especially in these six verses the 1. or 15. verse is of private Physicking the 3. or 17. is of publike and v. 16. is mixt of both prosecuting the former and preparing the latter which is ratified in the rest Each of these three heads have eight parts of a meer instituted Church-nature besides their three adjuncts or accessories answering to the three coverings of the Tabernacle which type the three orders about but without the Church-state and Discipline Membral Ecclesial and Civil all of Humane Institution yet relatively and objectively Ecclesiastical though not really subjectively materially formally nor efficiently the membral is warranted by 1 Cor. 6.1 to 4. and by the usefulness of association of the Rulers Deacons and Prophets for the more equal and orderly discharge of their places by the mutual agreement of the whole or greater number of them in their setting each of their turns and distinct courses The Ecclesial is warranted 2 Cor. 8.19 22 23. and by the usefulness of one Churches advice countenance and help of another And the Civil by Esa 49.23 and the Churches need of civil protection permission and help Of which 6. verses and heads now somewhat more largly and particularly Of Matth. 18.15 to 20. in the Epitome THese 6. verses are the instituted Center of the Chapter which is v. 1. expressed to be a main and distinct head of our Gospel-Religion i. e. what is the highest degree thereof which who so hath is the greatest in the Kingdome of Heaven the sum whereof contracted into one word is Meek-love-mercy the first part is commended to us and commanded v. 2. to 4. The second v. 5. to 10. in the positive v. 5. In the rest in the opposite The third v. 11. to 35. morally v. 11. to 14 institutedly v. 15. to 20. exemplarily illustrating both and the whole Chapter v. 21. to 35. All the three vertues are inlarded in each of the three parts which shall first be shewn in this our middle and instituted part of the third part and of the whole Chapter Meekness is laid therein as the fountain and foundation of the whole point of instituted Discipline v. 15. First in reflexe on v. 14. One of these little ones and therein on the precedent part of the Chapter for v. 15. is connected to it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if yet if now if Secondly in sociableness in the word Brother Thirdly in fairness of means in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argument him or convince him by reasoning not chide command warn admonish threaten him Fourthly in privacy in these words between thee and him alone to prevent vain-glory ostentation and applause the opposites to meekness Fifthly in easiness to be satisfied in these words If he hear thee thou hast won thy Brother i. e. thou hast done what thou meantest Sixthly in readiness to forgive in those words compared with v. 21. which was Peters Exposition of them Seventhly in relation to the other two ensuing Love and Mercy 1. Love is set as the body of the building respecting the said foundation as tending to save and do good to the person toward whom we shew meekness v. 11. 2. As freeing him from evil and perdition v. 14. Five other proofs that the Spirit of Love must inform this body of instituted Church-Discipline are in the five middlemost proofs that meekness must also so do 3. Mercy is of the same nature with Love in seeking the good of our brother onely love doth it in the positive and mercy in the privative both which without meekness are selfness self-authority self-seeking self-shewing c. but nothing of through nor for Christ or his Spirit of Grace or Faith which worketh by love and mercy and instructeth others in meekness whose good it seeketh 2 Tim. 2.25 and whom it seeth of through and for God v. 26. All these are yet more summarily contracted in this one single word Love supposed with its two infallible proofs that it is divine the former à priori in the face by which the Brittain Christians tryed English Austin to be an Antichristian Prelate and no Minister of Christ before he or they had spoken one word together The latter à posteriori for if mercy follow not our loving endeavours they are proved to be a Devourers pretences to be devoured by God in the latter part of our Chapter v. 21. to 35. and his repentance is there proved false and hypocritical This love so qualifyed is the soul of our six verses and the whole Chapter without which the body of Church-worship is dead and but a carkase in Christs account yet without the said body all publike divine worship is familisme or phantasie yea if both be not of the Word it is of the World and Antichristian Now therefore let us conjoyn to this Gospel soul its Gospel body of instituted discipline which is an active part of Divine Worship or Church-order for the government of its members It hath also three parts answering to the three said parts of its soul the first is formed v. 15. the second v. 16. the third v. 17. Of these three in that order 1. The first hath eight parts the first is a Church-members or Brothers sinning a sinne forfeiting that his membership or brotherhood If thy Brother sinne against thee not against thy person but thy brotherhood i. e. against Faith a good Conscience or Church-order 2. Another brothers knowing thereof experimentally not conjecturally or by credible testimony from without or the not Church-estated for a brother is bound by this place personally to sue his said brother with all privacy and so he sinneth in telling another thereof and that other in receiving it more in prosecuting it for he usurpeth that his brothers place intrudeth himself into his work and breaketh Christs instituted Church-Discipline and the second Commandement and so committeth abomination and idolatry and moveth not that his brother to observe the said Discipline and Commandement but fartherth him and partaketh with him in his committing desolation and deserting that Order Discipline and Commandment 3. The latters arguing and redarguing the former thereof personally not by Deputies much less may he tell any other thereof it tending to his reproach and that others partaking therein 4. The secrecy of that his convincing and converting his brother between him and thee alone besides the words argument him and thy Brother 5. Moral carriage of body and civil behaviour of actions for the loving recovery healing and winning of that sinning brother v. 14 and 15. to win him this is a general to all three and 1 Cor. 14.40 Let all things be done decently and according to order i. e. to civil order for Church-order is institutable onely by Christ and it is Antichristianisme to erect any or to respect that Idol 6. The success or effect of all those in the former or sinning brother which is either repentance if he hear thee or its contrary i. e. obstinacy but if he hear thee not
all other pretended divine Worship which is not commanded by it 2. Wherefore from all these grounds I infer the same dehoâ—tation from your yeilding to conformity with any other divine Worship whereto the worldly worshippers wil wo and force you by all means they can but enforce ye your selves so much the more unto that transformedness from formality with it which our new-man-hood and renewedness of our minde exact of us even to appropriate our divine service to him only as we have done our Sonship in which peculiaring our selves in estate and service unto Christ he will bless us with the approbation of Gods peculiar will the originall and proper cause of those his Mercies and Graces as good to us and of these his services as acceptable to him wherein is the perfect Cyclopedia of Divinity and Religion obebedience whereto is better then any matter of worship and distinct boundedness whereby is better then the fattest Devotion to worship 1 Sam. 15.22 3. Wherefore as an Apostle of Christ by his peculiar gracious authority given to me for this end I charge the conscience of every one among you to fear and flee all arrogancy and overweeningness both in the matter and order of Divine Worship least ye transgress the rule and bounds thereof whereto ye are bound by God in all attentness and intentness of minde in the practise whereof therefore manifest your sound mindedness in each of your apportioning your doing the works and receiving the priviledges of Faith according to Gods apportioning them unto you as and because you are his faithfull ones united to him by faith and communicating with him in all the fruits and benefits of Faith especially in these of his Word-worship which are as good to us acceptable to him and perfect in themselves in the exactness of their matter and distinctness of order in their particulars as I have preparatively insinuated hitherto in the generall 4. For that whole and distinct Divine Worship is now instituted after the pattern of a City or a Body Politique with its City-States Members Officers and their works which are good for the Members thereof acceptable to the King who instituted them and exact in themselves For as we have many Members in one of those and in all naturall Bodies and every of these Members hath its peculiar function or practise 5. So is it in the Church and its Church-estates and works wherein though personally we be many severall Christians yet by an incorporating covenant to be a Church according to Christs institution we become one Body and each becomes others Members of the same bone and flesh for each others benefit practising his peculiar Function 6. Wherefore we having these enrighting and instrumentall Priviledges added to the said Mercies of God by Faith as son-like Portions distinct according to Gods peculiar grace distributing to every one as he pleaseth how should we not observe this unity of our Church-Estate and its variety of Membrall and Ministeriall Estates and their apportioned Functions and Rites and bound our selves to and within them according to that apportionment of God whether it be the enrighting state the Instrumentall or Medial work and enabling power of Prophesie which ought to have a generall eye to these things 7. Or a Ministeriall estate work and ability within which we are especially and peculiarly to bound our selves whether it be the Office of a Teacher within the function work and charge of teaching with all aptness and ability to teach to the information of the Church 8. Or of the Exhorter or Comforter within Exhortation to the Conformation and Reformation thereof with all serious sincerity according to his charge function and work of Exhortation Or of the Distributer within distribution with simple singleness of heart according to his Office to the relief of the necessities of the Church Or the Ruler within his Ruling-office and the charge and work thereof with all diligence therein Or the Pittyer Widow woman-Deacon or Mercy-shewer within that Office for the health and personall conservation of the Church with all personall cheerfulnesse even within all five Offices as Deputies in them to Christ as Prophet Priest Provider King and Preserver of his Churches Ministeriall and in them more evidently and eminently of his mysticall than without and before their constitution and also as good disposers of the manifold correspondent graces of that Spirit given to benefit the Church and lastly as Fellow-Members thereof imploying your distinct gifts and graces natural and spiritual to the benefit thereof according to the needs of the understandings hearts estates conversations and healths of every Member thereof and then you shal experimentally prove to your own and your brethrens consciences that these particulars of his Divine Word-Worship are that Divine will of God which I have said to be good to you acceptable to himself and perfect in themselves yea and perfecting Divine Communion between God and his Saints in the highest measure upon earth and nearest to heaven and directlyest and powerfullyest leading thereto The Analysis of these eight Verses follows ss First an Analysis of the eight Verses then also follows a draught of the matter per modum geneseos as the nature of the matter falls from the generals into its particulars the which to make them more portable and for some other reasons not requisite to be here rendred are published as followeth The Analysis or right distribution of these eight first Verses of the 12. to the Romans Gods instituted Worship is herein ¶ 1 Prescribed * 1 In the general †1 Positively 1 Impetrantly â— 1 Of our †1 Whole persons 1 Natural 1 Material your bodies ver 1. literally 2 Formal i. e. our souls ibid. by synecdoche of the part 1 Most backward and therefore all the rest a majori 2 Most pertinent in this case of outward Worshipping God before men i. e. The Body or material part 1 The vessel wherein the soul is to be presented to God and to present it self and its body and so the whole man as Gods peculiar service for his own table holy as informed by the word living as inspired by the spirit acceptable as required of himselfe as our Father and original Creator and correspondent Preserver 2 Circle 1 Whereby it is circumscribed 2 Whereto it is confined in all Gods Church-services to the visible manifestation of its self in them 2 Spirituall 1 Material i. e. our created nature v. 1. your bodies as above 2 Formal .i. e. our regenerate nature and renewed minds v. 2. but be ye transformed in the renewing of your minds †◠Distinct good things * 1 Personal †1 Mental 1 Intellectual all informing and informable faculties v. 6. whether Prophesie and v. 7. within teaching the Teacher 2 Animal of all our exhorting and exhortable faculties v. 6. Prophesie v. 8. the exhorter within exhortation * 2 Corporal 1 General our whole conversation 1 Active â— Passive v. 8. the ruler within ruling therefore also
enchurched Christian or Church-member 4. Of thine i. e. of the same Church with thee in union first and properly secondly and in cases and by proportion in communion and generall state and order 5. Sinneth i. e. breaketh Gods Law or Religion whereto he hath bound him and thee 6. Vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the experimental and certain knowledge conscience and extent of patience lest he should perish by and in that sinne as above in the word BUT of 7. Thee as his brother i. e. against that Church-brotherhood i. e. to his forfeiture or less thereof and of his communion with thee therein in the Scripture phrase 1 King 2.23 against thine own life i. e. to the forfeiture and loss thereof Lev. 17.10 ב in both being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in as transitive and so is it 2 Sam. 18.13 and so is ל also Lev. 19.16 and the connexive must answer to the scope of the place and to the transition from the subject or efficient unto its object or effect both in their order and power all which are thus well sitted then and in this case and not otherwise 8. Argue i. e. confute by argument of that sinne in the general and convince of the particular of the fact and then redargue reprove and dehort from it and then threaten Gods judgments against the obstinate and irrepentant i. e. argument and evidence by Scripture proofs in all for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Heb. 11.1 argumentively convince and reprove but not report which is to reproach or slander or murder Levit. 18.16 with Matth. 5.21 22. these four degrees must be from the first to the last of the tryall 9. Him personally by conference or writing immediate for it is not report to nor tell others which is to reproach but argument him 10. Between i. e. Dialogue-wise or by way of conference mutual and equal but not chidingly nor beggingly 11. Thee in thy person not by Deputies 12. And him in his person not behind his back 13. Alone none other being present both for thy better and quieter proceeding in these observances without interruption and for thy manifestation of all tender love in that privacie and brotherly wisdome in preventing his being provoked to be more stout in arguing and slow in confession a farther acting and exacting of all these points and phrases and excluding all colour and excuse of whispering it much more of blazing it to any much less to many All these instituted parts of Christs discipline being actually done in a decent humane manner and with all brotherly compassion and tenderness toward him prayer for him and patience of his weakness and delay then expect the issue good or bad 14. If on the better part through Gods gracious working by his Spirit with his Gospel-Institutions son-likely exercised by thee 15. He or she for the masculine gender is indefinitly here put for both as natural in natural things and spiritual in spiritual things 16. Hears with his ears thy words in that personal communication without which all the other particulars are irregular and also with brotherly attention of mind especially with sincerity of heart acknowledging the fact and its sinfulness with true repentance and promise of amendment for all the requisite passages intervening between the preceding and succeeding things or actions are to be understood in the intervening word and the like is in connexives as above in the word Vnto especially if he hear thy words and give a satisfactory answer by proving that matter not to be sinful or that he did not sinne that objected sinne must by the same reason in the whole clause thereof be here supposed 17. Thee thou mark how in all the passages thereof immediate personal dealing on both sides is exacted by Christ and all intervening medlers on either side are excluded 18. Hast gained i. e. gotten good and purchased a spiritual and heavenly purchase even an eternal and pretious Inheritance next in nature to that of Christs getting Sonnes that are Princes in all Lands Psal 45.16 and his redeeming straying souls and converting of sinners Jam. 5.19 20. So careful ought we to be in this case of all meek instructing the differers from us with gentleness teachingness and patience and without provoking and hardening war-waging and striving 2 Tim. 2.24 25 26. 19. A Brother even a Weakling or Publicane-Christian that is the greatest in the Kingdome of God and yet so prone to wander neer to losing and perishing that Christ hath instructed the stronger by this instituted order and brotherly Spirit to prevent it or regain him from that his perishing case v. 14. v. 2. and 10. the contrary Pharisaical forth-bearing Spirit and carnal Hog-herds and boysterous Bearwards are hereby discovered to be little in Gods account 20. Of thine and therefore this gain is also our own and so it is both Wisdome and Religion conjoyned and of an high and heavenly nature thus to encorporate this Gospel-discipline and to ensoul and enlive it with this brotherly spirit and practice VER 16. 21. But though all these indulgences of order spirit and practice be first in nature dignity and time to be exercised and discreet distinct and tender compassion be frequently and Jude 21 22. fervently charged upon us in this case yet when these weak ones turn wicked ones in cavelling gain-saying and stiff-necked obstinacy then Jude 23. is in season and this love and Spirit of meekness a Rod must follow For 22 23 24. If the worst come that all these and you be slighted so that he a brother in state and profession yet seeming unbrotherly in heart right and practise hear not both in humane and divine respects above-said Sec. 16. 25. Thee Having thus holyly lovingly wisely and meekly conjoyned the Gospel-Institutions Instructions and Spirit for his secret and discreditless recovery seeking with Joseph Matth. 1.19 to free him from publike censure 26. Take unto or joyn with thee yet or moe as uniting to thee and adding to thy power and testimony not as weakning his credit by meer relating his sin thy former course with him and his obstinacy against it and in his sin 27. One or two as few as may be but one if that may suffice however but two at the most an evident barring the Spirit of envy from its licentious reproaching of his brother and an eminent charging us to discharge this duty with so small help as may be rather than the sins of the Saints should be spread farther than their necessited cure exacted and an imminent judgment of the contrary disposed that is that of Cham and Canaan Doeg Shimei Diotrephes c. 2. Of the Doctrine warranted thereby here onely in the Index or sum of the Chapter especially of these six verses both in their soul and body their Soul gospel-Gospel-Spirit or scope of the Holy Ghost is compiled into this word Meek-love-mercy their body is answerable thereto both in the whole Chapter
nine preceding ones all ten being prescribed unto and to be practised by the body of the Church to whom they were written Chap. 1.1 not by nor to any one or few thereof which also the whole ten verses shew Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animadvertize or censure him or bring him to tryal or noting with notes or marks of guiltiness or not guiltiness is too barely translated note him which each person can do alone and may suppose in that wrong bare sense to be his duty but it is a legal and judiciary term of the Romane and Grecian Judicature when the Senate thereof tryed the arraigned and if they found him guilty they signed noted and censured him by a black Stone Bean or Pease c. Of that of Antichrist Stative Hierarchical Ecclesiastical Vniversal Papal Romane Bestial Regal 2 Thes 2.3 4 8. Dan. 11.21 31 36 to Chap. 12.11 Rev. 13. 1 Joh. 2.18 and 4.3 Matth. 24.15 Mar. 13.14 1. VVHensoever as the erection of a perpetuall Inquisition-Court and authoritive persecution spying spiting trying frying the four legs of the Beast which bear him up and about his mischief 2. Any man which sheweth the boundless extent of the Kingdome of Antichrist over all men especially any religious man 3. Is reported i. e. proved by the Worlds word of truth or affidavit truly or falsly upon knowledge or suspicion of errour or envy c. they are all alike currant in the Devils Antichrists the Fleshes and the Worlds Courts and courses especially in England the old Ass of Antichrist and Issachar and yet not much reformed but onely refined swept and pranked 4. By any of my followers Formalists or Conformitans i. e. any truly or seeming worldling Rev. 13.3 14. on the earth 5. To have sinned i. e. to have broke my Canons Decrees and Traditions they being the living aâ—d authorized Scripture and the Light Soul and Life of Gods Word 6. Let all my Apparatours and their Praeparers the Priests Church-wardens and Side-men of every Parish 7. Present and cite him to my Diocesan Courts and Judges 8. Let them examine article and accuse him canonically though rudely upbraidingly and scurrilously 9. If he compurge not or 10. If they have any colour of proof to satisfie the world withall 11. Admonish him thrice by saying I admonish you once twice thrice though it be all in one breath without reason motive or respite but onely for form of deluding and abusing Tit. 3.10 12. If he commute not an impudent legal term for bribery in Hierarchical Courts 13 Excommunicate him to force him thereto if he be rich or for spite if he be religious and thereby send him to hell and then 14. Charge the Priest of the Parish as his underling Bayliff or Curate 15. To pronounce it in his Precinct Parish-Church or Chappel of Ease and 16. To forbid all communion with him spiritual and natural personal and publike and then 17. Signifie it to the Magistrate Unto imprisonment or burning 18. But if he commute or conform remit all that is free him from guilt and pain of prison purse and hell it self effectively say the Formalâ—sts and proper Hierarchians respectively and declaringly say the Reformists and mixtly say the Conformists and mixt sort as in the Sacraments and Ordination who are distracted by between and from both i. e. the Familistical takers of the Character in their right hand and yet Gods Ministrations also of his Word Sacraments and Prayer onely in the Church-Estate Ministry and Discipline they are meer Hierarchâ—sts and Enquirers and Presenters of their Parishioners faults and fames and pronouncers of the Prelates sentences and often in the first and last act of persecution of the Saints and promotion of Antichrist how hotly soever on their Mountains they profess preach and press Christ and Christianity 1. Compare this discipline with the true and it is shorter then it by the two first parts thereof and their 16. particulars and in the last it onely counterfeiteth the form therof so far as it standeth with Prelatical pride and profit yet neither the body soul nor life thereof is observed 2. Compare it with its fellow-falshood on the other side and this is less opposite to and differing from the true than that both in the body or parts thereof and in scope and spirit for the soul of that is the very spirit of envy and spite usurpation and opposition or all in one word disdisfraction dis-disseparatisme Jude 19. for detraction of others own from them and of themselves and their duties from others which is so strong in them that they break all Christs bonds and bounds and run wild against the so addicted to Scripture-rules and conscience that they cross their absolute will which they stole from God though it be his peculiar prerogative and the neerest known Diamond of his Essence and Diadem Of that of Personal Antichrist or the Spirit of Antichrist in persons professing Christ 1 Joh. 2.18 4.2 2 Joh. 7.3 Joh. 9. or of Disseparaters of themselves or Separatists Jude 19. Esa 65.5 Rom. 16.17 Gal. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both i. e. Disseparatisme 1 Cor. 4.7 Prov. 28.13 He that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy Therefore whosoever discovereth c. 1. VVHosoever as a precious enquirable certain and general duty promise and benefit 2. Discovereth i. e. by listening peeping sifting or enquiring findeth and then by whispering backbiting and reproaching divulgeth dayly to whomsoever will receive and then to the Church that will hear or hath communion or union with him 3. Sins How small soever in nature provocation and number yea though seeming none to the doer nor cleer to the discoverer nor convinced nor convinceable by him but onely offences to us and that taken but not justly given 4. In the Saints of a Church To whom Gods peculiar promises of grace and mercy are made especially to whom God hath given special Offices states or abilities as Canaan and Cham did in Noah Doeg in David and Abimelech Shimei in David Diotrephes in John and his friends either true or false 5. And forsaketh those Saints in what anger and haste of heart he can and manifesteth it by general means as RACA i. e. by slighting and scorning words and gestures c. especially by particularizing some to work their particular mischief termed standing against the blood of their Neighbour even to a Diotrephal Excommunication 6. Shall be highly esteemed for those fruits of Gal. 5.20 i. e. hatred strife jealousie wrath contentiousness separatingness obstinateness enviousness murderousness and the like oft elsewhere 7. And rewarded with his serviles applause of who is able to war with him and with their wondering and wandering after him and with Mordecais honour for discovering Bigthana and Teresh and with doing that is domineering in the meetings of his Diotrephal tyranny or Mauzim or God-Church Dan. 11.39 over some of understanding c. till
it being the cause of all mans sinfulness and misery here and hereafter In a fourth respect as it is a means order estate project course schoolmaster to bring us to Christ and to heaven by him and man being in that state it and man may be termed significantly medial ordal artal stative projective entactive relative capital or mental which four respects of the same thing yield this quaternity federal legal enmial medial and so of other terms of the like use Now as this second part of this microcosmal quaternity hath a Janal aspect upon the create recreate case of man it leadeth us to the recreate case the create being to our purpose competently handled 3. This is Gods Gospel-power unto salvation i. e. Gods Gospel power saving or Christs Evangelizing effective of sonship or the Holy Ghosts brooding working heavenship heavenlyness or sonlikeness heavens patterning effected heavendome or sondome all grounded on Rom. 1.16 The opposite to which is Gods heaven-revealed wrath full curse v. 18. i. e. hell Christs Word revealed in efficacy not-sonning i. e. hellship the Holy Ghosts convincing the Conscience unto despair or hellishness Heavens unpatterned uneffected opposite i. e. helldome against the unregenerate ungospel unconscionable desperateness or enmity 4. The difference between which Kingdome of heaven competent and that compleat and third heaven is this the real existency and relative state hereof prayeth as in earth so in heaven but the reant efficacy and the reate effect and fruit of all pray as in heaven so in earth Here is our son and sonship king and kingship wife and wifeship heaven and heavenship all in being and state as absolute and perfect as there in Gods and true account and also our sonlikeness and sondome kingliness and kingdome wiseliness and wisedome heavenliness and heavendome or lordlikeness and lordome in vulgar phrase a Mannour Manerial Dominion or Demesne or possessed Inheritance are as true in nature and livery of seisin i. e. in divine love and its vertues and heavenly hope and its fruits here as there But the two former do not so appear to Christians and the two latter are not so perfect in and unto them here as there all shewn in one verse 1 Joh. 3.2 we are now the sons of God but it doth not yet appear what we shall be We are as true sons of God the Father now as then as true annointed Princes Prophets Priests and parts of Christ as true coïents bedders corunners communicants with the Holy Ghost and as truly adopted unto authorized in endowed with and seized of heaven by 1. personal faith 2. publike Church-worship or instituted order 3. divine graces operative in and by both 4. and by autarchy self-content full-joy free-pain by and in them all three now as then in kind though so far off in degree of assurance wisdome power and plenty as the East from the West or Earth from Heaven for nothing native stative dative rative is there which is not here nor here which shall not be there yet the two first in noture and the two last in nature are so different in degree of evidency and eminency cleerness and clareness and of purity power perfection and pomp as the two bodies 1 Cor. 15.40 42 44 49 53 54. For by bodies are there meant persons by a Metonymie of the continent for the content for the natural soul must there be also meant else it is not there declared what shall then become thereof and by spiritual bodies are meant the glorified natural bodies of the Saints or spiritual ones else it is not shewn that they shall have any but footing is left for the Hymenean and Philetian Familists who hold that of the degree that I said of the kind confounding that oft-expressed distinction in the word and world and so destroy Faith and Hope on earth Heb. 11.1 2 Tim. 2.18 Rom. 8.24 The four reals or naturals of that spiritual body or person vulgarly confounded need here to be distincted i. e. the 4. ingredients of Adam's created body his body was clay red-earth or wet-dust i. e. of 1. earth and 2. water his soul was breath i. e. 1. air and 2. fire for it is air drawn into the lungs heated by and so mixed with the spirit fire or heat of the heart and breathed out of the body Thus is mans ensouling by God expressed Gen. 2.7 and that he thereby became a living soul So that natural air was the immediate vessel of the more then natural spirit of man and communicant with the divine spirit of God and so different from fire mixt with air the common matter of the sensitive souls and from the Angels because mixed with air and that it differeth from the essence of the deity needeth no proof yet is it a living Image of God imbreathed by himself into mans soul whereby he is a living soul and so different from all other creatures of a more than teâ—rene nature yet our vivifying spirit in hand much differeth from them all they being all real as of God the Father and this relative to God the Son or rather real as of God the Son whose divine nature is infused into it according to his Divine-man or Man-God state imputed unto him both which co-operate divine vertues and glory for as heaven is of a reality different from earth so is the heavenly man from the earthy and so therefore his works and wealth but this spiritualness for those terms are promiscuous came by divine promise and covenant of heaven of a spiritual and supernatural nature signed sacramented sealed conveyed by types of Gods own instituting and sanctifying to that end and therefore they did effect that end of making men that were transformed by Faith in them to be spiritual in our sense of 1 Cor. 15.44 to say hereon that the air was the immediate vessel and basis of Gods imbreathed Image spiritual nature and immortal being in man were a parergon paradox more to say that the heavenly spiritualnes or spiritual heavenlines of the new man is more properly imputative institutive or relative than real though its proper gifts moral and moral and blessings personal possessal be real and therefore I refer the cleering to a larger and fitter place because I conceive them more precious and useful than may here be fully shewn where I will add a third that mercy and repentance ought to have been expected endeavoured and prayed for by Adam before Christ was promised And a fourth that the means thereof must be by the union of persons offended and offending A fifth is that unitable person of the Trinity must be the relative ordive authoritive institutive c. person A sixth that glorious and free mercy compassion and pitty must be the communicative faculties of this new procreation and birth but I cease these for the present But to return to likeness and unlikeness of these two last which is onely in the degree and that onely in the two latter quarters
of the grapes of anothers vineyard yet not residently exportingly or beyond the present necessity nor in a pretended journey or occasion these Functions as apportioning are farther to be distinctly paralelled with their Offices on the one side and their abilities on the other being qualified internally and externally also effectuated in their end but it is best first to annex the three last particulars ¶ Qualifying * Internally In common and toward God in whom they all are one viz. the grace of acknowledging God as the gracious giver of them and faith v. 6. wise holy and loving giver of them unto the faithfull as such v. 3 6. portion of faith v. 4 5. we and so by the consequences which faith is to make upon both God is again to be acknowledged and depended on as the future blesser and so maker of them effectual and also as the gracious accepter of his Saints worship therein and the glorious end of that faith the faithfull his instituted and their exercised worship and of the fruits and consequences of them all * Externally peculiarly and toward Christians and their five-fold respects viz. of their understanding and its knowledge heart and its wisdom the honesty of their actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.13 the competencie of their estate of the health of their body and also toward the managing of the five Functions of Teaching Exhorting Distributing Ruling and Pittying for their benefitting in those five respects Now though they be expressed only as answering to the three last respects viz. in simplicity in diligence and in cheerfulness yet the like is to be supplyed in the two first in understanding and wisdom as the three latter confining Functions were by the pattern and course of the two first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 the divers kinded or manifold wisdom of God may be acknowledged in the penning of the Scripture and of this place in particular yea in speciall in contriving so much matter intelligibly into so few words as in any other place except the Decalogue the Lords Prayer and very few other neither is the reason to be neglected which seemeth to me much to be intended why in the appropriating part of the Functions only the two first are expressed and the rest are left to be supposed and supplyed but in their animating or ensouling part on the contrary viz. because the Teacher and Exhorter are to be men of great knowledge wisdom and dexterity in using them and so are to be supposed of speciall understanding courage affections and other personall gifts and so are rather to be bounded then spurred as on the other side the other three are to be told that their Offices are parts of Gods worship and so have not onely a body but especially require the gifts of freeness of Spirit diligence of Action and cheerfulness of Affection which is left to the other two to apply to themselves in their peculiar actuating qualities the dividing the word aright being instant therein not excluding the common respect of all to each nor their remembrance that their Offices Functions Powers and Objects have also externall parts for their moderating toward them all and themselves e Remote i. e. the effects of the whole instituted worship of God and every part thereof ordered and exercised as is said this is intimated in the whole as it is Gods worship which as it principally respecteth Gods glory so secundarily mans good yea it is his chief yea whole and only good Eccles 12.13 and the wise i. e. the religious is wise for himself i. e. chuseth the true happiness and expressed v. 2. in the good will of God v. 3. and 6. in grace and faith v. 5. in one body in Christ and v. 7.8 in all the five Offices Functions and Powers except we wil suppose them idle or fruitless so cross Gods main end in them 1 Cor. 12.7 whereby especially the five good effects properly answering to them all must be understood viz. Knowledge Wisdom Sufficiencie Honesty or Well-esteemed walking and Health these are indeed remote from the nature and body of instituted worship and the last respect thereof in order and time but not the last nor least in Gods intention for his glory and ours and therefore not in dignity like David in respect of his Fathers house the remotest last and least yet in Gods and true account the holy and happy King both of it and Gods whole Kingdom of heaven and earth It is yet requisite that I dispose the Heads of this matter more summarily thus Rom. 12.1 to 8. and as Expounded in its v. 4 5. and 1 Cor. 12.4 to 30. The absolute sender operater and object is God v. 2. that will of God it describeth the real distinct matter prescribeth the zealous and jealous practise of Gods speciall worship as existing 1. of God viz. Christ as Mediator 2. To us the Word 3. By God Christ as sent v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that VVord worship of God v. 5. in Christ 4. By men the Apostles v. 3. for by the grace i. e. the Apostleship that is given me I charge every one that is among you that c. 1. Instituting as orderer intitler and inabler v. 3. as God hath measured 2. Instituted as 1. One whole subjective and incorporated viz. the Congregation v. 4 5. one body 2. Divers parts adjuncts and in membered answering to the three instituting respects of God viz. as Inabler immediately or mediately viz. o 1. Powers inabling unto and in 1. The being of Faith and Grace v. 3.6 Portion of faith grace personall Functions v. 6. whether it be prophesie 2. The receiving of one of the Church-Offices the doing the common Church-works in their matter manner end Entitler to the worthiness or capableness possession and execution of all things ecclesiastical according to the Offices measured in their 1. Intent and Essential respect as means of Gods being worshipped by us v. 1. that your word worship of God acceptable and v. 2. conveying of Christ and all that is his to us v. 2. that good will of God 2 Extent toward each other viz. exactly distinct in kinde 1 In words affirmatively v. 6. divers Negatively v. 4. not one Function v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. be not overwise 2 In matter 1 Root and generalls v. 1 2 3 6. 2 Branches and Particulars v. 6 7 8. viz. the Church-Ordinances as apportioned unto them into five distinct portions proper Functions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4 6. with Ioh. 17.4 i. e. given or peculiar works or heads unto severall Members of the Church qualified with fit gifts called thereto by the Church and thereby making them the Church Officers or Ministers ordered unto a manner of exeqution best befitting them viz. Prophet The Teacher reaching understandingly the mind by knowledge Priest The Exhorter exhorting wisely the heart by wisdom Provide◠The Distributer distributing with simplicity the estate
bountifull in his Portions of Faith The 17. is from Have not members have us That Church-offices Ministeries and States are adjuncts of the Church which is first in Nature and their Root and Basis but they are not its Root nor Basis nor any way precedent either in Time Nature nor Dignity before it as such but as it consisteth of particular members over the well-being of each of which they are set but not over their being as they be Christians nor a Church And also the 18. that the Ministers are the Churches Angels and members but the Church is not the Ministers Church The 19. is from We have That all Churches are in relation to each other as equall particulars of the Church in general as each of our persons are of man in general And the 20. There is no more an Universal particular Church Head or Body of Churches than of particular men And the 21. Our persons are the original pattern of the instituted Church imitable after the strictest manner of which a Spiritual Body Politick is capable as simillimum not idem And the 22. the knowledge of the nature of the Church and Church-Estates is easie to all reasonable men iâ— if Historically believing this one place much more to Christians led by the Spirit of grace in its patterning especially if they understand by Learning or Experience the nature of a Civill Body Politick the medium simillimum to both person and Church The 23. is from and That God hath avoided confusion in our many personal members by assigning them distinct Functions The 24. is from all Members have not one Function by a Graecisme or in English phrase No Member hath the same Function or rather it is of the same words And the 25. Our Members are bounded but not bondaged counter-distinct but not opposite The 26. is from Hath That membral Functions are adjuncts to the members of the Body and so that the Membral-Estates denominate the Membral-actions and administrations but not è contra The 27. is from One or in English one and the same or the same in kind That each member of the body hath its counter-distinct Function end or use And the 28. That each member is not to be employed to all that it can do but to its distinct and proper work as the Eye to see the Ear to hear the Nose to smell the Pallate to taste but none of them to feeling though in some sense they all can nor the hands to either of the foure though in some remote consequence they serve to the same use in case of defect with unseemlyness and out of the due course of Nature The 29. is from Practice Function or Work That no member ought to be idle but active and operative The 30. is from even so v. 5. That so much expresness of Form is necessary in this matter of Gods Worship as is to make way for and confirm the Logical consequences therein i. e. that it is an exact simile between man created after Gods Image and the Church of Ordinances instituted after Christs Image And therefore all the Doctrines well arising out of the former verse and protasis in respect of the body its members and their function are to be understood as good as expressed in the Apodosis in this verse adding onely the Church instead of the Body and Ministeriall for Membrall which I for the present leave to be done i. e. The 31. to be deduced from the 24 the 32 from the 25 the 33 from the 26 the 34 from the 27 supplying the particulars from v. 7 8. i. e. the Teacher to teach the Exhorter to exhort the Distributer to distribute the Ruler to rule the shewer of mercy to shew mercy and the 35 from the 28 with the same addition and the 36. from the 29. and the 37. from the 23. The compleat parallelling of this simile is very large and seeming in its exact prosecution more formal than necessary which seemeth to have been the reason why the Holy Ghost hath left them to be deduced by firm consequence but hath not exactly parallel'd all particulars wherefore I will not be extream herein either in negligence of all that is intimated nor in exactness in what it hath left unexact in particulars yet is there some vice versa to be applyed from the Apodosis to the Protasis as the 38. from in Christ or by the institution of Christ That the created order of the members of our body with their use and natural comelyness is to be observed perpetually And the 39. That each member of the body is for the benefit of each these two are to be deduced from the two next clauses following The 40. is from in Christ That the speciall form of all instituted Worship is Christs institution And the 41. from the same in relation to the many other causes of true worship That subordinate causes exclude not nor oppose each other so that the same worship may well be called the Worship of God of the Will of God of Christ and of the Word And the 42. in relation of this distinctness counter-distinguished from the materiall parts of Gods Worship That Christ is more manifested in the distinctness than in the materials of Gods Worship The 43. is from each one anothers members That each member of the Church is for the benefit of each other member thereof And 44. Much more for the whole and 45. Neither the Church nor its members are for any one member as for its superiour but onely as for its part or their fellow-member or as for their singular Superiour deputed by the Church as an encorporated general over each particular The 44. is from each in particular In relation to one body That there is an express difference between the Church-members relation to the Church and to each other so that the 45. Ministeriall or organical members have power or rather government of over or objectively for each member but not of over or objectively for the Church as an encorporated body but onely as deputedly and Ministerially for it And so 46. No Minister can excommunicate the Church The 46. is from the same words referred to Many That the Officers diversly respect the generality of the many Members and the particularity of each member The two first respecting the generality they being charged with the work of publication and pressing the general Word of God and the three last of the five respecting each particular member as a part of the Church to which they are concredited This divers respect is expresse in the Text but the apportionment is of the divers reason of the offices insinuated The 47. is from the mutuall relation of these three words one many each That the Church as one is suprâ—am in respect of its particular members is inferiour to all the offices but as many it is of a mixt State as the greater many it hath the power of the oâ—fices and their minâ—strations toward each member i.