Antichristian which I shal shâ—w in all the essentials of it for in this first we finde how foulely they fall short of being fit matter for the veriest ranting revelling and reviling Swines that swill upon the earth the most notorious Drunkards and vicious wretches that are are Members of such Churches and so held De jure but this is from beneath of their Father the Devill and of his bottomlesse-pit-smoak the constitution of which comes from the busie braines of men for about Constantines time this corruption began to be great and was brought on as it was in Dionysius his dayes before him Bishop of Rome who sent out his Edicts not to emparadise but to emparish the people which I have spoke to in Chap. 2. and in England Honorius Canterburiensis was the first that I finde pragmaticall to promote this confused this corrupt and Christ-crucifying Christ-slighting and Christ-destroying Church-state who desire to be more satisfied herein may be pleased to peruse either Selden de Decimis or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity or Mr. Jacobs Attestation or honest Paul Baines Diocesan Triall or else Mr. Burtons Vindication of the Independant Churches and they may receive it in full and write it in folio But a burning shame it is so much of the Whores fore-head should be still in some men as to maintaine them to be Churches and to call them such and Saint them to boot but blessed be the Lord that Christs Church of his owne institution can be built up amongst us here in Ireland and that the Honourable Commissioners of Parliament are carefull to keep up Christs and to keep downe Antichrists Institutions Object But say some All are not such in our Parish as you speake of viz. scandalous persons but we have many precious Christians and Saints Ans. 1. Are there any Scandalous and not Members of your Parish-Church Do not your Minister give the Sacrament and both Seales to all without putting difference between the holy and prophane this is contrary to Christs rules and order and most dangerous and detestable Obj. But our Minister is an honest man and does not so but puts a difference Ans. 2. Why does he not then call them that are godly out of that condition and Church-state which he seemes to separate them from in making the difference which till then is but mocking God and Christ c. 2 He gives as some do the Lords Supper as a right Ordinance but in a wrong order but to answer 2 Yet ye are not therefore a Church of Christs own order because yee have some many though they should bee most which is scarce in any Parish precious to God which should consist of none else for a little leven levens the whole lump so doth not a little sweet meale sweeten the whole of our lump and what taste hath a little spoonfull of honey in a vessell of vinegar Nay were there as much honey as vinegar yet the worst would taste most Here I know they would faine bring in the former objections which are fruitlesse and frustrate In the best Churches have been as bad men as in Corinth c. This before in page 52. c. but they were not known such when they were taken in nor were they tolerated when so knowne for they must all be true Professours and not prophane ones or such as have cut a Covenant with hell and death as the word signifieth in Isa. 28.15 which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed So doe Hypocrites and prophane ones their hearts for they divide their hearts into two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sacrifice them in part to the service of sinne Satan and their owne lusts Gen. 15.17 Jer. 34.18 These have cut a Covenant with hell and death though sometimes they seem to cut a part for God and to allow him a small portion of their hearts Most of our Parish are great Puritans and old Professours Yet it is not enough so to be which was proved page 62. and which appears 2 Tim. 3.5 although it is enough so to bee for Parish-constitutions and National Churches yet not for Gospel-ordered Congregationall-Churches For although a mud-wall may be made up of any thing seeing it consists of all kindes of stuffe and trash though ere so mixed and base yet Pallaces must be built up with better materials and so must the true Churches of Christ which are his Pallaces But these come all to heare Gods word they keep his Sabbaths and have Christs Ordinances dispenced amongst them c. What of all that Christs Ordinances were amongst the Jewes and they heard Christ and his Disciples gladly and so 1 Cor. 14.23 24. Heathens and unbeleevers heare the word Herod heard John gladly and now in New-England the Indians doe diligently heare the word but alas alas it is living the Word and doing the Word is requisite in every member of Christs-Church But let us lay aside those and all other objections and all parish-Parish-Churches too and put on apace for Sion let us face about and bid faire for Church-communion according to Christs owne Discipline and Doctrine for the which none are fit matter and allowable but living Saints so in appearance as to us and whom wee have no cleare cause otherwise to judge of which brings me to the second Vse Depart yee Depart yee saith the Lord Esa. 52.11 for as Mr. vse 2 Hooker concludes in his Survey lib. 1. chap. 2. Parish Precincts give not a man right nor make him fit matter for the true Church of Christ but this we shall presse by unanswerable argument afterwards in the interim this doth very much vindicate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men though Hypocrites perhaps have crept in for as the Giant in Gath 2 Sam. 21.20 was a true man though deformed with superfluous fingers and toes And as Naaman was a true man though a Leaper so may the Church be a true Church that hath such as do deforme her in her and such may bee in her that are not of her but an Hypocrite is like a weâ— in the body which seemeth to belong to the whole but indeed doth take away the credit and steale away as a thiefe the comfort of the whole though it bee skinned over with the same outside which the true members of the body have So I say Hypocrites who pretend and appear outwardly one with the Church as submissive reverent and worshippers of God as any but within they are corrupt hard and swelling against the truth and Gospel these doe more hurt then good although as the Ivie about the Tree which seemeth to imbrace it with much affection whilst indeed it takes away and steales from it and doth
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohel or Beth-shemesh A Tabernacle for the Sun OR IRENICVM EVANGELICVM An IDEA of Church-Discipline In the THEORICK and PRACTICK Parts Which come forth first into the World as Bridegroom and Bride hand in hand 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 In which you may finde the Hidden Mystery of whole Christ in Head Neck and Body Hidden in former Ages from the Sons of Men. Eph. 3.4 5. Published for the benefit of all Gathered Churches more especially in England Ireland and Scotland By JOHN ROGERS An unfeined Friend and Servant of the Bridegrooms and Brides and Minister of the Gospel of Jesus Christ late at Purleigh in Essex now at Tho. Apostles Lond. Declared for the most part in Christ-Church Dublin in Ireland Imprimatur Joseph Caryl Psal. 19.4 5. Their line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule and structure is gone out thorough all the earth in them hath he set a Tabernacle for the Sun c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heb. To the Sun in altissimo gradu In that day I will raise up the Tabernacle of David that is faln and build it as of old Amos 9.11 LONDON Printed for R. I. and G. and H. Eversden to be sold at the Grey-Hound in Pauls Church-yard 1653. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channuccah A TABERNACLE For the SVN The first BOOK CHAP. I. That there is a visible Discipline or Politie of the Church under the Gospel ordained by Christ and what it is and how it differs from carnal Policy NOthing is more clear out of the word of God then that there is a Gospel-Discipline or Church-State for Saints of divine Institution and by divine instruction Prov. 1.3 To receive the instruction of Christ Wisdome Justice Judgement and Equity for Solomon who was a type of Christ teaches his Discipline in this Book of Proverbs which you have some call his Ethicks as relating to morall Precepts for Divinity is like some great Lady that is every day in a new dresse and Morality like to a handmaid that waiteth on her Christ the typified Solomon intends hereby to tell us of his Order and of the Discipline of Wisdomes house viz. his Church Prov. 8.1 2 3. and Chap. 9.1 2 3 4 5. he begins with this exhortation Prov. 1.8 My son hear the instruction or Discipline as many read it of thy Father viz. his spirituall documents and teachings and forsake not the Law of thy Mother that is of the Church Gal. 4.26 who bears and brings forth children to the Lord. So that it seems Christs Discipline which is of the Father and of the Mother consists in the Spirit and in the truth Joh. 4.23 24. not onely inwardly but it is also outwardly as to outward Orders Laws and Ordinances of the Church Thus the Lord opens the ear to Discipline sayes Elihu to Job chap. 36.10 and commands them from iniquity that is sayes Calvin he instructs them in his wayes and teaches them to amend This shews that Gods designe in giving us so good a Gospel-Discipline is thereby to make us good and Gospel Disciples both in knowledge and in practise and is therefore of great concernment to us in teaching us these three things 1 Subess◠2 Coesse 3 Praeesse First to be obedient to his Laws and Ordinances ut discipuli living together in Order Secondly to love one another and all Saints living together in unity ut socii Psal. 133.1 2. Thirdly to instruct one another and to strive together to excell in exhorting comforting and teaching to the edifying of one another 1 Cor. 14.12 ut Magistri as Masters of knowledge Psal. 119.98 99. and therefore it is that there is so great a need and notable a use of this good order and Gospel-Discipline amongst us which God hath of his goodnesse and in his wisdome provided for us So sayes old Bernard super Cant. Serm. 23. What abundant cause have we to blesse the Lord who was no wayes bound to us that of his free love should let down a Discipline out of his owne bosome as it was brought by Christ to us from the Father for us to dwell in because the School-men could say Disciplina non debetur ex debito quia inferiori non est aliquis obligatus in quantum est inferior Man is the inferiour therefore it is man that is obliged to the Lord his Superiour for making so much and so excellent soul-provision hence religio a religando Ma◠24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season So we see the Lord takes care for us and makes provision for poor souls for he hath appointed constituit being a compound word is as much as to say cum aliis statuit whom the Lord hath appointed joyntly with others as an Overseer super familitium suum over a remnant of his family Now woe bee to them that reject this Discipline of Gospel-institution Psal. 50.16 17. a meer Moralist will tell you there is a necessity of Discipline See but Tull in 's Offices lib. 8. 9. de invent ante finem libri and a meer Formalist will tell you that there is a necessity of Church-Discipline which is a principle own'd by all for a truth except Atheists bee they no more then meer pretenders or professours As for this Church-Discipline we shall finde it in the word and fetch it from the Fountaine freely flowing forth through many more Scriptures then I shall mention both out of Old and New Testament First in the Old Testament we finde many Prophesies and Promises filled with this as Psal. 110.3 Thy people shall bee willing in the day of thy power in the beauties of holinesse which must bee meant of this visible Gospel-Church-state wherein Saints having communion with Christ and one with another do worship the Lord as appears Psa. 29.2 Worship the Lord in the beauty of holines this is the Lords house here is his worship due unto his name out of this Sion goes forth the Law and it is beautifull for scituation So in Isa. 2.2 3. It shall come to passe in the last dayes that the mountaine of the Lords house shall bee established in the top c. which foresees the singular fellowship of Saints in these last dayes wherein we live largely exalting Gods owne way of worship which he will bring forth with shoutings and withall an attractivum bonum a winning excellency will shew it selfe to the ravishing of the Saints and the re-edifying of their soules as in statu quo prius of old so that the very out-casts of Israel shall more fluminis by a spirituall instinct and from occult qualities flow freely and be fully satisfied unto
by them aâ— 1 Pet. 2.12 and 1 Pet. 3.1 Mat. 5.16 But for further proof that Saints are to bee such Separates see Rom. 1.6 7. 1 Cor. 1.2.9 where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence ecclesia comes such are called out and separate from the world and false wayes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are said to be called out into the fellowship of Christ so that first there is a calling out a comming out a separating from Besides you see positive â— precepts for it Psal. 45.10 11. Rev. 18.4 with many other places but to the third sort of proofes 3 By the practise of all the primitive Saints in Church-societies in Christ's and his Apostles dayes and many yeares after It appears the Saints were Separates such as I speake of wherefore wee know no cause either that we should complaine against it or question it Jeremy although a Prophet yet he separates from Jerusalem Jer. 37.12 Then Jeremy went forth out of Jerusalem to goe unto the land of Benjamin to separate himselfe from them in the middest of the people for they would not obey the word of the Lord and therefore the Lords wrath was now ready to be revealed against them and Jeremy would withdraw seeing them so refractory from them in their sight so saies he in Jer. 9.2 Oh! O that I had in the wildernesse a lodging place of wayfaring men that I might leave my people and goe from them for they be all Adulterers an assembly of treacherous men But besides we know the Jewes that were the people of God in a peculiar manner were first called out of Egypt and so were separate from other Nations and so looked upon as a people by themselves in Exod. 19.5 Deut 7.6 So is it said Israel shall dwell alone in Deut. 33 28 29. and not be suffered to be mixed among them without as in Num. 33.52 to the end So Exod. 24.12.15 c. and it was a judgement that Jerusalem should be mixed Jer. 9.11 Now every Saint is a spiritual Jew as appeares in Zach. 8.23 Rom. 2.28 or one inwardly and Saints are his peculiar people and chosen ones 1 Pet. 2.9 the true children of Abraham Gal. 3.7 called out of Egypt the house of slavery into Zion as dwelling alone from them that are without Thus in Joh. 15.19 Yee are not of the world but I have chosen you out of the world therefore the world hateth you As soon as the people of Israel passed out of Egypt the Egyptians pursued them upon hot spur with Armies and hoasts of threatnings and injuries even so deals the world with the Saints called out and separate from them therefore no wonder wee must learne to take up the crosse and follow him before we can be Christs disciples for Christ called them first out of the world before he called them into the Church And in the Acts of the Apostles Act. 19.7 8 9. c. And in all the Epistles of the Apostles to the Churches the Saints are saluted as Separates or called out Now is there not a cause 1 For hath not the Lord laid it as a command upon Christians reason 1 so to doe how then dare we delight in a condition which he countermands besides Dear Sirs what comfort can you have in Babylons streets 2 If you are guilty of her sinnes yee are guilty of her sentence if that be true in Rev. 18.4 to partake of her courses is the way to partake of her curses So not to separate from any sinfull unwarranted wayes of worship or the like is but to run the hazâ—rd of her ruine and neither to seeke preservation from her wickednesse nor protection from her woes 3 Besides to have yet such fellowship with fools society or converse with unsavoury carnall or disorderly persons publishes a loud and lamentable spirit of disobedience and proclaimes exclaimingly a corrupt heart not halfe enough endeared to Jesus Christ for Christ is for his Ordinances in his owne order and doth delight in the purity of them who walks amongst the best mettals in the middest of the seven golden Candlesticks with the seven stars in his band Rev. 2.1 the Saints separated are the golden Candlesticks Christ walkes so sweetly among or in the midst of How far reaches this Separation which you speake of First Negative Not from our duties in our Callings which none what ever ought to be without or to neglect our worke 1 Thess. 4.11 2 Thess. 3.10 11. which some slothfull Ranters would have 2 Nor yet from the duties of our Relations whether as Husband or Wife Eph. 5.22.25 1 Cor. 7 13. Parents and Children Eph. 6 1.4 Col. 3.20 21. Masters and servants Eph. 6.5.6.9 Col. 3.22 Col. 4.1 or Rulers and Subjects Rom. 13.1 2 3. Tit. 2.9.3.1 But to owne them in their respective relations for the Lords sake 3 Nor yet so to separate from them without as not to have civill converse with them 1 Cor. 5.10 in buying and selling or such necessary trading much lesse so as not to love them and lay out to doe them good and to seek their soules welfare 1 Tim. 2.1 Gal. 6.10 to be at peace with them Rom. 12.18 Heb. 12.14 and pious before them 1 Pet. 2.12 1 Pet. 3.1 Now in none of these sences are the Saints called Separates although they without may be separates from the Saints thus separating in their affections But answer 2 Secondly Affirmatively 1 To separate from all sinfull wayes and worship c. so as not to walke in them or with them after the manner of them that are without Christsâ—Church Eph. 4.17 1 Thess. 1.9 Rom. 12.2 Hos. 14.8 Isa. 30.21 22. c. 2 Cor. 6.16 17. 2 Cor. 5.16 Gal. 2.14 Eph. 2.2 c. 2 It is not to bee too familiar pleasant and delightfull with any that are at enmity and variance with the truth A man may passe through Aethiopia unchanged but he cannot dwel there but be discoloured so there may be civil commerce as we said before with the wicked and yet Saints keep their integrity but this cannot be if we have too much familiarity with them saies Hal. Men are as the Astronomers say of the star Mercury good or malignant according to their conjunction with others wherefore as Moses separated Israel from Corah saying Num. 16.26 Depart from the tents of those wicked men and touch nothing of theirs so must we separate from them that doe oppose Christs way or upbraid the Saints and so as to discover themselves ill-affected to Christs Kingdome or jurisdiction and be so far from familiarizing with them that weâ— must bring them hither saies Luke 19.27 and abhorre them Psal. 26.5 Psal. 119.115 For this is the Lords Law to bee at a distance from evill doers so sayes David Psal. 139 21 22. so Eph. 5.3 4.13 1 Cor. 5.12 Matth. â—4 49.50
the Church viz. to speak object offer or vote with the rest which this Scripture nor no other as I know of doth in the least hinder but rather help being rightly considered For 2. He saith it is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the disorders and differences that then were in the Church it was thought inconvenient to allow womens liberty to preach publiquely whereby they brought but confusion into the Church as appears in the antecedent and subsequent words vers 33. and vers 40. so that the ill consequence was the cause of this rule of prudence not any positive command of Gods but he spake as in 1 Cor. 7.6 And it is a questâ—on whether it be a standing precept So that from this very Scripture besides a hundred others I do verily beleeve that handmaids shall prophecy and have more publick liberty then now they have but however this does nothing at all disallow or deny them their common private proper liberty as members of Christs body equally with men I say as members though not as officers and so subjective to the whole 2. To women I wish ye be not too forward and yet not too backward but hold fast your liberty in Gal. 5.1 which the Apostle speaks as well to the sisters as the brethren Christ hath made ye free male and female ye are all one in Christ and ought to be so in the Church wherefore stand fast saies he that is keep your ground which Christ hath won and got for you maintain your right defend your liberty even to the life lose it not but be couragâ—ous and keep it And yet be cautious too festina lente not too fast but first be swift to hear slow to speak Jam. 1.19 unlesse occasion requires you your silence may sometimes be the best advocate of your orderly liberty and the sweetest evidence of your prudence and modesty as one saies Silentium saepissime addit foeminis gratiam et decus maxime apud viros cum de rebus seriis agitur and yet ye ought not by your silence to betray your liberty trouble your consciences lose your priviledges and rights or see the truth taken away or suffer before your eyes but I say be not too hasty nor too high for as the note that comes too nigh the margent is in danger to run into the text the next impression so spirits that run too high at first may soon fall into disorder and irregularity It is said when Cyrus was young his Grandfather made Sacas his overseer to order him both in his diet time and recreations but when he came to riper years he became a Sacas to himself and took not so much liberty as he had leave to do and as was allowed him by his governour Sacas And so indeed that may be lawfull to you that is not as yet expedient for you and rather then run into disorder and confusion hold your liberty a little in suspense and wave it on some occasions wherein you lawfully may but lose it not for all the world which Christ payed so great a price for and prepare for fairer gales As the Miller does for though he cannot command the winde yet he will spread his sailes out and open them in a readinesse when he is in hopes of its coming and so do you and when the winde blowes which begins your liberty with full sailes shall bring forth abundantly to serve all the countrey round In the mean time make much of the ordinances prize your hitherto liberty and practise accordingly And in a word I say to all Those whom God hath joyned together let no man put asunder CHAP. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last Chapter shewes what Church this Treatise mentions and clears it from all others and shewes wherein the Presbyterians and we disagree and wherein they and the Papists agree in most of the essentiall differences between them and us for Discipline Doctrine and Practise and proves this Gospell-Church-State the great promise and thing typified in the last daies and the Paradise on earth to be restored I Had thoughts now to have rested me for a while but I am jogg'd up again by the jarring noises which many make about the name of a Church I must now arise and wet my pen a little more before I conclude this Treatise or take my rest You have had the essentialia laid before you and in this first and second part have had the totum homogeneum of a true Church both what is to be done before and what in and upon embodying together but what is to be done after followes after in the third Part which I promise next if the Lord give me leave wherein you shall have I hope so the totum organicum of a true Church of Christ. But before that will be ready I must meet with some rough Opinionists who will bid me stand or at least with such who have the hands of Esau though the voice of Jacob and so the principles and practises of the Pope though the pretences and protestations of a Presbyter that will not let me passe thus without a full discharge and a violent volley upon me made up of wilde fire and not with the fire from above but I must force my way in the name and strength of the Lord and I shall lay before them before I leave them the rotten foundation they are built upon which without mercy may be their ruine and whose cause and quarrell it is they are engaged in and whose design they carry on against the Saints and servants of the most High And the Lord give them grace to consider and separate from it for else I dare confidently affirm they will be found fighters against God Act. 5. I shall first offer yâ—u what we mean consideration 1 by the Church of Christ where this discipline and order is set which we have handled and shall endeavour to take off all doubts and distractions which may else arise about the word for that Ecclesia est quid dam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various Controversies have shot out from the word and name as well as the thing and nature of a true Church Formerly between the Pontifitians and Protestants and of late between the Presbyterians and Independents as will easily appear upon perusall of Mr. Rutherford's Right of Presbyteries Mr. Bailies Disswasive Mr. Prinns 12 Questions and Independency examined c. Mr. Ball 's late Treatise Vindiciae Clavium Mr. Hudson's Church Catholick visible cum multis aliis c. I take the name of Church two waies either strictly or at large proxime proprie aut remote late at large or more remotely and improperly it is to be considered either in respect to and with distinction from Infidels and Pagans or else collectively in respect of Christians amongst themselves in the first respect as opposed to Turks and Paynims all
properties of the Precious stones and certainly Zion will be a beautifull scituation and the joy of the whole Earth And who will not in those dayes desire to have a right in them and highly prize them that are members of the Churches which make up this great and holy City the Jerusalem as Precious stones though now they are contemned and cursed by many and thought fit for the most furious and spurious foote of disdaine to trample upon Oh alas be they poore to look upon plaine simple in appearance many of them yet their worth is not known to men as yet but dogs do rent them and swine would trample them into the mire But then when the seven Vials are poured out they shall be no more reviled or vilipended there shall be no more death or sorrow or trouble or paine upon the Churches but they of a little one shall become a thousand and as Isay 60.5.6 and Isay 49.18.19 their destroyers and those that made them wast must be gone packing v. 7. and then saith the Lord lift up your eyes round about and behold all these gather themselves together and come to thee to be joyn'd and he sayes they shall be ornaments to the Church and all her waste desolate places shall be re-edified and yet too little to hold such a company of Zion-Citizens and Inhabitants insomuch as the Church shall say the place is too strait give me roome make way yee Kings Nobles Nations I must have more and more roome every year till this now very little stone grow greater and greater till it fill the whole earth looke for this hastily and be assured the Jewes will be admirable ornaments and excellent Church matter by 1666. and many before but of all the Tribes the Church must have matter as appears by the twelve stones which had the names of the twelve Tribes engraven though some apply them particularly one by one to the twelve Apostles Oh! that in the mean time every Church and every member would make one or other of these Precious stones and let them but study by the properties and excellencies of ev'ry stone how far the following Ages will exceed ours and Saints exceed us and Churches exceed ours who shall be more and more to be accounted of for their inward excellencies spirituall and divine vertues with varieties of them then they shall be for their outward appearances or professions or formes c. But thus for the matter fore-told which I chose to demonstrate from the signification of these Precious stones that I might not labour in vaine Thirdly The Prophecyes and Promises to be made good in the latter dayes are very full for the forme of the Church which we have sufficiently proved in many Chapters before and which appears Ezek. 37.19.21.22 Zeph. 3.9 so in Hosea 1.13 Isaiah 35.8.9 2 Cor. 6.17.18 and in a word all Churches shall admit her mâ—mbers one way therefore all the Gates through which men enter into this City are Pearles all the Gates of one Pearle i. e. Christ the Pearle of price in and by whom alone shall be entrance into all Churches and Pallaces of Sion Rev. 21.21 and no other way Act. 4.12 but something to this afterwards only this know that his fanne is in his hand now Mat. 3.12 to make separation betweene Wheat and Chaffe Saints and Hypocrites to the purpose ere long Fourthly the finall cause of the Church is also promised in the latter dayes at large what this finall cause is we have showne in 1 lib. which some make two-fold so Zanch. lib. 4. cap. 10. S. 39. 1. the glory of Christ to be thereby known as Jo. 17.10 I am glorified in them saith Christ now this is foretold Mat. 16.26 Act. 3.13 with 21. Mat. 24.30 Rev. 5.12 thou art worthy of all glory 2. the latitude of Gods love even to East West North and South as before Jer. 31.3 to gather the Elect from all corners of the Earth Mat. 24.31 Oh how this doth commend his love Rev. 5.8 Ezek. 16.6 Hosea 14.4 Rev. 1.5 Jer. 31.3 But in a word the general end promised and prophesied in the latter days is to set forth his glory and praise as Ephes. 2.21 so is it in Isay 65.17 as if he should say saies Brightman I will make to me a new people in whose Assemblies I will be praised and glorified so is it in Ier. 31.7 Rev. 21.11 Isay 66.18 to Isay 49.3 in whom in whose Churches of Israel I will be glorified Isay 43. 21. so 1 Pet. 1.7 1 Pet. 2.9 Rev. 15.2.3 this is especially a worke that will lye upon the latter dayes let the Churches look after it But the finall cause with reference to us is that God may dwell with us 2 cor 6.16 Rev. 21.3 let the Churches make these their end Fifthly the Vnity and Order of the Churches is prophesied and promised two to be excellent and spirituall in the latter dayes Jer. 24.7 Isay 54.13 Isay 56.6.7.8 Isay 60.21 worshipping him in spirit and in truth Jo. 4.23.24.25 Eph. 2.19.22 and 1 Pet. 2.5 then shall there be gold for brasse silver for iron brasse for wood c. Isay 60.17 spirit for forme truth for tradition life for letter power for appearance both in unity and order 1 cor 13.9 and that which is more perfect shall do away that which is more imperfect but I have spoke to this also at large before I shall conclude with Christs prayer John 17.21.22 which as appears in v. 20. does include us in these dayes as much concerned that the Saints and Churches may all be one as the Father is in Christ and Christ in the Father that is spiritually and in power mystery and in truth And for that end sayes Christ the glory which thou hast given me I have given them those Saints Churches that I pray for what glory is that see v. 5. i. e. with thine own selfe not with the worlds earthly pomp jollities or terrene enjoyments but with thine owne presence and divine being this glory saith Christ that thou hast given me I have given them that is of this divine phesence power grace and being communicated to them by the holy spirit why so that they may be one there is unity and order meant spiritually as we are one one with us one one with another by one and the same spirit this will be especially in these latter dayes because Sixthly the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints and Churches in these latter dayes Ioel 2. so Isay 59.20 the Redeemer shall come to Zion and then v. 21. my spirit shall be upon thee and my words which I put in thy mouth shall never depart out of thy mouth nor out of the mouth of thy seed nor of thy seeds seed saith the Lord from henceforth and for ever
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all Idols And torment such as did not bow down to them 3 Man notable to remove the Rubbish A hard work and why Sim. ☞ Much to bee done before men be built clear upon Christ the Foundation Expos. Zach. 4 6. None but Christ can remove thâ—s grosse rubbiâ—sh Châ—ist is Lord and Master-Builder how 1 We have all but one Master 2 This Master hath set us our work both what and where 3 This Master makes us all good provision for our selves and our service 4 This Master paies us honestly and wel and before-hand 5 This Master hath the honour and name of all the work 6 This Master defends his servants from such as would hurt them or hinder the work Lastly this Masters word is of focce to make us worke against all gainsayers So that his order and direction must be served Obj. Answ. Expos. Paul calls not himself the Master-builder but as a Master-builder 1. In laying the foundation well and deep 2. In that the foundation laid is of sound substance 3. In laying the foundation first of all and from thence building upon Ranters flie aloft first into the air and are without foundation 4. Having skill sound judgement and experience Sim. And taking pains himself too to build up 5. An Overseer over the rest Christ onely the Master of the building Christ the Lord over all 1. How he is Lord or by what means 1. By power Th. Aquin. 1.33.7 â— 2. By Purchase His deeds do shew it written with his blood sealed by his Spirit c. 3. By Conquest We are his prize-goods 4. By gift and inheritance 5. By free choice 1. So God hath chosen him the Lord. Hag. 2.23 2. We have chosen him our Lord. Expos. Christ to rule as well as Christ to save What it is to choose him Aliquid ex parte cognitiâ—vae virtutis aliquid ex parte appotitivae Expos. 2. Christ is the Lord but what manner of Lord. He is an Independent Lord. 2. A Spiritual Lord. 3. A most excellent Lord. 4. An universal Lord and yet peculiar 5. A sole Lord and Soveraign Lord Chief Justice in his Churches Christs warrants with a Habeas Corpus 6 The Everlasting Lord. All troubles and alterations ratifie him Saints happiness in the Lordship of Christ. We have but one Lord and one Law Happy are his subjects and servants Whilst othâ—â— are most unhappy 2. Saints singular honor to have him their Lord. What honor is More then a praise and a glory and yet Christ is all these to his Churches No want of preferment to them that are in Christs cause 3 Saints liberty and duties under Christ as Lord. How much this makes for unity in all Christian duties One to another to counsell comfort encourage vindicate Reprove admonish invite and perswade This advantages us much against sin Expos. The soules Soliloquy under the sence of Christâ— Scepter 3 Christ and none else the Head of his Church which is more then Master oâ— Lord. 1 Why the head A whole Christ Head Body united Who Head Who Necke Who Body Al together make up Christ compleat A mystery to most The work of former ages To know him in part viz. as Head Of this age to know the Body his Church Of the next to know whole Christ. Vide ch 3. Is taken from the similitude of the Head of a humane body 1 In order the head is highest yet but a member Head and brother 2 The head in excellency and perfection Expos. The fulnesse honour grace glory of his body Christ alone the head of gold 3 In the vertues and influences of the head A headlesse body is lightlesse lifelesse and senselesse All our vital Spirits from our Head Christ. This Head giveth all grace life motion judgement wisdom c. 4 Head in Government Gubernare est movere aliquos in debitum finem· Sim. Vid Zuinglium Artic. 2. de Eccles Et Bullinger Decad. 5. Serm. 2. de unitate ecclesiae 5. In Sympathy with the least and lowest member of the body Gadius Martyr Our eyes ears tongue all in our Head Christ. 6. In health and sanity When head is well all is out of danger but when the head is ill all is ill and out of order Many turn mad and why Zuing. Artic. 11. de Christo capite Expos. Expos. Capitis est incolumitatem dare corpori c. Bull. de civit eccles Decad. 5. Serm. 2. 7. Saints as hairs grow and hang on Christ their head Saints priviledg that Christ is their head The Church hath but one head What I mean by Church Viz. All Saints in all ages under all forms Sim. Brazen-hearted and faced men that set up the head of brass for the head of gold And so iron-hearted to tender Saints that set up the iron head Christ is and shall be the alone Judge do men what they can in matters of Religion A lesson long a learning and yet not learnt They resist Christ and this stone will crush them A difference betwixt true and false Churches in this The false haâ—h the Head of brass The properties of the Head of brass different from the Head of gold 1. The Head of brass compels by force 2. The Head of brass seeks secular powers to stand by his side and to support him Mark 7.7 Isai. 29.13 3. The Head of brass is made of mixed principles 4. The Head of Brass approves of the outside appearance as sufficient to be a member with him 5. His Officers and Members are all of the same mettal with himself 6. The Head of Brass hath and giveth an ill savor 7. Head of Brass looks bravely and brightly before a better comes whereby many souls have been deceived Expos. 8. It is but mans creature and must â—umble Expos. Matth. 16.18 Christs Headship will hold for ever Quest. Who be the Heads of Brass Answ. The first Head of Brass is the Pope who calls himself Christ his Vicar The History how Bishops Popes Prelates Metropolitans c. entred in at first ☜ How Bishops came in with their Diocesses Ever since Lords Spiritual and Temporal Their ambition like a Bladder Sim. From Bishops to Archbishops Primates To Quadrumvirats or Patriarks and to Popes 2 Thes. 2.4 Antichrist Vide Cartwrights Eccles. Discipline Antichrist begins to fall the same way he began to rise ☜ 2. Head of Brass a Councel as Christs Vicar 3. Archbishop next head of Brass Bulling de unit Eccles. Serm. 2. ☜ Not warranted in the Word ☜ All in primitive equal in honor dignity c. 4 Head of Brasse an Assembly of Diâ—vines or Synod ☞ Chap. 9. 5 Head of Brasse succeeds in Presbytery Classes that are ruling They breath by the Popes soule Mr. Dell in 's way of Peace p. 32 33.34 Mat. 18. Go tel the Church i e the whole Elders brethren and all Vide Cottons Keyes p 46. c. Philips Ans. to Lamb p. 150. Vide Damports reply to Paget p. 227 228 229.230 c. Burroughs his heart-divisions
to surpasse all others without both for abundance and the goodnesse of the fruits As far exceeding such as the choysest Orchard or Garden-fruits excell common hedge-crabs or high-way fruits So sayes he Matth. 5.27 What doe yee more then others else it is a burning blushing shame to bee of the Garden and yet to let others bring forth as good fruits thus sayes Paul 1 Cor. 3.3 c. Are yee yet carnall as yee were before when yee were without Doe yee yet walke as men O fic what not now to live at a higher and holier rate then others when your heels ought to bee above their heads that are without Such Garden-Saints by Christ are to become so fruitfull above others by having from him fuller and freer influences then others For he is the Fountaine of Gardens and streams from Lebanon Thus saith he I will cause them that come out of Jacob to take root Isa. 27.6 Israel shall blossome and bud and fill the face of the world with fruits So in Hos. 14.5 6. I will bee as the dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon i. e. in abundance of streams and sweetest sap-roots to receive the soule of their soile and the heart of their dewes to reach out and runne farre for his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon then Thus they fructifie from Christ as in Joh. 15.4 5. Without him they can do nothing and are but as withered branches saplesse and fruitlesse wherefore blessed be they that blossome in the Spring now and are not nipped off againe by Borean blasts but be well sett for growing and ripening for in this Autumne-harvest which is now nigh us as the Sunne growes hot and high they shall bee gathered full ripe into the Fathers floore or Garner So be it Fifthly He hath them in his care constantly as a man hath his Garden and that most of all for that hee will not suffer Swine to set footing there but keeps them without amongst their bruitish brood So the Lord hath built a watch-tower to over-look all the Church So Isa. 27.3 I the Lord do keepe it and I will water it every moment lest any should hurt it I will keep it night and day By day and by night upon all her glory I will be her defence Isa. 4.5 Hee will not suffer one Saint to be hurt by the wilde Boars of the wood or the Foxes of the field for he sets traps to take them Cant. 2.15 Sixthly such a society of Saints are his Garden-delights his Darling-delights and he dearly loves to live and lodge there Cant. 7.11 12. to eat and drinke there Cant. 5.1 of his pleasantest fruits and sweetest Spices Cant. 4.16 of his beautifull beds and to gather fair Lillies Cant. 6.2 and there his presence is most eminent excellent free and frequent in the midst of his companions viz. the Saints Cant. 8.13 to the ravishing of their soules with his sweetest loves Cant. 7.12 there he loves to walke alife Psal. 132.13 14. and to shew to his Saints his beauty Isa. 33.17 Thus is the Church of Christ his choysest Garden and therein especially is his presence most excellent as the proper sphere and orbe wherein the Sunne moves to give his light to the world Wee know that nothing which is not what it is by nature can longer be so then the cause continues and the working of the cause which effects it to bee so as water which is not by nature hot will not bee hot longer then the fire makes it so but little by little it returnes to its naturall coldnesse againe so the ayre which is naturally darke is no longer lightsome then the Sunne makes it so but the Sunne with-drawne it will turne againe to darknesse and indeed Christ this Sunne as long as hee shines wee are light and shall be light but no longer Now he hath promised in speciall manner to be a light in the midst of us his Churches for there he delights most to bee O that it may be said of all Churches now as once Caesar Augustus said of Rome That though he found them bricke yet he left them Marble So though Christ hath found us a wildernesse yet hee hath made us an Eden or Gardens-inclosed fruitfull and faire pleasant and profitable to God and men But thus you may see in all and in more then all these respects that the Lord is now raising up the Saints and rearing up his Sion as he hath promised This blessing is already begun and in these dayes Christ calls us aloud as Cant. 4.8 Come with me from Lebanon i. e. out of the Forrest in the North 2 King 14.9 Isa. 29.17 where wild beasts were so out of mixed congregations and from wildernesse-companions c. O my Spouse come with me looke from the top of Amana i. e. interpretatur â—urbulentus that is from all wicked and turbulent spirits that oppose the truth yea a mount of Tyrants void of all goodnesse and great Persecutors of Gods people looke from them all and from the top of Shenir and Hermon Shenir interpretatur faetor from the Lions dens from the mountains of Leopards This is the call of Christ to us in these dayes to have us looke learne and live beyond this wildernesse-condition and all them without that are enemies to the Gospel and Garden-way of Christs Worship for now the Lord in order to the restauration of Doctrine and Discipline declares new things Isa. 42.9 before they spring forth he tels us of them Wherefore sing a new Song verse 11. Let the wildernesse rejoyce and all the Villages of Kedar Darknesse Let the inhabitants of the Rocke Christ and all that dwell in the clefts of the Rocke shout out from the tops of the Mountains Amen Finde no fault with these dayes then but wait Isa. 25.9 for the wine will be best at last and in the evening it shall bee light richest promises are reserved for us therefore called the most precious 2 Pet. 1.4 In these dayes shall the Branch of righteousnesse grow up Jer. 33.14.15 and our blessed Ahashuerus shall take in Esther The face of Church-discipline shall shine againe and the King shall delight in her beauty Psal. 45.10 11. Besides the abundance of Scripture-prophesies prooving of this I have seen many remarkable Prophesies of late largely foretelling these glorious times As of one Methodius in the yeare two hundred and fifty in a Treatise de Novissimis temporibus hee tells us how the Kingdome of Christ in these last dayes shall be lifted up above all mountains but first hee sayes That many mighty Ishmaelites must fall and then shall follow peace and joy to the Saints I have also met with Hermas whom wee read of Rom. 16.14 and Jerome calls
word is an adjunct separable and not a note essential and inseparable for certainly as sensitiva faculâ—as is in a man yet not the true note of a man because it is but a common adjunct and not proprium in quarto modo as wee say So preaching of the Gospel is in the Church but not the note of the Church as all the Popish and Antichristian Antagonists would have it because it is a common adjunct and others have it also But for the Sacraments as I said before they must be administred in due order and to due persons and in a due way of worship and Discipline otherwise without doubt Saints may and must remove and separate for Gods greater glory and their better and more spirituall edification as Psal. 55.6 And I said O that I had wings like a Dove for then would I flye away and be at rest I would hasten v. 8. my escape Why so would David separate so what is the reason see verse 11. Wickednesse is in the midst thereof Deceit and guile depart not from her streets Wherefore dearest Friends read with a resolution to submit and that yee may no more be separates from Christ nor Schismaticks to your owne poore soules the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you Little Children Fathers and young men looke about you for wee live in these last dayes wherein we expect most Joel 2. plentifull out-powrings of that blessed Spirit which convinces the world of Truth Righteousnesse and Judgement Joh. 16.8 And to conclude thinke it not enough to have outward Ordinances in Parish-Churches though God knows they be but as Pharaohs lean kine eating up the Fat as the preaching the word the holy Sacraments c. why Sirs to let them loose and run ranging about without bit or bridle may be to your cost and it may be they may dash your brains out at last but it is Christ must curbe and correct and direct them that they may be administred in due order to you within his line and limitation and then they will be blessings It is upon record of Austin that he would not say his mother gave him milke but God by his mother so will God by these means and Ordinances feed and fatten your soules in Sion and in his particular Churches and Assemblies But alas a day how lamentably men live as to Christs order Ordinances so they be but rich and bear a religious outside as K. John once said of a Buck when he had opened it O it is fat and yet it never heard Masse So because many thrive and live in credit rich and accounted religious that are not of the Churches many make little of it but I hope the Lord will convince them by his light And so much for the first part of the Forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaba Chap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aguddah This shewes the second part of the second part of the Forme of Church-fellowship First that the Saints separate as before are to be knit gathered and united together into one Body THe first part of the Forme is well proved but it is likely not so well approved without the second doe second it viz. That the Saints separated from the worlds false-wayes and worships and from all Parochiall Churches unwarrantable Discipline and Directories doe forth-with set upon Christs owne way and worship Discipline and Doctrine delivered to the Saints for after they come out of Babylon they must hast away into Zion or else they will be lost in the Wildernesse For what is the cause of so much complaint all men with the Ministers make up and downe and deplorable out-cryes of many that are mixed and loud lamentations are heard out of the Wildernesse of many wooded wilder'd and wandring and at a most miserable losse And what is the reason of all this I pray that so many Professors that have been abundantly precise and strict in their practises and curious in their conversation and such free frequenters of the meanes daily and diligent followers of their Ministers and so exceedingly holy in times past have since their separating from Parishes and Popish Institutions and Injunctions forsaken all publicke Dispensations denied Ordinances followed Familisme and run on even to Rantisme And what is the reason of all this Indeed I am ready now to reprove those Ministers whom most imagine without reproofe though able and otherwise accounted eminently godly yet too too slack and remisse in setting forward the building of the Lords house that say it is time enough and what needs such hast whilst they themselves dwell in their seiled houses the Lords lyes waste and worne out of mind O sad Consider your wayes saith the Lord of Hoasts How can yee be content to sit at ease to hold good Livings and to feed upon the fat of the flock and yet so easily to neglect them as to let them stray in the Wildernesse Oh! are not such who make the sorest and saddest complaints of them they call Anabaptists Seekers Familists Ranters c. are not such very much the cause of their miscarriage For seeing Saints must separate from such false wayes and worships why doe they not lead them then into Christs owne wayes and worship according to Gospel-order but suffer the poore soules and out of honest zeale I am perswaded at first to be lost in strange and straying untrue and untrodden paths Truly truly in all my applications to some very learned godly and most eminent Preachers with all the pregnant and pressing Arguments I could provide for this purpose that I might prevaile with them for and perswade them unto this work of the Lord as Fellow-labourers with me therein I found their Answers they made me me thoughts ever to smell too much of the grease of great Livings or else of man-pleasing or else and for the most part of Tyth-oppressions they may thank themselves that so many run into erroneous wayes For besides a Segregation a visible aggregation to the Lord Christ in his wayes and worship with the Saints separate making up one body of Beleevers iâ— of an absolute and undeniable necessity and followes next which I now come to Such Saints as are separate from Parish-wayes and Popish worships c. being ashamed of them and of all the follies of those false Church-states are forth-with to see the forme and fashion of the Lords house and not before are they to enter in Ezek. 43.10 11. and this is the Lords Law ver 12. now to such I shall shew the forme which followes for in the formation of this new Creation Christian Beleevers are to become first one body secondly a body Independent as it is termed by most But to the first in this Chapter viz. That Saints separate as before from the multitude as Acts 19.9 it
another Wherefore to the second Vse Vse 2. Then we see such as are honoured though some vse 2 thinke naucified by the name of Independents I meane the Members of the Congregationall Churches and Presbyterie which we hold with although the Prelaticall be too presumptuous and usurping for us I say such are not without the Word for their warrant nor are they without Christs rule for their refusing the commands of men or their proud precepts tending to embondage the Saints by their usurping power One Church having as plenary power as any other Master Paul Baines that precious holy man and light of his age in his Treatise printed 1621. pag. 13. sayes plainly We affirm it that no such Headship of or in any Church was ordained by Christ our only Head over us either actually or virtually but that all Churches are equally INDEPENDENT being his owne word without any kinde of subjection one to any other Sweet Sibbs in his breathing c. pag. 94. speaking how amiable the Tabernacles were applies them as Types to particular Churches of Christ having equall beauty and glory and the said Sibbs in his said Treatise lib. 2. chap. 9. uses the very word also Independents Robinson in his Reasons discussed is large upon this point and Bullinger in the 5. Decad. Serm. 1. sayes it at large also That the power of governing and ordering all affaires and Church-matters belonging to the body is within the body whither with relation to the calling or chusing Church-Officers Pastors Teachers Elders Deacons and Ministers Act. 6. Act. 14. 15. or for binding and loosing and Censures and Sacraments examining of Doctrines admitting of Members and in all other Church-matters and that they have besides power to call Synods to consult upon weighty occasionâ— Ames in his Medul Theol. lib. 1. chap. 37. sect 6. sayes All power of Discipline De jure according to Christ's Institution is the Churches in Common and none ought to usurpe power over any such particular Church A many more Witnesses and eminent mens Certificates under their owne hands in their Writings might be produced to prove these truthes as Reynolds in his Conference with Hart Ainsworth in his Guide to Zion Willets Synopsis Cottons Keyes Bartlets Modell Taylor on Titus Cum multis aliis c. But by this you may see how unseemly it is for and how little it doth become our unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us as to say only a few simple upstart fanaticks and giddy-headed illiterate fooles are of this opinion Why produce your cause bring forth your strong reasons saith the King of Jacob Isa. 41.21 it is no upstart Novelty but a truth of equall standing with the Kingdome of Christ and in all Ages the most eminent Lights were of this opinion though they had not the like liberty to put it into practise Besides should we not be worse then mad men to expose our selves poore Wives with little Children to the contempt of all to be reproached by all our persons to be hated of all and to be abused in the open streets our names to be all be spotted with the foulest filth and duâ—t which can bee cast upon them our Families and Friends to the ill-will of all almost and we our selves continually to feed upon afflictions and palpable injuries whilst none dare or doe appeare on our behalfe this was and yet is in many places in the Countries where we are in daily dangers and troubles Now I say what a madnesse were it we should enter into so strait a gate and run into the rage of all almost whether prophane or Professors were not the testimony of a good Conscience our continuall feast and refreshing and rejoycing if a meere head-strong will should hurry us on to such a way of thornes and bryers But beleeve it and the Lord is our witnesse it is our Consciences that carrie us on Now Conscience being a conjunct Science and a knowing of the Act with the Rule doth render us happy in this That we most faithfully and unfeignedly seeke the satisfying our Souls in the revealed Wil and declared minde of God to that which we know But thus we must and wil if the Lord please walk according to our light and as we are fully perswaded in our breasts that we may have peace at home though perils abroad and warres without continually See Rom. 14.5 Phil. 3.16 and let not the Saints be in the least discouraged at our sufferings which are a token to us of Salvation and that we are of God in Phil. 1.27 28 29. For we shall come shining out of the fire and in glistering glory 1 Pet. 1.6 7. although indeed so subtill is he that can transforme himselfe into an Angell of Light that Spirituall wickednesses are set up in holy places wickednesses that seeme Spirituall and carry a face and forme of holinesse For in every age have your formall Professours run posting to that Religion and worship which hath been in most request and highest esteem and hence it is whilst their Presbytery was best accepted of most of your Prelaticall ones proved Presbyterians and now Independency is in date and hath the day of it your Presbyterians turne Independents omnia pro tempore nihil pro veritate saith one or at least they gather together in the name of Independent Churches and such as are so called who are commonly the cruellest Persecutors and Petty-Popes over the poore Saints and over the Independents indeed Veram Ecclesiam non sequens sed persequens these being in their Judgements as rigid and inraged against the true Churches of Christ as the Presbyterians or Prelates And as one who hath the name of another great man therfore hopes to be the heire and have the day is in hot pursuit for the estate and will not compound for peace unlesse upon some unequall termes although hee hath no right thereunto so they and by their party they prevail to justle aside the just and true Heire indeed and to set him a begging for his livelyhood And yet it is possible a true Church of Christ shall bee prosecuted under another name too and that which is most odious it may bee But yet we will say as Isa. 63.16 Doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not Whilst our Cause is good our confidence is great our interest will hold when others forged Titles will not be worth two pence yet how impudent are some that like Praxiteles who made the poore people worship his Strumpet instead of Venus and under her name so they gull poore soules with a forme appearance and painted Picture These worshippers of the Forme are enemies to the Spirit and Power but let us not feare their frownes menaces nor malice but let us goe on though the bawling Curs run railing after the gallopping Passenger yet let
and the end of it be bitter and not blessed Prov. 20 21. All things in the Creation as well as in the Re-creation have one and the same ultimate end which all Saints should have in all their practices purposes and proposals to themselves The end though last in the execution yet is first in the intention in omnibus agendis c. and this is an undoubted truth Now agere prudenter to do wisely is adhibito certo fine to have before us fixed an honorable end and answerable to the business we are about Now our end in all things must be the same with Gods end in all viz. The glory of God no other end is honorable enough for us to aim at Hence it is said He created every one for his glory Isa. 43.7 and in Prov. 16.4 The Lord made all for himself yea the wicked c. i. e. The final cause of the Creation was his praise and glory so is it of his gubernation our redemption and salvation and whatsoever we can say hath all the same end which we are to aim at viz. The setting forth the praises of God Hence in so many Psalmes especially in Psalme one hundred forty eight David doth invoke all things and all Creatures in heaven and earth to praise the Lord but above all he calls on the Saints which is as much as to say in especiall manner it must be their end in all and by all and to doe all to his praise and glory 1 Cor. 10.31 so that Gods Angels Saints and all men and all Creatures humane or heavenly as they are God's all have the same end and that end is the honour and glory of God Now Saints have most especially this finall cause commanding them unto and commending them into this Gospel-Church-state this being their maine end and mighty designe to set forth the praise and glory of God This truth triumphs in armour of proofe out of Prophecies Precepts and practises with others For first in Isa. 35.10 The ransomed of the Lord shall come to Zion with songs and everlasting joy Isa. 51.11 ver 3. joy and gladnesse shall be found therein thankes-giving and the voyce of melody and they shall mention the Lords loving kindnesses and the praises of the Lord c. Isa. 63.7 thus in Cant. 8.2 the Church gives her Beloved to drinke of her spiced cup i. e. praise composed of the spices or graces of his owne Spirit and here is also juyce of the Pomegranats running out like little Rivers most sweet and acceptable unto the Lord. So Cant. 7.12 13. and Cant. 4.16 the end of her request is for the spices to flow out and that the Beloved may eate of his pleasant fruits This promise is also in that Prophecie of Jeremy 15.19 to comfort the cast-downe Prophet in his affliction the Lord promises when the precious are taken from the vile they shall be as his mouth i. e. filled with Hallelujahs of praises and honours and glory unto God So in Jer. 30.17 19. This is Zion whom no man seeketh after shall set forth his praises ver 19. And out of them shall proceed thankesgiving and the voyce of them that make merry thus Zeph. 3.9 I will turne to the people a pure Language a lip and what then they shall call upon the name of the Lord often read they shall praise the Lord with one consent This is fore-told in many chapters of the Revelations chap. 11.15.17 chap. 14.2.3 and in Revel 21.11 This new Jerusalem which is now coming downe hath the glory of God to fill her and ver 23 c. you shall finde the Types both of the Arke Tabernacle and Temple to fore-tell this was to be the end of every Church under the Gospel in 2 Chron. 5.13 14. wherein they had Musicke and Melodies Trumpets and Singers all as one shouting out one sound of praises and thankesgiving to the Lord and then the house of the Lord was filled with his glory Now much more is this new Jerusalem and so are these Gospel-temples for the praises and glory of God Praise waites for thee in Zion Psal. 65.1 and to thee shall the vowes be performed i. e. to thee in Zion as if Zion only were for the same purpose and in Psal. 67.2 3. Let thy way be knowne upon earth and then followes Let the people praise thee O God So Psal. 70.4 Let all those that seeke the Lord rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified Thus is that in 2 Thes. 1.11 12. We pray for you that the name of our Lord Jesus may be glorified in you and yee in him according to the grace of our God and the Lord Jesus Christ by all which it appeares Praises are expected and required from all the Saints in Zion So Hebr. 13.15 Let us offer praises continually with all the cohabitants in the Gates of Zion which hath been in all Ages being it is for that purpose they are enchurched as in 1 Pet. 2.9 yee are a chosen Generation a royal Priesthood a peculiar purchased people and why for what end That ye should shew forth the praises of him who hath called you out of darkness into his marvellous light c. So in Isai. 64.10 11. Zion our holy and beautiful house where our fathers praised thee c. So Matth. 11 25. Heb. 2.12 sayes Christ I will sing praise unto thee in the midst of the Church Eph. 3.21 Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen So that by all these Scriptures appears the final cause of Gods calling out of darkness into light out of the world into the Kingdom of Christ out from them without to Saints so embodied as before within I say the supream and ultimate end is to the setting forth of the praises and glory of God as a peculiar people in a peculiar manner Although I deny not but we are to aim at the edifying one another in Christ furthering of one another in the things of salvation watching over comforting and counselling of delighting and rejoycing in one another and having fellowship with the Father and the Son 1 Joh. 1.3 enjoying his presence there more especially 1 Cor. 6.26 and provoking one another to love and good lives Heb. 10.24 1 Cor. 1 9. Yet this of glorifying of God is the main most and moving end and all other things we aim at are but in subordination unto this in ordine ad gloriam Dei and good reason for it as will hereafter appear for they have most cause for it being the Redeemed reason 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and openly and apparently the Ransomed ones as in Revel 5.9 And they are most capable of it too Psal. 33.1 3. 53.6 being they have most reason 2 understanding Psal. 47.7 and are most
unfeigned without flatteries Revel 14.5 having no guile or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no Hypocrisie falshood for mentiri is contra mentem ire reason 3 no defect of that nature Hebrew Mum Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in their mouths but it is found so in the multitudes Besides reason 4 because they are the Virgins that follow the Lamb Rev. 14.4 Virgins have the finâ—st and sweetest voices and tunes and songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid and unknown to them without that are but men so Saints are hidden ones or as in Hebrew Porah the fruitfullest and followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all conditions Now they know best the notes of high and low conditions and dispensations and they onely keep the tune best according reason 5 to the times they live in Besides they have grace in their hearts and have Christ dwelling in them richly and abundantly Col. 3.16 Now such in their praises to God which is their hardest and highest duty of a Christian do return of his own fulness and commodities in kinde grace for grace Joh. 1.16 and glorifie God Psal. 50.23 Whilst mixt Congregations abundantly abase God and rob him of his honor and in their best services and sacrifices bringing him rather the ratlings or what they can spare then the fatlings of their lives every day or the calves of their lips lives and loves Vse 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below That Parishes in this point are far from true Churches They fall short of the final cause not considering what conduces most to Gods glory but what is most for their advantage and gain this is the godliness of most Parochially opinionated In your Parishes prophane ones all sorts of sinners swearers drunkards whoremasters c. are all suffered as of their Churches which ought not to keep in or if they creep in ought to be cast out of Christs-Church wherein God is most to be glorified I say in such a Church as consists of Saints separated as before and that will not willingly or knowingly admit of or keep in carnal and openly sinful men c. Or thus The Members of Christs Church are the fittest to set forth the praises of God but the Members of that Church which consists of Saints separated and qualified as before are the fittest to set forth his praises Ergo c. Parishes are excommunicated for such a rabble-rout as have and yet do rob God of his due honor and praise and glory But Use 2. Better is the End of a thing then the beginning Eccl. use 2 7.8 Wherefore come forth ye that fear the Lord from those Dungeons of darkness those Babylons of unbelievers and lewd livers and Synagogues of Satan what is the fruit of those things whereof we are now ashamed And dearest hearts whom I bear in my bosom before my Father are any of you fond of Zion see that your End be good and then that the means be conducing and answerable thereunto The End though first and principal in your intention yet is the last and ultimate in the execution yea this End viz. the glory and praise of God is to be the Alpha and Omega the first and last of all or else our best will be but frustra agere bad in our building Wherefore Friend consider what is it we promise or propose to our selves sayes our Saviour Christ Luke 14.28 30 c. Which of you intending to build a Tower sits not down first to count the cost If he can finish it Least he be mocked and it be said he began to build but could not finish it This is but ordinary wisdom to weigh the End first and whither you can accomplish it or not or are fit to go through stitch with it or not or else what a scandal will you bring to the Gospel and dishonor to him whose name you profess Consider the End of your conversation Heb. 13.7 that is Look wishfully upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider what is the end of your ways walking c. is all for Gods honor and glory 2. This must be the principal End of your entring into the Church of Christ to honor him with the same honor wherewith the Son honored the Father and you shall receive the end of your faith viz. salvation 1 Pet. 1.9 To conclude Sing praises sing praises like the Nightingale who spends whole nights in her kinde to sing forth the praises of God as if the day were too short every Man must be a Preacher every Creature a Text every Occasion a Doctrine every Blessing a Reason every Providence a Proof every Thanksgiving an Use Men and Angels the Auditors and the whole Sermon is Gods honor and glory And yet how many like unwise Archers shoot and know not at what mark And others vile wretches praise with their mouths but they are like Samsons honey out of the mouth of a Beast or like the Quarester that sung Gloria Patri in the Church and Carmina Bâ—ccho in the Tavern others there be that would blazon our Christs Arms Herald like but it must be their own device But the best flower in these Gardens enclosed to make God a Garland with is the Coronation flower to lay all our crown and glory at his feet When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens Oh Sir sayes Mandrita how shall I requite you No way sayes Thales Milesius but by acknowledging you learnt it of me So the Lord requires of us to give him the glory of all we learn in his Churches by his Spirit of the motions of the Heavens CHAP. XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the true Church rightly defined that Christ alone is the Master Builder Ruler Repairer Head of Gold Lord Law-giver without any other Partner Paramount Competitor or Corrival whatsoever THen the Reed which hath measured both the true and false Church state presents unto us as vaste a disproportion and difference in all particulars essential as is possible between Parishes and true Churches For from the Essential Material Formal Objective Organical and Final causes we finde the Church of Christ lies thus defined from the false Antichristian Church which also we shall define by the rule of contraries The true Church of Christ then is 1. A society of Believers sanctified in Christ Jesus 2. Separate from the world false-ways and worships united together into one Body Independent or having a plenary power within its self without the least subordination to any but Christ 3. having the special presence of God in the midst of her 4. and being gathered and ordered by Christs rule alone 5. all her Members freely
God in Christ in grace and glory This makes these Tabernacles so amiable his goodness in these gardens is so desireable Psa. 87.2 3. Isa. 33.17 Psa 27.4 Act. 2.28 Ps. 84.1 2 7 10. 63.1 2. 2 Cor. 3.18 6.16 5. Have ye a clear discovery of your fellowship with the Father and his Son Then ye may from the same principle and by the same spirit have fellowship with the Saints 1 John 1.7 but be sure ye begin in Christ first or else the foundation is not laid else ye will fall out and down in the dust 1 John 2.19 ye cannot continue else and then will your ending be worse then your beginning 6. What is your end is it that as the chosen ones and those bought by Christs blood you may set forth the praises of him that called you out of darkness into light 1 Pet. 2.9 2 Thes. 1.11 12. and is it nothing else but in subordination to this why then these are good grounds But many there be that have base by sinister ends for which they creep into this Church-way who are or will be ere long a scandal to the Gospel and do bring a scorn upon the truth O! how often hath it been said in Dublin and that by such whose sincerity is without exception with bleeding hearts Look yee there is one that could not tell how to live but hath lost his trade and for some place is got in to be a member of such a Church and he is now preferred and made a Gentleman c. Nay some have been so bold as to boast of it among themselves as if nothing else byassed them into these ways but politick ends O sad such as these do bring the ways of holiness into contempt they grieve many that are in and keep out many that are not in they raise fractions within factions without they open the wide mouthes of the enemies to blaspheme and they side for lucres sake or lusts sake with the great rather then with the good Ah! alas and indeed though upon the naked knees of our souls we cannot be thankful enough for the liberty the truth hath and that holiness and Religion is so much advanced Yet I do verily believe never more Hypocrites then now who because they know none but honest men must be preferred into places or offices do dissemble with God and men get into Church-fellowships the name of a Church-member making them of note and exercise their gifts and get up into Pulpits which God forbid but they should orderly and change their words ways and works but not their hearts Gen. 4.3 Hosea 7.16 These are lights before men but darkness before God Matth. 6.2 5 16. Isa. 58.2 and though these do not the evil which they love in their hearts if they durst do it or could not be seen by men yet they will do the good which they love not to be seen by men Numb 14.2 4.40 O these these are the scandal of this age this Land this Reformation and of the Church of Christ whererefo beware ye be not byassed by such sinister carnal fleshly ends for the Hypocrites hope will come to nothing Job 8.13 Their flower will fade and their joy is but for a moment Job 20.5 When Religion is much in fashion it is much a fancy and then most men will swim with the stream Thus have I roughly offered a few directions and have lent my hand by a few helps to such as do seek the way to Sion but least they leap before they look they will do well to weigh them in the ballance of the sanctuary and because many Church-fellowships in my judgement given me by the Word and Spirit are in a doubtful state at present and which I think must be purged with the Refiners fire and Fullers soap I do therefore beseech you seriously to seek such a society as hath 1. The sweetest harmony and most love and to all alike 2. Which hath Christian liberty and no one is robbed by the Rulers of his or her right 3. Where they live more in the Spirit then on the Forms 4. Where holiness is highest and appears in most power 5. Where every Saint may walk according to his light so he be holy humble c. though he differ in some things from others 6. Where you see most self-denial humility of minde and ready serving one another 7. Where you see most order and Gospel-decency 8. Where appears most sympathy and bowels of love and pity 9. VVhere their unity consists not in the unity of the foâ—m but in the unity of the Spirit 10. VVhere you finde most readiness to meet together to instruct counsel comfort and build up one another in the most holy Faith and where there is not honor given or taken Joh. 5.44 after the manner of men or a having mens persons in admiration Many such things I might offer now but I shall take more liberty hereafter onely these things in brief I lay before you till the next Books And this I do the rather being induced thereunto by abundance of experience afforded me through Gods goodness from variety of observations which I have taken of many gathered Churches in England and Ireland as they now stand The Lord open your eyes to see and your ears to hear and lead you by his light and Spirit of truth into his holy tabernacles Psal. 43.3 Thus far for the first Part of this Platform wherein you have the totum essentiale of a true Church of Christ from The Efficient Causes The Material Causes The Formal Causes The Objective Causes The Instrumental Causes The And Final Causes All this is to shew what is requisit before embodying but the next part relates to what is to be done in and the last to what is to be done after embodying together The End of the First Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah The Heavenly Nymph OR THE BRIDE Rising up to Perfection and preparing for the coming of her Bridegroom Being the Second Book of Church-Discipline Wherein appears the BRIDES beauty in her Members and Complexions her submission and obedience to Christ her Modesty and her Chastity her Humility and her Loves with other Graces and Ornaments that appertain to her AS ALSO The BRIDEGROOMS great love to her more then to all other the dwellings of Jacob Psal. 87.2 his care of her his special Presence and abode with her his Royal maintenance to her and provisions for her according to his owne fulnesse and the riches of his Grace that filleth all in all Eph. 1.23 Or you have in this Book a sight of the Moon shining though under Clouds and thick darknesse as she receives her light and life from the Sun in the former Book Or Christ her Head coming in glory being big-bellied with the precious Promises and Prophesies and Types never before so opened and which are travelling to be delivered in these latter dayes
this bids them to eat of the forbidden fruit and makes them Owl-like frowne at the face of the Sun Those that make reason their guide do but set a mad unruly horse to be formost in the Team Wherefore as Abraham when he went up to the sacrifice of his Son he left his servants and his Asse below so though our natural Reason and humane Arts may serve for below yet they must bee left behinde if wee will come up to the top of this Mount for our Reason without the Grace and the Spirit that leads up is but like Sampson without his Guide when his eyes were out for without the direction of his Guide he could not finde the Pillars of the house Nor shall you finde the Pillars of the Lords house without the guidance of his gracious Spirit Thus Reader thou art invited to come and welcome be of what judgement thou wilt it is all one for that for thou art bidden to the Feast thou art guided in hither by grace Wherefore come hither heartily yea as into a Wardrobe not to finde an Inventory of new things for that is too troublesome but to find out what is fit for thy weare use and application In the last Book I was much engaged upon the Power of Civil and Ecclesiastical but in this I shall bee most in the power of the Church and Spirit the Spirit and the Bride The Spirit in the Churches which will be abundantly powred forth in these latter dayes Vide chap. 9. As to Civil Magistrates I have done my duty in shewing their duties and dare not like some Mermaid-like sing them into the Sea But I feare I may be answered as Antigonus answered one that presented him a Book concerning Justice Thou art a Fool sayes he to present me a Book of Justice when thou seest me making wars with other Cities and Countries Little lesse said one of the corrupt Lawyers viz. Mr Maynard â—o me last March before the Lords Commissioners of the Seale in the Parliament Chamber at the Temple whilst he was pleading the Law for a Delinquent Malignant Patron over and over an open notorious Enemy and Cavalier against God and State yet having compounded he must have the power to present a man of a wicked malignant spirit none else and knowne for swearing company-keeping and other vices and hee must force such a one upon the poore people that never heard him so muâ—h as preach to the joy of all the malignant godlesse wretches in the Country all about and to the griefe of all the godly who cry and complaine of this detestable unsufferable injustice and foule-oppression which will never leave crying for vengeance till it come with a powder upon the heads of some O! that godly eminent holy men whom all the Country would petition and beg for the very faithful useful Ministers of Jesus Christ must be justled out from a godly people and a Church-communion too and that by Church-enemies Christs enemies and State-enemies and all this is known most notoriously yea that Soules must be thus made sale of and slaves of to serve mens lusts and all this too by bribes extortion oppression injustice and thorough friends made by money or gifts O let the righteous God come downe and judge The whole world that hears of it abhors it And with tears and prayers some are crying aloud to the Lord of this lamentable Reformation in the want of the Laws Regulation The very justice of the Law as it now stands is most monstrous injustice and sends many a precious soule and family a begging against all honesty and Christianity for the wicked Lawyers who live no other way but by sin and one may in the sight of God be as lawfully tolerated to live in drunkennesse swearing whoredome and to get money by it and to make a trade of it as to live by take money for and make a trade of lying oppressing the Fatherlesse and widows cheating of the Nation eating up the bread of the poor yea the poor as bread turning out godly putting in ungodly and wicked debauched Whoremongers Adulterers Drunkards or the like in their room I say these ungodly ones for I cannot see how they can be other Christ himselfe deprecates and accuses as a crew from hell that live by sin Wo to you Lawyers Luke 11.46 47. for these are the enemies of Christ and have another God as the Romans had which they called Terminus But for the incredible wickednesse of those of that Profession their guiltinesse of all manner of sinnes which the Nation lyes under as Blood Theft Oppression Injustice Contentions Hatred Cozenage and Fraud Rebellion Lying Perjury and what not and for the injustice and tyranny of the Law as it now stands without regulation or reformation to the utter undoing of thousands that are aged godly and deserving Families with many a sad and lamentable history thereof and for the late excessive exorbitances of their injustice and oppression scarce paralleld in any of the former ages I doubt not but an accurate account will be given thereof to all the world in a book compiled for that purpose But in the mean time this Mr. M. one of the cast out members of the house I hear pleading for this cause of the Dâ—vill for I dare call it no other much offended me insomuch that I was urged in conscience to say before the Lords Commissioners Sir the Acts of the Apostles had been your best Statute-book in this businesse about souls You use not Gods word but before I could goe further he punched mee aside with some abusive fowl-mouthed language as I hope ere long to declare to the world saying What do yee tell us of the word we have the Law c. So the Lawyers pushed me aside But what a sad thing is this that such Laws and such Laywers should bee suffered and how can a good reformation be laid upon so base a foundation They are the Lawyers all this while that have hindered the Reformation and so they will as long as they have such influence upon the Parliament In reforming of the Commonwealth I wish our Governours would beware of leaning to Policie too much for hitherto like Jewellers when they see a spot or spek or cloud in the Jewel which cannot be grownd out without sensible abatement of the stone they will not meddle with it neither will our Governors as yet meddle with the regulation of the Law it seems because there must then be abundance of the corrupt cloudy spotty oppressive part of it be quite taken away and grownd to powder then but I hope ere long that policie will be out of power and prevalency I remember I have read Caligula upon the suit and out-cry of the people desired the Law might be set up that all might know it and not be ensnared by it but he had so well learned the art of
Purleigh for the want of a carefull and faithfull Minister neither could I please your itching humors as to give you the Sacraments in the condition you are in or the like which others may hap will doe without fear or wit warrant or order For as a Painter of old being asked who taught him his Art answered The people for that he was forced to study how to please their fancies So may some Ministers say But this I can say from my soule that I sought all meanes to make you sure of Christ. And as the Angel stirred the waters of the Pool but thrust no man in because it was a worke to bee performed by themselves so I have stirred but ah alas how few of you have stepped in onely a few of the poorer sort As when an Angler laies in he hath many small ones and that was my hap but few great ones that were struck ut puncti compuncti Act. 2.37 Yet this is my comfort I have not lost all my labour and my reward is with my God As an Advocate that hath his reward let the cause goe how it will And though Flowers grew though none gathered them and Springs run though none dranke them yet there may come a sore drought when you will wish for those well-heads that were opened to you but you regarded not The good Lord lay this in mercy upon your spirits And now let me leave one word with you never to be forgot viz. to prize the Gospel which is Gods book of Canticles and begins and ends with love as I have formerly laid it before you in the Exposition of Canticles it begins with a Kisse and ends with Spices The manna comes downe in the dews of the Gospel Prize Gospel-Discipline and Doctrine and to enjoy Christ in both is like to the Sun which not onely delights us with contemplation but warms and enlivens us by his Application Wherefore beware the world steals not away your hearts the Bird that is limed is held fast and so art thou O then have a care I have read that when Honorius was told that Rome was lost he cryed out Ah! Alas thinking it had been a Hen that he called by that name but when he heard it was his Imperial City of Rome that was lost and sacked by Alaricus the Goth his spirits were revived again that his losse was no worse so O! how few of you are halfe so much troubled to hear you have lost your souls as to heare you have lost your Cattle corne money or such like things as belong to the world And without the Lord awaken you yee are undone Julius Caesar had a paper given him of the Conspirators that were ready to murther him but alas not minding the paper but regarding other things of lesse concernment he lost his life for it And so will you unlesse yee arise and repent O heare the voice with Jerome saying Arise yee dead and come to judgement Arise yee dead and come to judgement Arise yee dead and come to judgement O be warned lest the many warnings which yee have had by me and others be at last regarded And all of them knit together like the many beams of the Sunne in a burning-glasse may I hope serve to kindle a fire and flame in your hearts after I am gone from you and to be no more seen among you Heare the Watch-man hark hee gives you warning Sirs by the word of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware of an invasion Sathan is mustering up against your soules the enemy is nigh that will destroy you Up up make haste Arme Arme Arme but if you will not yet I shall have comfort Isa. 49.5 and yee shall know to your cost that there was a Prophet sent to warne you whom yee have despised Ezek. 33.33 Jer. 28.9 Gods vengeance sleeps not but like a pragmatical Promoter is searching your houses for ill gotten goods i.e. gotten by theft robbing God of his time and honour when you should be at Church hearing the word you were in the fields telling your Cattel counting your estate laying up for many years with the Fool in the Gospel Luke 12.19 20. Now the searcher is coming who will apprehend yee all for fellons and so bring ye before the great Judge and what follows but the sentence Demosthenes was asked the first the second and the third time what were the parts of Oratory who answered Every time Pronunciatio Pronunciatio Pronunciatio and so should I say the next part is the Pronunciation of the sentence O what will yee doe in that day Isa. 10.3 whither will yee flye O I feare it though you will not see it for as Caesar said of the Scythians difficilius est invenire quam interficere so I thinke may be said of your sinnes Sirs which you will not see but ye shall see and be ashamed Isa. 26. yet I say I feare it that many of you are as men that goe to a Lottery with heads ful of hopes but returne with hearts full of blanks and the greatest blanke of all will bee this that the world hath so filled your hearts that Christ could finde no room like the Reubenites Num. 32.4 5. you are content to stay on this side Iordan because it is a place fit for Cattel And like Spiders O what pains ye take how yee toyle even to eviscerate your selves and spend your own bowels with working and what comes on 't Hah onely a web to catch a flye in and which the least besome from above will sweep downe into the dust in one night Luke 12.20 O! it is this that made them in Luke 14.18 19. with one consent to reject the offers of grace and the Call And it is this worldlinesse that makes you like Tumblers stand upon your heads and kick at heaven with your heels It is this that made you to persecute the Saints and to expell us your coasts O take heed God hath planted his Artillery against you and without a parley if you make not your peace with God and forsake the world to follow Christ from the Lord I am to tell you it that God is ingaged against you with his armies of judgements Matth. 22.7 and there is no hopes of you And the world like a bullet shot from a peece of Ordnance whilst it runs up and down and danceth you think before you on the ground shall deceive you for you shall be like the ignorant souldiers that thinkes to take it up with your hands but it dasheth out your brains which example shall warn others and make them wiser that succeed you by seeing the Lords vengeance on you Thus having stood Sentinel all this while among you though I must be justled aside now from you I have given you WARNING and
Eph. 4.4 We are one Body and have one Spirit that is As one Soul in the Body quickens moves governs comprehends all and every Member so doth one Spirit in the Church every Member Eye Ear Hand Head Foot c. It is one and the same Soul that acts in every one and all the Members though in a different way as the Eye to see with Ear to hear with Hand to work with Foot to walk with tongue to speak with Head to plot with c. And so many several ways the Soul works and yet is but one and the same so the Spirit works in divers ways and sundry manners 1 Cor. 12.4 in several Members some to prophecy some to teach some to exhort some to oversee some to direct and rule some to distribute c. Rom. 12.4 6 7 8. some to one thing some to another and yet it is but one and the same Spirit This one and the same Spirit rests upon every Member and we must by this one Spirit be brought into this Body of Christ which is his Church Thus I have done with the inward instrument of working in us and winning upon us to enter into Church-fellowship Now in this there is an apparent difference between Hypocrites and true Saints entring into this way A true Saint is made willing and spontaneous by a principle within but a Hypocrite or any other man is moved as the Automata are moved or things of artificial motion as Clocks Jacks or the like engines of ingenuity It is some weight without that poyseth them and puts them upon motion so something or other that is without swayeth and worketh and weigheth upon the hearts of Hypocrites to make them willing as we said before concerning Dublin and not an inward principle But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ which is matter for a Reason of the necessity of a voluntary cause that is because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with and into Sion and no other instruments or means must do it until these hands of Jesus Christ do lead them out of their carnal corrupt or Antichristian condition they have no call to come and when they are thus called and convinced as before they come running by a voluntary instinct and consent flowing up more fluminis as the tide by a natural instinct and not by compulsion into the mountain where the Lords house is on the top of all mountains Isai. 2. But consider 7. Lastly That because the will of man is inclined and reason 7 carried on into the way of Christ as we said before ab interiori principio by an inward instinct and principle and all kinde of coaction or violent compulsion comes from without ab exteriori principio therefore it is a high absurdity a groundless and irregular opinion and positively repugnant even to the principles of one spiritualized and made willing by the power of Christ to call for compulsive powers to promote the ways of Christ or to bring in any man that way seeing violentia directe opponitur voluntario violentia causat involuntarium he must be a voluntier And this will serve as the seventh Reason to ratifie this truth That men must not be compelled but come in voluntarily for violence is inconsistent with the will Thus under several considerations hath this point been offered for a voluntariness to be wrought in us by the power of Christ before we venture or enter into his Church-way Now a man may be said to be voluntary two ways directly or indirectly 1. Directly Then the will is the agent of his willingliness having an inward principle even as the fire having the principle of heat is the agent of heat in the water But such a one as is 2. Indirectly voluntary is made so by some outward means promises or threatnings hopes or fears or the like and such a one will be a dangerous doubting and disturbing Member But such men and women as are directly voluntary by the means I have mentioned in this Chapter may come with welcome For they are called and invited and if there be first a willing minde saith the Apostle you are accepted 2 Cor. 8.12 For Christ will enjoy sayes one his Spouses love and person by a willing contract and not by a ravishment He is none of them he will have the heart to consent with all the heart O then let us say with the Apostle The love of Christ constraineth us and with Job 32.18 The Spirit constraineth us These are the best and sweetest compulsive powers But thus for this Chapter CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full perswasion and voluntary motion and concurrence comes in the communion of Saints by an orderly uniting and embodying together in a solemne order suitable to the solemnity of the Ordinance and that in some publike place MAny there be that in the time of the Churches tranquillity will intrude and pretend willingnesse with the Lords people to goe about the Lords work and build especially when earthly powers and Rulers look kindly upon us and allow us our liberty to go and build and when they as Patrons and protecting Fathers prove favourers and abetters of what we are about But let us have a care and say with Zerubbabel and the rest of the Fathers of Israel Ezra 4.2 3. It is not for you and us joyntly to build an house unto our God you have nothing to doe with us but we our selves together will build it unto the Lord God of Israel Remember that wee are a people that must be separate the cleane from the uncleane the holy from the prophane and by one free consent being fully convinced concurre together in this worke of the Lord without the unclean hands or helpâ— of them without who are adversaries to Sion Now because our Ruler is the God of order and not of confusion he would have all things done in decency and in order 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compositis moribus fitly for use and ornament to the Church which is a rule saies one of great request and inquest both for real and ritual decency which is to be observed and is of much concernment And for this Colosse was so largely commended Col. 2.5 and Christ himselfe our sweet Master intimates so much in setting downe the people on the grasse Matth. 14.18 and 15. and feeding them ranke by ranke as it were as they sat So his Churches are called beds of spices Cant. 6.2 that is as beds and borders orderly set out to sâ—ew us what delight he hath to live in an orderly and well set out society Order is Gods Ordinance Now to make up this order some things are
up of my joy when I shall give an account to their comfort at the great day And since that I have been sent forth as a Pastor and publique Teacher by the Church and I know my Ministeriall commission and authority to be from the Lord and notwithstanding the divers temptations that I meet with yet finding my heart full of corruption and my life a continuall warfare of flesh against spirit yet I blesse God who hath delivered me in diverse wayes which I have not yet declared from the fraudulent gins and snares of the Devill and who hath called me out of darknesse into light that his power is stronger in me then any that hath been against me and I am the better provided against Satan for that I live now by faith in the Son of God above the letter in the life above the form in the power above self in an higher self altogether where I have my abode so that I am not I but by the grace of God it is that I am what I am as the Apostle said Why weep ye for me for I am ready not onely to be bound but to dye so I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have provision within me seeing Christ is in me the hope of glory I am assured of Salvation in Christ Jesus my head my Lord my elder brother and the first fruits of all them that rise again And although I meet with daily troubles at home and abroad within and without yet am I all the way ascending heaven though descending hell the same way with Christ who hath through the vail consecrated a new and living way for me into the Holy of Holies I can comfortably drink after Christ out of his own cup and in eating his meat and drinking his drink take gall and vinegar as wel as wine and honey I prefer Christ before Salvation and had if I know my heart yet not I but my spirituall self had rather goe to Hell with Christ in my armes if 't were possible then to heaven without him accounting the enjoyment of him to be the enjoyment of all the excellencies and happinesse in heaven and earth Super omnia Christum I am very confident Christ can't be perfect without me nor I without him but that I shall appear perfect for all Eternity in Christs righteousnesse and am pardoned by his death purged by his bloud sanctified by his Spirit and saved by his power and this I am as sure of to be glorified as he is glorified and shall see him as he is I could say much more and have many more experiences but I fear I offend others I shall cut off in an Apocope but pray pray for me that Gods power may appear more in my weaknesse and whilest I live and breath I hope and resolve it shall be with him and for him as well as by him and that I shall not desire to live one minute longer then to his honour and glory and for his service which the Lord make me fit for and faithfull in and prepare me for that glory which is to be revealed But these things I have spoken in the fear of God wherein you hear what I was what I am and what I shall be I know no more yet to trouble you with but according to the accreasings of the holy one in me and effusions of the unctions upon me I shall speak more hereafter for your advantage I were a wicked wretch should I smother any of the appearances of God which I meet with 40. An eminent Experience or relation of John Osborne member of the Church at Purleigh of the which Mr. R. was Pastor as was taken out of the Church Register word for word JOhn Osborne a poore labouring man was admitted a Member of this Church April 16. 1650. his visible carriage in word and deed seeming holy and his outward conversation such as he was well approved of after his confession of Christ and resolution to cleave close to the Lord in this way nemine contradicente but it seemes this man was much unsound and not yet fit matter within whatsoever he seemed without and it being best known to God and himself Gods designe was to work out the discovery of him out of himself he began to manifest much grief and gall within him by his outward colour and complexion but kept it close to all the Church that his ill life was the cause of his ill looks yet he followed the means frequented the Communion used the Ordinances at home and abroad in publique and private so that nothing could be gathered in the Churches apprehension but godlinesse in him He would presse an exact walking Gospell duties and in discourse cast in his mite of knowledge and measure of light So that some tooke much content in him much comfort of him but for all this his heavy countenance did discover that there was somewhat in him lay undiscovered and not yet brought to light But Gods time was near to doe his Church good and to give them some reall testimony and tasts of the first fruit of his love towards them by making him known to them whom they thought they knew but indeed did not know for what God saw in him that was naught was not visible to the Church but what was visible was good but that which was invisible to us was the rottennesse and unsound part of the man But mark how God met with him who upon the 28. day of April 1650. was after Sermons being the Lords day struck by a sudden distemper which in the night produced dangerous fits which continued at times for two or three dayes the Pastor of the Church J. R. he did visit him but at that time being Wednesday May 1. following he discovered no discomfort discontent or burthen within him at all but he had good expressions and motions yet was once or twice in his fits very fearfully but after he was recovered the Pastor with prayers for him and directions given him departed home The next day being the Lecture day after Sermon was ended it was moved in the Church to contribute unto him who did it freely and largely and that very night the Pastor J. R. was sent for again to him but first the Church made prayers for him And it is observable that this Osborne being in very strange fits as ever were seen like one possessed he groveling and foaming and his hands feet eyes mouth were most gastlike drawn out into a Convulsion-manner but much worse at that very hower that the Church made prayers for him and not ceasing till God were prevailed with those strange kinde of fits and distempers left him to the amazement of all that knew it so that after that not one fit more had he though they continued upon him so thick and for so long a time before that no Doctor could help him but all gave him over for a dead man without
sad discords even among true brethren and then it is farre from uniting or true order and ought to be abhorr'd But lest some lofty brethren look angry at this assertion and language and should fill my ears with clamours by reason of concurrent contra-position of many eminent Ministers and others of this Nation and of New-England of the congregationall way I will but lead them to the Apology of New-England for the Covenant p. 32. 44. wherein they acknowledge an agreement or consent of Saints together or of this or that Christian to walk in Church-fellowship with this or that society and that this is sufficient and equivalent with the others So saith Mr. Peters in his Discourse of Covenant p. 21 22 23. T.G. I.G. But yet we grant that if this implicite Covenantings should produce such ill consequences as of contentions discords disorders c. which the explicite Covenant would remedy and appease that then there may be such a Covenant writ in the Church book and handed by the Church members for so long as good use peace and order are brought forth by it but yet with this Caution that it be allowed only as a thing prudentiall for a time whilest the use or end is good of it and not as a thing necessary for all time or as without alteration or cessation for then you should say â—ie upon it we will have none of it when it begins to assault and intrench upon Christian liberty Now in this sense and in such cases a Church-covenant is lawfull decent and expedient and in such an exigency and emergency of time this was put in execution by the Church at Dublin as a medium in prudence to compose diffâ—â—â—nces and it proved very effectual blessed be God to end the former and to prevent future disturbances but it was not to be urged upon any one contrary to Christian liberty And thus farre we can freely concurre with Mr. Cotton Mr. Hooker Mr. Ainsworth and all other eminent ones that are so hot for an explicite covenanting though the implicite by your own confession carries the formalem rationem of the other which they so urge both being but adjuncts The forms of such Covenants are shorter or longer as the occasion requires I shall insert one or two for examples-sake 1. The Covenant of the English Church at Roterdam when Mr. H. P. was chosen Pastour WEE whose names are hereunder written having found by sad experience how uncomfortable it is to walk in an unsetled and disorder'd condition c. 1. We do renue our covenant in Baptisme and avouch God to be our God 2. We resolve to cleave to the true and pure worship of God opposing to our power all false waies 3. We will not allow our selves in any known sin buâ— will renounce it so soon as Gods word does manifest it so to be the Lord lending us power We resolve to carry our selves in our places of government and obedience with all good conscience knowing we must give an account to God Wee will labour for all further growth in grace by hearing reading praying meditation and all other wayes we can We mean not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements Wee will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endeavour to be more forward zealous loving faithfull and wise in admonishing others Wee will labour by all our abilities for the furtherance of the Gospel as occasion shall be offered to us We promise to have our children servants and all our charge taught the wayes of God We will strive to give no offence to our brethren by censuring them rashly by suspicions evill speakings or any other way Lastly We doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill company and all appearance of evill to the utmost of our power Per me F. H. I might make mention of others some of them very short and generall but others fuller and more particular But I shall trouble thee Reader but with one more which as thou heardst before was made use of as a remedy to end some disorders and disturbances and subscribed by all that were free thereto upon occasion of differences arising to which this much related II. The Covenant of the Church in Dublin collected out of the word of Christ according to the Order of the Gospel WEE whose Names are hereunder written do freely give up our hands and hearts to God the Father and his Son Christ Jesus our onely Lord and Law-giver and doe unanimously ingage in the fear of the Lord every one of us to our utmost powers through the gracious assistance of Gods holy Spirit That wee will walk together in one body with one minde in all sweetnesse of Spirit and Saint-like love each to other as the Disciples of Jesus Christ and all to the Church Joh. 15.12 13.34 Rom. 13.8 Ephes. 5.2 1 Thes. 3.12 1 Joh. 4.21 c. Jointly to contend and strive together in all good and lawfull wayes both by doing and by suffering for the purity of the Gospell the Truth of Christ his Ordinances and Orders the honour and liberty and priviledges of the Church against all opposers Jude 3. Gal. 5.1.13 c. With all care and conscience to study and labour to keepe up the unity of the spirit in the bond of peace both in the Church in generall and in particular between one another Phil. 2.1 2 3. 1 Cor. 1.10 Ephes. 4.3 2 Cor. 13.11 c. Carefully to avoid all causes and causers of Divisions as much as in us lies and to shun Seducers false-Teachers of errors or Heresies Rom. 16.17 18. 1 Tim. 6.3 4 5. Tit. 9.3 v. g. 10. 2 Joh. 10. Rev. 2.14.18 Partaking and fellow-feeling to our power with one another in every condition bearing each other burdens Gal. 6.2 Heb. 13.3 1 Cor. 12.25 2 Tim. 1.16 c. To forbear and bear with one another weaknesses and infirmities in much pity tendernesse meeknesse and patience not ripping up the weaknesse of any one to any other without our Church nor yet to any within unlesse according to Christs rule and Gospel-order endeavouring all we may for the glory of the Gospel and the credit of his Church to hide and cover one anothers slippings and failings Ephes. 4.32 Rom. 14.13 Rom. 15.1 Col. 3.12 13. 1 Cor. 13.4.7 c. And that we will as the Lord our God shall enable us to our utmost cleave close one to another and every one to the Lord and chearfully undergoe the condition and lot the Lord shall lay upon this his Church whether in perseeution or in prosperity without any wilfull drawing back or falling away from the fellowship or Faith which wee professe together Heb. 10.24 25 26 c. to the end 2 Tim. 4.10.16 If any
that make mention of Christ are called Churches and all that professe his name of what judgement soever or conversation soever whether Papists or Protestants or Lutherans or Calvinists or Brownists or Donatists or Arrians or any But in the second respect of Christians so called or rather all that professe the name of Christ though differing and dissenting among themselves And they are said to be the Church though late accepta est who make the most and best profession of Christ and are under the outward ministration of his Word and Gospel So are Protestants in respect of Papists and in this sense the Calvinists are before the Lutherans and so far the Presbyterians may passe for current and Parochial constitutions are in a remote and very improper sense called Churches But the Church taken in her own native true sense and strictly consists onely of Saints such as are elected to eternal life and all are in Christ their Head vide Aug. in Psal. 92. Cyprian lib. 1. Ep. 8. Hieron de unit Eccles. Epiphanius and thus she is said to bee either Catholick or Vniversal or else Congregational or particular in the first sense as Catholick the Church is so called ratione 1. locorum 2. temporum 3. hominum in respect of time place and people being not confin'd to any time or age or place or Nation or people but taking in all the elect people of God in all the whole Vniverse past present and to come Jews and Gentiles under the Law before the Law and since yea in heaven and earth those which are ascended Revel 7.8 10 11. and which are yet unborn Rev. 6.11 invisible and visible triumphant and militant all make up but one Catholick body of Christ the head Ephes. 4.4 5. But now in the other respect as a particular and congregational Church which comes before the Catholick and Vniversal Church so far as it is visible and militant it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ having Christ alone for their Head certo numero certoque loco Ecclesia particularis definita est And this is the Church which I have spoken of and in opposition to all Synagogues Synedriums Parishes Conventicles Classes or the like as you shall hear more of it by and by But sometimes such Congregationall Churches as these are called Catholâ—ck too because of their Faith and by the figure Senecdoche yea and as often as Catholick is taken for Orthodox So did Theodosius in his dayes says Sozomen lib. 7. c. 4 command the Church to be called Catholick that he was a member of Every such particular and Congregational Church is a member of the Catholick or Vniversal as all the learned say and every visible is a part that is not yet ascended of the invisible whatsoever John writ in Rev. 1.4 to the seven particular Congregational Churches he writ to them as to the true members of the Catholick or Church Vniversal sayes Mr. Perkins For the Catholick Church and the Congregational onely differ as the totum integrale essentiale that is the Church Catholick or Vniversal arises out of the Congregational and particular Churches and is made up of particular Churches the Integrum or whole intire is made up of the members thereof that are the essentials of the whole For every person and Congregation of Christ sayes Mr. Hooker in his answer to Mr. Rutherford are the members of the Church Catholick and therefore must contain in them the essential causes of the Catholick or the totum whole which is made up of them as parts for the Logician does allow it and men of reason cannot deny it but that Integrum est totum cui parâ—es sunt essentiales that which is Intirely whole is made up of such parts as give an Essential being to the whole without which the whole cannot be so intire So the Churches Congregational and particular which make up the Catholick as membra integri must needs have the materialia formalia principia Ecclesiae Catholicae or toti integri Vniversi matter and form which make up the Church Catholick which none can deny and then I say I cannot see how your Presbyterian Churches as Churches who faâ—l in form if not in matter as is prov'd in the first part may bee said to bee members as partes essentiales membra similaria to make up this totum integrale or Church Catholick Now the Congregationall Churches consisting of true matter and form separate and distinct from the Nations abroad and multitudes about as hath been proved are members causall and parts essentiall of the samenesse and nature of the whole which give in every one there substantiall share to make up the intirenesse of the whole or the Church Catholick quae habet rationem integri est membrum sayes Ames Medul Theol. lib. 1. c. 32. But furthermore it must needs follow that the Congregationall Churches must cause the Catholick or Vnâ—versal and not the Vniversal or Catholick cause the Congregational the Catholick arises out of the Congregationall but not the Congregationall out of the Catholick because they give a being to the Catholick and in order of nature the members must be before the whole because I say they contain the causes which make up the whole For Integrum est totum cui partes sunt essentiales non totum essentiale in partibus and these causes or causall parts are also by Tilâ—nus de Eccles. call'd partes Integrantes Ecclesiae Catholicae having in them those things which give Integrity or Intirenesse to the whole viz matter and form as every piece of money hath the matter and form to make up the whole sum and an Army is made up of many Regiments of the same kinde and principles with the whole This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian who holds with the rest of that judgement that Popish tenet that the Catholick is before the Congregational primum in suo genere that Pontifitians and Jesuites have bootelessely wrastled for a long time but I leave him them of that judgment to Mr. Hookers answer only I affirm by all this that there can be no such thing as National Churches Diocesan or Provincial And must we say more to satisfie curiosity then this the totum is Integrum the whole Church Catholick is intirely to be taken distinct by it self though made up of the Congregational members As a mans body that is made up of eye eare mouth hands feet and so of all the members from head to foot yet the body is not said to be all eye or all eare or all hands c. but a body intire made up of all these So a man is made up of soul and body yet he cannot be said to be all soul or
varietate unity in verity though in variety of formes and ceremonies yet true unity stood well with the differences and varieties of formes c. because it was in the Spirit Psal. 45.13 the Church was all glorious within though without her outward cloathing was wrought with variety and diversity of needle-work Thirdly One Faith in all therefore Vnity is urged seeing all Saints in all ages Moses David Daniel Apostles and we now and all that were are and are to come under all forms live in one and the same mystery and truth of Faith 2. Cor. 4.13 apprehending the same Christ applying the same Salvation so are all the Churches Independent Baptized c. in one Faith though not in one Forme they live not by forme whether you call it a Conformity with the Prelates or Vniformity with the Rhemists or either with the Presbyterians or neither with us but they live by faith Not on this or that forme or worship so as to think our selves therefore good and others evill this is contrary to our life of faith which is all on Christ. This onenesse of faith est una eadem totius Ecclesiae Zanch. which is one and the same in every particular Church and throughout the whole agrees very well with the diversity of gifts parts formes c. so in and through all one and the same Christ be apprehended Therefore Vnity may well stand with it in all the Churches Fourthly he calls for Vnity from all that are called into one hope of their calling all that are called by the inward and effectuall voice of God into one and the same hope All hope for the same thing none for better or greater then another Unit as consist it in hoc quod una eademque sit omnibus spes una eademque omnibus proposita haeraditas coelestis Zanch. For 1. Cor. 1.9 God is faithfull by whom ye were all alike called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ the day of his comming the effusion of his spirit the restauration of Zion the reigne of Christ and the inheritance of the Saints Ergo Vnity for it is for such as differ in their hopes to differ in their love and waies Fifthly One Lord no more Lords but Jesus Christ nor no other Lawgiver in and to all the Churches therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes and minds and wills and ends Hence a rise divisions indeed but one Lord and one Law one master and one mind should be in all the Churches Besides he is Lord to all alike as much to one as to another Ergo Vnity Sixthly One Baptisme with which all Churches are Baptized 1. Cor. 12.13 For by one spirit wee are all baptized into one body This is not the signe which hath beene often altered but the substance which will never be altered not the powring on of water but the powring on of the Holy Ghost in gifts and graces which is in all Christs Churches and the Baptisme of Christ indeed All that are thus Baptized with the spirit are Baptized into Vnity into one Body wherefore the Welsh Curat with his Welsh Crue would doe well to learne better English seeing he would insinuate that he is a Welshman of Cardiff yet is the Apostle of the English as he saith as Paul a Jew of Tarsus was yet the Apostle of the Gentiles then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit He professes openly and in Print proclaims himselfe to have Pauls spirit he might have sayd Sauls spirit not to build up but to destroy so I thought the Churches For many of them are indeed such seducing dangerous spirits which cause division which I confesse I feare are many of them crept into some Churches Now as fiâ—e with fire and water with water agrees well enough so will all the Saints till there come in an Antipathy of spirit amongst them and as fire with water cannot agree together but make a â—â—ge nâ—yse quarrell and fight together and oppose one another violently with thundring threatnings till one destroy another unlesse one be thrown from the other So is it with such contrary spirits as are crept into the Churches till they be out againe fire with fire agrees because being of one and the same principle and spirit it addes to and edifies one another so the Saints with Saints c. but water and fire cannot because the water is of another principle and spirit and seeks to destroy the fire so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits by their owne confessions and in Antipathy to the Churches and Saints in fellowship that seek to build up and edifie one another and all in Christ but when this spirit comes the Welsh Curate tells us 't will doe all that may be to destroy us O that the Churches would then have a care in the admission Of such who as in Rev. 2.2 say they are Apostles but are not for they are Apostats And the Church of Ephesus was highly commended for their strict triall of them and for finding them liars seducers and false Teachers so let us doe and let us all march on to the Land of Promise under one and the same hope of our calling whereunto we are called and as baptized by one spirit into one body Seventhly Vnity is urged among all the Churches for that they have one God and Father of all One Father without respect of one more then another God and Father to all alike all alike deare to him 2. Cor. 6.17.18 who delights in all alike and walks in the midst of the seven golden Candlesticks without respect more to one then to another as that one is better meâ—tall then another seeing all are alike borne of God and all alike in one Covenant and in one Jesus Christ Mediator and Head of the Covenant therefore he calls for Vnity for that we are all a Kingdome of Brethren Mal. 2.10 one God and Father of us all 2. Above all We are not one above another but one aequall with another but only our God and Father in Christ is above us all Mat. 23.8.9 we are all his children and all alike live in his Will he alone commands and blesseth us all alike therefore we should be all in unity Psal. 133.1 O sweet for Brethren to live together in unity 3. Through all All alike professe him possesse of his nature and he through all the Churches and Ordinances appeares abroad too Isay 2.3 Micah 4.2 Ergo unity amongst all 4. And in you all He dwels in all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.16 Jo. 14.23 his presence is in this body of Christ mysticall as it was it was in Christs body when
Gardens p. 43. c. 4. l. 1. p. 204 c. l. 2 Churches must be well weeded and many pluckt up by the roots p. 49. c. 4. l. 1 Church is Christs Bed Throne Palace Couch Chamber of presence p. 50. c. 5. l. 1 Church Christs Body and Building p. 83 84. c. 7. l. 1 Church Christs City compact p. 85 c. 7. l. 1 Church Christs Army Kingdome Heaven p. 85 86. c. 7. l. 1 Churches all equall Independent p. 100 101. c. 8. l. 1 Church wholly of Brothers and Sisters all to conclude on Church-matters p. 110. c. 8 l. 1 Church if whole erres what to do p. 111 112. ibid. Churches joyn together to recover an erroneous Sister-Church ibid. Churches object what p. 116. c. 9 l. 1 Churches Rule for the building p. 120. 121. c. 10. l. 1 Churches end ever one p. 131. c. 12 l. 1 Churches Head Christ alone p. 137 140 151 c. 13. l. 1 Churches true and false differ about the Head p. 152. c. 13 l. 1 Churches can't deliver up to secular powers p. 176 177. c. 13. l. 1 Churches built on Christ the Rock p. 193. c. 14. l. 1 Churches enjoy more then all the world from Christ p. 203. c. 15. l. 1 Churches greatest enemies to errors ibid. Churches to be members of which are the best p. 212. c. 15. l. 2 Church-members must be brought in by the Word and Spirit p. 263 c. 2. l. 2 Church here a picture of her above p. 337 337. c. 5. l. 2 Churches of form Spirituall Aegypt p. 342. c. 5. l 2 Churches formal and why p. 348 c. 5. l. 2 Churchmembers warn'd p. 445. c. 6 l. 2 Church who and who not p 465. c. 8. l. 2. and taken divers waies p. 479 480. c. 9. l. 2 Church-covenant necessary p. 455 c. 7. l. 2 Churches in Unity a terror to enemies p. 504. c. 9. l. 2 Churches when they shall excell p. 5â—2 c. 2 l. 2 Churches exhorted to live above form p. 46. epist. l. 1 Churches in the last day and in the east i. e. Christ and from thence the Sun rises p. 531. c. 9. l. 2 Churches and Parishes how they differ p. 553. c 9. l. 2 Citizens of Sion how many priviledges p. 85. c 7. l. 1 Civill converse to be kept up c. 6. l. 1 Civill Rulers are uncivill beyond civill rules p. 127. c. 11. l. 1 Civill and Ecclesiasticall Caesars and Christs how they came to be jumbled together pag. 168 chap. 13. lib. 1 Civill powers commit sacriledge and when p. 172. ibid. Classes none in Scripture p. 61 epist. l. 1 Classes High-Commission-Courts and Popes-Mother-Church of Cardinals are all of the same nature and for the same ends p. 105 106. c. 8. l. 1 Classes are the fift Head of Brasse and the unsavory fruits of them p. 158 159. c. 13. l. 1 Colledges and Committees too full of stately Ministers p. 168 169. c. 13. l. 1 Compulsive powers doe more hurt then good p. 126. c. 11. l. 1 Comforts to all Churches to come p. 524. c. 9. l. 2 Coming of Christ but a tale to many p. 18. epist. l. 1 Common-wealth when flourishing p. 6. ibid. Comfort and salvation hindred by disobedience to Christs cals p. 207. c. 15. l. 2 Confidence in the flesh to be cast off p. 247. c. 1. l. 2 a Confession of Faith p. 350. c. 5 l. 2 Congregationall Churches are the right Presbytery p. 313. c. 8 l. 2 Congregationall Churches some will fall and some stand the trials that are coming p. 189 191 192. c. 14. l. 1 a Congregationall Church what and how it gives beeing to the Catholick p. 481. c. 9. l. 2 Conscience what it is p. 114 c. 8. lib. 1 Conscience not to be compel'd p. 128. c. 11. l. 1. p. 262. c. 2. l. 1 Consciences have liberty in opinions pag. 312. chap. 5. l. 2 Consciences Golden Rule p. 337 c. 5. l. 2 Conquest follows fighting p. 365 c. 6. l. 2 Consequences of doubtings p. 251 c. 1. l. 2 Consequences sad upon the wilfull neglect of entring into Churches when Christ cals p. 200 c. 15. l. 2 Consideration must be serious p. 240. c. 1. l. 2 Consideration in four things before entrance p. 242. c. 1. l. 2 Constitution of Parish Churches open'd a box of plagues ever since p. 92. c. 7. l. 1 Contrary means bring forth Gods ends p. 47. c 4. l. 1 Covenant one to all Saints p. 86 c. 7. l. 1 Convert discovered two waies p. 354 c. 6. l. 2 Converting means by experiences p. 367 368. ibid. J. Coopers experience p. 400 401 ibid. Covenant in the Church indifferent p. 451. c. 7. l. 2 Covenant what kinde is necessary p. 456. c. 7. 2 Councell of Lateran the first since Christ that ratified tithes and Presentations p. 28. ep l. 1 Councels the second Head of Brass p. 157. c. 13. l. 1 Criticks many promised to be Readers of this Book p. 218. ep l. 1 F. Curtis Experience p. 10 11. exper c. 6. l. 2. D Danger to Churches past ere long p. 34 c. 3 l. 1 Dangerous Rock Christ is to some p. 187 c. 13 l. 1 Daniels who are 35 Ep. Dangerous to raise up Ceremonies again and why p. 315 c. 5 l. 2 Danger of Church-Covenant when p. 452 c. 7 l. 2 Davids who are such 34 35 Ep. 1 David's dayes now how 26 Epist. 1 Dark things must not be urged on the Saints p. 335 336 c. 5 l. 2 Day of Judgement then Saints of all Judgements all alike p. 338 c. 5 l. 2 Day of Embodying together how p. 276 277 c. 3 l. 2 Death to be inflicted on none for not beleeving or misbeleeving p. 177 c. 13 l. 1 Decency and order in all Churches p. 272 c. 3 l. 2 Declaration of all that enter into Church-fellowship p. 237 c. 3 l. 2 Definition of Christs and Antichrists Church p. 137 138 c. 13 l. 1 Delight the Lord takes in his Churches p. 44 c. 4 l. 1 Deliverance of the Church out of the wildernesse is as yet gradual but will be universal 19 10 21 3 1 Dependency upon Diocesan and National Churches Antichristian p. 105 c. 8 l. 1 Description of the best Church-fellowships p. 212 c. 15 l. 1 Description of the visible members of the Church 96 97 98 8 1 Despair the effect of doubtings p. 252 c. 1 l. 2 Despair the Author was in and how p. 427 428 c. 6 l. 2 Despair what is the cause of it p. 431 c. 6 l. 2 Despair causes howling and râ—aring in hell p. 441 c. 6 l. 2 Different opinions in things indifferent are all to bee received p. 311 312 c. 5 l. 2 Difference of opinions may and must be p. 234 327 c. 5 l. 2 Differences about things unnecessary is lamentable p. 325 c. 5 l. 2 Difference in light not in love in primitive times p. 333 c. 5 l. 2 Differences how all may be reconciled p. 471 c. 8 l. 2 Dipping lawfull but not Diving
in nothing accord to Christs rule p. 121 c. 19 l. 1 Parish churches uphold by carnal powers p. 126 c. 11 l. 1 Parish churches fail in the final cause p. 135 c. 12 l. 1 Parishioners opposite to Churches p. 79 c. 6 l. 1 Parish Churches get out of and why p. 207 208 c. 15 l. 1 Parishes and Churches how they differ p. 553 c. 9 l. 2 Parish Churches stript naked as at first how p. 552 553 c. 9 l. 2 Paradise a type of the Church in the last dayes p. 528 529 c. 9 l. 2 Paradise restor'd in the latter dayes in Trees Rivers and all 530 531.9 2 Paradise in these dayes entring where it shall be p. 530 c. 9 l. 2 Parallel of Churches taken from Gardens p. 42 c. 4 l. 1 Parallel fetcht from the Wildernesse p. 30 c. 3 l. 1 Parallel of Christ in the forme of his flesh and forme of his Church-way p. 244 c. 5 l. 2 Parliament warned p. 172 c. 13 l. 1 Partakers of Babylons sins partakers her sorrowes p. 75 c. 6 l. 1 Pastors Lord like most mischeivous p. 104 c. 8 l. 1 Pastors should gather Churches Experiences p. 150 151 c. 6 l. 2 Patrons so called their fearfull sins 29 Epist. Paul a great Separatist p. 77 c. 6 l. 1 Peace of the Church agrees with different opinions p. 326 c. 5 l. 2 For Peace sake Gods own forms much more ours must bee laid aside p. 345 c. 5 l. 4 People bewitch'd in these daies p. 39 c. 3 l. 1 People not profiting under the ministry great heart-sores to faithfull Ministers 330 331 Epist. Performance of Promises at last pinch 47. 4 1 Perfection of all in one is Christ p. 339 c. 5 l. 2 Persons entring into Churches what to do first p. 239 240 c. 1 l. 2 Persecutors Sampsons Foxes that â—uâ—n up themselves p. 18 c. 2 l. 1 Perswasion how to attain it p. 245 c. 1 l. 2 Perswasion which all must have that would enter into Churches how to know true from false 249. ib. Piety must not dance after policy p. 160 c. 13 l. 1 Plantation of Christs own hands i. e. his Churches p. 43 c. 4 l. 1 Pledges given in at Dublin Church p. 371 c. 6 l. 2 Policy carnall and Gospel policy bow they differ p. 6 7 8 c. 1 l. 1 Policy must serve piety not piety policy p. 160 c. 13 l. 1 Policy what it is p. 169 ib. Policy ruin'd by Christs coming p. 170 ib The polick Beast sâ—t in the temple 8 11 Politicians described p. 170 c. 13 l. 1 Politicians Religion p. 194 c. 14 l. 1 Pope Prelats Primates c. whence they came p. 10 c. 1 l. 1 Popery to take away Church-power give it to Clergy or Classes p. 102 c. 8 l. 1 Pope is the head of brasse and how he came in p. 155 c. 13 l. 1 Popish Discipline swam in blood p. 12 c. 2 l. 1 Porters appointed to keep out the unclean p. 52 c. 5 l. 1 A posie presented to the Saints and Churches p. 450 c. 6 l. 2 Power in all Churches equal p. 101 c. 8 l. 1 Power of men over any Church of Christ is usurped p. 113 ib. Power to admit Members is the bodies p. 286 c. 4 l. 2 Power civill subservient to Christ and his Saints p. 127 128 c. 11 l. 1 Powring out of the Spirit hard by us p. 506 c. 9 l. 2 Practise of primitive Saints Prophets Apostles c. was to separate from the mixed multitudes p. 74 c. 6 l. 1 Power and prayers of churches p. 91 c. 7 l. 1 A praevision p. 425 c. 6 l. 2 Praises to God a peculiar end of Church-fellowship p. 133 c. 12 l. 1 Praise is publick of the Church imbodied p. 279 c. 3 l. 2 Prayer must be much before imbodying p. 275 276 ib. Prayer eminently answered p. 368 369 370 c. 6 l. 2 Prayer converting and confirming 415 ibid. 399 3 2 Preaching a call thereto p. 437 438 c. 6 l. 2 Precepts for Separation p. 72 c. 6 l. 1 Precious separate from the vile p. 70 ib. Precious stones gathered in latter daies p. 519 520 c. 9 l. 2 Prelates ever opposers of the Church of Christ p. 12 c. 2 l. 1 Prelacy and popery Terâ—ani Convertibiles p. 105 c. 8 l. 1 Prelacy ready to be turned off the Ladder p. 104 ibid. Prelacy and Papacy live and dye together p. 14 c. 2 l. 1 Prelates in pomp p. 107 c. 8 l. 1 Preparation before imbodying p. 273 c. 3 l. 2 Presbyterian way fals with Prelacy p. 14 c. 2 l. 1 Presbyterians too bold Usurpers of Christs power p. 105 c. 8 l. 1 Presbyterians and Independents greatest difference p. 104 ibid. From Presbytery to Independency p. 396 c. 6 l. 2 To Presbyterians a word in love p. 479 c. 9 l. 2 Presbyterians how Churches and how not p. 480 ib. Presbyterian Churches as such not true Members of the church of Christ Catholick p. 481 ib. Presbyterians whom we own and honour p. 483 ibid. And whom we dare not close with 57 Epist. Some Presbyterians and Papists look too alike in the Head Body Eies Mouth Hands and Feet yea and whole effigies of their church p. 484 c. 9 l. 2 Presbyterians monopolize the Churches so called p. 494 ibid. Presbyterians designe against the Author and Book 55 Epist. Presbyterian way novelty and Heterodoxie 60 Epist. Presbytery Congregationall is the right p. 113 c. 8 l. 1 Presence of God is speciall in Churches p. 547 c. 9 l. 2 Presence of God in Churches is the adaequat object p. 116 c. 9 l. 1 Presence of Christ sweetest in Churches 45 4 1 202 15 1 Pride in Pastors God abhors of all mens 109 8 â— Primitive times Saints were all volunteers p. 124 c. 11 l. 1 In primitive times Ministers people and all equal in honor and dignity without Prelacy p. 151 c. 13 l. 1 In Primitive times Saints longed for church-fellowship p. 204 c. 14 l. 1 In Primitive times no respect of opinions p. 331 333 c. 5 l. 2 In Primitive times Saints told their Experiences p. 356 c. 6 l. 2 In Primitive times Sisters had their liberty as church-members in church matters p. 465 466 c. 8 l. 2 Principle of a Saint is above self and God like p. 254 c. 2 l. 2 Propagation of the Gospel how p. 485 c. 9 l. 2 Priviledges of Saints imbodyed 89 7 1 202 15 1 Professors who fit for church-fellowship p. 35 c. 5 l. 1 Many Professors not Christians ib Professors who are best and tryed p. 326 c. 5 l. 2 Professors in primitive times p. 53 54 c. 5 l. 2 Professors fall to Familism Rantism c. why p. 81 82 c. 7 l. 1 Promises performed by contrary means p. 47 c. 4 l. 1 Promises to anchor at in a storme p. 28 c. 3 l. 1 Promise of Gold for Brasse Silver for Iron p. 181 c. 13 l. 1 Promises of restitution of times to be eyed 246
p. 136 c. 12 l. 1 Wisdom hath sent out to all p. 198 c. 15 l. 1 Witness of the Spirit on his own knowledge p. 266 c. 2 l. 2 Witness what it is p. 353 354 c. 6 l. 2 Witness if without it what we must do p. 375 ib. Wives and children of faithful Ministers must be provided for after the death of those Ministers 30 Epist. Winter-time is nigh over to all the Churches p. 28 c. 3 l. 1 Whores children Parish Churches and how p. 552 553 c. 9 l. 2 Wolves look upward when they howl for prey p. 65 c. 5 l. 1 Women may and must speak in the Churches subjective p. 294 c. 4 l. 2 Womens right in Churches proved p. 464 465 466 c. 8 l. 2 Women have a good example p. 407 c. 6 l. 2 Women have preached p. 468 474 c. 8 l. 2 Women how and why they have equal liberty with men as Church-members 472 473 ib. Women excelling men p. 473 474 c. 8 l. 2 Women how and when they are not to speak 475 476 ib. A word to the three Nations p. 15 c. 2 l. 1 A word to the Churches p. 29 49 3 c. 4 l. 1 A word to all to come into Christ p. 80 c. 6 l. 1 A word to Saints to begin their Hallelujah apace p. 135 136 c. 12 l. 1 A word to Magistrates p. 1â—9 c. 13 l. 1 A word both to Magistrates and Ministers p. 174 ib. A word to the builders of these days p. 197 c. 14 l. 1 A word to the Anabaptists in Dublin and Waterford· p. 334 c. 5 l. 2 A word to the wicked indeed p. 430 c. 6 l. 2 A word more to Church-members p. 455 c. 7 l. 2 A word to women p. 476 c. 8 l. 2 A word more to the Churches p. 510 511 521 c. 9 l. 2 Word preached makes not Churches p. 63 c. 5 l. 1 Word preached is not the indelible note of a true Church p. 79 c. 6 l. 1 Word of God must be the ground of our perswasion p. â—45 c. 1 l. 2 Word of God the instrumental cause of the will p. 261 c. 2 l. 2 Word converting and confirming 404 414 11 Exp. 6 2 Word awakens 397 411 419 420 422 426 ib. Word and Spirit twin testimonies p. 374 ib. Work of Churches too hard for men p. 139 c. 13 l. 1 Work of Ministers and Saints is by the Word to ruine errors p. 175 ib. Work of God in these days is to bring all into one p. 330 c. 5 l. 2 Workings under the Law heavy p. 415 c. 6 l. 2 Works how Presbyterians and Papists agree in them p. 473 477 478 c. 9 l. 2 Worship of God is in Spirit and Truth p. 1 c. 1 l. 1 Work that God is about in these days p. 24 25 26 c. 3 l. 1 The world will finde Churches too hard for them p. 90 c. 7 l. 1 World much convinced by publick imbodying p. 281 c. 2 l. 2 Worships that are false we must separate from p. 76 c. 6 l. 1 Y. Forty years hence of Christs coming to reign p. 24 c. 3 l. 1 Ynough and to spare we shall have ere long p. 36 c. 3 l. 1 Yron heads p. 160 c. 13 l. 1 Yron vide Iron Z. Zeal that is false fights against God in his Saints and Churches p. 340 c. 5 l. 2 One word for the Printer Honest friends FRown not for who shall throw the first stone you or I You that are without faults finde faults but make not faults I fear we shall meet with more Errata's at the end of our lives then at the end of these lines though here be many and more then my leasure can enter together into the list but being they are baggage it shall cost the less care onely this I believe that the miscarriages of the Press and mens practises with some mens malicious misconstructions will have alike look and language and may express Light a Lie Truth Ruth Mystery Mysty c. For for the most part their fault is to diminish and detract But it may be some men will read with a Romish gloss or glance as the Prelate or Presbyteer and then I look they that will willingly read as in Luk. 15 8. for domum everrit domum everâ—it for when they should sweep the house they would pull it down So that instead of meâ—ding worth I must look for some to be rending words till they make them worse then they are it may be as bad as themselves aâ— last But to thee Honest Reader I wish with all my heart that I had more leasure to direct and you lift and light to correct I hope wee shall meet with some candid Christians and honest men who will amend in the life what is amisse in the leafe and with some patient well-minded Readers who will turn the other side to make it true sence for the Printers sake and sentence for the Publishers sake Passe by the Typographick errors for his sake and the Hypographick errors for mine For I could not follow the Presse and the Presse would not follow me And to be ingenuous I shall finde out some faults for you many from you but most in you that are ever and most finding fault Errata's in the Epistles PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I p. 37. l. 18. margin r. redire iâ— principium p. 55. in margin against l. 6. obliterate the p 70. l 9. in margin r. the way to make it p. 64. l 19 r. him in i. e. in one p. 63 l. 37. r Churches p. 73. l. 37. r. do save p. 79. in verses l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book p 5. l. 27 r. Policie p. â—4 in margent against l. 16. r. loose and l 24 r. because that they p. 15. l. 32. r. cheat us p. 16. l. 1. r. Discipline p. 17. l. 15 r. viz. in the Church p. 23. l. 7. r. and five and thirty dayes l. 29. r. that it is in p. 30. l. 3. r. that holds p. 34. in margent against 17. and 18. l. r. Form are least in Spirit p. 39. l 6. r. Sun p. 46. l. 21. r. Hermes p 50. l. 37. r. others and obliterare all p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margent under object r. is nâ—t p. 63. l 7. r. p 59. and in p. 65. against l. 16 margent r. Churches which they have in p. 66. l. 14. r. sorts p 67. l. 28. r. they obliterate ye p. 69. l. 9. r. new Ranters or old Protestants p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. undeniable p 86 in margent against l. 25. r. love p 96. l. 1. Contents r. The second part of the sâ—cond c l. â—ast Contents r. any Church p. 139.
Israel a separate people So every Saint is a spirituall Jew So are the Disciples of Christ. Sim. Who are therefore haâ—â—d Châ—ists commands 2 Those that partake of her sins partake of her sorrows 3 It publishes disobedience not to be such and a corrupt heart plenis faucibus Quest. Answ. 1 None ought to be without Callings 2 None must separate from their duties 3 Nor to separate from civill â—onverse What it is to separate 1 From all false wayes and worship 2 From familiarity with the adversaries of the truth Sim. Sim. Sim. Have nothing to doe with them Gods anger is against such as do keep company with them Sim. Sim. 3 No fellowship with them in their orders and ordinances out of Christs way Expos. As Paul separated from Iewish Churches Discipline orders and ordinances Vse Parishes have not this part of the Forme Which is twisted up of a threefold cord to draw us out of Parishes into Churches All men are separates from Christ or separates for Châ—ist and which is best Object What Separatists are Schismaticks and what not A sin not to separate from false Antichristian Church-States And parishes as Churches are such Learned men many times most enemies to Christ and his true Churches Sim. Parish-Churches no Churches Churches gathered out of Churches Parish churches are Sathans Synagogues No Parish-rule conveyes a Church-right Sim. Parishioners opposite to Churches Sim. Object Answ. Word preached is no indelible nor undeceivable note of a truâ—â— Church Sim. But a commen adjunct Sacraments must be of right dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church Expos. A word to all friends to submit to Christ. ☞ ☞ Sim. Outward Ordinances out of Christs order may do more hurt then good Sim. Carnall reason keeps many off Church-fellowship Sim. Secondly 2. Part of the forme is after separation from the fals conjunction in the true way Forth with hast into the Churches Else we shall be lost in the wildernesse One reason many Professors formerly strict turne Familists Seekers Ranters and such like In the Answer godly eminent Ministers so accounted must be reproved in the Countries Hag. 1.2.4 The Lord expostulates with them Ministers most complaine who are most the cause of their owne complaines What answers some of them have given the Author when he hath pressed upon them Gospel practise Why many Ministers are against Independency as they call it Expos. Whom the forme is to be showne to What it is 1. One Body 2. One body Independent 1. Christ's Church is his Body how and why All Members make up one and but one body Expos. Sim. If one member be amisse it must be restored into use and order againe for the good of the whole body which cannot misse that one member Sim. That is candidly with all sweetnesse of brotherly-like spirit and christianity Every member is to be in an apt place c of the body Sim. 1 Cor. 12.21.22 and to be content therewith Vide Zanch. de Eccles. 2. Christ his Church is his building Expos. The forme of his building What it is Sim. Rightly ordered to make all one The Lords house fitly framed together Expos. All one in another and every one on and in Christ the foundation v. chap. 14. Expos. 3. Christ's Church is a City compact Sim. All streets houses peoples c. make but one City Saints Citizens Sim. The immunities Priviledges lawes of this City which belong to the Freemen thereof None admitted free-men of this City but by the Citizens consent Expos. Buxtorph and Shâ—indler 4 This Church is his Army All men companies colours Captaines make up one Army 5 Christ's Church is his Kingdome For all Cities Shires countries c. make up but one Kingdome 6 Christs Church called heaven And why All Elements Firmaments Orbes Stars c make but one heaven All Saints in one are so Mr Jacob. Mr. Ursin. Sim. Because they have All one Father All one originall Law All in one Covenant All hewn from one Rock All bear one Image All lay in one womb All of one Seed All lead by one Spirit All called into one hope All one joy All one glory Christ prayed for this onenesse Apostles tooke great paines to preach it Unity and Entity convertibles The beauty and loveliness of Saints embodyed Sim. His Tabernacles amiable His Spouse fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such embâ—dâ—ed excel in beauty Informitas materiae duplex vel excludeâ—s formam vel formositatem Th. Aq. 1.66.1 â— Sim. Without form deforme Sim. But in one body their excellency appears In great confusion and disorder till then Sim. But in body in order and proper place Sim. Sim. Till thus embodied they do not their duties one to another Mr. Bartlet The Author abused for him in Dublin Sim. Expos. The soule-sweet issues of such a Gospel-order Priviledges Promises The Lords delight there above all Sim. The united strength of Saints in such Gospel society Vis â—nita fortiâ—â— Such Saints are the surest and the most successefull Souldiers A terrour to the world Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire proceeds out of the mouthes of Churches to destroy Gog and Magog Expos. By the Spirit of the Lord. Sim. Unity unconquerable Sed informitas infirmitas Sim. Sim. Saints united in one too hard for the whole world Sim. Their joynt powers and joint prayers able to conquâ—r heaven and earth And joynt-praises fill heaven and earth Sim. One member can act by his owne power and by the virtuall power and influence of the whole body Vse Parishes no Churches of Christ in this point of forme For we proved before with the Schoolâ—men Ubi partes non habent rationem materiae ibi totum non habet rationem formae So that they are neither matter nor forme The Devils black cloven foote is set in the midst of them all over England Why Parishes so devoyd of matter form and so full of sinne Expos. In Parishes what plagues arose from their constitution The worse wicked ill-favoured Kine eate up and destroy the others of the Neighbours that are better Exod. 7.12 and errours and sins doe swallow up truths Proph. Aegyptian Plagues must come upon them as in Isa. 10.24 26. Although as yet many like Dan do bite us behind or backbite Many an Adullamite we meet with in Parishes Parishes a Chaos Sim. Sim. Materia informis Expos. Parishes are stalls for beasts to lye down in Sim. Sim. Sim. Parish-Churches have their fatall blow Ezek. 16.36 37 Judg 9.15 The Bramble shall be burnt up in the day that burneth like an oven Mal. 4.1 Sim. Babylon falling Thâ—se that traded with her bewail her Vse A call into Zion into the Churches of Christ. Out of Babylon and Parish Churches Christ beckens to thee ☞ In his Tabernacles and Churches are beauty power his presence safety deliverance pleasure and joyes plenty peace blessednesse salvation all powerfull motives Great hurt to the godly to continue in Parish Churches
most eminent men Independents ☞ Our Consciences carry us on What is Conscience Formall Professours time-servers Many take up the name of Independents and Independent-Churches that are not so Sim. Our faith and fortitude Sim. The beautifull object of Christs Church What it is Proved by Scriptures His power and glory there His name and best blessings there His presence by his Word and Spirit there Fat things and feasts there There is the King in his beauty And place of broad rivers Thâ— most soul-ravishing object there Whâ—te and ruâ—dy To the end of the world Saints and Churches in all ages have experienced this point Vse The object invites and incites us into the Churches This made David even dote in love on them And in these Assemblies of Sion God appears most glorious and gladsome Parishes have not this object Forma formae Those that are not longing after these wayes of Sion see not this object in them Dr. Ames left his Professorship of Friezland for Church fellowship Vid. Peters Report of Eng. wars His dying words Ignorance of the object hinders the affection Sim. Christs Rule to build the Church by Proved necessary 1 By Scâ—ipture Expos. 2 By Precept Christs Commands and Rules 3. Proved by practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. The Apostle urges the Rule Not as a head but as a helper Expos. Mans unfitness Mad Church-work made by mens rules Gods strict command Moses durst do nothing on hâ—s own head Nor David nor Solomon 2 Chro. 8.14 2 Kings 6.38 Nor Apostles nor any Without Christ's Rule Christ's Commission Rev. 21.2 3. Expos. To rule order and take the whole Government All the Churâ—h matter and the form is to be fitted by his Rule Parish-Churches never according to Christ's Rule Acts of the Apostles the Churches best Directory We walk by Rule Independent Churches according to Christs Rule Dr. Sibbs Neither must we make rules nor slight Christs Rules Mr. Brightman Expos. Then her paths shall glister and shine In many gathered Churches Ordinances prisoners as in Babylon Trap. Exod. Unskilful builders nor yet so spirited for the work as they will be Sim. Sim. All that joyn in this way must do it by free and uncompelled consent Lib. 2. c. 2. 1. Proved by Prophecies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. More fluminis All flow freely Jer. 31.33 c. All mutually and concurrently give themselves up with one consent 2. Proved by Precepts Acts 11.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calls to come freely Expos. Christ's call to come freely and fervently Chephetz in Hebrew Vide Beza in loc Et Hugo Grotius See Burroughs on the Excellency of a gracious Spirit p. 281. 3. Proved by continual Practise of Christs Twelve Disciples And Churches in all ages Proved by Types None else fit for the setting up of Gods Sanctuary All were to be free and willing else not to be accepted Saints in all ages such free-willers Expos. In primitivo times so Expos. Expos. Examples 1 Thess. 1.6 7. Otherwise we were short of the very Heathens Else in bondage Else soon fall off Vse Parish Churches upheld by carnall weapons Whilst the Spirit it is that convinces us of the truth constrains us to the truth and makes us worshippers in the truth Compulsive powers doe more hurt then good And makes many hypocrites but few true Proselites Cartwright Christs government and civill Magistrates are distinct in specie geâ—ore Psal 2. Civill Rulers within civill Rules and Precincts Rom. 13.1 2. A Word and a warning to Rulers K. Vzziah And Perez-Vzziah Not to meddle with the matters of Religion Example Christ would not meddle with civill Magistracy The Spirituall and Eccles. is above the civil which the civil power is to serve ☞ Theodosius an example All to teach Magistrates to be under Christs Discipline and not that Christ is under theirs But what Magistrates and Rulers may do as to matters of Religion How far they may go Vide ch 13. Examples Not to force consciences Expos. But with gentlenesse to win them in to the truth Object Expos. Answ. 1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Ans Affirmatively shew them a nâ—câ—ssity of Christ and his Church-way Grotius Sim. True Magistrates in their respective places much owned and honoured by all the Churches Vide ch 13. Adversaries of old accused us as enemies to the Magistrates Vid ch 2. The Spirit compels us and yet we are voluntiers Dr. Sibs God works in us the will first Vide l. 2. c. 2. Sim. Take heed of setting on Magistrates Sim. Some busie to do it Sim. It will run Rulers the hazard of ruine Vide ch 13. Sim. Sim. Sim. The finall cause the first in the eye though the last in the act The End is first and most minded And why All thâ—ngs in the first and second Creation have one and the same Head Col. 1.18.20 and one and the same end The glory of God the one and the same End of all Creation Gubernation Redemption Salvation and all hath one and the same End This End most of all moves Saints into Church-fellowship That this must be the End 1. Proved by Prophecy Expos. The Churches spiced Cup. Expos. Expos. Types Musicks and singers For the filling his housâ— with praise and glory Expos. 2. Precepts Psal. 140.13 3. Proofs by practise of all Saints in fellowship Expos. Christ in the Churches sings praises All other ends are subordinate to this End which is the supream Isai. 51 9 10. Psal. 49.15 The redeemed Isai. 35.10 Most capable No hypocrisie Virgins Expos. Have sweetest voices best songs In fittest tunes They make melody with grace in their hearts Whilest mixed Congregations rob him of his praise and glory Parish Churches fail in the Final Cause Their End is to good peny-worths to have their tithes at an easie rate and to make their own endâ— Parishes excommunicated if ever they were Churches A word to Saints in fellowship Make Gods honor and glory all in your End and your End in All. Expos. An ordinary Rule of wisdom to weigh the End Vide cap. 5· Expos. Joh. 8. Sing praises Sim. All for Gods glory Some minde it not Sim. Sim. Some unfit to do it Some desire it All are to give God the glory of all Proved from the essential material formal objective organical and final causes and so defined The definition of Christs Church The definition of Anrichrists Church Arrogans sibi titulum Ecclesiae at eam non sequens sed persequens Christ alone Head and Law-giver Proved 1 By Prophesies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Key is that is laid on his shoulder Expos. The Spirit is to let us in Expos. This Key opens and shuts binds looses 2 Precepts All power given him and all judgement committed to him Ioh. 5.21 3 Practise proves this Reason Because none but Christ could institute therefore none else can order it Why none but Christ could undertâ—ke it 1 Because he hath his spirit above measure 2 Man would make
1 The Father Isa. 40.28 43.15 1 Peter 4.19 Rom 3.14 2 Chro. 20 6. Psalm 66.7 2 The Son Acts 10.42 43. Isaiah 45.21 22 1 Iohn 5 29. Isaiah 9.6 7. 1 Tim. 2.5 1 Iohn 4.2 3. 2 Iohn 7. Hâ—s Offices 1 Prophet Micâ—h 5.4 Malachi 3.1 Deut. 18.15 Acts 3.22 2â— Isaiah 54.13 2 Priest Hebr. 9.12 14. 10.3 10. Ephes. 5.2 1 Peter 1.24 Iohn 10.15 Col. 2.14 15. Isaiah 53.12 Heb. 12.24 3 King First â—n general Mâ—tth 28.18 Psalm 2.6 Psalm 45.6 Hâ—b 8.8 Isaiah 9.6 7. Rev. 2.26 27. Secondly In particular Matth. 2.2 Luke 1.33 74 75. Luke 19.27 Phil. 2.9 Haggai 2.7 Heb. 12.27 28. Isaiah 45.22 Micah 4.2 c. 3 The Spirit Iohn 16.13 14. Eph. 1.13 14. 4.30 Zach. 9.11 Malachi 3.1 Heb. 10.29 13.20 8 6.8 9. Iohn 16.8 9. Rom 8.2 Rom. 4.8 Iohn 15.26 Râ—m 8.16 1.4 Gal. 5.22 23. 1 John 5.7 5 Scriptures Psalm 147.19 20. Iohn 5 39. 2 Cor. 1.13 Acts 26.22 2 Tim. 3.16 2 Pet. 1.20 21. Gal. 6.16 6 Man Eph. 2.1 3. Iohn 3.3 4. Acts 17.30 31. Rom. 8.13 7 The Church Eph. 4.4 Invisâ—ble and Universal 1 Cor. 12.27 28 8 Churches visible and congregational 1 Cor. 12.20 Col. â— 19. Eph 2.21 22. Matth. 28.20 Eph 4.29 1 Thes. 5.11 Iohn 15.19 2 Cor. 6.16 17 19. Revel 18.4 Psal 110.3 Isai. 2 2 4. 2 Cor. 8.5 Acts 11.23 Mal. 3.16 Iude 20. Hâ—b 10.24 25. Acts 6 3. 14.23 Exoâ— 20.24 1 Kings 9.3 Isaiah â— 5 6. 25.6 7 8. Psal 132.13 14 15. Revel 2.1 2 Coâ— 6.8 Cant. 4.16 6.2 3. 7.12 Isai. 33.17 20. Psal. 122.3 Iohn 5.28 1 Cor. 15.19 Acts 17 30 31. 2 Tim. 2.18 Heb. 12.23 Grace in a convert discovered two wayes 1 More extraordinary 2 More ordinary ☞ Of both those wayes excellent examples follow ☜ Experiences prove principles Proved by Precepts Jews practâ—se now Vide the Hist. of Iews by Leo Modena ch p. 2. 2 Proved by Practiâ—e in primitive times Expos. Expos. Expos. Expos. Expos. Dr. Ames It is muâ—h for Gods glory Sibs his Mariage feast pag. 103. Expos ☞ It is much for the Churches advantage 1 In judging of such as aâ—e Gods ☞ Election is a mystery Sim. Sim. ☞ Sim. Made known by Vocation Adams Sim. ☜ Obj. Answ. Origen Election from eternity Vocation in time Salvation in the Deâ—â—â—e before sanctification but in the execution of the decree sanctification is before salvation Dr. Twisse ☞ How the Church is to judâ—e of 〈◊〉 Elect. Sim. Sim. Sim. ☞ ☞ Sim And judges of the cause by the effects and means The order of telling experiences 1 Preparation 1 When the time 2 How the means To bring them down into hell Mr Rogers Mr. Fenner To bring 〈◊〉 down into 〈◊〉 Dr. Sibs Dr. Crâ—spe And to raise them up into heavenly places in Christ Jesus Sim. But fâ—w so 1 King 31. ☞ 2 Qualifica By the alteration that is in them and such like effects Expos. 2 Cor. 1. â— To give others warning Tho. Goodwin ☜ Else others shall finde these stories true Sim. ☜ Robinson Sim. Tertullia◠☞ Sim. Till buâ—ied in the flame some will take no warning Mat. 5.12 Mr. Nehemiah Rogers my honoured father in his Parables Ardeus To learn others to forbear censuring such ☞ Sr. Fran. Spira Rom. 7.24 Act. 2.37 2 Cor. 12. Expos. Sim. Saints have a seed-time and then a harvest Expos. ☜ ☜ A fighting time then a conquest Sim. A time of travel and then a birth of joy ☞ Keckerman ☞ 4 To teach others how variously God works Expos. Vide Goodwins Child of Light Chap. 12. Means to convert one not the means to convert another Experiences teach others to trust in God in times of troubles Expos. Expos. Thus Samaritanâ— brought in Thus was Junius converted And otheâ—s in time of Popery And in these dayes ☞ In Dublin Church experience Of prayer answered in a miraculous mercy ☜ Church experience of prayers answered in another parallel mercy upon the Author ☞ Faith in prayer forces out a quick answer ☜ A renewed pledge when most need ☜ Sim. 1 They bring their assurance to light 1 Pet. 5.16 Sim. Caution Quest. How to know it Answ. 1 By the Twin-testimonies Surest with sealing of the Spirit p. 170. Expos. ☜ 1 Spirit with our spirits ☜ How to be sure of it that it is a true spirit A Ranter what ☜ A Hypocrite Sibs 2 Twin-testimony is the word spirit Expos. Obj. Answ. A single testimony Sim. Is enough Sim. ☞ Obj. Answ. When thou art without a witnesse what to do Expos. Three considerations Vide Saltmarsh his Free-grace p. 80. 3 Considerat to assure poor souls in Christ. ☜ Sim. ☞ 2 When you want reflex acts run into direct acts with a resolute recumbency upon God Expos. Psal. 37.19 1 Joh. 3.10 Rom. 10.11 Sim. Single testimonies What assurance is Their experiences tell how much they differ now from what they were before their Assurance ☜ Single Testimonies not ever certain Sim. Times of assurance Experiences of Saints are demonstrations of their assurance to others ☞ Dr. Don. Sim. Full assurance affords full experiences even as it were with double Testimonies True experiences keep humble Sim. Vide Hist. of Standerbeg lib. 2. ☜ Hypocrites puffed up by them Expos. Sim. Dr. Staughton Saints humbled Sim. Sim. Sim. Truest experiences lay us the lowest Sim. Sim. Sim. ☞ Sim. Adams Souls slashed for sin low humble And souls exalted in Christ are the more low and nothing in their own eyes Expos. Examples 2 Cor. 11.23.25 26 27. Randal ☞ Sim. Sim. Expos. True experiences more declared the more humble us and lessen us lower us in our own eyes Experiences teach best ☜ As p. 8 ☜ Sim. ☜ Saints by experiences know more then men or Angels can tell them of Gods love Sim. ☞ Sim. Experiences make more bold for future Expos. Example David therefore declared his experience Sim More bold against enemies and in future troubles and trials Dr. Taylor More bold with God too Sim. Example Expos. ☞ Sim. Sim. They are as a store-house to give out new and old Expos. Sim. 1 To give out Expos. Experiences Mandrakes ☜ 2 To lay up Sim. Sim. ☜ Expos. ☞ They set the soul to long for more of Christ. ☞ Sim. Many content with Parish-Ministers provisions ☞ Sim. ☜ They yeeld further obedience to God And fill them with life spirit and love Sim. ☜ Sim. Sim. Sim. Donn Sim. In a time of darkness as well as in a time of light ☜ Expos. ☜ Vide Tho. Aquin 1.2 q. 112.5 o. Expos. ☜ Encouraging others over in to Ireland Cant. 7. ult In a formal righteousness from his youth Called first when and where 1645. called thence on the Mountains 2. How Extraordinarily and ravishingly â— Effects of this calâ— Called 1. When. 2. How In horror of Hell for an oath wept delivered out of it And cast into it again worse then before Delivered out of it upon surer terms
13 l. 1 Ministers must not meddle with state matters p. 173 ib. Ministers why against Independency p. 82 c. 7 l. 1 Ministers turned politicians fall into great places Colledges Committees c. which is very fatal and ominous p. 168 169 c. 13 l. 1 Ministers cannot be sequestred ab officio p. 180 ib. Ministers all over the Nation warned p. 208 c. 15 l. 1 Ministery the Author called to it and how p. 436 437 c. 6 l. 2 Ministers for long preaching despised and what followed it 4 5 Experiences ibid. Ministers must have maintenance 27 28 Epist. Ministers who are made the peopleâ— 233 234 Ministry when most corrupt 7 8 Epist. Ministers much encouraged in Ireland 28 Epist. Miscarriages of Church-members eyed by all p. 68 c. 5 l. 1 Mischief to Churches by proud prelatick lording Pastors and by ruling Synods and Classes p. 104 108 c. 8 l. 1 Mixed congregations not Gospel Church states p. 5 c. 1 l. 1 Mitre-mongers and Prelates ever opposers of the true Churches p. 12 c. 2 l. 1 Mixed congregations Christ not the husband of p. 56 c. 5 l. 1 Monks and priests when they arose p. 11 c. 2 l. 1 Morality is Divinities hand-maid p. 1 c. 1 l. 1 Mortal blow to morter Churches last year p. 208 c. 15 l. 1 Motion life action all from Christ the Head p. 149 c. 13 l. 1 Motions of Hypocrites and true Church-members differ p. 268 c. 2 l. 2 Mountains made plains who and how p. 24 c. 3 l. 1 Mystery of whole Christ i. â— Head and Body p. 147 c. 13 l. 1 N. Nakedness that parish Churches will be stript into p. 551 c. 9 l. 2 Names of such as would imbody given up and how p. 274 c. 3 l. 2 Names of Heathenish and popish presbyters and papists agree in p. 491 c. 9 l. 2 National Ministry and Churches how routed 28 Ep. Nations of all sorts to make up one Church p. 538 c. 9 l. 2 National Churches what they are and how to fall 550 551 552 ib. Nature of things doubtful and indifferent p. 314 315 316 c. 5 l. 2 Necessity of Gospel polity p. 3 c. 1 l. 1 Neck of the Church what it is p. 98 99 c. 8 l. 1 Necessity is shown by the Spirit and the word p. 129 c. 11 l. 1 Necessity of Churches wel grounded and well-united p. 193 c. 14 l. 1 Necessity of serious consideration and self-examination of all that would be Church-members p. 240 c. 1 l. 2 Necessity of a free principle in all Church-members p. 255 c. 2 l. 2 A necessity put upon indifferent forms is pestilent p. 341 c. 5 l. 2 Necessary is threefold p. 461 c. 7 l. 2 Nobility who be the best 21 22 Ep. 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Oneness of all Saints p. 319 320 c. 5 l. 2 One of all is Gods great work p. 330 c. 5 l. 2 Oneness of Churches when more then ever p. 506 c. 9 l. 2 Onions and Looks for Parish-members p. 207 c. 15 l. 1 Opinions out of Magistrates powers p. 174 c. 13 l. 1 Opinions ought not to byass us p. 247 c. 1 l. 2 Operation of the will carries into the object p. 260 c. 2 l. 2 Opinions in things doubtful and indifferent may and must be divers p. 312 314 c. 5 l. 2 Opinions different allowed with love two hundred years after Christ p. 332 ib. J. Osborn a strange relation of him 440 441 c. 6 2 Opposition against the Churches make for them p. 205 206 c. 15 l. 1 Order requires Gospel-Discipline p. 2 c. 1 l. 1 Order in building Gods house p. 84 c. 7 l. 1 Order of Church-fellowships best that begin first with Christ the foundation 1â—8 13 1 Order of the Gospel as at first must be known p. 246 c. 1 l. 2 Order in the true Church is Gods Ordinance p. 271 271 c. 3 l. 2 Order of the true Church agrees best with different opinions p. 326 c. 5 l. 2 Order of telling Experiences p. 361 c. 6 l. 2 Order of the Gospel a great latter days promise p. 508 c. 9 l. 2 Orders and Ordinances out of Christs way to be waved p. 77 c. 6 l. 1 Ordinances of Christ dispenced in order of Christ p. 80 ib. Ordinances neck Christ head Saints bodie of the Church p. 99 c. 8 l. 1 Ordinances prisoners in some Churches p. 123 c. 10 l. 1 Ordinances energy obstructed by doubtings p. 252 c. 1 l. 2 Ordinances here a shadow of them to come p. 337 c. 5 l. 2 Ordinances and Members Trees of Paradise p. 532 c. 9 l. 2 Ordinances of breaking Bread many ignorant of 472 473 ib. Ordinance of prophecying one by one means of converting and confirming p. 412 c. 6 l. 2 Ordination of Ministers Papists and Presbyterians agree in p. 482 483 c. 9 l. 2 Original love to all Saints a like p. 86 c. 7 l. 1 Originall of Scriptures is the Spirit p. 463 c. 9 l. 2 Orthodox Expositor of Scripture who only ibid Others stirred up into church-fellowship by publick imbodying p. 284 c. 3 l. 2 Outward things make not the kingdom of heaven p. 324 c. 5 l. 2 Order in ordination of Ministers which is right p. 485 c. 9 l. 2 P Palaces of Christ true Churches p. 50 63 c. 5 l. 1 Papists and Prelates too alike in Discipline and practice p. 13 c. 2 l. 1 Papists Prelates and Presbyterians would have all their high courts over the Churches p. 105 c. 8 l. 1 Parish churches antichristian p. 61 78 c. 5 l. 1 Parish churches when they began first p. 62 ibid. Parish churches Satans Synagogues p. 79 c. 6 l. 1 Parish churches no churches 77 78 6 1 neither matter nor form 91 92 ib. Parish churches plagues from thâ— first p. 92 ibid. Parish churches confused chaoses p. 93 ib. Parish churches want the form of Independency p. 105 c. 8 l. 1 Parish churches sties for beasts p. 93 c. 7 l. 1 Parish churches