Qu. WHat condition is England visibly in?

Resp. England is visibly in a state of Luke­warmness. She is neither hot nor cold. She so partakes of both, that [Page 2] she cannot be said to be either; She is both Gradu remisso; and nei­ther Gradu intenso. We are a little Christian, and a little Heathen, or worse, a little Protestant, and a lit­tle Papist or Mahometan. Our hearts are stil divided; we give God something, and our lusts something. We fear the Lord, and serve our Idols; so that our fear of God is equivalent to none at all. We are still like Redwald, King of the East Saxons, (the first Prince of this Na­tion that was baptized) In the same place we worship God, and set up an Altar. Our spirits lie like that Haven, Acts 27.12. towards the Southwest and Northwest, two opposite points. We are half good, half bad, or Mungrels, and Her­maphrodites in Religion. There is so much of Luke-warmness in the Nation, and almost in every Town and Family, (if ex ungue leonem) that it may thence receive its deno­mination. [Page 3] The spirit of England is not so much a spirit of Opposi­tion to, as of Obstruction of the work of Reformation, through the deadness & unweldiness there­of. Its grown so stiff, that its much ado to get it go any further on in the work, though its pitty hot love should be so soon and sadly cold; but usually, men, when they have compassed their own ends, are wil­ling to give themselves a Quietus est, and a Writ of ease, and to have the infinite Mercies of God totally unanswered, and his Glory to him­self to vindicate. It would rejoyce all our hearts, to see any of us mend our pace in Religion, and make it appear that we are not guilty of this sinfull distemper. It would speak fair for our admission into Churchship in the quality of adult members of the visible Church of Christ.

Quest. Whether is Lukewarmness [Page 4] a state to be rested in or no?

Resp. Lukewarmness is not a state to be rested in.

Rat. 1. For, 1. To halt between two opinions is a very unreasona­ble thing. No Apology can be made for it at the last day, 1 Reg. 18.21.

2. To be Lukewarm is opposite to Christs express command, Rev. 3.19.

3. A divided heart is a barren and an empty heart, Hos. 10.1, 2.

4. Professors of a divided and lukewarm temper are severely threatned by God, both in the Old and New Testament, Hos. 10.2. Rev. 3.16.

5. Men of that frame can have no Communion with God in Church-Ordinances, 1 Cor. 10.21, 22.

6. Such a state is opposite to ex­actness in Religion, Through-Re­formation, and giving up our selves wholly to God, and his Truth.

7. A Lukewarm-heart cannot let out it self holily to any thing in the world: Divided affections can­not run out upon any thing in sub­ordination to the Glory of God, nor aim singly at the honor of Christ, &c.

Quest. What is England to do in this Condition?

Resp. Its Englands duty in this condition to lay aside all carnal considerations, and in an orderly Scriptural way, to attempt a Through-Reformation, Personal, Civil and Ecclesiastical. For a di­vine Correspondency is the best Policy.

Quest. What is Reformation?

Resp. Reformation in the gene­ral is a working up of a thing to its regular state and condition, or to the very mind of the Owner to what he would have it in his best conception to be, Leu. 26.23. Isa. 1.25, 26, 27. Amos 9.11. Mal. [Page 6] 3.2, 3. Acts 1.5.16. 2 Tim. 3.16. Titus 1.5. Heb 9.10.

Quest. What is Personal Re­formation?

Resp. Personal Reformation is the working up of a person to the regular state of a Reformed Saint.

Quest. What is Civil Reforma­tion?

Resp. Civil Reformation is the working up of a people to the re­gular state of a Common-wealth.

Quest. What is Ecclesiastical Re­formation?

Resp. Ecclesiastical Reformation is the working up of Reformed Saints to the regular state of a Re­formed Church.

Quest. What is a Church?

Resp. [...], which we tran­slate Church, amongst the ancient Greeks, especially the Athenians, from whom it is taken, denoted three things.

1. And most properly, a Civil [Page 7] Society in Court, or a company of great ones gathered together by a lawfull Authority, or the Com­mand of the Supream Magistrate for a Politique end, or the good of the Common-wealth, Act. 19.39. thus a Parliament or Councel of State is a Church.

2. It denotes a Company of people, called and met together, by whom, and for what cause soever, though the Gatherer have no Au­thority, and the gathered as little knowledge, &c. Act. 19.32. Thus a company of the most covetous and ignorant Mechanicks are a Church.

3. It signifies a Company met together for wicked ends, Act. 19.40. thus a company of Riotors are a Church.

Resp. 2. Secondly, During the Raign of Anti-Christ, four things have been abusively called a Church.

1. A Company of people joyned together by the Power of Anti-Christ to give obedience to his Traditions. R.

2. A company of people met together by the Power of the Civil Magistrate to receive holy things. P

3. The place of such meetings.

4. A company of Apostates joyned together by a Jesuitical bond, to seduce people from the publique Ordinances of Jesus Christ. A. Q, &c.

Resp. 3. Thirdly, This word Ecclesia or Church is very often used by the holy Ghost in Scripture; but that which it seemeth good to the most blessed Spirit to call most frequently by this name, is a Company of visible Saints joyned together by a special bond, for the constant exercise of the Commu­nion of Saints amongst themselves.

Quest. What condition is every Church of Christ in?

Resp. Every Church of Christ is either in a Reformed, or in a planted constituted state.

Quest. Is there any difference be­twixt a planted and a Reformed Church of Christ?

Resp. Yea, Their Agreement is very extensive and emphatical, and yet they differ. In the discovery whereof, these two considerations must be diligently eyed. 1. It is one thing to preach the Gospel, ano­ther thing to plant the Gospel, and a third, to plant Churches by the Gospel preacht, heard and planted; As it is one thing for Work-men to work upon those things that are to be the Materials of a Building in a preparatory way, another thing for those things to be actually prepa­red and fit to be put into the Build­ing; and a third thing, to have all those Materials so fitted, joyned together, and the building com­pleated, 1 Cor. 3.9. 2. Re­formation [Page 10] supposeth the building not compleated, and yet somewhat done in order thereunto, be it more or less; sometimes and in some places it finds the Gospel to have been preached only, and not plant­ed. Sometimes it finds that the Gospel hath been received by some, but that those are not united or agreed to walk together in Church-fellowship, and so do not constitute a particular Church ac­cording to the Gospel: sometimes it finds them joyned together, but very loosely. Sometimts it finds them fast joyned together, but un­der a defect of some particular Officers. Sometimes it finds the Church to have been builded and compleated, but relapsed, degene­rated, or apostatiz'd, less or more, as a decayed Building, not utterly ruined, or not having more of the Devil than of Christ in it, though too much.

This supposed, these four things may be concluded. 1. A Planted and Reformed Church of Christ agree

• 1. In their Causes.
• 2. In their Properties.
• 3. In their Practices. And
• 4. In their Priviledges.

1. In their Causes, and so first in their Efficient causes thus. 1. Christ was the Institutor and Ordainer both of the first Planted, and of Reformed Churches under the Gospel, Mat. 16.18. Rev. cap. 2. & 3. 2. Christ and his Officers by his Word and Spirit are the Makers of both; the Ministry is before both; and none but Ministers by divine Appointment and Com­mission, as Paul, Timothy, &c. are originally, ordinarily, and equally employed by Christ in either.

2. In their matter. Visible Saints are the matter whereof both the first Planted and Reformed Churches of Christ are constituted and made.

3. In their form. Both the first Planted and Reformed Churches of Christ are formed (Et in unum co­alescunt omnes, & sancti, & Eccle­siae) by a mutual Consent and A­greement to walk towards God and one another respectively, ac­cording to Gospel Rules.

4. In their ends. The end both of the first Planted and our Reform­ed Churches of Christ, is, his Glo­ry, and his Saints salvation.

2. In their Properties: Both the first Planted and Reformed Chur­ches of Christ can visibly perform the conditions of the New Cove­nant, and act according to Gospel-Rules of Church Communion.

3. In their Practices: Both the first Planted and Reformed Chur­ches of Christ do visibly perform the conditions of the New Cove­nant, and walk according to Gos­pel Rules of Church-Communion.

4. They agree in their Privi­ledges, [Page 13] Christ hath given very glorious Priviledges, both to his first Planted, and to his Reformed Churches. Yet,

2. They differ: But,

3. The difference that is betwixt them, is but Parallel to the diffe­rence that was betwixt the Church at its first Constitution, and the Church Reformed under the Law. And,

4. But accidental.

• 1. In their Order.
• 2. In their Officers.
• 3. In their Matter.
• 4. In their Form.
• 5. In their End.
• 6. In their Properties.
• 7. In their Practices. And,
• 8. In their Priviledges.

Mat. 16.18. 1 Cor. 3.11. Gal. 1.6, 7, 8, 9.

Quest. What difference is there in their Order?

Resp. 1. Christ in the first Plant­ing [Page 14] of his Churches proceeded as it were in an Analytical Order; he made the Gospel so successfull, that thousands were converted at a time, and made as it were one Catholick visible Church, by joyn­ing themselves voluntarily to the Lord and to the Apostles then altogether at Jerusalem: out of which as out of a Fountain, there issued at it were particular Churches.

Resp. Christ in the Reforming of his Churches proceeds as it were in a Synthetical Order; He first moulds particular persons into particular Churches, and then those particular Churches into one Catholick Church. (Sensu Ame­siano) Medul. lib. 1. cap. 31.32.

Quest. Wherein do the first Plan­ters and Reformers of the Churches of Christ differ?

Resp. They agree in the Essen­tials of the Ministery; as 1. the Spi­rit [Page 15] of Christ hath furnisht both of them (invisibly at the least) with gifts and graces proportionable to the work whereunto he hath ap­pointed them in the times and places wherein they live. For eminency in gifts and graces is as necessary for all Church-Officers, as sincerity in them is for all Church-members: and therefore God sends none to Church-work, but those that appear to their Judges to be such, though they be not all of them equally qualified.

2. They are both of them called and sent, Licensed and commanded by Christ to be his Vicegerents and chief Ministers about soul and Church affairs on earth, Heb. 5.4.

3. Both of them have the same commission for the substance and body of it; both of them may by the special Law of Christ dispence the Mysteries of God, or preach, administer Sacraments, and go­vern [Page 16] according to his Word.

4. Both of them may providen­tially be suspended, as to the ex­ercise of these Acts, which are properly Ministerial, but not ex hu­mana libertate, & arbitrio pro­prio.

5. Both of them have a right, by Divine grant to a comfortable maintenance that may free them from being necessitated to work with their own hands, and encou­rage them and put them into a ca­pacity of attending wholly upon the execution of their Commissi­on, 1 Cor. 9 to the end, 2 Tim. 2.4.

Resp. They differ accidentally, and circumstantially in the extra-essentials of the Ministery. As 1. in the manner of their receiving of their gifts, graces, vocation, mission and commission. For 1. the first Preachers and Planters of the Gospel, John the Baptist and Christ had them all immediatly [Page 17] from the Spirit, without any hu­mane Instrumentality.

2. The first Fathers and Plan­ters of Churches by the Gospel, the twelve Apostles received them immediatly from Christ himself, when personally present with them on earth as their Tutor.

3. Their seconds Matthias and Paul, received them partly by the Ministery of the Church, and partly from Christ immediatly: Matthias was fitted for the work of the Ministry by Christ when he was personally present on earth; Paul by the Spirit of Christ when he was ascended up into Heaven, yet so as that the ministery of man was not wholly excluded either their vocation or mission, &c. Act. 1. & 9. chap. &c. but,

4. The Reformers of the Chur­ches of Christ, Timothy, Titus, the Angels of the seven Churches of Asia, &c. have ever received them [Page 18] from Christ by the Ministery of the Church or the Officers thereof. They have them mostly, if not wholly this way: for when there are men fit to be made use of in the work of the Gospel, Christ ever employs them proportionably; he never is in extraordinary wayes, but in an extraordinary case: tis pure necessity that makes him act by himself alone without means or Instruments.

2. They differ in the nature of their Commissions. The Commis­sion that the first Preachers and Planters of the Gospel, and of Churches by it had, & shewed, was their power to do Miracles. Heb. 2.4. This divine Commission they occasionally produced to convince the world of the truth of their mission. But the Reformers of the Christian Churches have no such commission, 2 Thes. 3.8, 9. but in stead thereof the Testimonial of [Page 19] approved and most eminent Prea­chers of the Gospel, &c. Such a commission Timothy and Titus had from Christ by Paul in his Epistles to them; and the Angels of the seven Churches of Asia by John the Apostle in his Epistles to them. And all other ordinary Of­ficers of Christ from the Apostles and others in their Epistles to the other Churches respectively. Such a commission all their Successors have usually had, and still have. Its commendably so in these Nations at this day. And this is satisfacto­ry and final evidence of an ordi­nary Minister.

3. They differ in the extent of their authority. The first Preach­ers and Planters of the Gospel, John the Baptist and Christ might do their work in any part of Ju­dea, and the Planters of Churches by the Gospel might do their work in any part of the world; but the [Page 20] Reformers of the Churches of Christ are hunted to particular places, as Timothy to Ephesus, Ti­tus to Crete, and the Angels of the seven Churches of Asia to their respective Churches, &c. Their commission is only to reform those Churches. They are there, and for that work only; and may neither turn to the right hand nor to the left without further order.

4. They differ in respect of other maintenance. For 1. the first Preachers and Planters of the Gospel were extraordinarily pro­vided for.

2. The first Planters of Churches by the Gospel had their main­tenance from the members of those Churches; out of the com­mon stock, which the Church then had, Act. 2.44, 45, &c.

3. In extraordinary cases they were sometimes maintained by their own hand-labour, as was Paul, Act. 18. but,

4. The Reformers of the Chur­ches of Christ have been, and are maintained mostly by Tithes: Those that have not been or are not thus maintained, have been and are maintained by somewhat that is, as near as can be, equivalent thereunto, especially in England, almost ever since it was Christian: For 1. the Spirit of Christ giving an account of the practice of gi­ving Tithes, or a tenth part of all to the Ministers of God, with the greatest exactness that can be, is so far from stigmatizing, that he gives a very fair character of it, Luke 18.12, 14. Heb. 7.

2. This practice was not found­ed upon the ceremonial Law, but was four hundred and odd years before it, Genesis 14.20. and Heb. 7.6.

3. Christ hath nowhere repeal­ed, but rather established the anci­ent Laws of God about peoples [Page 22] giving, and Ministers receiving of Tithes, Levit. 27.30. &c. Deut. 14.22. Malac. 3.8, 9, 10. & Luke 11.42. & Heb. 7.5, 8, 9.

4. There's general equity in such a course; what was due to Mi­nisters under the Law, is much more due to the Ministers of the Gospel, forasmuch as their Mini­stry is far more excellent, 2 Corin. 3. &c.

5. The Gospel-spirit hath point­ed them out as most due to them, and convenient for them, 1 Cor. 9. Gal. 6.6.

6. Former Magistrates in whose power they were, in civil respect, in this Nation, did accordingly give them to the Ministers successively for ever; and it is no small sin to violate so just and pious a will of deceased Magistrates, Gal. 3.15. Heb. 9.17.

7. There is no other probable way of having and continuing a [Page 23] right Evangelical Ministry and Magistracy throughout this Nati­on &c.

Object. But we must do as the Apostles did.

Resp. Prove that Universally.

Object. None of the first Refor­mers were maintained by Tithes.

Resp. Its probably true. But 1. want of possession, though it may render a mans title suspitious, yet it is consistent with the best.

2. If it were so, that the first Reformers were not maintained by Tithes, and be so that some are not, yet it neither was, nor is be­cause Reforming Ministers have no right to Tithes; but either 1. Be­cause they were not Christian Ma­gistrates that would see to the exe­cution of the Laws of Christ, and to the doing of Justice according to the Word of God, whereby all men might enjoy their rights and properties; or,

2. Because the Saints enjoyed not liberty to improve their estates, but were persecuted and unsetlted: or,

3. Because in those times they had not whereof to pay Tithes; for ex nihilo nihil fit.

3. So soon as these impedi­ments were removed in this Nati­on. It paid Tithes, where it had things tithable; and where it had not, it made up a maintenance for its Ministers as equivalent as could be to that by Tithes, and so it just­ly doth at present.

Object. We are not Church-members, nay we do not so much as hear those Ministers that will take Tithes, &c.

Resp. The Law of grace, of God, and of the Nation gives Reform­ing Ministers the Tithes for their support and maintenance in the execution of their commission.

2. By vertue of these Laws they have a right unto them, and are [Page 25] rightfully in the possession of them.

3. Their right to them, or pos­session of them depends not upon mens Church-membership, or hearing of them, though the Evangelical delivery of them doth.

4. All that have a natural capa­city, ought to have Reforming Mi­nisters, be fit for and enjoy all Or­dinances by them administrable to visible Saints and Churches of Christ, Rev. 2.7, 11, 17, &c.

5. Where self-love is overcome by love to Christ, there will neither be head, heart, nor hand against maintaining of Ministers, by donation and payment of Tithes.

6. Its well if our innocent op­posers of Ministers maintenance by way of Tithes, trade not with the man of sin in the depths of Sa­tan to take away the tenth at least of them, as well as from them.

Quest. Wherein doth the matter of a Reformed Church, and the mat­ter of the first planted Churches un­der the Gospel differ?

Resp. Matter is that of which a thing is made, and doth exist.

2. Visible Saints are the matter of all true Churches of God.

3. Being visibly in covenant with God, hath ever been the cri­tical Badge of visible Saints. All those and those only, are to be esteemed and used as visible Saints and Gods peculiar, that God hath made a promise of himself un­to, and taken into covenant with himself.

4. The terms upon which God hath made over himself to man­kind, are very various. He pro­mised himself upon one condition to man in the state of innocency; upon another to him, when faln, upon a third to Abraham, &c. upon a fourth to Moses, &c. upon [Page 27] a fifth to those adult persons that lived under the Gospel; and upon a sixth to their children respe­ctively, during their minority.

5. The difference betwixt the matter of the Church and Chur­ches of God at one time and at another, is grounded upon his va­rious administration of his cove­nant, or his promising and apply­ing himself to mankind upon va­rious terms and conditions.

6. Upon this account the mat­ter of a Reformed Church, and the matter of the first planted Churches under the Gospel do dif­fer. For 1. Before Christ came in the flesh, God had freely tyed himself to his people by an exter­nal Covenant of grace, or promise of himself unto them.

2. In the beginning of the Gospel God altered that, and made a new Will, Testament, or Covenant.

3. The whole world thereupon was as it were dissolved, and void of visible Saints; both Jews and Gentiles were for a time de­serted by God: for he was not visibly obliged to mankind in that pinch of time; none of those that were his peculiar people before, could now challenge a particular Interest in him, by vertue of his ancient Promise to Abraham, (though often confirmed in a solemn manner, & now indefinite­ly in force) during that Dispensa­tion, or untill they do personally accept of the new covenant, or Gods promise of himself upon new conditions, Mar. 1.

4. The world lying in this mise­rable condition, God tendered himself again unto it in his new Instrument or covenant of Peace and Reconciliation by the pub­like Ministry of John the Baptist; Christ and his Apostles, and [Page 29] their assistants and successors.

5. Many Adult persons did thereupon accept of him accord­ingly.

6. All Adult persons that ac­cepted of him accordingly, toge­ther with their children, were restored to their visible Interest in God again, or vested with an In­terest in God, by vertue of his free grant, promise, or covenant, which (as before) only, and solely gives a right unto himself, and to the glorious things of the Gospel.

7. Those visible Saints were the matter of the first planted Chur­ches under the Gospel.

8. Most of those visible Saints did visibly apostatize from their acceptance of God upon those new Terms.

9. To those visible Saints so apostatized, God still tendered himself by his Ministers, but upon higher terms, Apoc. 2. & 3.

10. All and only those Adult persons that accepted of him ac­cordingly, together with their children (having alwayes been legally in them, and one with them by the fundamental Laws of God) were confirmed in, or restored to their visible Interest in God again.

11. All and only those visible Saints are the matter of Reformed Churches under the Gospel.

So that the difference betwixt the matter of Reformed Churches, and the matter of the first planted Churches under the Gospel, lies mainly in these two points:

Conclu. 1. Adult persons who were the first and greatest part of the matter of the first planted Churches under the Gospel were not under the new Gospel-cove­nant during their minority: But adult persons, who also were and are the first and major part of the matter of Reformed Churches un­der [Page 31] the Gospel, either were in­terested in the new covenant du­ring their Infancy, or rejected together with their parents, for their non-improvement of the means of Grace ordained by Christ.

Conclu. 2. Adult persons who are the first and greatest part of the matter of Reformed Churches under the Gospel, or the body and Representative of it, are both more extensive and more intensive in the performance of the conditions of the new covenant then the Adult matter of the first planted Churches under the Gospel was.

Object. But our Antiministeria­lists say, that none can be in Cove­nant with God during their mino­rity?

Resp. It may be so. Its very probable that they do hold that babes can have no interest in God by promise, &c. and if so, it is [Page 30] the fountain of all their visible ex­travagancies, and is it self fed by these and other hellish atheistical and antichristian opinions and principles of darkness. 1. That they may make the light within them their Suprema Lex.

2. That God cannot make a Law without mans consent.

3. That to esteem of, and use any one, as legally in another, is unjust and illegal.

4. That Infants are utterly un­capable of free grace, &c.

Object. Our Antiministerialists are so far from requiring more of Adult persons, who are the only mat­ter of their Churches (Sensu prae­dicto) than was required of adult persons that were the matter of the first constituted Churches under the Gospel inclusively, that they do not require so much.

Resp. Through-conformity to the Gospel is not consistent e ther [Page 31] with their principles or designs.

2. Christ hath not sent them either to plant his Churches or re­form them; and therefore it is no wonder if they go not the way to either.

3. They are so far from being Primi perturbatae collapsae (que) Eccle­siae restauratores, mensura (que) reliquo­rum, that their practice is no President, nor their work no Rule to Reforming Ministers in the least.

4. What ever may be said de re­gulis regulatis. Christs seven Epi­stles to the seven Churches of Asia are the Supreme Regula re­gulans of all Church-reformation under the Gospel.

5. In those Epistles, such matter of Reformed Churches of Christ is required as is before mention­ed.

Quest. What difference is there betwixt the form of a Reformed [Page 34] Church, and the form of the first planted Churches under the Gos­pel?

Resp. A Form is an internal cause, by which a thing is what it is.

2. The mutual consent and agreement of visible Saints to walk towards God, and one another re­spectively according to the Rules of Gods Word, is the form of all the true Churches of God.

3. God according to the good pleasure of his Will, and the varie­ty of his Saints conditions, did suc­cessively give several Rules of Church-communion.

4. The difference that there is betwixt the form of the Church and Churches of God at one time and at another, is grounded upon that variety of Divine Dispensa­tion.

5. Upon this account there is a difference betwixt the form of Re­formed [Page 35] Churches, and the form of the first planted Churches under the Gospel. For 1. Before Christ came in the flesh, God had freely given and commanded his Saints to observe and walk according to se­veral Rules of Church-commu­nion.

2. In the beginning of the Gos­pel Jesus Christ abrogated those Rules, and gave the Disciples seve­ral new Rules of Church-commu­nion.

3. Thereupon the world was as it were dissolved, and void of a visible Church-state, untill the Disciples did mutually consent and agree to walk according to those new Rules.

4. The world lying in that con­fused condition, Christ according to his promise, by himself, and his Apostles and their assistants and Successors, commanded the Dis­ciples to consent and agree to walk [Page 34] according to those new Rules.

5. The Disciples thereupon at the appointed time, consent and agree to walk according to those new Rules which Christ had given them.

6. They were thereupon in the state and quality of a Church of Christ.

7. That their consent and agreement was it that made them a visible Church of Christ, and was the form of all the first plant­ed Churches under the Gospel, Act. 2.41, 47. Act. 5.13, 14. Act. 9.26.17.34. 1 Cor. 16.15. 2 Cor. 8.5. Eph. 2.19, 20, 21, 22.4, 16. Col. 2.2, 19.

8. All those Churches did real­ly apostatize from that their vi­sible Church constituting cove­nant, 2 Tim. 3.3.

9. Notwithstanding Christ by his Ministers proceeded very vigo­rously to the Reforming of them; [Page 35] 1. By reminding them of, and re­calling of them to those new rules of Church-communion, which formerly be by himself and his Ministers had, both briefly and largely given out unto them.

2. By branching out those gene­ral Rules into further particulars.

3. By pressing the members of each particular apostatized church to bind themselves more strictly to walk accordingly.

10. All and only those Chur­ches that practised accordingly, were continued in the quality of Churches of Christ, Rev. cap. 1.2. & 3.

11. Those Churches whose members do practice accordingly, are the Reformed Churches of Christ.

12. That their practice is the form of a Reformed Church of Christ.

So that the difference that is be­twixt [Page 38] the form of the Reformed Churches, and the form of the first planted Churches under the Gospel, seems to lie mainly in this, that the covenant or mutual consent and agreement, which forms the Reformed Churches, is more extensive, intensive, and ex­plicite than that which formed the first planted Churches under the Gospel. 1. It is more extensive, it enableth the Church to more acts of communion than the other doth.

2. It is more intensive. It binds the Church to the present exercise of all those acts with more refined and fervent affections to Christ and the souls of one another than the other doth, Numb. 25.11, 12, 13. 1 King. 19.10. 1 Cor. 11.31. 1 Cor. 14.1, 12, 39. Tit. 2.14. Rev. 3.19.

3. It is more explicite in it self, it is more particular and express [Page 39] then the other is. The first Church constituting covenant under the Gospel was very implicit and ge­neral: but that which gives being to a Reformed Church as such, is more particular and explicite, as will appear, if we eye 1. The persons covenanting:

2. The things consented and agreed unto, or the matter of the covenant.

3. The manner of signifying that consent and agreement.

1. The members of a Reformed Church do covenant more indi­vidually, particularly and pesonal­ly, then the members of the first planted Churches under the Gos­pel did.

2. The things that they consent and agree to, are delivered to them more particularly, expresly and largely, than they were to the members of the first planted Churches under the Gospel.

3. The members of Reformed Churches do signifie and declare their mutual consent & agreement more plainly and fully than the members of the first constituted Churches did: as either, 1. Viva voce, by an audible verbal relati­on of their resolution to walk according to the Rule of Church communion read unto them, Exo. 19.8. Exod. 24.2, 7. Josh. 24.16, 21, 22, 24, &c. 2 Chron. 15.14, 15. Nehem. 10.28, 29. Or,

2. By sealing a Writing, con­taining the matter of such a cove­nant, or the particulars consented and agreed unto, Nehemiah 9.38, 10.1. Or,

3. By subscribing such a Writ­ing, Isaiah 44.5.

Thus the members of throughly reformed Churches evidence their inward determinations, and are made the reformed Churches of Christ. But the first planted [Page 39] Churches were not made and con­stituted in so solemn a manner, Gen. 17.

Object. But the Gospel leads us not so far as to a particular expli­cite Church constituting Cove­nant.

Resp. This Objection favours of a licentious Antinomian spirit; for the silencing whereof, let such an one consider: 1. That it is a very great sin to silence the Old Testa­ment, where it is not inconsistent with, but especially where and when it is subservient to the New. For 1. All Scripture is given by Inspiration of God, 2 Timothy 3.16.

2. Neither Christ nor his Apo­stles, nor their Assistants and Successours abrogated any thing of the Old Testament but what was inconsistent with the New.

3. They all along made use of the Law in its most comprehen­sive [Page 42] capacity in a way of subser­viency to the Gospel.

2. Let such an one consider that by the Scripture the Man of God may be compleatly and throughly furnisht for every good Work, even for that of Reforma­tion it self, 2 Timothy 3.16, 17. but in this posture he cannot be unless he have recourse to the de­spised Old Testament.

3. Let such an one consider that it is far better to make use of an expedient, that we may find in the old Testament, than either 1. not to be throughly reformed, or 2. to coyn an expedient of our own.

4. Consider, that the New Testament speaks more sparingly of that which is more fully disco­vered in the Old; as worthy Mr. Baxter in his Book entituled, Plain Scripture proof, &c. in the first position of the first chapter thereof demonstrates.

5. Consider, that the Old Testa­ment leads directly to such an expe­dient in the time of Reformation.

6. Though the Gospel doth not lead unto it by express syllabi­cal Instruction, yet by necessary consequence it doth.

Resp. 2. Its possible this Ob­jection may proceed from natural Antipathy, and that the distem­per may not lye so much in the mind and judgement as in the will and affections: if so, consider, 1. Though this expedient be but as the Wall of a City, the Hedge of a Garden, or the border of a gar­ment, yet these things are neces­sary.

2, We are not to Judge of any Ordinance of Christ by the flesh that is upon it, but by the Spirit that is in it.

3. That this head of the Serpent may be broken; think of that, Rom. 8.7, and take heed of self-interest.

Object. But this expedient is but very little used.

Resp. I grant that it is very extreamly slighted, neglected and disused, but it is no won­der. For,

1. It cannot be used, but where Through. Reformation it self is practised, And,

2. Through-Reformation it self is but little practised. Old Eng­land it self is too little acquaint­ed with it; When this is, the other will be both better known to us, and entertained by us all, which God grant. But,

2. Had it never been used by any, yet right reason must have preheminence before any custom; especially before such an one as this: though it have not been, or is not, yet it ought to be ge­nerally used by Christians in this generation: for mans neglect cannot invalidate Gods Law. But,

3. It hath been, and is used by many in this and the last century, and those none of the meanest in the Churches of Christ.

4. Its high time for all the rest to follow.

5. None need to be ashamed of it.

6. Its an honour to those that use it.

7. Its well if this cavilling against the Form come not from an Antipathy to the matter of a Church-covenant; for man is extreamly in love with elbow­room in a carnal selfish course, and cannot abide a Bill of Di­vorce.

Object. But Baptism is the form of a visible Church of Christ, and of the members thereof.

Resp. 1. In what sense it is so, Restat explicandum.

2. That any outward washing of the body, or of any part thereof, or that the exhibiting, signifying [Page 46] and sealing of that which is exhi­bited, signified and sealed by Law­full Baptism, is the essential con­stitutive form of a visible Church of Christ, or gives Essence and Being to a Church and Member­ship, &c. Restat probandum.

3. Against it see precious Mr. Sydenham in the 20th. Chapter of his Exercitation about Baptism.

4. This Principle is a great Plun­der to Prophaness, and a Bar to the Power of Godliness.

Quest. What difference is there betwixt the end of a Reformed Church, and the end of the first planted Churches under the Gospel?

Resp. The End is that for which a thing is.

2. God is the great Governor of the whole world; He set all the Creatures their work. He di­rects and leads them to their pro­per ends, Psalm 29.10.

3. The great end of all things is [Page 47] the Glory of God. This is his grand intendment, and this all the Creatures bring him in.

4. The end of Churches is the special Glory of God.

5. This is the end of all the Churches of God. Divine per­fection is most eminently manifest­ed in them. In them God most shews his Glory to man on earth, and man most ownes the Glory of the God of Heaven. Here are the highest actings of the purest love betwixt God and man on earth. Here is God edifying man, and man is glorifying God, Act. 9.31. Its on­ly in the Church of God, that man makes returns proportionable to his Receipts, by owning the whole of God. For here man ownes 1. The absolute soveraignty and supream Authority of God.

1. In submitting to his Instituti­ons. 2. To his Dispensations.

2. In obeying of his Commands.

2. The riches of Gods Free-Grace.

1. In praying to him for all good things.

2. In praysing of him for all good things.

3. In not fainting under the greatest burdens.

3. The infinite Wisdom and Knowledge of God.

1. In spiritual Worship.

2. In heart searching.

3. In close walking with him in private.

4. The Justice and Power of God.

1. In expecting his dealing with the wicked according to his Word.

2. In fearing his fatherly cor­recting of themselves.

5. The infinite purity of God is also most really acknowledged in the Churches of God.

1. In their cleansing of them­selves from all filthiness both of flesh and spirit.

2. In their pressing after Holiness, and the perfection thereof, 2 Cor. 7.1.

Finally, In the Churches of God, God glorifies himself most by owning of man most; and man glorifies God most by owning of him most; and this is the first and last end of all the militant Chur­ches of God; In regard God is most gloriously glorified by giving and receiving what he hath given to his Churches. But,

Resp 6. Though God in order to his greatest Glory on earth, in his Institution of his Churches, aims,

1. At the most glorious com­munication of himself. And

2. At the most glorious returns of that which he Communicates. 1. To himself, &c.

2. To his Saints, Isa. 43 7. Yet he hath different ends therein, sui­table to the different conditions of his people.

7. Upon this Account there is a difference betwixt the end of Reformed Churches, and the end of the first Planted Churches un­der the Gospel. For,

1. The Exigencies of Gods people under the Gospel, are very narrow.

2. Gods regard unto them is accordingly very gracious.

3. In his Planting and Re­forming of Churches, he aims at the supplying of those different wants which his people lie under. 1. By causing them spiritually to exercise different and spiritual acts of Church-communion, and that 1. towards himself: and 2. towards one another. And,

2. By exercising different and suitable acts of communion to­wards them. But,

4. His people are in a more desperate condition in times of Church-Reformation, than they [Page 51] are in times of Church-Plantati­on, In regard they have sinned, 1. Against greater Light: And

2. Against greater Love; and therefore 5. God out of a gra­cious respect unto them, layes out himself, and causeth them to lay out themselves more gloriously for their salvation in times of Reformation, than in times of Plantation of Churches: and so 6. The end of Reformed Chur­ches is more glorious than the end of the first Planted Churches un­der the Gospel.

More particularly, and briefly: 1. The proper want of Gods people at the first Plantation of Churches was edification: and this God intended, and communi­cated, by gathering and planting of them together.

2. Their proper want in times of Reformation, is preservation from utter ruine and desolation; [Page 52] and this God intends and com­municates by gathering and Re­forming of them. For 1. To vote with the Gospel in a distin­guishing way Edification is the working or building up of Chri­stians towards the highest pitch or the best and compleatest state and being of a Church of Christ at any time before its extream Apostacy: and Reformation is the working or re-building up of Christians towards that conditi­on, after their extream Aposta­cy; or the rallying of the spiritual Forces of Christ, after they have fought with the Devil and his Angels, and been extreamly shat­tered, divided and scattered by the power and pollicy of the man of sin, though they have conquer­ed him. And,

2. As corruption is the way to annihilation, so Reformation is the way to preservation in general, and

3. In particular,

1. All strengthening is pro­perly in Order to preservati­on. And,

1. The strongest Union is in Order to the greatest strengthen­ing. And,

3. Here is the strongest Union. 1. In regard of the persons Uni­ted. And,

2. In regard of the man­ner of their Uniting, de quibus Supra.

Again 1. Its Christs grand in­terest to preserve his Church on earth, Mat. 16.18. And,

2. He hath entrusted his Em­bassadors with the management of this great affair; And,

3. He hath given them vast instruction how to do it. And,

4. What do they import save Reformation?

3. As it is the great glory of God to Institute and plant Chur­ches [Page 54] for the Edification of his people, that his special presence may be amongst them before their apostacy, &c. So it is the greatest glory of Christ to reform his Churches, that his Presence may continue amongst them after their apostacy and defection, &c. For 1. Herein he delivers them from the great removeable evils that are on earth. And,

2. Gives them the most glo­rious things that are on earth com­municable; de quibus infra.

4. It is the most incomparable state of man on earth. In a Thoughly-Reformed state after Christian Apostacy, the Saints and Churches of Christ are in the greatest glory that ever they will be in on earth. When this Dis­pensation is ended, that in Heaven will immediatly succeed it and continue for ever.

Quest. But who is it that makes [Page 55] such a Preservation the end of his Reformation?

Resp. If we may Judge of mens ends by their actings, men of such a spirit are very rare.

2. The grand enquiry is not about mens ends, but Gods.

3. God doth not make mans life his Law.

4. In the Reformation of Chri­stian Churches, its evident, that he aymes at, their Preservation inclusively, whether men do or not.

5. Men ought to use Gods means for Gods ends. Its both their duty, honour, and safety.

6. It proceeds from want of Grace in those that do not, and is not commendable in the least.

7. It concerns us to take heed of being led by ungodly guides.

Object. There be other means [Page 56] to preserve the Churches of Christ.

Resp. 1. Whatever our ends be, Gods way to them is the best.

2. God hath prescribed Re­formation as the way to the Pre­servation of Churches, Leviticus 26.23, &c.

3. The Experience of all Ages testifies and convinceth that it is so, and the only soveraign Anti­dote against desolation.

4. Its compounded of all the saving Spirituals that are in the World.

5. Those other wayes and means are but of humane Inven­tion.

6. They are used by Worldly Wise men, or carnal Polititi­ans.

7. It is not to be expected by Christians, that Christ will by them secure his Churches from ruin and desolation: but that,

8. Where Christian Reforma­tion [Page 57] is not practised, mens Eccle­siastical and Spiritual, if not their civil and temporal estates and Interests will languish and come to nothing notwithstanding, Leviticus 26. &c. Wherefore,

9. Prudens! O tale Ca­veto.

Object. I see no necessity at all of preserving of Christian Chur­ches.

Resp. 1. The Instituted Chur­ches of Christ are scituated di­rectly in our way to the full frui­tion of God in Heaven according to Scriptures.

2. The continuance of them is absolutely necessary for all those that travel thither.

3. They that are travelling to Heaven do discover this necessi­ty.

4. The Gospel is hid from all the rest, 2 Corin. 4.3.

5. The Objection savours ve­ry [Page 58] strongly of Atheism and Anti­scripturism, unbelief and Antichri­stianism: and therefore,

6. Those whose spirits appear to be fraught with it, must be left to the Judgement of God. For 1. Contra negantem principia non est disputandum.

2. The Apostle Paul desires the Church to pray for himself and his assistants and successors, that they may be delivered from men of such a spirit, 2 Thessal. 1.1.3.1, 2.

3. He commands his Succes­sors in the Ministry, 1. To with­draw from such, 1 Timothy 6.5.

2. To rebuke them sharply, Titus 1.13,

3. To reject such an one, Titus 3.10.

4. To turn away from such, 2. Tim. 3.5.

4. He charges the Churches: [Page 59] 1. To let them be anathema Maranatha, 1 Cor. 16.22.

2. To avoid them, Romans 16.17.

3. To let them be accursed, Gal. 1.8, 9.

5. He himself did actually Ex­communicate such, 1 Timothy 1. 19, 20.

6. The Apostle John adviseth the Saints, 1. That they receive not such an one into their houses.

2. That they bid him not God-speed, 2 John 10.

7. Lets not trust our own hearts in the Gospel.

Quest. What difference is there betwixt the Properties of Reform­ed Churches, and the Properties of the first planted Churches under the Gospel?

Resp. 1. In general, Properties properly are beings that are not of, but follow or flow from the essences of their first and next Subjects.

2. All Properties are Propor­tionable to the Essences from which they flow.

3. In particular, 1. The Chur­ches of God are Essentially the most glorious things in the world; and therefore,

2. They have the most glo­rious Properties that are in the world. Yet,

3. The Essentials of the Churches of God having been sometimes more, sometimes less glorious; the Properties of them have accordingly been some­times more, sometimes less glori­ous.

4. More particularly, 1. The Churches Work and necessity be­ing very various: And,

2. Greater in times of Re­formation, than at the first Plan­tation of Churches; God com­municated himself to them accord­ingly. So that,

5. The Essences of Reformed Churches being more glorious than the Essences of the first Planted Churches under the Gos­pel; The Properties of Reformed Churches are also more glorious than the Properties of the first Planted Churches under the Gos­pel; to instance, 1. The mem­bers of the first Planted Chur­ches could give much: but the members of Reformed Churches can give more for a visible In­terest in God. They can give more glorious Evidences of their saving conversion and Union with Christ. 1. They can make a more express profession of their assent to the truth of the Gospel in ge­neral.

2. They can extend that profession more particulary to the grand Fundamentals of the Gospel. The Messiah is come by owning of it distinctly in the parts thereof.

3. They can exert more Acts of Faith and Repen­tance.

4. They can engage them­selves more gloriously to conti­nue therein, and to walk in all other things also according to the Scriptures, and not other­wise.

2. The first Planted Churches under the Gospel, could walk according to Gospel Rules of Church-Communion; but Re­formed Churches can conform to them more compleatly, and exactly. 1. They can glorifie God more.

2. They can edifie one another more. And,

3. They can contribute more towards the Salvation of those that are without; Whe­ther [Page 63] they be

• Infidels
  • Heathen Or,
  • Christian.
• Scattered Saints,
• Unreformed Churches, or
• Sauable Apostates.

1. By the Doctrinal and pra­ctical holding forth of the Word of Life.

2. By defending of it. And,

3. By offending the enemies thereof. Such Power is most pro­perly proper to Reformed Chur­ches under the Gospel.

Quest. What difference is there betwixt the practises of the Re­formed Churches, and the practi­ses of the first Planted Churches under the Gospel?

Resp. As all Properties are pro­portionable to the Essences; so all practises are proportionable to the Properties from which they flow: and therefore 1. The Practises of Reformed Churches [Page 64] are the most glorious practises in the World.

2 In particular: 1. The Members of the Reformed Chur­ches of Christ give most for a visible Interest in God; they give the most glorious Evidences of their saving conversion and Union with Christ. 1. They make the most express profession of their assent to the Truth of the Gospel in general.

2. They extend that pro­fession most particularly to the grand Fundamentals of the Gos­pel. The Messias is come by own­ing of it distinctly in the parts thereof.

3. They exert most acts of Faith and Repentance.

4. They engage themselves most gloriously to continue therein, and to walk in all other things also according to the Gos­pel, and not otherwise.

2. The Reformed Churches of Christ conform most glori­ously to the Rules of Church-Communion. 1. They glorifie God most.

2. They lay out them­selves most for the benefit of one another.

3. They contribute most towards the salvation of those that are without.

As are

• 1. Infidels
  • Heathen and
  • Christian:
• 2. Scattered Saints.
• 3. Unreformed Churches;
• And 4. Savable Apostates.

1. By the Doctrinal and pra­ctical holding forth of the Word of Life.

2. By defending of it. And,

3. By offending the enemies thereof in a Scriptural way.

Such are the Practises of the Reformed Churches of Christ.

Quest. What difference is there betwixt the Priviledges of the Re­formed Churches, and the Privi­ledges of the first planted Churches of Christ?

Resp. 1. In general: Privi­ledges are special advantages, granted to a special person or peo­ple, by their Superiours.

2. They are proportioned to the practises or atchievments of those that have them granted unto them: Particularly, 1. Though Gods free Grace be the Foun­tain of all Humane Enjoy­ments; Yet,

2. Divine Providence hath so ordered it, that 1. In gene­ral, they that do most have most. And,

2. In particular, they that do most for God, have most from God. And,

3. Therefore the Reformed Churches of Christ have the most glorious Priviledges that are in the World. 1. They have the most glorious Administration of the Covenant of Grace; Christ is applyed to them in the most glo­rious manner in all the purest Ordinances of Jesus Christ, Isaiah 2.2, 3, 4.30.20, 21, 26.

2. They have the most glorious Interest in God, Exod. 19.5, 6. Levit. 26.12. 2 Corin. 6.17, 18.

3. They have the most glorious communion with Christ in his Ordinances, Revel. 27, 17. Revel. 3.20.

4. They grow most under Means of Grace, Mal. 4.2.

5. They have the most glorious Evidences of their Justi­fication, Revel. 2.10, 11, 17. Revel. 3.4, 5, 21.

6. They have the most glorious outward peace amongst themselves, Isaiah 11. Micah 4.3, 4.

7. They are constituted and fixed by Christ for the main Supporters of Christianity, Revel. 3.12.

8. They have the most glo­rious power on Earth, Revel. 2.26, 27.

9. Christ causeth them to be honoured even by the great­est enemies of Christianity, Rev. 3.9.

10. Christ himself secures them in times of greatest danger, Rev. 3.10.

11. They have the Magi­strates for their ordinary prote­ction, Isaiah 4.5, 6. Isaiah 32.1, 2. Isaiah 49.23. Romans 13.3, 4. 1 Timothy 2.2, 3.

12. They have the most glorious Presence of God alone [Page 69] with them in the tenour of their temporal undertakings, Exodus 23.22, &c. Levit. 26. Deut. 28. Et alibi passim.

These are the proper Privi­ledges of the Reformed Church of Christ.

In a word: Notwithstanding that hellish conspiracy, and An­tichristian Energy: and the terri­ble tottering of the first Planted Churches of Christ, and of the true Reformed Protestant Chri­stian Religion, for a thousand years: yet neither the one nor the other are totally eclipsed, much less ruined, but retain their Essentials, and had need be Ral­lyed and new model'd through­out.

Quest. What must we do that we may be a Reformed Church of Christ?

Resp. 1. Repent of your scanda­lous sins, Not walking up to [Page 70] your Baptismal Covenant, Apo­postacy, Neglect of Evangeli­cally approved Ministers of Christ, and of the Ordinances by them administrable, &c.

2. Hear such Preachers, Re­vel. cap. 2. & 3.

3. Continue therein with pa­tience, untill ye think ye can prove that ye have such a Faith in Christ as hath the Promise of Salvation annexed to it in the Gos­pel, Rom. 10 17.

4. When ye think ye can prove that ye have such a Faith, make known your arguments to your Minister by conference or otherwise.

5. Offer to give Scripture Security for your continuance in the profession and practice of such a Faith and Repentance; and to walk in all other things also according to the Scriptures of the Old and New Testa­ment, [Page 71] and not otherwise, during life.

6. If your supposed eviden­ces of your union with Chrst be approved and accepted by your Minister, give the profer­ed Security for your future cor­respondent Evangelical behavi­our.

7. If your supposed eviden­ces of your Union with Christ be not yet approved and ac­cepted by your Minister, then continue quietly and peaceably under the Ministry of the Word untill they be, and then give the profered Security for your said good behaviour according to the Gospel: and then

8. Your Minister must so­lemnly admit or declare you, (being seven, or more) a Re­formed Church of Christ.

9. Being so admitted or de­clared, ye are a visible Re­formed [Page 72] Protestant Christian Church of Christ by and in the Eye of the Gospel.

Quest. Are we not a Church of Christ untill then?

Resp. No: For 1. We are not a first Planted Church of Christ before. And

2. No person is a Re­formed Saint untill he have such approved Evidences of his union with Christ.

Object. But we are accounted Saints, and a Church of Christ without that or any of it.

Resp. 1. Proh nefas! 2 Thessal. 2.8.

2. Gospel reckoning is the best, Romans 2.16, &c. And,

Resp. 3. By the Gospel, 1. None in our dayes may warrantably expect Salvation, but upon the terms above men­tioned.

2. None may warranta­bly [Page 73] judge himself to be a Saint or member of a Reformed Church of Christ but upon those condi­tions.

3. No Minister of Christ may Judge or Declare any man to be a Saint, or any Society to be a Church of Christ but upon the terms above mentioned re­spectively.

4. Without Ministerial Union and inauguration, none are a Reformed Church of Christ.

4. Take heed of Antichrist, 2 Epist. John 8.

Quest. Must we not be admit­ted into the state of Reformed Saints, or members of a Re­formed Church of Christ by Bap­tism, when we are approved of by our Minister?

Resp. No: For 1. The Gospel Epistles are calculated directly [Page 74] for our Meridian; and,

2. There is no Rule for such a Practise.

2. It lies upon those that are for the Affirmative; and they are desired to prove it, if they can.

3. In the interim they will do well not to exclaim of and di­vide from Reforming Ministers and Christians.

Quest. How then must Re­formed Christians be installed in­to the state of a Reformed Church, or members thereof?

Resp. Either 1. By your Ministers publique verbal Decla­ration of his approbation of your evidential Profession, and of your being thereupon in that estate and quality. Or,

2. By laying his hands upon you, and praying for you, Heb. 6.2. 1 Tim. 5.22. Or,

3. By his enrolement of your Names in a Book of Re­cord, Malathy 3.16, 17, 18. Or,

4. By all or two of these together: to bring our Divisi­ons to