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authority_n	apostle_n	church_n	prove_v	3,145	5	6.1841	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57540	Ohel or Beth-shemesh A tabernacle for the sun, or, Irenicum evangelicum : an idea of church-discipline in the theorick and practick parts, which come forth first into the world as bridegroom and bride ... by whom you will have the totum essentiale of a true Gospel-church state according to Christs rules and order left us when he ascended ... : published for the benefit of all gathered churches, more especially in England, Ireland and Scotland / by John Rogers ...	Rogers, John, 1627-1665?; Rogers, John, 1627-1665? Challah, the heavenly nymph.	1653 (1653)	Wing R1813; Wing R1805; ESTC R850	596,170	655

in the blood of Christ 1 Cor. 1.17 Secondly being most pure and high-prized Lev. 14.14 Thirdly Lively and lovely Cant. 5.16 Joh. 17.3 and for the Temples use Secondly from the Forme like a thread that is well woven strongly twisted and finely and freely spun out by the Spirit of God 1 Cor. 2.4.12 being very fine thin subtle pure and of a most divine substance and also as the Churches haire-lace being to binde up the people of God to and about their Head viz. Jesus Christ And her speech is comely i. e. lovely gracious sweet and desirable as in Eccles. 12.9 10 11. Prov. 16.23 24. therefore in Hebrew Navah is being very amiable so are the Scriptures full of lovely mysteries lively histories triumphing truths comforting counsels and counselling comforts Her temples are like a peece of Pomegrannet The Temples are those between the eyes and ears which the Chaldee calls the Kings Governours and Keepers of Israel but I meane such as are high in Christ their Head through which runne many vitall veynes for and into the body and such ought all over-seeing and directing governing and guiding-Elders to bee like a peece of Pomegrannet i. e. frustum or fragmen a crust or fragment broken off which is over full and flowing over with juice sirrup and sweetnesse c. in the sight of all and besides this shews the benefit of this Church-Discipline and more then meer Ecclesiasticall politie that I speake of being abounding in ju●cie sirrups and sweet savours to the meanest and most despised Saint for although there may bee an outward sharpnesse to the flesh yet there is an unspeakable inward sweetnesse and spirituall solaces to the soule to bee had here and to be got in this Government as will appeare hereafter but besides like the Pomegrannet which is full of sweet seed odoriferous graines well united together and gathered into one body every one in order pointing up to the Crown so is this Gospel-government full of sweet juyce and sappy seeds or Saints well-coloured and all in order pressing after the same perfection and verticall point of glory being gathered together into one distinct body But to delineate her beauty more at large Her necke is like the Tower of David sayes the Text builded for an A●mory wherein hang the bucklers and shields of mighty men The Neck is that part between the head and body and united to both and is of necessity through which passes and repasses whatsoever is usefull for both to the nourishment of both and each in and by other Now I am of opinion the Ordinances doe thus and are as the necke between the Head and body between Christ and people to bring both into union and into unseparable fellowship as Heb. 8.10 by the Spirit so that both the head and body may be nourished through them they as conveyances of the vitals to the Animals and of the Animals to the vitals that the one may be refreshed by the other and all be by a mutuall and redaman●ine love which is the life of union so that through this Necke the body is abundantly nourished by the vital spirits from the Head I mean by the sanctifying and saving so called graces of the same Spirit in Christ our Head those then that despise Christs Ordinances doe as much as in them lyes behead the Church of Christ A cruell Act Have a care But then like the Tower Migdall great and strong of David Nehem 3.19.25 2 Sam. 5.8 9. an Armory the word is Thalpiioh of Thalah to hang and Piioh sharp two edged weapons to hang swords in the two edged sword of the Spirit hangs there often and the soules bucklers and shields of Defence are ordinarily found in this Armory of the Churches and Helmets and Head-peeces and Breast-plates and what not for every Souldier of Christs under his Banner and Command for the Church is to be in a bitter warfare continually and let a Saint but come hither bee he of what size soever hee may bee armed out of this Armory of the Churches yea the stoutest Champions that march against Christs enemies Furthermore for her two breasts they are like two young Roes twins which feed among the Lillies Her Breasts are both an Ornament as Ezek. 16.7 and for use necessary Isa. 66.11 and indeed to take the two Testaments so called they are both an Ornament and of necessary use to all the Churches of Christ though some for whom my heart akes I feare runne the folly and madnesse of that malicious Apostate who called the Bible a Bawble but hee proved a Babel The truth is these Breasts swell with sweet milke and consolations doe drop out againe even for the Babes that are weake Isa. 66.11 1 Pet. 2.2 they are full in deed of what is absolutely cherishing to the Churches Children and therein are many precious promises and sweet truths easily to be digested by such babes as doe eagerly hunger call and cry for them laying full hold on them drawing and sucking much sweetnesse out of them which are as Twins being both borne of one out of one spirit and for one end and from one God 2 Tim. 3.16 but I had rather read them the Word and Spirit feeding among Lillies For so are Saints white pure pleasant lovely living best in low vallies and well moystned at their root and such are fond to sucke from them as before and to entertaine them and as Moulin once said that in the times of Persecutions whilst they burnt us for reading of the Scriptures we burnt to be reading of them But thus I have beyond my intention examined this Epithalmion which is sung in specie and paints out Prophetically the picture of a true Church called into Gospel government and that upon the breaking of the morning Sunne and the day springing from on high ver 6. for then it followes thou art all faire my Love Now in this description her beauty being discovered so eminently from her most visible Members it needeth not to speake of more then such as are most conspicuous to the eyes of all at this present But to proceed to the second part of this part of the Forme which is That every particular Church of Christ gathered together into one Body according to Gospel-order as before hath as free as full and as compleat a Church-power and Authority to order all affaires within her owne body as any Church whatsoever excluding all sorts of Superiority that may be possibly claimed in point of Church-power and that par in parem non habet imperium equall Sisters have equall powers and priviledges will be proved an undeniable truth In the progresse of which I beleeve I shall much use Mr. Bartlets method as my memory wil admit me for I have no other Booke of his then my breast at present see in Rev. chap. 2. chap. 3. the seven Churches of Asia and

able to beare Acts 15.10 Obj. Yea we can quickly prove it by Scripture but turne to Acts 15. and you shall finde that appeales were made to the Church of Jerusalem Answ. This is the Master-objection that can be brought against this Doctrine of Gospel-order which is so often and ablely answered I thinke by all that have penned on this subject as that I need not to answer any thing unto it yet seeing it is so propounded I pray you marke in that Chapter Appeals are not made to the Church of Jerusalem as if they had command over any Church to rule them or set them a Directory of Church-government how they should practise c. no but onely to advise and counsell them as a Sister-Church and as one of a sounder judgement and of longer and riper and safer experiences Secondly Besides the application made to Jerusalem was not about Church-government or for instructions from them on that account but it was about a difference that arose among some who were set for Circumcision after the manner of Moses whether that might be or no what they who were of more established and better-setled judgements thought of that matter which some held so needfull verse 1 2 4 5. Thirdly It appears in verse 2. in that they determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chose and approved of Paul and Barnabas upon that arrand it was not jure divin● of absolute necessity to appeale or rather apply thither nor yet did they doe it as to an higher power as was answered in the first as if they had any Dominion over their faith but only as helpers of their joy 2 Cor. 1. ult Fourthly But should we grant it which wee will not as long as our Buckler holds whole but should wee they would bee but little the better for it for consider who they were were they not the Apostles men extraordinarily enabled and can any now say so and with such confidence as verse 28. for it seemeth good to the Holy Ghost and to us c. without high presumption But Fifthly This helps not one jot the Presbyterian or Prelacy nor adds an hairs breadth to their Discipline or Doctrine for wee finde in verse 22. It pleased the Apostles and Elders with the whole Church to send c. the whole Church had the knowledge of it and their voting in it and the Apostles and Elders did not answer on their owne heads but the Church consented to it and concluded it which is contrary to the Presbyterian judgement and practises who will have the Elders alone to be a power and authority enough without the rest of the Church which is contrary to rule besides the ill consequences of it which I shall speake unto hereafter in the third Booke and which is a giving of an absolute power to such which makes them Lord it who are to have but a derivative power and are but servants at best But thus that objection is I hope sufficiently answered Another Object But is it so hath no one Church power over another why then how can a Church bee reformed that erres in doctrine or practise Answ. There must be spirituall helps against spiritual evills and the weapons of our warfare are not carnall here is no need of the worlds powers which I shall shew hereafter but we must make use of Christs-rules which are cleare in this case Consider in an erring Church either a part or the whole is corrupt and adulterate if onely a part then the sound part must admonish convince and reforme their erring brethren if they bee able but in case they cannot doe it then they may send for the assistance of a Sister-Church as Antioch did Act. 15.2 But if so bee it be the whole Church erres then looke how an equall brother in one body is to deale with another according to the same rule of Matth. 18.15 16 17. and by proportion is an equall Sister-Church to deale with another for although one Church is not subject or subordinate unto another neither is one brother to another yet one Church is co-ordinate and hath a like power with another and so hath one Brother with another so that as in brotherly-love and communion one brother admonishes reproves exhorts convinces another and if there be no helpe for it declares the brothers offence in publike and may in time and order according to rule withdraw from him as in 2 Thess. 3.6 thus may and must one Church in sisterly love and communion deale with another as to enquire into the nature of the errours or offence given by an erring Church unto her to know the Truth Deut. 13 14. and not to proceed upon bare reports Exod. 23.1 2. which yee shall not raise or not receive for it may be read both wayes then may the Church send Letters or Messengers to that erring-Church to admonish exhort reprove and convince if she hears they have gained their Sister-Church but if shee refuses to be reformed then that Church may take one or two Churches more to assist her But if she resist admonition and all means that bee used by prayers fastings intreatings perswasions reproofes and all then all the Churches about appoint to meet and by the word of God reprove the errours and if they finde her obstinate then all other Churches are to withdraw from her 2 Tim. 16 17. Tit. 3.10 11. and declare against those errours and no longer to hold them a Communion of Saints but to take away all right-hands of fellowship untill their repentance appeare to the satisfaction of the aforesaid offended Churches and a visible reformation and a publike renunciation of the aforesaid errours and sinnes Now if they be conscientious and gracious this punishment for so it is called 2 Cor. 2.6 will pierce to the very hearts of them and this will worke more upon them upon their consciences then all the prisons or punishments of the world For if the declaring against such a Church the withdrawing of all others from her their open protesting against her and abhorrence of her detestable errours and sinnes if they bee so and the disowning of her for a communion of Saints and their continually appeales unto God against her if these doe not deeply enter into her heart and strike their consciences that are in her and afflict their spirits what will For Joh. 5.22 All judgement is committed to the Sonne and I am sure if Christs wayes and the weapons of his make cannot prevaile then a formall jurisdiction Courts and commands of mens make will not But thus I have answered the objections of weight against this Point which hath been abundantly proved and pressed For pares omnes inter se juris essent sayes Whitaker all Power is alike in all Churches whether in Ephesus Corinth Rome Philippi or the like one not being one iota subject to

the Persons that are taken in First The power is the Churches not the Elders or Officers as some would assert to which I cannot assent because that the Keyes were given to the Church and left with them Mat. 16.19 John 20.23 And whom ye receive shall be received whom ye loose or give liberty to shall be loosed and whom ye restrain shall be restrained The words are read in the plural number in John 20. and in Matth. 16. spoken to Peter as the Representative of the rest of the Disciples and in the room of the whole Church as appears from Vers. 15. and 20. where he speaks to all and we finde the Church ever took this Power in the places before mentioned So Acts 9.26 c. and in Revel 2.2 saith the Lord to the Church of Ephesus Thou tryest or examinest them which say they are Apostles and are not and hast found them liers Now as Perkins upon the place sayes Christ gave every one of the seven Churches and so Ephesus as well as any other power and authority to take in or keep out or cast out obstinate sinners from partaking with them in their spiritual and special priviledges else he would not have commended them for executing this Power Doctor Ames in his Medul Theol. lib. 1. cap. 37. sect 6. saith Potestas quoad jus pertinet ad ecclesiam illam in communi pertinet enim ad illos ejicere pertinet ad illos admittere c. The power by right is the Churches in common for it belongs to them to cast out and to admit Members c. this is most certain And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 278. affirms for affairs that concern the whole body and matters of publick moment that they are to be done in the Assembly by the authority of the whole Church and if the people have any thing to offer or any thing to object or exhort or counsel they have their liberty and after that the matters are to be determined when they have been heard to speak all they can and have given their consent Now I say Officers have not the power to admit or exclude Clave non errante for as Acts 15.22 It pleased the Apostles and Elders with the whole Church c. The whole Church had the knowledge of it the voting in it and consenting to it the Elders neither had nor have any absolute power in themselves and therefore can do nothing on their own heads that concerns the whole as hath been spoken in Cap. 8. of the first Book and is like to be at large discussed in the third Book The Church hath the power and authority positively seated in her ●ui inest virtus authoritas essentialiter necessario which she may execute by her self which is always best and safest or by her servants that derive it from her Quibus inest contingenter accidentaliter minus principaliter sayes Dr. Whitaker de Cavil q. 5. p. 178 179. Now if by her servants as from her then let the Church be sure to set orders and limits for her officers in the execution of their derived or borrowed power that they may know they are but servants and not masters and are to be ordered by the Church not to order the Church For all are yours saith the Apostle to the Church of Corinth all whether Paul Apollo's or Cephas all yours to serve you Now in this sence we consent to a derivative power in Officers if need be to prepare matters for the Churches judgement and they may make way ready for the admission of Members as by inquiring into their lives questioning with the persons propounding them to the Church and the like but neither by taking any in nor putting any by nor the like for that Power is absolutely in the Body to admit and judge fit Thus Cyprian Epistolarum lib. 1. epist. 3. And I am much mistaken if Master Hooker grants not as much in his Survey of Church-Discipline Part. 3. chap. 1. but whether he does or no that is all one to me the thing is proved 2. The Persons to be admitted or taken in are chiefly to lie under consideration which are men or women Wherein as Mr. Hooker hath it two things are to be attended 1. What is to be done before 2. What in their admission First What is to be done before The person or persons that does earnestly desire to be admitted makes his desire known to the Elder or some Officer or Brother who acquaints the Church therewith then order is given to take his name into the first Record among those that have been propounded for admission and the person is desired to come on another day In the mean time the Church gives order to some Officers or others to inquire strictly and to inform the Church carefully and honestly of the persons life the uprightness of his conversation his carriage to them without and to them within at home and abroad and what report he hath among those that fear the Lord As also to deal with the said person at some time by conference and questions and to gather what he can of his knowledge and acquaintance in the things of God For the hottest Presbyterians Mr. Rutherford himself admits of this That they ought to be neither scandalous nor ignorant wherefore a searching enquiry must be made of them Now I confess I cannot finde this work with the New England Brethren to be onely the Elders and those that do it to entrench upon the place of the Elders but such as the Church appoints thereunto have a sufficient call and do but their duty therein Now the day appointed being come and nothing appears scandalous or sufficient to the Church to keep him off any longer after this sufficient time of information he is then called in to be admitted But some may say before I step further stay Sir Quest. What is it you count sufficient to keep one off Answ. This hath been at large discussed in the former Book Chapter 5. But in a word If he lives in any known sin either in commissions of evil or omissions of his known duty and makes this his practise Why he professes himself sayes Mr. Hooker thereby not free to submit to the Laws of Christ nor fit to be his subject nor to enjoy the priviledges of his Kingdom not obeying the Authority of his Scepter Nay by such a sinful life in case he had crept into the Church he did enough to be cast out again Secondly what is to be done now in admitting them The Church appoints whom to speak who is usually the Pastor as the mouth of the Church and this the rather to restrin the wantonness and pride as Mr. Hooker hath it of some mens spirits which are ready to impede the progress and profit of Gods ordinance in admitting Members by asking

said before being a type of this foundation we shall finde was to be laid by those whom the Lord had endued with most skill the chiefest and ablest of the laborers in that building and none are fit for this work viz. To lay the foundation principles and to fit out Christ to the capacity of the building in hand but such as are very wise experienced and filled with the Holy Ghost Others that are raw and unexperienced and not endued with divine skill and understanding for this work which will require the most accurate regard and judgement do but do what must be undone again and bring much discredit upon the work Therefore as Solomon sent to Hiram 2 Chron. 2. and about for able men so must we seek hard and send up to Heaven for the Holy Ghost to fall upon some who may be fitted for it This is another reason to me full of perswasion and power that many of our seeming orderly gathered Churches that yet are must be rifled and ript up to lay the foundation though it may be good yet more orderly and regularly and with more heavenly skill and wisdom then as yet it is laid But 2. In the next place the foundation of the Temple was also the choisest matter as being of most precious and permanent substance costly and curious stone 1 Kings 5.17 and 7.10 Christ is the most pretious tryed stone Isa. 28.16 8.14 Cut out without hands and elect for that use 1 Pet. 2.6 Most costly chary and continuing for ever Thus in Rev. 21. 19. the foundations of the New Jerusalem we finde garnished with all manner of pretious stones indeed all excellencies yea all manner of excellencies are in Christ the foundation of every particular Church 3. Furthermore when the foundation of the Temple was laid there were the largest and liveliest testimonies of joy that could be exprest Ezra 3.10 11 12. So is it to be at the laying of this foundation which is Christ to build upon it is to be done with shouting crying Grace grace unto it Zach 4.6 or as it is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wide acclamations and cryes of rejoycing and gladness O shall they say the grace the wonderful grace of God in Christ And mark this That till the foundation be laid there is no such loud shoutings out grace grace The whole strength and stress of the building lies in the foundation so does ours in Christ who is also our City of Refuge Now let this stone which most builders have refused and which others have rejected become the Head of our Corner Amen Use 4. The last use then that I would make now of this is to inform us of these two necessary things in imbodying together vse 4 First to be well grounded secondly to be well united without both these better never to have been a building for the fall will be great This is exceedingly requisite and of all places I should pitch upon Dublin at present to press this for sure I am we have great need of laying a sure foundation First That ye be well grounded and founded upon the Rock how requisit it is you have heard before onely this I adde That such a building will never fall but last ever and is of perpetual use for the Saints to dwell in till the full appearance or coming of Christ without alteration or cessation This Church-state upon this foundation ceases not I say not but the superstructure may sometimes want mending ordering and repairing but the essentials of it shall remain for ever Dan. 7.14 Luke 1.33 Isa. 9.7 8. 59.20 21. Eph. 3.21 Till it be grown up into a perfect stature in Christ Eph. 4.11 12. and then it shall be translated into a state triumphant 1 Cor. 15.24 25. Therefore Paul charges Timothy to a special care of those Ordinances which are to continue till the coming of our Lord Jesus 1 Tim. 6.13 14. So see 1 Cor. 11 26. Christ hath promised his presence and personal assistance to the end of the world Matth. 28.20 Now Saints that are built up together upon this foundation cannot fall neither shall the gates of h●ll at any time in any age be able to prevail against them Matth. 16.18 Here is no room left for that erronious opinion of Mr. Prynne now for such States-Politicians that would make Christs worship like the weather-cock to serve every wind or his building but a Crane to serve the St●●e and to turn as they list and Religion like a nose of wax to stand which way they will and to be altered and formed into what fashion they think fittest for the State and most suitable to the Civil Government and Laws of that Common-wealth But let that policy power and those persons expect the rigor of his rod of Iron which is already reached out against such Politicians of our times who like the King of Navar to Beza profess not to stir a foot further for Religion then it promotes policy and agrees with his interest Let such call to the Mountains and Rocks to fall on them and hide them from the wrath of the Lamb. The great day of his wrath is come Revel 6.16 17. Neither in the next place can we read less then an apparent repugnancy to sound truth and to this sure foundation in that lean opinion of the Cessation of Ordinances which some hold at this day contrary to Eph. 3.21 1 Cor. 11.26 1 Tim. 6.13 14. Wherefore they forsake publick assemblies Heb. 10.23 24. Duties Ordinances and will neither build nor be built up pretending the day is not come as Hag. 1 2 4. and it is time enough wherein as one notes there is a double sin First Their negligence and pretending it not to be the Lords time to cover their sin and secondly their rashness in charging others that are about the work and in the building of Gods house as if they made too much haste and might better let it alone because the time is not yet come c. So that they would have all lie in their ruines till the Restitution of Miracles as was in the Apostles days and then to do it by an Apostolick-power and authority and not till then But O! what an error is here Have they any warrant in the Word for this Is not this an argument of a sensual carnal low spirit that must be confirmed by miracles Job 20.29 and of want of faith Heb. 11.7 Besides are not miracles fallible Nay are they not notes of deceivers and false Christs in these latter days Matth. 24.24 And doth not Christ call them evil and adulterous that do seek for such signs Matth. 12.38 39. before they will believe that they must go about this building In a word I think they are under a world of temptations and very unsound if not sinfully sensual that are of that judgement though I will judge

Presbytery p. 291. p. 293. p. 304. p. 311. cals the whole Catholick Church visible over over and over and so p. 418. with divers others so Mr. Hudson concerning the Essence and Vnity of the Catholick Church affirmes that the Catholick Church is visible which he urges by severall arguments and Mr. Hooker answers him most of them being the same which the Jesuites and Papists have formerly had full answer to by our judicious and learned Protestant Divines as to instance in that argument of Mr. Hudson If particular Churches bee visible then the Catholick Church is visible But particular Churches are c. the very same argument in Bellarm. cap. 12. is answered by Dr. Willet in Boner p. 1691. Marci Antonii object 6. answered by Martyr Smith and this same argument Duraeus urged which Dr. Whit. lib. 3. de Eccl. p. 110. answers and so Sadeel answers Turrian and all our Protestant men tell them the ill consequence yea absurdity of this argument for that the particular members may be as●ectabiles visible but not the whole i e. as the totum aggregatum besides for that the Catholick comprehends all the Saints of all ages that ever were are and will be that are in heaven and that are not yet born and can these be all visible here Particular Churches are visible Ergo the Catholick for shame my Masters better arguments saith Dr. Willet and Smith The Controversie in this is the same between the Presbyterians and us that ever it was between the Papists and Protestants For we with all that were and are accounted Orthodox and sound doe affirm the Church Catholick to be invisible not to be beheld but by the eyes of Faith Heb. 12.18 23 24. 1 King 19.20 So says Mr. Glover martyr instancing in Eliahs dayes Fox p. 1554. 1712. and B. Farrar which truth they sealed with their bloud and such another witnesse was Mr. Philpot who affirmed the Church to be visible and invisible but the Vniversal Catholick Church to be invisible Fox p. 1824. col 2. Mr. Bradford reasons it Fox p. 1613. col 2. as Eve was of the same substance Adam was of so is the Church of the same substance with Chris● i. e flesh of his flesh and bone of his bone Ephes. 5.30 So therefore as Christ was known in the world so is the Church by faith for Christ was not seen by the world nor known by any external pomp but by the Word of God and Spirit of God so the Church Ecclesia Catholica non potest a quopiam impio imo ne a quopiam pio videri Whitak de Eccles. q. 2. c. 2. p. 57. How many hundred might I bring of this minde that are eminent of all ages Mr. Perkins on Gal. 4.25 proves from that verse that the Church Catholick is invisible So Bullinger de Eccles. 5. Cath. Decad. 5. Serm 1. cum multis aliis and so say we against the Presbyterians 3. The Papists assert a twofold Head or Ruler of the Church viz. principale ministeriale the principall and supreme Head they say is Christ but the ministerial and subordinate head they account the Pope as Christ's vicar c. So the Presbyterians have taken up the same distinction which was first of all coined in the Popes Conclave at Rome see Rhemist 1. Eccles. 22. vide Bartlet chap. 1. p. 21. they doe not deny but Christ is the Supreme Head over all but they would make us believe about which I have had a share in the scuffle that there is a secundary or subordinary head under Christ over the Church which they account the Ministery and Classes Herein they agree but we agree with neither of them being both fictious and fallacious phantasmes and the spawn of mens brain but we affirm with all the eminent Protestants against the Papists and Jesuites that there is no such distinction in Scripture doctores non sunt ductores aut imperatores sayes Bull. de Eccles. D. 5. Serm. 1. p. 354. Sed Pastores Ecclesiae c. and we say there is but one Head of the Church and that Head is Christ. First that there is but one Head appears Ephes. 1.22 Col. 1.18 2.19 Isa. 9.6 7. Hos. 1.11 Caput Ecclesiae tantum unum esse necesse est it is a rule in Divinity for two heads to one body would make the body a monster and hinder the function and action or due execution of the members yea though one head were placed under another Etiam si unum caput non juxta aliud sed sub alio collocetur Keckerm lib. 3. de capite Eccles. yea the body would be so much the more prodigious and monstrous to have two heads and one placed under another now that Church is a monster that hath more then one Head which is elegantly expressed Eph. 4.16 Thus holy Paul Baines saith on Col. 2.19 who did ever hear of any secondary or ministerial head on a natural body without deformity now it is a natural body to which Christ compares his Church and himselfe as Head So Zanchy on Hos. 1.11 sayes God's Israel i. e. his Church hath but one Head yea in Concil Aquisgranens lib. 2. c. 9. Ecclesiam cum capite suo Christo unam constet esse personam the Church and Christ the Head thereof make but one Person so doe not the Pope and Church the Prelate and Church the Presbyter and Church Ergo thus we affirm on Ephes. 4.5 6. and but one head of the Church And then 2. that Christ alone is that Head without any other Ephes 5.23 Col. 2.10.19 Jam. 4.12 Isa. 22.21 22 23. Zach. 6 12 13. and the Scriptures deny all Headship to any others 1 Pet. 5.3 Psalm 45.11 Mark 10.42 Luk. 22.25 and the Apostles disclaimed it as is proved in the 1. lib. 2 Cor. 1. ult and the Scripture never speaks of heads in the plural number but onely of one that is Christ who hath absolute command and authority over the Church vide Zanch. de Eccles. cap. For to be an head argueth a preheminence sayes John Patriarch of Antioch in appen concil but no man hath any preheminence over the Church nor Servant over his Mistresse therefore none but Christ can be head as having the preheminence and as the head is higher then the body Col. 1.16 And besides none is appointed for it but Christ Matth. 28.18 Joh. 5.22 Heb. 2.7 8. nor can any other doe the duty of an Head but Christ who alone is qualified for it as having the Spirit above measure Joh. 3.34 and as being the fulnesse of the God head bodily Col. 2.9 Joh. 1.16 The Head of the Church ought to bee High Priest King and so Prophet and anointed of God and appointed by God Psal. 45.6 7. Heb. 1.8 9. Now none but Christ is so And the Head is that which gives vertue

world are no! but by intrinsicall life and spirit and inward principles not by being together in one body Churches City or society but by being of one spirit and of one spirituall body which is Christs The heads are these which are offered for unity by the Apostle First there is but one body i. e. not naturall nor politicall but spirituall viz. the Church compared to a naturall body Rom. 12.4 5. 1 Cor. 12.12 which takes in the Saints of all ages under all forms and statures seeing none could be left out to compleat the body but that there is need of Saints under lower as well as under higher forms to make up the body Whence unity is urged for that there is need of all to make up the body viz. of the weak as well as the strong of the lower as well as the higher 1 Cor. 12.18 20 23. 2. Vnity is pressed here for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet c. saies Bullinger de unit eccles Dec. 5. Serm. 2. is the first of the body and is first and then the body of right for members do not unite first and then choose a Head saies Mr. Dell in 's way of peace p. 20.21 c. but first they are if true Churches united to Christ their head by faith Uniuntur primo capiti Christo per fidem ipsum caput conjungitur membris per gratiam spiritum Bull. in loc ibid. and then one to another by love Therefore all that have but one Head viz. Christ I say all Independents Anabaptists or whoever they be should be one 3. Vnity is urged in this word one body because unity of body stands well with variety of forms distinction of parts and differences of members 1 Cor. 12.23 which do not hinder but help to make up the body by a sweet symmetry harmony Rom. 12.6 Licet sint membra plurima omnium tamen est inter ipsa cons●nsio pulcherrim● c. Bull. because what one member can't doe another can for the use and service of the Head 4. Vnity is called for for that in one body there is an equality of members all alike making up one body Not one more then another omnes authoritate dignitate pares sunt saies Zanchy de unit eccles cap. 3. etsi alter altero sit diti●r c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd 〈◊〉 lib. 8. 5 Vnity is urged for that as each member is contented with its own place and office in the body so ought each particular society to be 1 Cor. 12.18 6. Vnity is called for from the sympathy and fellow-feeling which one member hath with another in the body 1 Cor. 12.26 and all for and with the whole mourning with them that mourn and rejoycing with them tha● rejoyce Congruunt conspirant inter s●omnia condolent sibi●i●icem juvant se mutuo Ergo afflict not one another 7 Vnity is urged from the Law of love and therefore of peace that is among the members one member doth not force another or compell another nor doth one member beat bite quarrel or fight with another neither doth one Church with another that is one in the spirit And then Lastly Vnity is urged for that every member is to serve another and to serve all and not himself only the eye is to see not for its self only but for the hand and for the foot and for the whole c. so the ear to hear c. and in serving the whole serves its self Thus it is among particular Churches there is no one meerly to serve himself but one lives to serve another and then all therefore the Apostle so earnestly presses unity for that they are one body and are to serve one another and all the body of Christ. Let no Church break this bond of love and peace then seeing all make but one body The 2. Head is one Spirit Hence unity is urged for that as one soul 1. quickens comprehends moves governs and acts every member of the body eye hand foot c. sicut per eandem animam multa membra unita sunt c. Zanch. de eccles c. 3. So one spirit all the members and every particular Church that makes up the body one Spirit quickens moves governs the Independent as well as the baptized ones c. Ergo unity 2. For that as one soul vivificates and unites many and divers kindes of members so one and the same spirit puts life into Churches under diversity and differency of forms and appearances and administrations One and the same Spirit of Christ unites those in earth and those in heaven those in the east and those in the west and though about severall works yet all by one and the same Spirit Rom. 12.6.7 Hos. 10.11 This then is an argument for unity And 3. Lastly as one and the same soul acts severally in every member and so as if every member had a soul to give it life c. yet 't is but one and the same soul in all So the Spirit is upon and in every particular Church of Christ as if every Church had the spirit solely in and to her self the 7. Spirits Rev. 5.6 for the 7. Churches of Asia and yet all but one and the same spirit though living in every one This should engage every particular Church to unity in the spirit not in the form that uniformity will never hold nor abide the day of his coming Mal. 3.2 't's diversity of spirits that breaks the peace not the diversity of formes for as Zanchy observes Non externarum ceremoniarum diversitas impedit veram essentialem unitatem ecclesiae it is not the difference of outward rites and forms that hinders the Churches unity for God hath left them to liberty for every Church to use or not use as it is most for order and edification as to time place number manner of meeting reading singing praying administring Sacraments and such like In Augustines time some broke bread every day some each of the day some thrice a week some twice some every first day some of the first day that as to time Then as to place sometimes in private sometimes in publick places sometimes from house to house yea as to number in Augustines time they broke bread sometimes twice a day morning and evening sometimes once only See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner sometimes without prayer sometimes with prayer sometimes with many prayers Bucer contra Latomum 133. So there were many ceremonies and much difference about baptisme about prayers about Ministers and their ordination c. and yet was there unit as veritate saies Aug. Tom. 2. epist. 86. ad Casulanum though ceremoniarum