NOt long since there was in publicke, a little book intitled, A Shrill cry, for the resolve of 13 Queries, in which, with many other things touching the Covenant &c. very considerable, there was inserted, the primitive institution and supreame end, of a Civill and Ecclesiasticall Government, in a more full pursuance then of what was there so briefly presented, I shall indeavour in this insuing discourse, to hold forth these 3 particulars, as very necessary further to be discussed and cleared in these times. First wherin each particu­lar Government, with their distinct and peculiar interest doth a part consist. 2. In what particulars they may harmoniously ac­cord. 3. Some probable meanes propounded tending to settle each in their primitive glory.

To begin then with that Government which is called Civil. First acted upon the Theater of this world, yet in force, which as touching the forme since, hath been very contingent & un­certaine. God sometimes deputing one as supream to give out Lawes, and rule the Nations. Sometimes permitting others by right of Conquest to impose Laws, upon the subdued mul­titude, some were elected Kings, to whose lawes the people voluntarily submitted. Others by their Representatives pro­posing Laws to these elected Kings, by which they would bee governed. And lastly some few have been elected in severall Counties to Governe and transact for the good and benefit of the whole. These and such like, are usually distinguished by [Page 2] the names of Monarchy, Aristocrasie, Democrasie, &c. The reason of which variety, hath been the universall corruption of humaine flesh. Governours being drawne aside by their own concupiscence, through ambition, and self-interest, and other causes, to pursue ends destructive to common-safety. But from the beginning it was not so, for if man had stood, the most pure and primitive had been that of Monarchy. Adam being intrust­ed under Christ to weild the supream Scepter of this terrestri­all Diademe, which probably might have continued to all succeeding Generations. The subject matter for which Go­vernment, would have been his owne Off-spring and fellow creatures. The forme most excellent, each Minister under him in their proper place, orderly and sweetly dispencing an equall distribution, to God, and each particular being. The rules and bounds for which, was the law of nature, reason, & morallity.

The disciplin was by instruction, exhortation, example, and such like, to draw forth and exercise daily the intellect of all intelligible creatures in the things before recited. So as from non-age, to ful-age, each particular according to their measure and proper place, might become serviceable to the univer­sall and publicke good. There being yet this difference in the state of innocency (though continued) between Adam and his progeny, that as he was created a perfect man, his in­ternall faculties was acted readily from himselfe as several objects and relations were presented in their time and place, whereas his posterity stood in need of a continual in­culcation of instruction from others, before they could act their inward principle, dexteriously, and habitually in a way of nature and reason, to which, other parts of discipline before expressed in this state of corruption, is necessarily to be added, sharpe reproofes and severe corrections. The next and last particular appertaining to this Government, is the su­pream end: Namely the preservation of each mans propriety in name, goods, and other things of this life. And herein the particular and intire interest of this and all other civil sancti­ons doth consist. A first Testament and Covenant once in the [Page 3] power of man to keepe most perfectly, which since through weakenesse of the flesh, fruits and effects of the fall, is now im­possible, precisely to be performed: All men in nature thereupon by a just sentence, as under the first breach of this Law, becom­ming children of the curse, wrath, and death: wee need not wonder then at the revolutions and changes of Government, since every thing else now is restlesse, untill it returne to its primitive and supreme center, from whence there was suddainely so great an Apostacy, that the whole earth was filled with violence, inso­much, immediately after, mans commecall scheane of Terestiall glory, became dissolved into a watery Tragedy, a few inconside­rate persons for number, only excepted, preserved from being overwhelmed in that universall deluge, which no sooner by multi­plying had againe filled the surplase of the earth, but the like uni­versall corruption appeared: All fixed principles for pure Nature, Reason, and Morallity, was by it eaten out, and became oblite­rate; which doubtlesse was the cause why God in the next Age did againe minde the same through the figure of circumcision, as also, not long after in that terrible manner upon Mount Synaia in Iudea, the Hemispheare of Nations, give out his Law, to shew man once more, not onely from whence he was fallen, but to stirre him up thereby to his former duty, the matter whereof was engraven in Tables of stone, evidently to be seene and read of all men.

And although heere againe, the forme of this Government then was Monarchicall; yet was it not therein an indisputable president and patterne for other Nations or succeeding times, for though it should be admitted that this was most Primitive, and in Gods esteeme most Excellent, either in Adam, and those other Anoynted Kings, to whom extraordinary assistance and abilities was given for performance of such a trust, as particular Types of Christ: Yet experience tells us through changes; and reason and providence dictates no lesse; that where this immediate Di­vine Assistance is wanting, to guide any single supreme in evill times of defection, that Government proves dangerous, and those Governours probably most safest for that people, which shall through providence be admitted to Rule, after a sensible feeling, and late deliverance with them from under a yoke of Ti­ranny: [Page 4] It not to me seeming likely, that such who have seene justice done upon others, themselves in it being instrumentall, should through Tiranny by any Law, make heavy yokes for their brethren, and in it their owne Posterity (which if) they would be most inexcusable, because they of all other, in this latter Age of the world have seene most examples and presidents of the good, and evill of Government: Thus much then of the first particular, in which is briefely shewed the Ministers, matter, Forme, Lawes, discipline, end, and intire Interest of all Civill Government, both at first and since, which because it was held ex­cellently forth in the Common-wealth of the Jewes: It was called a Sanctuary Heb. 9. v. 1. yet worldly and fleshly, far different from that, which concernes the inward and spirituall man, which though the ministration of it be in the flesh; yet it is not after, nor for the present, little appertaining thereunto: It being untill the day of our bodily redemption, Rom. 3. v. 23. under the discipline of the first Testament; for corrupt flesh, as all now is, must as grasse and the flower of the field, first wither, become dead, & vanish away in the judgement of those, which are to be fit matter for the second and new Testament, for the body Rom. 8. v. 10. must be dead because of sinne, when the spirit is to live for a better righteousnesse sake.

And so I come to the second particular, the Government Ec­clesiasticall, which imediately receded the other in the Infancy thereof. The instruments and formes whereof, hath also beene various before the time of Christs fleshly presence; the reason of which was, the good pleasure of the Fathers will, the divine mystery of his Grace, since revealed to us in the fullnesse of time, for the most part hid in 1 Cor. 2. v. 6, 7. him, whose dispensations & works alwayes appeare most perfect in the end. During the infancy and minority, of the mysticall body of Christ the Church then begun; it seemed good to him here and there to enlighten, and by a se­cret and inward call, to seperate and segregate from the Common masse of mankinde, such as should hold forth according to the measure of faith then dispenced, the word of life: That in divers wayes, manners, Heb. i. v. 1. and formes of discipline, were made instru­mentall in their generations, to congregate as time and place af­forded, the children of truth. Gradually first preparing, and then through union of affection couching them in their due place, as [Page 5] so many pollished stones, upon that precious corner, and first foundation stone of the spirituall Temple Christ Jesus: I pur­pose not here for brevity sake, to write severally of the particular Formes in those Ages past; but rather with the Shrill cry. Authour of that forenamed Pamphlet, I shall fall in with his Method in that Forme since, as a Government for us more practically imitable: It was evident then according to Scripture, when the full time appoynted of the Father, for the spirituall liberty and age of the Church was come: He sent forth his Sonne into the world, cloa­thing him with humane flesh, and in the substance and shape of man put him under the Law:

That in his pure flesh, in mans stead, and for his benefit, he might actively and passively performe, what God or man, by any Law could possibly require; and though he knew no sinne, neither was a transgressor of any Law; yet he being instrumen­tall in the Creation of man, the first, and supreme Heb. 2. 6. 7. 8. head of man, by relation a Ver. 13. 14, brother to man, and by a peculiar right had an inte­rest in man; it was both just and reasonable, that he onely as the fittest person should principally transact the affaires of man, and for that end, he was by God in the behalfe of all fallen man, im­puted a sinner, numbred amongst transgressors, made a curse by suffering upon the Crosse, as a Thiefe and Murtherer, that so tho­rough this, Gods peculiar ordinance and acceptance, he might no more remember or punish eternally the transgressions commit­ted against the first Testament; as also to give a sure ground of future hope, that the bodies of the faithfull one day, shall be per­fectly redeemed from the power of sinne, death, and the De­vill, unto which by a righteous sentence, they became with o­thers most miserably captivated, with all to give good assurance to all such, by the death and sealing bloodshed of this Sonne of God, which was appoynted to be both the testator and Me­diator of the new Covenant Heb. 9. 15. eternally stablished upon sure promises, their spirits once cleansed from the filth and guilt of the old: May now by a new and living way thorough the vaile of his flesh, have a free passage into the most holy Sanctuary and presence of our heavenly Father, in the glorious liberty of the Sonnes of God; and for that end this our great high Priest and Apostle of that faith, which wee should professe during the time [Page 6] of his abode upon earth, he made it his own; because the Fathers worke, to dispence light according to his will in matters of this Nature, that so by it, he might publiquely gather unto himselfe all those children of God that were capable Subjects for an audi­ble administration; and for that cause he was pleased to elect, not onely twelve principall, but many others, to whom he did impart those mysteries, that they might afterwards as good Dis­ciples and Scribes before instructed, communicate the same. Up­on whom after his ascention he poured out his spirit, in the dis­pensation of extraordinary gifts; that so by them the foundati­on begunne, and forme prescribed for such a sprituall structure might successively be carried on in all succeeding times, untill the very top stone should be layed, and grace, grace, cryed there­unto: Its easily conceived then by thats past, who were the Mr. workemen, and what was the matter for this building; but for evincing a double mistake in our pretended Mr. Builders: Its necessary the matter of it be a little further considered: It being af­firmed by some on the one hand, that all persons in a Nation; yea infants are fit materialls for this Caelestiall Fabricke: The folly of which opinion appeareth, in that it is not onely contrary to the practice and direct precept; but also the true nature and end of this institution by Christ: Besides, what benefit can acrew to Infants, and others almost as uncapable to be made Members by a­ny initiating ordinance, since they are in no capacity (through na­turall weakenesse) visibly to doe or receive any good, neither hath God at any time, or any where (as is falsly by them premi­sed, engaged through an unwarrantable use of Baptisme, to wash away originall sinne, Regenerate, visibly unite to himselfe, and save Infants; for why then doth not answerable effects fol­low: Time quickly shewing that many thousands so baptized, become Abhominable and Reprobate to every good worke: Strange therefore it is to see how these men have been pusled to evade the cleare light of this Scripture; Go discipline and bap­tise, and that other Scripture, he that believeth and is baptized shall be saved; but to these persons it seemeth fulfilled, if they injoyne others to professe faith for them, which visibly have none; as if one mans bare profession, which is not probably reall, were with God meritoriously saving for others, in like manner are [Page 7] they pusled about Circumcision, which they say Baptisme cometh in the roome of, when its clear to them which wil understand, that Circumcision was no initiating ordinance for a Church, and Gospel fellowship? It being but a signe of an externall Cove­nant and stipulation made with Abraham and his Seed, for a revive of the first Testament, touching a civill and unblameable conver­sation in the flesh: For sayth God, my Covenant shall be in your Gen. 17. ver. 13. flesh: So that all Israel after the flesh, by the Law gende­ring to bondage, were not Israel after the spirit, borne of the free woman, gendering to a spirituall liberty: And this I am in­duced verily to believe, for these Reasons, viz.

First, Because all those that partook of Circumcision, by Scrip­ture proof were rigedly bound to a personall and perpetuall per­formance of the Morall Law, in reference to the outward man Gal. 5. 2. which our Saviour yet testifieth, none of them did Ioh. 4. 19. 23. keepe, nor indeed could, as they might the Ceremoniall and other Lawes.

Secondly, From the nature of the law it selfe, which in Scripture, is compared to fire, hammer, Sword, &c. whereof circumcision was a figurative signe, shewing it to be no lesse then a keen cutting instrument, through the penalty, which by a secret insition was to seperate that caule, skin or film spread over the Spirit, eye, & judgement of reason, at first occasionally entering in by the sences, & now through custome being so ha­bitually contracted in mans nature, as it proves to some many times an incureable disease. Colos. 2. v. 11. 12. 13. Necessary it was then, that from the eight day of the wombe, A good note for a timely instru­ction of child­ren. at the first budding of the sences they should bee gradually and regularly disciplined accordingly. And as for time, so for place, this signe was very significant, it being done there, from whence instrumentally was to bee acted, the strongest and most burning lust of humane and naturall concupiscence, the difficulty in suppressing which, and the danger of neglecting, was secretly hinted by the paine, sorrow and bloodshed in this ceremonial transaction, neither is the persons lesse observable, God shewing by such an administration, that it was the male, not the female that was first intrusted, from whom as the head and stronger vessel, he cheifly of him required perfor­mance, or else his blood must go, or some others for him must [Page 8] doe and suffer, what in Gods account is a satisfaction equivo­lent.

Thirdly, Isay 42. ver. 22, When circumcision and the Law, was most in force, and highly exalted, and through a sence thereby of mans weaknesse, though it became instrumentall to beget as upon Hagars knees faithfull children unto Abraham: Yet Gospell and Evangelical righteousnesse, as a spring and river of life, sweetly, yet secretly was then running under allegories, tipes and ceremonies, in a ministration distinctly differing from the former, for they all dranke of the same spirituall Rocke that followed them, and that Rocke was Christ, and they all were baptized as wel as circumcised, though mistically under a cloud and in the Sea, where water and not blood, was the materiall substance of this ordanicall Sacrament.

Fourthly, From the nature and end of baptisme it selfe, which is not to bee paraleld so, as to come in the roome of circumcision. The matter and manner of which holy institu­tion, presenteth to our view aud serious consideration, these severall things following. First, That it is neither circum­cision, nor any other ceremoniall reparation, but an abso­lute Sacramentall dissolution of our bodily elements, into their first principles, as best suiting with a visible Gospell ad­ministration, From which secondly, was lively represented to the eye of faith, not sence, by the death of the body, a spi­rituall freedome from the imputation of sin, Rom. 6. v. 9, 10, 11. power of the law, curse, death and the devill. The ground of which, is this, in that God at first gave this Law principally to be bind­ing to the sensitive and weaker part, the inward man from it being destinct, although united, makes but one person For want of a true distin­guishing of these natures lit [...]le of the Scriptures and heavenly miste­ry of the gospel is understood. upon which the outward, being first in the transgression, and by occasion an inlet of sin to the other. It pleased God, to im­pute that sin, and charge the punishment upon it, when yet by a decreed union. If faith in an unexpected promise had not intervened, the inward had also been in the same predi­cament, from the neernesse of which union of these two de­stinct natures, there is a communion of operations and pro­prieties, so that what may be affirmed of one and the same per­son, at one and the same time, in referrence to one nature, [Page 9] may be denyed of the other, so that by one he may be said to be earthly, dead under the law, &c. and by the other, he may be said to be yet heavenly, not living under that Law, holy, bles­sed, and under the protection of God for ever. And yet again, where faith in a promise is not, there a person in both natures is perpetually miserable, but where it is, that person in both Na­tures, is eternally happie.

Yet in order, first the one and then the other, this then asser­ted is cleared, if we observe that when God came to execute judgement, he progressively past sentence upon that which was the first occasion of sin, beginning with the Serpent, then the woman, and last of all, with the earthly man, making good his former threatning, That in the day it did eat, it should die, For earth it was, and to earth it should return, which was the substance of the outward, not the inward For if God had inten­ded to passe a sentence of an eternall death on this breach, since it was pro­nounced pe­remptorily without any condition of faith in a pro­mise, which if God had been true of his word (a thing not to be dis­puted) man ne­cessarily then had in both na­tures eternally perished. It was the earthly part then that lay under that temporall sen­tence, which before one thousand yeers, Gods day, it perfectly expired, from which first sen­tence it was hourely declining, besides this also appeareth in that the satisfaction was made in the flesh of Christ, which through the Union was not without extream anguish of spirit, Rom. 8. Hebr. 10. and elsewhere. man. Thus then this exact com­pounded elementarie substance, at first a fit instrument for the celestiall Spirit, to transact a terrestial service, being under the sentence of death, it became not only unserviceable through a declining weaknesse, but it caused also a spirituall death, dul­ling the edge and quenching the sparklings in the Intellect of the divine off-spring, for the cheering and reviving again of which, he was pleased by a promise in a blessed seed of the same sub­stance, to give hope to the one, by dying, of a better Resurrecti­on, and through the quickning spirit, for the present to give the other deliverance from a sinful captivity. Now a figure of this death of the body was lively held forth by the bodies & blood of Beasts, which were to be offered up in Sacrifice, as a present attonement for the reprieve of all sublimary created things of the same elemen­tary substance, until the substance of that which was chiefly tipifi­ed and intended, namely the body of Christ; in which as a spiritual publike person, all the bodies of the Saints was included, in the of­fering up of which, the wil of God being done, he hath consecra­ted for ever (through that will) those which by faith in his blood were sanctified. Thirdly, Baptisme was also ordained, that it [Page 10] might be not only a similitude of that union and communion of the body of Christ with the faithfull, but also that it might hold forth by this union to a visible part in the behalf of the rest of the members of the invisible body, a community of the same Spirit, vertue, life, resurrection and glory, of the Head.

And this we find excellently set forth to us; worthy our serious perusall, in the sixt and seventh Chapters to the Romans, the Apo­stle in the seventh shewing, That now the first husband the bo­dy, to whom the Spirit by union was marryed, it was dead to the Law in the body of Christ; so that now the spirit without being counted an Adulteresse, might make choice for a husband him that is raised from the dead: That by such a union it might bring forth fruit unto God, for faith he, when we were in the Flesh, the affections of sin which were by the Law, had force in our members to bring forth fruit unto death, but now we are de­livered from the Law, he being dead, that is to say, the body, in whom we were holden, that we should serve him in newness of Spirit, and not in the oldnesse of the Letter. Fourthly and last­ly, by the water in Baptisme, covering the earth of mans body, it being plunged therein, was further signified, the sanctifying and renewing again of the body through that Spirit, which by a first moving on the surface of the waters, gave being in the creation to all things of the same Elementary substance, which should be as certainly performed, as mans body came forth of the waters; a sure testimony of which was evident in the head, and others the first fruits of the same: by this then as I conceive, hath been con­futed the first error, shewing that Infants and many others, upon these grounds, are not fit matter for a visible Church or Congregation, and though I have in this exceeded an intend­ed brevity, yet in things so greatly Important; it will I trust be excusable, for this seriously considered will put an end to those bitter long disputes, and voluminous Treatises about the Law, and Gospel. Gods seeing, or not seeing sinne, in reference to the one, or the other Covenant, &c. The Error on the other hand is, in some that conceive them only fit, which for knowledg and practise are seemingly more eminent, whereas at first a Go­spel conviction, and need of a Christ, and a voluntarie submission to his government, for a further Instruction through doctrine [Page 11] and discipline was a good ground of admission. For Christs King­dom in the Church, is a Kingdom of Grace, long-sufferance, and meeknes. The Subjects whereof at first are very rough hewed, not polished stones, weak in knowledge, and many times more in practice. Those Ministers and strong Christians then intrust­ed, ought to bear the Infirmities of the more feeble, carrying these Lambs in the bosome of Love, leading gently, and guiding these younglings in grace, like good Pastors, so truly knowing the state of their flock, as to distinguish them by their names, natures, and manners, that so he might accordingly feed them with knowledge and understanding; Not in civill contentions, but Evangelicall conclusions, but how rare are such at this pre­sent, & what plenty of those shepherds that God so After the manner of men. passionately and pathetically reproves in Ezekiels time, that he said, Eat the fat, and clothed themselves with the fleece of the Sheep, Ezek. 34. but did not care to feed▪ Zach. 11. chap­ters worthy to be observed of all such as are intrusted with the care of Souls. so as to strengthen the weak, heal the sick, binde up the broken, bring again that which is driven away, neither sought that which was lost, but with cruelty and rigour did they rule them. The Lord himselfe then the great and living Shep­heard, there promiseth to supply their place, and doe that for his Sheep which was neglected by those evill Shepherds, that is to say, to lead them into green Gospel pastures, refreshing them with the sweet and pleasant springs of salvation, strengthening the weak, healing the sick, &c. As it followeth excellently in the same Chapter.

The next thing then to the matter, is the form of this govern­ment, which was first, those Ministeriall officers, as to be or­dinary and perpetual, were Pastors, to instruct and teach. Deacons, to collect, keep, and disburse the publike stock. Elders, among themselves to over-rule and end all civill and occasionall diffe­rences; Seers, to watch over each particular Member, which was to present, as need required, the true state of things to the Church; there was also a forme of Sacraments, one of Baptisme, of which is already spoken. One other and main end of which was to distinguish all visible members within, from them with­out, putting such into a visible capacity thereby of those benefits before exprest, to which then was added the Sacrament of the Lords Supper, through which, those before baptized were made [Page 12] to drinke into that one Spirit, which spiritually quickned it by faith in the blood of Christ, running through the veins of the whole body, typically represented by way of Communion in the Element of wine, to the very senses of the faithfull, all those benefits of Christs death and resurrection, which upon frequent meeting they were publikely to hold forth in remembrance of the same.

After these, next in order was the forme of doctrine, that is to say, first, To acknowledge God even that Father of whom o­riginally and effentially were all things either temporall or spi­rituall, according to whose supream will, all the distinct families in heaven and earth was both ordered and named; As also that Jesus Christ his first begotten son, was that person by whom all things was made, is now preserved, redeemed, and shall again, what belongs to him, be restored; for which cause he descended, suffered, ascended according to the Scripture, sitting now at the right hand of God, untill all enemies are made his footstool, which once performed, he shall then deliver up the kingdome to God the Father, which then shall be all in all to the whole body, filling every part according to their measure with his owne fullnes; as he now doth the head, for the effecting of all which glorious promises, in the behalf of the holy visible, invisible, militant, and at last triumphant Church. That there is one infinite, invisible, incom­prehensible, most omnipotent Spirit, which is that of the Fathers, communicated to the Son and from him, as head, to the whole body. The fift was the form of discipline, which was this, eve­ry Officer in their proper place, through meeknes and love, by exhortation, instruction, reproof, and if need require, with con­sent of the Church, through excommunication, to use their utmost endeavour to present such, who have voluntarily submitted unto their Government, blamelesse in the day of Christ; And then the last of all is the supream end, namely, the preservation of each Saints propriety in their spirituall names, priviledges and benefits of an eternall life, so as each member in their proper place, may according to the effectuall working and power, which is in the measure of every part, receive the increase of the body unto the edifying it selfe in love, untill we all meet together in the unity of Faith, and that acknowledging of the [Page 13] Son of God, unto a perfect man, unto the measure of the age of the fulnesse of Christ. Thus as briefly as I could, hath been shewed also the Governours, Government, matter, forme, of doctrine and discipline, with the distinct and supream end, of this Ecclesiasticall Government of Christ.

The third thing promised to be considered was this, In what respect these two Governments, so diametrically oppo­site, as heaven and earth, may yet agree and dwell together in a Nation, City, Family or person. First, they may agree in this, that the son of God is constituted, and by publicke in­auguration, is Crowned and anoynted King and Head of both these principallities and powers, with their severall Instru­ments, and weapons, whither Carnall or Spirituall. Se­condly they may accord in this, that the spirituall deserves the right hand of fellowship, since all sublimary things had a being with the externall, for ends subservient to this, which when it shall perfectly be accomplished in the Nations. This exterior Government shall be dissolved and cease. The Kings and Rulers of the Gentiles rejoycing to bring their glory to it; casting their Crownes at the feet thereof, as a due hom­mage to this eternall Excellency. Isay 60 to the end. Thirdly, they may sweet­ly ecco in this, to pray for, rejoye in, and wishing well, to the prosperity and peace of each other. And Fourthly, They may be unanimous in this, namely to assist and preserve each other, in their distinct sphere and equipage, so that God as supream may have his due, and man as subordinate his. Fiftly and lastly, That they may and ought to assent in this, that each person in respect of his outward man, is under the command, approbation, and punishment of a Civill state, as it shall act publickly for the good, or to the apparent preju­dice of the same, when at the same time the inward, in mat­ters of faith, as they concerne another life, is under the com­mand, approbation, or punishment of the Church, whereof he is a Member, As it shal publickly act for the good or the ap­parent prejudice thereof. Thus having past the second, I come to the third.

Well then, as for the lawfull authority of those Govern­ours, that through the over ruling hand of the most high, [Page 14] we are at this present under, I dispute not. Of which, those that are doubtfull and desire to be informed, may do well to read that forementioned Shrill Cry. sheet or two, which perfectly speaks my judgement therein. This premised, I proceed to the third and last generall head of this discourse, namely first to pre­sent by way of proposal to our Honourable Worthies, some probable meanes whereby their Government may be comfor­table to themselves, and prosperous to the people. And here with the beloved Disciple John, I shall minde them of that which was from the beginning, according to that which hath already been in part, shewed, that is to say, First, that they would aime at the same end, in all transactions, which God did in the Primitive Institution of a Civil Government, which briefly was this, that they would be ten Commande­ment Magistrates, giving God and man his due, after the two Tables, according to nature and reason.

Secondly, for pursuing of which, because not ubiquitarie, Jethroes counsel might be taken, to chuse out in the Nation men fearing God, hating covetousnesse, which in their places may judge and determine lesser matters.

Thirdly that accordingly as at first, there may be a Govern­ment, not onely Magisticall, but sympatheticall, and im­partiall. That so it be not endangered to split upon the Rock either of a just calumny, or a pusillanimious contempt.

Fourthly, That for the protection and praise of them that doe well, they would take notice of evill doers, distur­bers of publick peace, to make them exemplary for the same, which principally now are the Despise [...]s of authority. irreverent impatient rest­lesse Levellers Not conside­rable., or pretended Reverend Ministerial More conside­rable in respect of place. Presbyters. The first of which, upon what male contented ground, or tu­mor I know not, indeavour machevile and Jesuite like, to di­vide and distract, and as much as in them lyes to confound the Councells of our experienced grave and honourable Senna­tors, out of a pretended Jealousie before tryall made, after all their winnowing, may probably betray their trust, which to me, certainly neither the law of Nature, God or Nations, e­ver gave private persons such a power, to anticipate and pre­judge, the transactions in dubious matters of their supreame [Page 15] Governour, which doubtlesse must needs have more knowledge (through experience) in the affairs of State then the most extra­ordinary private spirit amongst the giddy multitud. And as for those other, which pretend to be Sacred, calling themselves Am­bassadors of Christ, which if they were indeed: They would ne­ver speak reproachfully evil of the rulers of the people, as they do in Pulpits, and did in their late Letter to the General and Officers of the Army, a Paper, in it selfe most salfe and scanda­lous, since those that they asperse are publicke persons; And themselves (though presumed publick) are in civill things private, which if no more were said, it was a sufficient answer to their Letter. Againe, if it should be admitted, that the su­pream Governours, and those under them intrusted The General. now in being, were an usurped power, and not agreeing with the law of the Land, as they falsly insert, yet Gods bare permis­sion of such a power, were ground enough not only of sub­mission, but their prayers also. If the precept of the Apo­stle Paul be by them thought imitably practicall.

But these men presume (doubtlesse of a more extraordinary spirit) like the Prophets of old, taking upon them to re­prove Magistrates, which they by visions, many times confir­med by miracles, they had an immediate Mission. Those be­ing the Gods, to whom peculiarly the word of God then was sent. Which if they can prove such a calling, they shall be no more private but publicke persons, To whom not only Magi­strates, but all others in doubtfull exigences should repaire as to the divine Oracles of God.

But seeing they cannot, It is not a groundlesse, or doubt­full title of an Ambassador, or Gospel-minister, that in case of a publicke civill breach of conscience towards men, that should free them from punishment, when yet liberty of conscience, in doubtfull matters of faith towards God, re­maine still as a Rock unmoveable? Therefore I verily thinke, the day of Gods just visitation, Hosea 9. spoken of in Hosea, is come upon these men, in that hee hath given up these deviners and spirituall persons, More like then a ra [...]ionall or Christian spirit to a dog-raging * madnes, each pretended Prophet, like fools, not knowing the seasons & interchange­able workings of the Almighty. But I spare them, as objects [Page 16] for our pitty and Prayers, rather then envie, since through their words already, which every where frets like a Gangreen, this their madness is in a manner seen and known of all men.

Fiftly and lastly, the way to promote a blessed settlement in the Civill State▪ is for our Honourable Rulers not as Magistrates, by any coercive power to settle an Ecclesiastical A thing hate­ful to God as derogatory ro his word and spirit, he stand­ing in no need at all of man, much lesse a forced obedi­ence especially in spirituall matters. government, But as Christians eminent in their places, through a prudent and godly example to improve their utmost abilities, to restore the Church to her former beauty, and then shall they be indeed the Repairers of the Antichristian breach, and restorers of the ancient paths for Saints to walke in; so shall God blesse their govern­ment with Potiphar for a Josephs sake, and as he did the house of Obed Edom for the Arks sake. But it will be demanded, what is the government neerest to the word of God, since one saith, here it is, others there, and some that there is none at all? I have already shewed that God in all ages hath had a visible Church, and that cannot be without a goverement, although it hath not been alike alwaies in forme, nor visibility, but as for that visibility of a Nationall Church, it having neither matter nor form according to the Primitive Institution; its a govern­ment more in name then in reallity, the times of the Apostles being then our pattern. I shall therefore in this last Series of my discourse, as a second branch of the last particular, First, sum up all that hath been said touching this Primitive Ecclesiasticall con­stitution of government, in a compendious form, as it was then held forth. And then secondly, the grounds and reasons of the first defection and Apostacle from the same. And lastly, pro­pound some means to re-estate the same in its former pureness. As for the first, I thinke I cannot doe better then only word for word to circumscribe what that Author hath set down touch­ing the same, in the Shrill cry, where after he had shewed that the Covenant did not require conformity to a Nationall Church, because the word of God acknowledgeth no other, but that one visible Catholike Church, which is in all Nations dispersed into congregations and families, that Congregation then, saith he, or family wheresoever it is, that in matter, form, doctrine, or disciplin, shal conform to theprimitive institution, that must needs be the purest Church, which we are bound by Covenant to [Page 17] hold forth in these Nations, and that is conceived to be this: when at the first, by the preaching the sincere word of the Gospel, so many as heard it that were convinced of their lost e­state, by reason of sin, were incited therby publickly to professe repentance from dead works, and faith towards God through the Lord Jesus, desiring thereupon to bee baptized into the visible Church, and under his Government, to obey both in doctrine and discipline, what they shall clearly be perswad­ed to bee his will, and for that end frequently to meete in their severall Assemblies, and there orderly and decently exer­cise each others gifts, for the edification one of another, in their most holy faith, that so upon very good experience had upon such gifts, they might out of themselves, and for them­selves successively choose, as they stood in need, Pastors and other Officers as they conceived necessary to the well-being and governing those who had voluntarily submitted them­selves therunto, So that then doubtles this constitution, would have continued as a patterne to all succeeding Congregations Those extraordinary Messengers only excepted, that by their Miracles shewed their authority from God, to lay this foun­dation, and prescribe the forme for this spirituall building, Thus far the Shrill Cry. But for the second, touching the first grounds of apostacy, its evident, that from those very times this defection began, the Apostle John testifying, that there was then many Antichrists, which by their carriages, doctrines, and cunning practices, did deny the comming of Christ in the flesh, which was in truth no lesse then to deny both the Fa­ther and the Son, for he that doth deny the end of Christs comming, which was to redeem, inlighten, fanctifie, rule and go­verne his Church after his own mind: doth in effect deny his very comming, as also both father and son, and is a very An­tichrist. To this also the Apostle Paul gives testimony, that then this mistery of iniquity began to worke, which first ap­peared in the defection and apostacy of some of those instru­ments, that were first intrusted, and furnished with ability to preach the word, which afterward through a Satanicall pride, and corruption in judgement began to fall off from the true Apostles, usurping authority, not onely over them, but to reigne as Kings over the consciences of the Brethren, whom [Page 18] then they did in the next place, Secondly seduce from the sincerity of the Gospell, pretending yet to be the Apostles of Christ, which Paul calls notwithstanding, false Apostles, Mi­nisters of Sathan, transformed into the appearance of Angels of light, because indeed they had a zeale for God, after the righteousnesse of the law, but not according to knowledge, in that they could not distinguish between that active and pas­sive righteousnesse of the Law and Gospell, the one requiring and exacting obedience, when it gives no power to performe, the other freely giving a power to performe more than it at all times requires an exact performance to.

Besides from the womb of this error proceeded many more, for as in the Law so in the Gospell, there is such a concati­nation of Gospel truths, that an error in one foundation truth causeth the like in others. So that by falling off to the Law though they did professe faith in Christ. They had no benefit thereby, through the neglect of the Gospel, either of an effe­ctuall vocation, justification, true Sanctification, or glorifica­on, which was only in this as Gods way to be found. The A­postle to the Gallatians testifying, that notwithstanding their profession of faith in Christ, in that they preferred mans righ­teousnesse before Gods, they were yet in their sins, Christs death was in vaine to them. And that all his benefits should profit them nothing, which is as was said, all one to them as if they had denyed Christs comming in the flesh. And then thirdly having lost the purity of the Gospell, they fell also from the forme and discipline of the same, preferring circum­cision, before baptisme, not assembling themselves as for­merly, refusing communion and fellowship, with those pu­rer Churches, dispising and contemning those Sacraments, which presented the benefits of Christs body and blood, in­somuch as the Apostle said in way of reproofe, that if a tem­porall death followed the breach of one of Moses Laws, how much shall he bee guilty of a sorer punishement, which by the neglect of Gospell truths, and Ordinances, trample under foot the blood of the Sonne of God. Finally, After this, corruption in doctrine, there was so great a departure from the faith, that ther followed as universal a corruption in man­ners, [Page 19] and then the man of Sinne, the Antichrist not long after came indeed to be revealed) whose onely worke was, to set himself against and above Christ, in all his gospell-ministra­tions, confounding all primitive order, and forme both of doctrine and discipline, admitting none but himselfe and his corrupt Clergy to be sole Judges in matters of faith, which did assume to themselves onely the name of the holy Church, that so he might the better sit in the consciences of those hee calls the Laiety, as if it belonged not to them, either to know or receive any benefit by Christ, through a faith of their own, over which he did so lord it, that he compelled them contra­ry to their owne light implicitly to beleeve and obey, many times those things that were both contrary to nature, Law, and Gospel. Which together with many more horrid abominati­ons, that for brevity sake is here remitted.

So then by this, such a thick, and close darknes covered the eyes of the people, that very few had in those dayes any true understanding in the mistery of the Gospell; the Gospell then being turned into the Law, and other humane traditions, And when that darkenesse began a little to be expeld about Luthers time, yet by and by after, there was againe such a con­fused mixture, of the Law and Gospell, that it was hard to say which was either: Which In Com. on Gal. pag. 201. and elsewhere. Luther indeed prophetically foretold should come to passe, through the ignorance of Mi­nisters after his time, which since by woefull experience wee have found too true, that covering Cherub of Antichristian darknesse, still in a great part remaining.

Thus having shewed in the second place, the rise, groweth, and cause, of continuance of this first defection, It remains now that some meanes bee propounded, according to the third particular, for the re-instating the same unto its primitive purenesse, which now might more generally and easily be effe­cted, if God shall be pleased to give first to our Magistrates and then more generally to others, a heart to follow the councel of our Lord and head Christ Jesus, given to the Church of Ephesus in another case, which consisteth in three things. First to remember from whence we are fallen, that is to say, from the primitive constitution. Secondly to repent of all contra­ry wayes and abominable apostacies. Thirdly, to doe our [Page 20] first workes that is, to conforme in all things to the mind of Christ, which was from the beginning, for we ought in this Ecclesiasticall Government, as in the other, to make Gods aime and end, in such a spirituall constitution our own, which if we would doe, we must subscribe to his wisdome, account­ing it ours, to follow his direction in the same. We read that Moses in building the Tabernacle, a figure of the Jewish Church he should doe all things according to the patterne. Even so now, if we would build this spirituall Tabernacle that is fal­len down, so as that the residue of men might seek after God, It must be according to the plat-forme laid down by Christ, and his Apostles, who was faithfull in all things as a Sonne, over his owne house: and truely it were well, if after the same manner, and way of defection and apostacy we so ha­stily declined downwards, we might now more liesurely step by step ascend up again into this holy Mountaine.

And here then is first to be considered according to that which hath been formerly hinted, that is to say, the foundation being laid and confirmed by miracles, there was afterwards no need of a succession of extraordinary Messengers or Mira­cles, which was at first to confirme the truth of the Gospell among Heathens and Infidels, that then, which was to con­tinne to posterity, unto which if we will conforme it is neces­sary.

First, that all distinctions brought in by Antichrist, of per­sons, in reference to humane learning, so as to make an im­parity touching the office of the Ministery, be laid aside, re­nounced, and repented of. As also that custome of laying on of hands, for the formall constitution of any Gospel Mini­ster, as if he were therby better inabled to preach the truth, be also omited, since the Apostles in their laying on of hands did convey not ordinary, but extraordinary gifts.

Secondly, That in regard of our late confusion there might be appointed a certaine number, that for their abili­ties in the knowledge of the mystery of the Gospell, as also reputed to be of an holy and unblamable conversation, [...] Tim. 3. 1. &c. every way quallified according to the rule of the Apostle

Thirdly that these with the assistance of Godly Magistrates [Page] and other Christians might make choice in all parts, without re­spect of persons, so many as they have good experience of their abilities, * In reference to humane learning. agreeing not only in doctrine and discipline, but with boldnesse and other parts for an Intelligible utterance, that they might be sent forth into all places where there is need, to preach the sincere word of the Gospel, and to perform other of­fices of the Ministery without the intermedling with the civill Government.

Fourthly, that all Christians which shall live within the com­passe of their Ministery, being convinced of the truth of Baptisme, might by initiation, be first congregated into a Church fellow­ship. And then that all others, as the Ministery of the Gospel shall be made effectuall, might after profession of repentance, &c. be still added to each particular visible Congregation, * And now if yet Baptisme shall not be thought fit to bee an ini­tia [...]ion into the Church, which doubt­lebe is the or­dinance of Christ, of which no Chri­stian ought to be ashamed, for if he had commanded a greater thing, should it not have been o­beyed, much more then wash and be clean, however let such as are con­vinced be per­mitted their Liberty, and let a publike profession at least of repentance from dead works &c. be a note of distinction from the multitude, that so there being an agreement iu all things else▪ there may be an harmonious Communion in this Nation, in all the Churches of the Saints. according to the severall divisions, either of Parishes or places equally devi­ded by authority of Magistracy, All others, without such a pro­fession and way of admittance, to be accounted as without.

Fiftly that besides the publike Directory for worship, and ordi­nance of publike preaching for converting of men, some other day might be permitted, or weekly allowed, answerable to the first practice for the meeting of the Saints in the participation of Ordinances, as also for an orderly and decent exercise of each o­thers gifts, that so by frequent custome their wits through exercise might discern things that differ, that so upon very good experi­ence had of the manifold wisedom of God seen in the Saints, they might not hastily (as they doe now in some Churches otherwise commendable) choose out their Officers, especially the Pastors, publikely to preach, which might successively supply the place of those that should decease, or otherwise be imployed.

Sixtly, that all doubtful points about the Trinity or others, might by fair and meek disputes especially writing be endeavoured to be cleared to vulgar understandings, as things not to be i [...]posed without a clear conviction, for writing is more advantagious in that many times for want of boldnesse, quickness of wit, strength of memory, distempered passions, or present assistance, the truth hath been suspended, and the contrary error retained, when by writing such defaults in nature by deliberation may be prevented, [Page] and as for inforcing, it ought not to be for these reasons, in that all Intelects are not created of one size, all have not one and the same outward means, not the same exercise, not the same impe­diments to hinder, not the same internall divine Assistance, not a­like in darknesse through negligence, prejudice, willfulnesse. Last­ly, all are not by reason therof given up to ajudiciary Upon which ground it were to be wished the civill State first secured, liberty of conscience in matters of faith may be no more bought and sold either in England or Ireland. This I speake not out of love to Popery, hatefull to God and good men, but out of love to this truth that gives Christ this ho­nor to destroy the man of sin, by the word of his mouth, and brightnesse of his glory, it is permission then not a tolerati­on is desired, as the best way also to a civill peace. blindnesse.

Seventhly, that such Ministers that are imployed for the publica­tion of the Gospel, out of some publike Stock, might have an equall and considerable allowance, that so they may give them­selves wholly to the work of t [...]e ministry. These and other things seriously pondred and put in practice, it would I beleeve suddenly put an end to all our differences, whether Civill or Ecclesiasticall, it being according to our Covenant, a government indeed the nee­rest to the word of God, and the best Reformed Churches, where­in all the faithfull by what nicknames soever distinguished, ought thereunto unanimously to accord; and as for all those persons that hold Tenents destructive to known principles, or a common profession of faith, that in every thing should be cleer not doubt­ful, are not at first (in any Congregation to be admitted) or if cor­rupted after by Excommunication cast out▪ where they remain til manifestation of repentance, (as Heathens and Publicans) which yet still had a propriety in what was theirs in outward things, but if any such persons shal yet pertinaciously maintain such opinions, contrary to the light of nature, reason, and the plaine letter of the Scripture, to the disturbance of the publike peace, they are under the power of the Magistrate to punish.

But to conclude, these things being of so great importance, al­though for brevity sake, I can but touch each particular here in­serted. Let us every one now in our severall places and callings lay aside all envie and bitterness, superfluity of naughtiness, that so through meekness and love, we may promote the good of Church and State, so shall God be our King and dwell amongst us, and blesse us, so that we need not to fear if the whole earth were gathered together against us, since he is an all-sufficient re­fuge to his people, as by good experience we have already found, but if we still go on perversly, and oppose him in making factions to carry on private Interests, against his peculiar Interest, which is the good and wellfare of this Church and State, in the behalf of his Saints, he will certainly break us to peeces, so as we shall be [Page] a scorn and by word to Nations. O then that our governours would act their part herein, for who knowes but they might bee distinguished and separated thus unexpectedly from their brethren, and exalted to the high place of judicature for such a time, and sea­son, and work as this, which if they shall not now as wise and god­ly men improve, they and their houses shall certainly perish: when yet deliverance shall come to Gods people some other way.

Secondly, I wish also that all Royallists which hath seen the hand of God lifted up against them and their King, not withstand­ing all faire glosses on foule matters, would now sit downe and consider these are the dayes of Christs exaltation in his Saints, to whom belongeth, not only the Kingdome, but the greatnesse of the Kingdome, for ever and ever.

Thirdly, I desire that all Levellers, which in most of their re­quests hath been already satisfyed, that they would not now goe about to destroy, what formerly they have indeavoured to That is to say the Councel of State, and the Parliament, which if dissolved before se­curity of a new election, may be dangerous. build; but rather quietly sit down and see what gradually God will doe amongst us.

Fourthly, That all Presbyters that are so violent for a Govern­ment, as indeed one there ought to bee, would comply in this, which is conceived to be nearest to the Word of God, which in many particulars agreeth with that by them held forth. And then

Fifthly, By this, I suppose, our Brethren of Scotland, that cry up the Covenant, as a thing not in any humane power to dissolve, will be satisfyed, since Sectaries, by them so spoken against, are in the right way suppressed, yet is that w ^ch they cal through igno­rance, heresie, the true way of worshiping the God of our Fathers,

But I wish they had alike performed the Convenant with us, the letter of which is either conditionall in referrence to the King or other Delinquents, or with restrictions, touching Reformation in the Church, &c. besides, why not in man to dissolve? Since that which is not in his lawfull power to do: namely rashly to mix sacred things with prophane, must needs be in his power upon more serious thoughts to undo, neither is there any condition to make this Covenant perpetuall as I read in the fame. But surely Scotland will no: through their sence of the Covenant pick a quarrel, and ungratefully invade their brethren in England, which if, the Lord who hath showed him­selfe on our side, will againe I doubt nor decide the controversie. Lastly, By such Government the civill State will bee settled, Antichrist destroyed, prophane converted, the Gentiles fulnesse accomplished, the Jewes through emulation thereat restored, and so then Christs second comming will bee hastened. Even so come Lord Jesus, come quickly.