unity they have in Christ.

They first thing then is,

1. To whom Christ hath committed the power of ordering and managing all things in the true Church, in reference to the communion of Saints.

I Answer; He hath given it to the true Church it self, as for∣merly described, even to each and all the members of it: for as natural power belongs to all natural men alike, so spiritual power (which is the true Church power) to all spiritual men alike. Christ in a Believer is the root of true Church-power; and because Christ dwels in all Believers alike, through unity of faith: there∣fore all Believers partake alike of spiritual and super-natural power; and no one partakes of this power more then another, any more, then he partakes of Christ, more then another; but Christ in them all, is the self same power of God, to do all things that are to be done in the Kingdom of God.

And according this sense, that place in Math. 16. 19. is to be understood; where Christ saith to Peter, And I will give unto thee the keys of the Kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven. The Pope and Papal Church, under colour of this place, have made great merchandise, and have exceedingly abused, and cheated the Nations, for many hundred years together; but the light of the Gospel hath shined forth, and the days of their traffique are at end: And yet since, others have been trucking with the world, by their false inter∣pretations of this place, and have thought to use it, to their great advantage; but the day hath so far dawned, that their shadows also, are flying away.

But not to keep you longer, from the words themselves; Peter had said to Christ, Thou art Christ, the Son of the living God: And Christ replyed to Peter, Blessed art thou, for flesh and blood hath not revealed it to thee, but my Father which is heaven; and then adds, Ʋnto thee will I give the keys of the Kingdom of

heaven, &c. that is, not to Peter as an Apostle, or Minister, but as a Believer, who had the Revelation of the Father, touching the Son: and so also, they are given equally, to each faithful Chri∣stian, who hath the same Revelation with Peter, as also to the whole communion of Saints. And so, these Keys are not given to any particular person or persons, consisting of flesh and blood, or im∣ployed in such or such an Office; but that man, whoever he be, that hath the Revelation of the Father, he it is, to whom these Keys are given, and to none else: and so they are given to each Believer in particular, and to the whole Church of Believers, in general.

But what are these Keys, about which, there hath been so great a do in the Church?

I answer, They are not any outward Ecclesiastical power what∣ever, that men have devised, to serve their own turns withal; but to pass by the many false conceits, wherewith many former and present Writers▪ have and do still trouble the Church; John doth tell us plainly, Joh. 20. 22. what Matthew means by the Keys of the Church. Christ (saith he) appearing to his Disciples after his Resurrection, breathing on them, said, Receive the holy Spirit [here are the Keys of the Kingdom of Heaven] and then adds, Whose sins ye remit, they are remitted; and whose sins ye retain, they are retained; that is, when ye have received the Spirit, then you have received the Keys, to binde and loose, to remit and retain sin, and that not according to your wils, but wholly according to the minde, and will, and direction of the Spirit. And so, Christ then before his ascention, gave these Keys, truly to his Disciples, but more solemnly and fully at the day of Pentecost; when the Spirit was given by Christ glorified: and after, the Gentiles, who by the preaching of Peter received the Spirit, even as the Apostles did, they also received these Keys; and so all, that have received the Spirit, have the Keys of the Kingdom equally committed to them and the power of binding and loosing by the ministration of the Spirit. And so these Keys, appertain not only to greater Congregations of Christians, but to the very least communion of Saints, as Christ hath promised, Where two or three are met toge∣ther in my name, there am I present in the midst of them: Where we see, that two or three, gathered together in Christs name have as much power, as Peter, and all the Apostles; because Christ, is

equally present with these, as with those. Again, Christ hath com∣manded, that if the offending brother, will not hear the admonition of two or three other brethren, the offended brother should tell the Church, Mat. 18. 17. Now the Church, is not the Officers, but the Congregation of the faithful, seeing men are not of the Church through any Office, but only through faith. And by all these things it is evident, That the power of Church-government, that is, the power of acting and ordering all things, among the faithful, belongs to every faithful man alike, in the Congregation of the faithful.

2. What kinde of power this is, which the true Church hath.

I answer in general, that it is a power sutable to the Church or Kingdom, whereof it is the power: now as the Church we speak of, is that Church, which is born of God, and of the Spirit, and so is not at all of this world; so the power, that is agreeable to this Church, is the power of God, and his Spirit, and not at all of this world; that is, it is not any civil or secular power; I may add, nor any Ecclesiastical power (according to the common under∣standing it) that hath any place in the true Church, but meerly a spiritual and heavenly power, without any conjunction or mix∣ture of the other; seeing Christs power is perfect, and every way sufficient for his own Kingdom, and Christs Kingdom is Gods Kingdom, as well as the Fathers: and so men may as well carry worldly and secular power, into the Fathers Kingdom, as into the Sons, seeing this, is no other then the Kingdom of God, though it be among men, and no other then the Kingdom of Heaven, though it be upon earth; which hath not been understood nor considered by them, who have been so busie to bring secular power into a spiritual Kingdom, as if Christs own power, in his own Kingdom, were either weak or imperfect.

More particularly, this true power, of the true Church, is (as I said) Christs power in the faithful, which is, the self-same with Christs power in himself; and so,

1. It is not a power of violence, but a power of influence, even such a power as the Head hath over the members, and the soul over the body; it is not a coercive, but a perswasive power, a power that makes men willing that are not willing, and doth not force the unwilling, against their wils.

2. This power is humble, and not proud, as worldly power is; for the power of the world, sets men over others, but the power of the Church, sets men under others; I (saith Christ of himself) am among you as one that serves: and again, He that will be the chief among you, let him be the servant of all.

3. This power, is for edification, and not for destruction; as Paul acknowledges, again and again, that the power the Lord gave him, was this, and no other power, viz. not to cast men out of their native Kingdoms, but to translate them into Gods Kingdom; not to take away their outward Liber∣ties or Estates, but to bring them into the Liberty and Inhe∣ritance of the Saints; to bring men to eternal life, and not to destroy men, by temporal death.

4. This power, seeks the good of others, more then its own, yea good of others, with the neglect of its own: So Moses was not busie, to have a most rebellious people, blotted out of the Book of life, but rather desired, his own name might be blotted out of that book, that (if it had been the will of God) theirs might have been written in. And Paul desired that himself might be separated from Christ, that his bre∣thren and kinsmen after the flesh, might have been united to him. And if this power seek the good of others after this high rate, even to the neglecting, as it were, and laying aside their own eternal good, how much more to the neglecting and laying aside their temporal good, their worldly profits, ad¦vantages and dignities?

5. This power, doth not make others suffer, to enlarge the Church, but suffers it self, to bring this about; So Christ, as Wickliff saith, through his poverty, humility and suffering in∣jury and death, got unto him, the children of his Kingdom, and not by force; and the Martyrs enlarged the Church of Christ by dying themselves, and not by causing others to die; the blood of the Martyrs, being the seed of the Church.

6. This power, only acts to a spiritual end, salvation, and only according to spiritual Laws; but not, to any temporal and worldly ends, according to civil and humane laws.

And thus you see, that this true Church power, for the nature

and quality of it, both in general, and in particular, differs very much, both from the apprehensions and practise of the most of our Ecclesiastical men.

3. What is the extent of this true Church power?

I answer; that this power extends it self full as far as the Church, but no further: For what hath the Church to do, with those that are not of the Church? What have we to do (saith Paul) with them that are without? For Church power, which is spiritual, is no more sutable to the world, then worldly power, which is fleshly, is sutable to the Church. The power of the Church, which is Christs power, onely reaches so far as Christs Kingdom; that is, the people that are born of God, and his Spirit. True, Church Go∣vernment reaches as far as Christs and the Spirits effectual in∣fluence and operation, but no further; that is, to all that are wil∣ling, but to none that are unwilling. As nothing hath more troubled the Church, then to govern it, and give it Laws after the manner of the world, by secular force and power; so nothing hath more troubled the world, then to govern it, and give it Laws, after the manner of the Church, by the aforesaid compulsion. Wherefore as the Government of the world is not to be spread over the Church; so neither is the Government of the Church to be spread over the world: but as the world and the Church are distinct things, in themselves, so they are to be contented with their distinct Govern∣ments.

4. What is the outward instrument of this power?

I answer, The word only, which is the only scepter and sword of Christs Kingdom, to govern his people, and subdue his enemies. Christ himself the Head of the Church, used no other instrument to govern his people by, but the word or the preaching the Gospel of the Kingdom, and declaring what he had heard from his Father; and at his departure out of the world, he told them, That as his Father had sent him, so did he send them, and no other∣wise; that is, to do all in the Church by the power of the word, and nothing by the power of the world. And so, the true Church doth all in it self only by the Gospel, by the Gospel it bindeth and looseth; by the Gospel, it remits and retains sin; by the Gospel, it

quickens to life, and wounds to death; by the Gospel, it receives in, and casts out; by the Gospel, it works faith, renues the life, acts, orders, guides and governs all things; and that Church that hath another scepter and sword besides the word, that hath orders, and constitutions of men, to govern by, and plurality of votes in Classical, Provincial and National Assemblies to binde and loose by; that have their own Laws and Orders to be their Scepter, and the Authority of the Magistrate to be their Sword in their Kingdom; I say, if these be the ways and instruments of their Governments, assuredly the Church they boast of, is another Church then Christs, and is no other in very deed, but a Kingdom of sin and darkness, and death; and when its form of godliness, which it hath put on to deceive, shall after a few years vanish away, it shall re∣turn into the shape of its first beginning.

And therefore let us know, whatever rules, orders, or humane inventions, men do study and devise to govern their Churches by, the true Church of Christ shall ever be known by the scepter and sword of the onely Gospel preached in it, which is fully sufficient for the regiment of the Church; else Christ were an imperfect Law∣giver: And all those that do affirm, that the votes, determinations, rules and constitutions of Councels, are better for the well orde∣ring and governing the Church, then the pure and naked word of the Gospel, by the ministration of the Spirit, in my judgement they speak blasphemously.

Let us now hear what Luther saith to this purpose; Christians (saith he) ought to be governed by that word, and no other, whereby they are made Christians, that is, free from sin; and this is, only by the pure Gospel of God, without the addition of Councels, Doctors, Fathers. For what is it to govern Christians by that word, which though they keep, yet neither do they become Christians, nor continue such? nay, they cease to be Christians, and lose Christ. And of this sort is every word besides the Gospel: and salvation reigns in us, not by the laws of men, but by the power of Christ. Farther, they that are not Christians, are to be restrained other ways, then by the traditions of men; for these are to be let alone; and as Paul saith, We are not to mingle with them. There is the secular sword, there is the Magistrate for these, and it belongs to him to restrain those that are evil, from evil deeds, by the power of the sword. But the Bishop, or

Overseer, governs Christians without the sword, only by the Word of God; seeing it is certain, they are not Christians, except they be spontaneously good; and such they are made by the force of the spirit of faith; as Paul saith. Rom. 8. As many as are led by the Spirit of God, they are the children of God. What madness then is it to urge them that are willingly good, with the Laws of the evil? And yet, saith he, There are not a few light and vain men, that think that the business of the Gospel, is to be promoted with weapons and cuffes.

And the same Luther, in his Epistle to the Christians, and Preachers of Erphurd, saith, Consider in your minde, with what sword, I subdued the Papacy, and the whole state of religious men, who before were dreadful to all; of whom it was said, Who shall fight with the Beast, that hath power to make war with the Saints, and to overcome them? And yet (saith he) I never touched them with so much as one of my fingers; but Christ destroyed and overthrew all that detestable Kingdom, by discovering their ini∣quities, by the Spirit of his mouth, that is, by the Word of the Gospel.

In which passages of his (besides what is spoken before) it is apparent, that there is no other instrument of the true Churches power, but the word of the Gospel, which is the only scepter and sword of Christs Kingdom.

5. What the true Church can do by vertue of this power.

Now the true Church by the power it hath received from Christ, can,

1. Gather it self together, when, and as often as it pleaseth. The company of Believers have power to gather themselves toge••ther for their mutual good, instruction, preservation, edification, and for the avoiding or preventing of evil, and that without the consent or authority of any extrinsecal and forraign power whatever; else Christ were not a sufficient founder of his Church.

And if every free Society, not subjected to tyranny, hath power in it self to congregate and come together; as conveniency and necessity shall require; as is evident in all civil Corporations, and in all Fraternities and meetings of love; much more hath the

Church of Christ, which is the freest Society in the world, power to meet together into a communion of Saints, though it be without and against the consent and authority, of the powers of the world.

And thus the Disciples, immediately after Christs resurrection, though the People and Rulers were wholly set against them, did often meet together among themselves, though privately, and Christ himself came and stood in the midst of them, and finding them in that way of Communion, said, Peace be unto them: And so by his own presence did both justifie and encourage such meet∣ings. And after, the Apostles, with other Believers, to the number of an hundred and twenty, met together in an upper room, to pray, and to choose an Apostle in the stead of Judas, Act. 1. And at the day of Pentecost they all met again, Act. 2. Though the Elders of the Church, and Rulers of the state, were utterly against their meetings. And again, Act. 4. Peter and John, after the threatnings of the Rulers and the Jews, went and met with their own company, which was now mightily encreased by the Ministery of the Gospel, and declared to them all things that God had done by them, and the Rulers had done against them; whereupon all of them joyned together in the praise of God, for the success of the Gospel, against the power of the world. And again, Act. 6. the Church of its own accord met together to chuse seven Deacons; And a multitude of other instances, might be produced. By all which it appears, that the Church of Believers hath power of it self to appoint its own meetings, as conveniency or necessity shall require for the good of the Church. And therefore none are to presume to deny the Church, this power which it hath received from him, that hath all power in heaven and in earth: Neither ought the true Church to suffer this power to be taken from them, which they have received from so good a hand; but still to use their own Christian meetings, though the Powers of the world never so much oppose them, as the Apostles and Believers in their time began, and as Believers after, for 300 years continued, notwithstanding the barbarous cruelties of the persecuting Em∣perours.

2. As the Church of the faithful, hath power from Christ to meet together; so, secondly, to appoint its own outward orders: For the Church whilst it dwels in flesh and bloud, uses some ex∣ternal Rites, by which it is neither sanctified in soul or body; but

they are things meerly of outward Order and decency: And these things each Church or Communion of Saints may order by it self, according to the wisedom of the Spirit; so it observe these Rules.

1. That they do all things in love, seeing all Laws without love are tyranny; and so whatsoever is not from, and for love, is not to be appointed; and if it be, it is again to be abolished; seeing no Text of the Scripture it self, if it build not up love, is rightly interpreted.

2. They are to do all things for peace, and all outward Orders in the Church, must be to procure, and to preserve Peace among the faithful, and not to break it. They are most unhappy and pernicious Orders, that do not only offend a few of Christs little ones, (which it sef•• is a sad thing) but do grieve, dis∣quiet and prejudice the peace of the generality of the faithful.

3. They must do all things after the wisdom of the Spirit, and not after the manner of the world: seeing the Church is not to be ordered according to the manner of the world, but rather against it; as the Apostle saith, Be not conformed to this world.

4. They must appoint nothing as of necessity; For there is no more pestilent doctrine in the Church, then to make those things necessary, which are not necessary: For thus the liber∣ty of faith is extinguished, and the consciences of men are ensnared. We doubt not but Believers may order any out∣ward things for their own good, so they do not impose them necessarily on any; as if the observing of them were righte∣ousness, and the omission of them sin. And so the Church after all its Orders, it is to leave indifferent things as it found them; that is, free, and at the liberty of the faithful, to observe, or not observe, as they shall see cause, or judge con∣venient. For all these kinde of things are indifferent in their own nature; and God regards no more the manner, and form, and time, and circumstances of spiritual duties, then the manner, and form, &c. of our eating, and drinking, and working, and marrying, and trading; for all which, it is sufficient, if they be done in Christian wisdom and discretion,

without being tied necessarily, to a set and unchangeable form.

5. They may perswade their Orders (if they see cause) by the spirit of love and meekness, but must not enforce them, upon pain of secular punishment, or Church censure; as those use to do, that make themselves Lords and Tyrants in the Church. For these outward things the Church can order, onely for the willing, but not for the unwilling. And so, if some Believers shall think good, upon just grounds, to do otherwise in these outward things, then the generality of the Church, yet ought the Church to be so far from censuring them, that it is to entertain Communion with them, not∣withstanding any such differences. For when Christians are knit to Christ, by faith, and do receive and walk in his Spirit, all other things are indifferent to them, to do, or not to do; to use, or not to use, at their own freedom. And Christ onely being sufficient for all his; whatever is besides Christ, is a perishing thing; and so is so far from being to be imposed, that in it self it is not to be valued.

Now if the Church do appoint any outward Orders, these rules it is to observe; yea, the spiritual Church doth always observe them, and never made rules in it self, upon other terms, then are here set down.

But on the contrary, the carnal Church, or Churches of men, they especially trouble themselves about these outward things; and of these they make Laws, and Constitutions, yea, sin and righteous∣ness; and by these things they judge the Church, and the mem∣bers of Christ: In such sort, that they that will submit to their Rules and impositions, shall be the Church of Christ; but they that will not, shall be reckoned Hereticks and Schismaticks. And hereby they declare, that they are fallen from the power of godli∣ness, to the form, and from the substance of Religion, to the cir∣cumstances; inasmuch as they advance empty forms and shadows, in the place of righteousness, and peace, and joy in the holy Spirit. And to these we may say, with Peter, Why tempt ye God, in putting such a yoak upon the Disciples and Members of Christ?

And though this kinde of Church will with these things still be troubling us, and biting us by the heel, yet in the power and pre∣rogative

of the seed of the Woman, we will, by degrees, bruise its head, till at last we break it quite in pieces,

Now one thing more I shall adde, touching the Churches power to appoint its own Orders, as conceiving it very necessary to be known; and that is this:

That the true Church hath power to appoint these outward Or∣ders, not for it self onely, but also for its Officers (which also are part of it self) and it is not to suffer its Officers to frame or impose such on it. For the Church is not the Officers, but the Officers are the Churches; as Paul hath taught us, saying to the Church, All things are yours, whether Paul, or Apollos, or Cephas. And so the Officers are the Churches, and are to be ordered by it, in these things, but are not to order it. And if the Officers of the Church, forgetting that they are servants, shall presume by them∣selves to order outward things for the Church, without the Church, as now is done; the Church still remains above the Officers, and hath power to interpret, change, or wholly take away all those things, as it sees occasion: to wit, so far as they are a stumbling block to the weak, and a grief to the strong, and tend to work division among the faithful. Presumptuous Officers are they, and know not where Christ hath set them, who instead of being or∣dered by the Church, go about to order it, and make themselves the Lords of the Church, being but the servants of it.

3. The true Church hath power to chuse its Officers, and if there because, to reform them, or depose them.

The Church hath power to chuse its own Officers. True indeed it is, that as in the natural, so in the spiritual body, every member is in office; and that the Ministry of the New Testament, being the Ministration of the Spirit, is common to all that have received the Spirit. Wherefore, if every Believer, hath received the Spirit to profit withall, and hath power and priviledge, as opportu∣nity serves, and necessity requires, to speak the word, that the power and vertue of Christ may be declared through them all: there is no doubt, but any Community of Christians may, by a common consent, chuse one or mo, to speak to all, in the name of all. Agree∣able to this is that of Paul, 2 Tim. 2. 2. where he commands, That the office of teaching be committed to faithful men, who are

able to teach others. Where the Apostle, contemning all super∣fluous ceremonies and pomp of ordaining, onely seeks, that the Mi∣nisters may be fit and able to teach, and without any more ado, commits the Ministry of the word unto them.

More parricularly in this matter we shall enquire after these three things.

1. What Officers are to be chosen?

2. Out of whom they are to be chosen? And,

3. By whom they are to be chosen?

For the first, What Officers are to be chosen? Paul teaches us this, saying, They must be faithful men, apt and able to teach others. For as among natural men in the world, they that have most na∣tural power and abilities, are fittest to be the Officers: so among spiritual men in the Church, they are fittest to be the Officers, that have most spiritual power, that is, such in whom Christ and the Spirit are most manifest; and of this, the faithful of all sorts are Judges. Wherefore no natural parts and abilities; nor no hu∣mane learning, and degrees in the Schools, or Ʋniversities; nor no Ecclesiastical Ordination, or Orders, are to be reckoned suf∣ficient to make any man a Minister, but only the teaching of God, and gifts received of Christ, by the Spirit, for the work of the Ministry, which the faithful are able to discern and judge of.

2. Out of whom these Officers are to be chosen? And that is, out of the flock of Christ, and nowhere else. Indeed Antichrist bringing in humane learning, instead of the Spirit, chose his Ministers onely out of the Ʋniversities: but the right Church chuses them out of the faithful; seeing it reckons no man learned, and so fit to speak in the Church, but he that hath heard and learn∣ed from the Father. Moreover it is plain, that as natural power is founded on a natural gift, and he must needs be a man, that is capable of humane power; so supernatural power is founded on a supernatural gift, and he must needs be a Believer, that is ca∣pable of this spiritual power: And so a man must needs first be of the Church, ere he can have any power or office in it. Wherefore all unbelievers and carnal men are so far from having any power in the true Church, that they have no place in it; and are so far from being Officers, that they are not members: For they that

neither have, nor know spiritual power themselves, how can they exercise it among others?

3. By whom they are to be chosen? And that is, by the Congre∣gation, or Community of Believers: For if every free Society hath power to chuse its own Officers, much more hath the true Church this power; being (as is said) the freest Society under heaven. And so the true Church is not to have Officers thrust over them by others, but is to chuse them its self.

If any object against this, that Paul commanded Timothy and Titus to appoint Elders; and that Paul and Barnabas, Act. 14. 23. did chuse Elders in every Church with prayer and fasting. And therefore it may seem that the Congregation hath not power to chuse its own Ministers, but that some chief Ministers must ap∣point other Ministers in each Congregation.

To this I answer: That if there were any Ministers among us, that did hold the place of the Apostles, living and acting evi∣dently in the vertues of Christ, and in the knowledge and power of the Spirit, I would not doubt to allow them as much authority, in ordaining Ministers, as Paul and Barnabas, or any of the other Apostles had: But since it is very evident, that very few of these have the Spirit of the LORD upon them: how should they have Authority to appoint Ministers, who cannot themselves be reckoned Believers, or spiritual?

But secondly, If they were true Ministers, through the anointing of the Spirit, yet could they not appoint Ministers in other Con∣gregations, without their own consent and approbation, but those whom the whole Church chuses, they are to commend to God by prayer; and if they should refuse to do this, yet he who is chosen by the Church, is sufficiently its Minister, through the Churches choice alone. Neither did Paul, or Barnabas, or Timothy or Titus, appoint any Minister, by their own single Authority, without the con∣sent of the Church; as may appear by those Scriptures, 1 Tim. 3. and Titus 1. where Paul saith, The Overseers, or Elders, as also the Deacons, or Ministers, should be blameless and unreproveable. Now neither Timothy, nor Titus, knew of themselves who were blameless in those places, but onely received the Testimony of the Church, which chose them to that office.

Further we see, Act 6. that the Twelve Apostles together, did not, by themselves, appoint any to a lower office, to wit, to be

Deacons, without the Churches own choice of them: But say the Twelve to the multitude of the Disciples, Look ye out among your selves seven men of honest report, full of the holy Spirit, and wise∣dom, whom we may appoint over this business. And those whom the Church chose, the Apostles confirmed. Wherefore if it were not lawful for the Apostles, at their own pleasure, to appoint men to minister so much as alms to the necessities of the poor, without the choice and consent of the Church; much less was it lawful for them to appoint any, among Believers, to the hard and difficult work of the Ministry, without their own choice and approbation. By all which it is clear, that the Congregations of the faithful have power in themselves, according to the doctrine of the Gospel, to chuse their own Ministers.

And therefore seeing the true Church of God cannot possibly be without the word, seeing it is born, and nourished, and encreased, and strengthened, and preserved, and comforted, and perfected by it: And seeing the generality of the Clergy of these times, are ignorant of the mystery of the Gospel, and destitute of the Spi∣rit; it must come to pass, that either the Church must perish for want of the word, or else (according to what we have heard) Believers must meet together, as they can conveniently, up and down the Kingdom; and such Meetings must chuse one or mo fit persons, from among themselves, to be their Elders in the Lord, and then by prayer to commend them to the work of the Ministry, and so to acknowledge them for their Pastors. And there is no doubt, but what Believers met together in the name of Christ, do in this matter, it is done through the working and approving of God himself. And besides this way, I see no other, how (in this great defection of the Clergy) the Church may have the true word of God restored to their meetings and assemblies again. Now this thing that is so directly cross to the way and working of Antichrist, for many Ages together, and is so opposite to Fathers, School∣men, Councels, Doctors, Antiquity▪ Custom, and the general pra••ctice of the Kingdom, cannot be hoped to be accomplished at once, but by degrees, as the lightnings of the Gospel shall enlighten the world, and the Spirit shall be poured forth. And therefore in this matter, let some begin, and the rest follow, as this practice shall be cleared up to them from the Scriptures. For none are to be forced in this matter (if Authority should entertain this truth) but

the Spirit is to be allowed its own liberty, to blow, when and where, and on whom he listeth. Neither ought this to trouble, any, if all do not presently agree with them; it is sufficient, if at first a few begin, whom others may follow afterwards, as God shall perswade them.

Now as the Church hath power to chuse its Officers; so if they prove evil, it hath power, either,

• 1. To reform them. Or,
• 2. To depose them.

1. It hath power to reform them, if so be that they may be brought to repentance and amendment: Yea, as all the evils of the Church do commonly first flow from the Officers, so the reforma∣tion of it is first to begin with them. And who shall reform the Officers of the Church, but the Church it self? Seeing the Officers will be sure to tolerate one another in their Ʋn-Gospel and Ʋn-Christian courses, against the life of Christ, and true practice of the word, because it is their own case. Wherefore seeing the Gene∣rality of the present Clergy, are arrived to this height of evil, that they will not be contented to be servants, but will needs make themselves Lords over Christs Flock, plotting and striving to procure and maintain their Ecclesiastical state by secular power; seeing they have left off to preach Christ, and the Gospel, and onely preach of state-affairs, raging and railing against the most just and necessary proceedings of the Supream Authority of the Kingdom, as not sutable to their designs; seeing they are dai∣ly depraving the sayings and writings of men more righteous then themselves; yea, and dare cast a veil of their fals Expositions over the very Scriptures, to darken them, and make them as Sack-cloth to the world, that the glory of the Father, and the minde of Christ, might (if it were possible) be wholly obscured; yea, see∣ing they are become so vile, that they had rather Christ himself, with his Gospel, and true Church, should all perish, then that they should suffer the least dimin••tion of their power, dignity, riches, dominion and tyranny: What remains, but that the Societies of Christians should meet together to reform these evil Officers? And whereas they are now met to reform the Church, it is far more necessary, and would be far more profitable, for the Congre∣gations

of the faithful, to meet together to reform them, if yet they be capable of reformation; which I confess is much to be doubted, seeing they sin against so clear a light.

2. If the Officers of the Church prove incorrigible, the Church hath power to depose them, seeing they have no indelible character, whatever the Romish Church affirms. Wherefore as the true Church hath power to chuse its Ministers, and to continue them, as long as they remain faithful in their work; so also it hath power to remove them, if they forsake the truth and power of the Gospel. For as in civil Societies, not subjectd to tyranny, Officers that prove evil, are moveable by them that made them; so like∣wise the Church hath power to remove, if it see cause, this spiri∣tual Officer; yea, the spiritual Officer is so much the more move∣able then the civil by how much the more he is intolerable, if he be unfaithful: for the civil Officer can onely hurt in the things of this life, but the spiritual in the things of eternal life. Wherefore the Church hath the greatest necessity to remove him and chuse another; seeing this salt when it hath lost its savour, is good for nothing, but to be cast upon the dunghil. And to this, worthy Mr Tindal, a blessed Martyr, witnesses, saying,

If they (that is, the Ministers) err from the word, then may whosoever God moveth his heart, play Paul and correct him; and if he will not obey the Scripture, then have his brethren ••uthority by the Scripture, to put him down, and send him out of Christs Church, among the Hereticks, which prefer their false doctrines above the true word of Christ.

4. The true Church hath power to call its Councels.

If the Church of the faithful stand in need of a Councel, it may call one, if it pleaseth, and it hath power so to do: and the Councel is not to call and appoint the Church as is now done, but the Church is to call and appoint the Councel; and the Councel is to have its Authority from the Church, and not the Church from it. And for the world, it can no more call the Councels of the Church, then the Church can call the Councels of the world; the Councels of the Church and the world, being as distinct, as the Church and the world themselves are.

Now I said, The Church, if it need a Councel, may call one; be∣cause the Church of Believers now seldom needs a Councel, seeing

all things are so clear in the word of God, with which the faithful are so well acquainted.

There are many other causes why the right Church may very well be without Councels; As,

1. Because Councels; as the manner was, were either called or congregated by the Pope, a meer Ʋsurper in the Church; or by secular and worldly Princes, who advanced themselves to the same power in the Church, though upon another ac∣count. And according to their ends and designs, Councels for the most part, have been guided and pointed.

2. Because they have, for the most part, been made up of Bishops and Ecclesiastical men, who have onely sought the interest and advantage of the Clergie, to the prejudice of the body of Christianity; by which means they have set up their own Kingdom and tyranny over all other Christians.

3. Because, being gathered and met, they have especially medled with outward rites and Ceremonies; and touching these have made binding and coercive laws, to the overthrow of Christian liberty, and the ensnaring and enslaving mens consciences.

4. Because if they have medled with Doctrine, they have rather perverted and obscured the clear word of the Gospel, then truly explicated and unfolded it.

5. Wherein they have done well, yet this evil hath always gone along with it, that they have made People rather look to men then unto God, and that in the very things of God; and to take divine things from them, by a humane saith ra∣ther then from God himself, and his immediate word ac∣cording to the faith of Gods Elect: and so have given forth themselves in their opinions and judgements, as a foundation to the Church, in the stead of Jesus Christ.

6. Because, they always determine the things of God, by the plurality of Votes, and do not weigh but number the suf∣frages, and so the greater part, still overcomes the better; and the many that are called, carry the Vote against the few that are chosen; Whereby it comes to pass that the truth is subdued, and error is established, by a plausible Authority.

7. Because such Councels, commonly attribute to themselves, infallibility; and so, set themselves up, as a peremptory rule, by which the whole Church, must walk, and none must pre∣sume to say to them curita facitis? why do ye so? though they do never so ill. They say, they cannot be judged, by any other Christians, because they are subject to none, but all other Christians are subject to them, and are to be judged by them: They say, they may pronounce all other Schis∣maticks, and Hereticks, but no body must pronounce them so, though they be so. And after they have once drunk of this cup of abomination, what hope can there be, that any thing hereafter, should be done right among them?

8. And lastly, because after so many Councels, things have not been the better, but the worse in the Church, through their means: for it is not dead laws and orders, wrtten by men, will do the true Church any good; but the living law of God, written in their hearts, by the Spirit, as God hath promised to do, saying, I will write my law in their hearts, and put in it their inward parts. For as the law of sin hath been written in our natures, to corrupt us; so the law of the Spirit of life, must be written also in our natures to reform us. Wherefore, after all their Decrees, Laws, Rules, Orders &c. the Church commonly hath been so far from be∣ing bettered, that it hath become more ignorant of the Word, superstitious formal, prophane then before.

All these things being seriously considered, the Church may very well want Councels.

Now if any shall say, Yea, but had not the Church a Councel in the Apostles times, as we see Act. 15? and did not they order and decree matters in the Church?

I answer, the Church had a Councel then, but far differing from the Councels now adaies; for,

1. That Councel was not called, nor packed together by secular power, but freely met together, by the general consent o•• the Church of the faithful: For by the Believers at Antioch, it was agreed, that Paul and Barnabas should go to the Apostles and Elders at Jerusalem, about the matters in controversie.

2. This Councel did not consist only of the Apostles and Elders, but of the brethren also, and whole Church; and the

whole Church, as well as the Apostles and Elders, did agree and order what was done in that matter.

3. That free Councel, consisting of the Apostles, Elders and Brethren, did not determine any thing by their meer power and authority, but debated the business by the word, & by the word concluded it: And so it was not the Authority of the Councel did any thing, but the Authority of the Word, that did all in that matter; as you may see in the fore named place. And in these regards that Councel differs from ours.

Now if notwithstanding all this, the Church upon some occa∣sions, desire a Councel (for herein (as in all other outward things) it is free) it must minde these things.

1. That it hath power it self to call one, as the Primitive Church had. And what men can object against this, of worldly Princes calling them; let them not say, what they did, but what they ought to have done.

2. As the Church it self is to chuse its Councel, so it is to chuse it, out of its self; For the Councels of the Church are to be chosen out of the Church, and not of the world; out of the faithful, and not out of unbelievers. For the natural man that neither knows nor savours the things that be of God, can be of no use here; but he must be able to know the word of God from the doctrines of men and to separate the precious from the vile, that is employed in this matter. And so the natural, carnal and litter 〈◊〉〈◊〉 man must be declined here, where the things are wholly spiritual and divine; and the spiritual man onely, who speaks spiritual things by a spiritual rule, must be heard and regarded; and so a man must first be of the Church, ere he can be of the Councel.

3. As the Church is to chuse men out of it self, for its Coun¦cel, so likewise it is to chuse brethren, as well as Elders; and Ecclesiastical men are not to meddle alone, in the matters of the Church, and to thrust out other Christians, as if they were necessarily to be concluded in, and by them.

4. In chusing Elders and Brethren to this work, great care is to be had, that they chuse not men of worldly power or place, lest wordly power, and Authority, and honour, might seem to

bear sway in the things of the Kingdom of God: but they are rather to make choyce of men destitute of these things, that it may appear, whatever they do, is done only by the clear evidence of the word, and influence of the spirit, and so onely by the law of love, all secular power and force being excluded.

5. The Church hath power to judge of all Doctrines, and that both of its Officers and Councels.

The Clergie and Ecclesiastical men have been wont to chal∣lenge to themselves the knowledge and judgement of Doctrines, and have excluded ordinary Christians from it; whereas in truth, the judgement of doctrine belongeth to the people, and not to the Ministers. And all Christs Sheep have power to judge of the do∣ctrine the Ministers teach, whether it be Christs Voyce, or a Strangers, John 10. and Christ commanded them to take heed of false Prophets, which come to them in sheeps cloathing, being inwardly ravening wolves, Mat. 7. And the Apostle com∣mands them, to try the spirits, whether they be of God: and hath said, Let one or two speak, and the rest judge, 1 Cor. 14. &c. by which, with many other Scriptures it is evident, That Ministers are not to judge of doctrine for the People; but the People are to judge of the doctrine of the Ministers, and according as they find it to be of God, or not of God, to receive it, or reject it. For every one is to be saved by his own faith, and not by another mans; and so is to take heed how he hear the things of faith at his own peril; and he is not (if he will be wise to salvation) to take up things on trust, in a matter that concerns, either his eternal life, or eternal death.

2. As the Church is to judge of the Doctrine of its Officers, so also of its Councels: For the Church judges of them, and their doctrine also by the word, and doth not take all, that they deter∣mine for truth, to be certain and unquestionable: Yea, in the first Councel of the Apostles, Act. 15. Other Churches and Christians had both liberty and power, to try both the doctrine and Spirit of the very Apostles, in that matter, and were not to swallow it down whole, as they say, because the Apostles had determined it, and they were holy men; but the faithful were to judge, whe¦ther or no, they had judged according to the word; and if not, they might have resisted them, as Paul did Peter. And Paul gives this

liberty to Christians; yea, we have it from Christ himself, whe∣ther Paul had allowed it or no, to try the very Apostles them∣selves, and the very Angels of Heaven, whether they bring the right word or no: for Christ, commanded the Apostles, to teach that Nations, to observe and do, whatsoever he had commanded them, and nothing else; and saith Paul, If I, or an Angel from hea∣ven, bring you any other doctrine, let him be accursed. So that the Church hath power, to examine, try and judge, the doctrine of the Apostles and Angels, much more of other men, who have not re∣ceived such an anoynting, neither do live in so clear a light of God.

And thus I have declared, the things, which seemed to me both convenient and necessary, for the true Church to know, for the preserving of that peace among themselves, which they have in Christ.

Now as the judgement of the Church, is to be rectified in these things; so the practice of it, is to rectified, in other things, for the preserving it in peace.

The things wherein the practice of the Church, is to be rectified in the Way of Peace, are either,

1. More absolute and general. Or,

2. More special and occasional, in case of difference among the faithful.

Among the things that are more absolute and general, which are to be done, to procure and preserve the peace of the Church: these nine things, that follow, have not the least place.

Notes

• Who break this bond of Unity.
• There is no other bond of the Churches unity besides these seven.
• It is a wicked thing to cry up Uniformi∣ty in the stead of this Unity.
• How the uni∣on which God hath wrought among Believers, should be preserved in the com∣munion, which they have here in this world, with one ano∣ther.
• To preserve that peace a∣mong our selves we have in Christ.
• 1. We must know some things other∣wise then we do.
• Particularly the Churches Government. Church go∣vernment two fold. Immediate, Mediate.
• Gods imme∣diate govern∣ment twofold.
• 1. The govern∣ment of his special pro∣vidence.
• Ego saepe cer∣tas rationes conatus sum Deo praescribe∣re, quibus ute∣retur, in admi∣nistratione ec∣clesiae, &c.
• 2. The Go∣vernment of his spiritual presence.
• The Church never wanted this two-fold Government of God in any Age.
• It were to be wished, that they that are so busie about outward or∣ders in the Church, were themselves acquainted▪ with inward temptations.
• The mediate Government of the Church is Christs, and not Mans.
• What the mediate Go∣vernment of the Church is.
• The particu∣lars contain∣ed in this mediate Go∣vernment.
• Church-power given to the whole Church alike.
• Math. 16. 19. explained.
• The Keys, gi∣ven to all that have the reve∣lation of the Father.
• Quest.
• Answ.
• What the Keyes are.
• The true power of the true Church, is a spiritual and heavenly power.
• 2 Cor. 10. 8.—13. 10.
• Christs power extends it self to the whole Church, but no further.
• The word the only outward instrument of Church pow∣er.
• Christiani eo verbo, & non alio regi de∣bent, quo Chri∣stiani, id est li∣beri à peccatis fiunt; hoc est, solo Evangelio Dei puro, sine additionibus Conciliorum, Doctorum, Pa∣trum, &c. Lu∣ther. Epist. ad Carol Ducem Subaud••ae, tom. 7. f. 483.
• Quae ergo in∣sania est, spon∣tanee bonos urgere legibus malorum?
• Sunt non pa∣rum multi, le∣ves & futiles homunciones, putantes rem Evangelicam gladio & pug∣nis esse promo∣vendam. Ibid.
• Reputate ani∣mo, quo gladio ipse Papatum, &c.
• What the Church can do through the power it hath received from Christ.
• 1 It can con∣vene and meet toge∣ther, as often as it pleaseth.
• 2. It can ap∣point its own orders.
• Rules to be observed in the Churches appointing its Orders.
• Nunquid Ec∣clesia per mun∣dum guber∣nanda est, & non potius con∣tra morem mundi, co quod scriptum est, nolite confor∣mari huic se∣culo? Jo. Gers. Decl. Viror. Ecclesiast.
• The carnal Chnrch minds outward Or∣ders more then the pow∣er of godli∣ness.
• The Church is to appoint Orders for its Officers, and not its Offi∣cers for it.
• 3. To chuse its Officers.
• What Officers the Church is to chuse?
• 3. Who chuses them.
• Object.
• Answ.
• Hi profecto non venient in concilium, ut ••udicentur ab aliis, ut emen∣dent ea qua ipsorummet conscientia, a∣d••oque totus mundus emen∣danda esse cla∣mat, sed om∣nes alios ju∣d••care & sub∣jugare; suam illam potenti∣am retinere•• & quicquid ipso∣rum obstat li∣bidini, concul∣care, è medio tollere cona∣buntur. Bul∣linger. Ep. ad Edward sex••.
• Tindal. Pra∣ctise of Po∣pish Prel. p. 344.
• 4. Can call its Councels.
• Certain rea∣sons why the true Church may very well want a Coun∣cel.
• Nam quid ex∣pectemus ex generalium conciliorum determinatio∣nibus, docent ros proxima a∣liquot secule∣rum exempla, jam inde ab an••is quandra∣gintis aut am∣plius. Quo e∣nim crebriora ceiere concilia, lanto magis in∣valuit super∣stitio, & error in doctrina, abusus in riti∣bus, superbia, luxuries, ava∣ritia, omnis{que} c••••rplio in docentibus, vel saccrd••tibus, denique soedis∣sima omnis dis∣cipl••nae oblite∣ratio. Bulling Epist ad ••d∣vard. Sex••um.
• Object.
• Answ.
• Rules to be observed in calling a Councel.
• Ex ejusmodi coetu. i. e. fide∣lium, delig•• n∣di erunt homi∣nes ad concili∣um; hoc v••ro esset pulcherri∣mum conciliū, quod ab ipso Spiritu Sancto regeretur. In hanc senten∣tiam & Ly••a scriptum reli∣quit, Ecclesiam nō aestimandam esse ex summis illis, aut spiri∣tualibus or∣dinibus, sed ex verè creden tibus. Luth. Libel. de no∣tis verae Ec∣cles. tom. 7. s. 152.