SECT. I.

THe first grand Quae­rie I began with to wit, The nature of a Church.

[Page 4] Wherein because I found the businesse in these tumultuous dayes sorely perplext with contentions and diffi­culties on the contrary parties, I proceeded in a middle course if it were possible to take off the violence of both.

1. The one party run­ning violently against the other, condemning its adversary of forma­lity, superstition, and al­most idolatry in tying up their devotions to saying of prayers, set formes and places, run­ning circle of stinted du­ties without life and [Page 5]power, and without ex­pectation of any such things from Christ, to­gether with a mixture of prophane and godly. A speckled Bird.

2. The other party running as strongly in a violent contrary chan­nell condemning the o­ther for schisme, hereses, sedition, faction, novel­ty, seperation and divi­sion, makeing breaches and fomenting discords, opening a way to the unsetling of the peace and unitie of the Church.

In this so sad a con­dition, I steared a course [Page 6]as neare as I could: be­twixt these two despe­rate rocke, and yet unexpectedly struck upon each till, I had almost splitt againe.

• 1. The one charging me with too much liberty, given to schisme & private conventicles.
• 2. The other accu­sing me with too much binding up and streigthning them in the Privi­ledges of Believers granted to the Church by Christ himselfe.

In this unexpected [Page 7]exigent, finding a storme comming, (and we have tumults enough alrea­dy,) though I was warn­ed by a faithfull freind, that it would not be seasonable, my impro­vidence left me in a snare.

I must acquaint you my resolution is, to desist from the prose­cution, untill the wise­dome of the State shall set up a way which is Vniforme, and then I hope I may prosecute without disturbance.

In the interim be­cause what hath beene delivered is snuffed at, [Page 8]by some whom I scarce believe understood (if heard) it, I shall there­fore acquaint you with two things.

1. The conclusions pro­secuted already in this businesse.

2. The conclusions re­maining yet behind in the nature of a Church which I will only name.

These I will lay down as principles, which must be as a firme basis to all deductive conclu­sions in the businesse of a Church, so that

1. I shall adhere to them as of eternall ve­rity.

[Page 9] 2. I shall yet willing­ly submitt to a full con­viction of any error de­duceable from them, if cleared to me, and hum­bly correct it.

These things being supposed by way of Ap­pology, I come now to my businesse.

SECT. I.

I Meane it thus, It is a lawfull, and in some sense a necessary act for beleevers of acquain­tance, or relation to joyne in a compact or a­greement amongst thē ­selves, by way of cove­nant to walke with Christ, and to build up each other, in a mutu­all communication of their experience and guifts in the way of Christ, Heb. 3.13. for mutuall con­solation [Page 24]in the Gos­pell.

SECT 2.

YET I added further to explaine my self, that such confaederacie, compact and agreement should not cause them to seperate, or to breake fellowship with the whole congregation, (for indeed the whole congregation should joyne) but hold a cor­respondency with the rest in the publique or­dinances, in such places as is appointed by au­thority; for such assem­ble [Page 25]that so they may walke in order and peaceablenesse.

The reason of this my assertion, was re­moving that which is the grand argument, which caused the sepe­ration, and division.

A mixture of belee­vers and unbeleevers, (say they) in any or­dinance pollutes the ordinance.

To this I then ans­wered in sum to the argument.

1 The vnfitnesse of any person in an ordi­nance, doth not necessa­rily prejudice the same [Page 26]ordinance to a beleever.

2. Nor doth it alto­gether detract the effe­ctuall presence of Christ from beleevers.

I meane thus, that for as much as that infalli­ble Spirit of discerning, doth not now abide in the Church: who is positively anunbeleever, that we may unreser­vedly conclude such a person, (though pro­fessing with his mouth to beleeve) is yet in the truth and reality of things is [...] it doth not I say prejudice the ordinance to a belee­ver.

[Page 27] For indeed I grant, where there is such an absolute inspection in­to, and unreserved con­junction of the spirits of men, that we know their hearts & frame of their Spirits, it were utterly unlawfull to hold fel­lowship with them that are unbeleevers.

But now where no such infallibility can be supposed (as is our case) I conceive the ordi­nance is not prejudised, for in the former case of manifest conviction we are partakers of other mens sinnes, in this not. And I conceive the case [Page 28]of Alexander Hymeneus and Philetus—cunn­ing Hypocrites in an A­postolicall Church, 2. Tim. 2.15. did not disband the congre­gation, nor did Christ deny his Church to them. So that however it be true that Christ walkes amongst the Seven Golden Can­delsticks all of pure Gold; yet even in those Churches there were Hereticall Doctrines, unbeleevers, yet the Church disbanded not: but a command was gi­ven to the Angell in the name of the Church for an ejection.

[Page 29] Once more for De­pendance upon the Con­gregation.

I conceive those Churches spoken of in severall houses, to be but members of some full and compleate con­gregation, or Church in Rome or else where.

My reason I laied downe thus, forasmuch as,

1. In so small a com­pany as a family, all the ordinances of Christ could not have a full course which is essenti­all to a Church, in the very resolution of Epis­copall, Presbyteriall, [Page 30]and Congregationall Churches.

2. Every officer could not have a compleate and entire place and power, to execute that authority, Christ had bequeathed to a Church.

So that in issue I did conclude in this, from first to last in these two propositions.

1 Though one or more Families, or divers Per­sons, may joyne in con­federacy to walke with Christ.

2. Yet their conjunction and fellowship with that congregation or Church, into which they are ad­mitted, [Page 31]whether you'le call it parochiall or con­gregationall, ought to be inviolable, where the ordinances of Christ have cheerefull latitude of ex­tention.

This was the summe of what was then de­livered in these things, in which I did under­stand the exception did arise on both sides, and now let wisemen judge.

The third conclusion, in the desmition being dispatcht, the Fourth followed thus.

4. Con. 4. The end of this confederacie of beleevers into a Church in giving [Page 32]themselves entirely up to Christ.

SECT 1.

TO enjoye a speciall and effectuall com­munion with Christ.

For, for this pur­pose they give them­selves up to him, and are joyned with him; now to what purpose is uni­on and fellowship, ex­cept it be for commu­nion and participation, see 1 Cor. 1.9.

Now to this I added as a consectary and issue.

SECT. II.

THis fellowship and Communion was also a spirituall and recipro­call communion with the members of the Church a­mongst themselves.

The ground of this conclusion I told you was, because, 1. they e­very one sympathize in breathing as it were the same life of Christ, and 2. they have the same spirit of Christ: ergo spi­ritual communion, must be sensibly raised in their spirits, when each Act amongst them is no­thing [Page 34]but a beam of the same glory of CHRIST dwelling in them, Esay 44.5. Acts 2.46.

Now as a medium by which all the efficacy of this communion should be poured out upon them, and enjoy an ef­fectuall and special ener­gy in Christs communi­on with them I laid downe.

3. This fellowship and Communion in its true spiritual vigour & effica­cy with Christ, & amongst themselves, is in the ex­ercise, use, and power of his owne holy Ordinan­ces.

[Page 35] The reason is, John 14.22. Cant. 1.7.8. he in­tending thus to manifest himself to them, and not to the world, sets out limits and bounds where he wil shew him­selfe, Isa. 56.7. Acts 9.31. Isa 25.6.

And thus was that fourth conclusion fini­shed, and with it the work of that time. Ther was yet a fifth conclusi­on in this description of a Church, which I did omit for want of time, only naming of it, and reserving its prosecu­tion for this occasion. But being prevented, & loving my own peace, I [Page 36]shall only name it again.

5. This communion that a Church enjoyeth with Christ and Belee­vers amongst themselves in his Ordinances,

Is maintained by as­sembling themselves to­gether to communicate in such ordinances, as Christ will shew his glory upon them, 1 Cor. 14.23. & 16.1.2. Art. Ch. En. 19.

And see now how it fel out, in this very point rests all the difficulty, as it must bee explained, which in the generall is confest as true on all hands, yet what my par­ticular [Page 37]thoughts and judgement was, I ne­ver yet spake word, yet these men on both sides would needes tell mee what I would say, when in truth I knew not ful­ly my selfe. Yet Bre­thren for quietnesse and peace sake, I'le lay down some things in generall, waving difficulties, that you may ghesse which way my thoughts tend.

1. All Beleevers and every member ought to frequent and assemble to that place which is ap­pointed for the meeting of the congregation in the use of Divine Ordinauces publiquely.

[Page 38] This only I name as confest on all hands, and therefore in the next place,

2. Every family of Be­leevers ought after pub­like ordinances in the Church or congregation, to assemble together for recognition, conference, mutual assistance in what hath been publikely done, and the use of such Ordi­nances as are proper to them.

These two propositi­ons, no man I know, if taken in this generall sense so much as stickes at. Onely if I should adde one glance more, it [Page 39]may be it would startle: yet I hope not offend, especially if taken as 'tis intended by mee, I'le venture upon good na­tures, and lay it downe in sum thus.

Many grand sticklers and contenders for an u­niversall outward con­formity (which I shal for ever supplicate the throne of grace for us, comming nearest to a state of glory) Are the most peccant and defective in the main bu­sinesse, to wit sensible & quickening communion with Christ, which is the maine end of those Ordi­nances, and the Saints or [Page 40]Beleevers generall con­formity to them.

Brethren, I would de­mand from these eager spirits, whether it hath not been the practice of this and former ages to terminate their devoti­on in a circular course of comming to Church — reading or hearing a chapter with the Mini­ster, turning downe leaves at Chapter and verse—things I know good and ought to bee done; yet when 'tis ma­nifestly apparant this terminates all, and they look no further but on­ly to the exercise of the [Page 41]body, which profits not, nor see any thing of the power of Christ shining out in strength in their Ordinances, I would demand whether

1. These things are not uselesse in our relation to Christ in them.

2. This be not to pro­fane & pollute that, which he hath ordained to com­municate and shew him­selfe by to his people?

3. Condemnation will not be advanced hereby?

Brethren, these things I only propose without reflexion upō any mans particular, let his owne conscience judge.

[Page 42] Whether this method had not in the dayes of yore eaten out the power of godlinesse, and left the body of religion an empty carkasse.

But I doe but name this doubt obiter, and by the bye. I must yet crave leave & a little patience to insert a third conclu­sion in this businesse of assembling or meeting, least I should be accused of bauking or dissem­bling the maine. For I expect to heare of it on both sides the head, take it thus:

3. It is lawfull for Christians or Believers [Page 43]of severall families in a Towne, Parish, or Coun­trey, to meete together to conferre and examine truths delivered, to com­municate each others ex­perience for mutual con­solation and edification in the way of Christ.

This Brethren I would have rightly un­derstood, and that wil prevent a carping, take then these two cautions in.

1. Such assembling or meeting ought not to prejudice the publike Ordinance and Assem­bies.

2. Such assembling or [Page 44]meeting ought not to di­sturb or violate the peace or quiet of the State or Kingdome.

These two cautions observed, I'le justifie the conclusion to bee warrantable. It is an expresse injunction of the Apostle, and no­thing can come in for a supersedeas where hee commands.

Thus I have declared briefly to you as well as I could, the nature of a Church under the Gos­pell. What it is in the sense of other men, ei­ther for the place of meeting, or in that re­lation [Page 45]it stands to the Kingdome or Nation as protected, and in some cases bound by Lawes and Edicts, I have not medled, as leaving it to the Lawyers and Magi­strates to determine; my errand was never so far as I know to preach pe­nall Statutes, but obe­dience to the KING and other his subordi­nate Governours, which I shall ever bee diligent in both in word and practice. What I have done amisse herein, I shall submit to censure and errour I shall bee [Page 44] [...] [Page 45] [...] [Page 46]convict of. Thus farre may suffice for the na­ture of a true Church.

The next thing I did propose to my self in the businesse of a Church, is

SECT. 2.

THe Priviledges of Be­leevers mett in the way of a Church or Con­gregation in the use of the Ordinances of Christ.

And these I did re­solve to reduce in di­stinct conclusions in these few heads.

SECT. 1. generall.

THe great Priviledge of Beleevers joyned in fellowship in the Gos­pell, and met together in the use of any Divine Ordinances, is

To have an intimate, tender, and prevailing effectuall presence of Christ himselfe with them.

This both Scripture and reason abundantly testifie, for Christ being a living head, and ap­pointing his Church to be his body, it must fol­low, the body must find [Page 48]the influence from the head in every channell and vessell ordained for that purpose, Matth. 28.19, 20.

Thus much in gene­rall, now again in

SECT. 2. Speciall.

AS severall branches arising from this common stocke, they are to bee reduced to a two-fold head.

SECT. 1. Internal.

ANnd these againe admit a distinction.

SECT. 2. Externall Priviledges.

ANd these I should refer to these three conclusions;

1. A free use of all the Ordinances of Christ be­longs to the church.

2. A power of establi­shing of Officers for the governement of the Church.

3. A power of exerci­sing [Page 48]of all censures, or the power of the Keyes for the matter of Disci­pline.

Whence I would (had I prosecuted) infer red one thing as a most necessary corollary.

All these Priviledges are made truly efficacious and effectuall by the pre­vailing and actuall pre­sence of CHRIST with them.

One thing more I ad­ded to be heeded, Cautions. to wit thus,

1. Whether you'le call a Church thus invested with these great privi­ledges made efficacious [Page 49]by Christs reall presence to be,

A Church.

• 1. Nationall.
• 2. Provincial.
• 3. Classicall.
• 4. Parochiall.
• 5. Independēt or Congrega­tionall.

Let others dispute the question, I will not: I conceive all are.

2. Whether the go­vernment bee invested in an Episcopacy, Classicall, Parochiall, or Congrega­tional Eldership from the donation of the Church, for 'tis her inheritance, I will not determine, let the King & State deter­mine.

[Page 50] I can with peace sub­mit so farre as my con­science yet beares mee witness, & will so soone as the hand is put to ex­ecution.

The other two points of the use of the 1. Law.

2. Baptisme I touched not,