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
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
world are no! but by intrinsicall life and spirit and inward principles not by being together in one body Churches City or society but by being of one spirit and of one spirituall body which is Christs The heads are these which are offered for unity by the Apostle First there is but one body i. e. not naturall nor politicall but spirituall viz. the Church compared to a naturall body Rom. 12.4 5. 1 Cor. 12.12 which takes in the Saints of all ages under all forms and statures seeing none could be left out to compleat the body but that there is need of Saints under lower as well as under higher forms to make up the body Whence unity is urged for that there is need of all to make up the body viz. of the weak as well as the strong of the lower as well as the higher 1 Cor. 12.18 20 23. 2. Vnity is pressed here for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet c. saies Bullinger de unit eccles Dec. 5. Serm. 2. is the first of the body and is first and then the body of right for members do not unite first and then choose a Head saies Mr. Dell in 's way of peace p. 20.21 c. but first they are if true Churches united to Christ their head by faith Uniuntur primo capiti Christo per fidem ipsum caput conjungitur membris per gratiam spiritum Bull. in loc ibid. and then one to another by love Therefore all that have but one Head viz. Christ I say all Independents Anabaptists or whoever they be should be one 3. Vnity is urged in this word one body because unity of body stands well with variety of forms distinction of parts and differences of members 1 Cor. 12.23 which do not hinder but help to make up the body by a sweet symmetry harmony Rom. 12.6 Licet sint membra plurima omnium tamen est inter ipsa consâ—nsio pulcherrimâ— c. Bull. because what one member can't doe another can for the use and service of the Head 4. Vnity is called for for that in one body there is an equality of members all alike making up one body Not one more then another omnes authoritate dignitate pares sunt saies Zanchy de unit eccles cap. 3. etsi alter altero sit ditiâ—r c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd 〈◊〉 lib. 8. 5 Vnity is urged for that as each member is contented with its own place and office in the body so ought each particular society to be 1 Cor. 12.18 6. Vnity is called for from the sympathy and fellow-feeling which one member hath with another in the body 1 Cor. 12.26 and all for and with the whole mourning with them that mourn and rejoycing with them thaâ— rejoyce Congruunt conspirant inter sâ—omnia condolent sibiâ—iâ—icem juvant se mutuo Ergo afflict not one another 7 Vnity is urged from the Law of love and therefore of peace that is among the members one member doth not force another or compell another nor doth one member beat bite quarrel or fight with another neither doth one Church with another that is one in the spirit And then Lastly Vnity is urged for that every member is to serve another and to serve all and not himself only the eye is to see not for its self only but for the hand and for the foot and for the whole c. so the ear to hear c. and in serving the whole serves its self Thus it is among particular Churches there is no one meerly to serve himself but one lives to serve another and then all therefore the Apostle so earnestly presses unity for that they are one body and are to serve one another and all the body of Christ. Let no Church break this bond of love and peace then seeing all make but one body The 2. Head is one Spirit Hence unity is urged for that as one soul 1. quickens comprehends moves governs and acts every member of the body eye hand foot c. sicut per eandem animam multa membra unita sunt c. Zanch. de eccles c. 3. So one spirit all the members and every particular Church that makes up the body one Spirit quickens moves governs the Independent as well as the baptized ones c. Ergo unity 2. For that as one soul vivificates and unites many and divers kindes of members so one and the same spirit puts life into Churches under diversity and differency of forms and appearances and administrations One and the same Spirit of Christ unites those in earth and those in heaven those in the east and those in the west and though about severall works yet all by one and the same Spirit Rom. 12.6.7 Hos. 10.11 This then is an argument for unity And 3. Lastly as one and the same soul acts severally in every member and so as if every member had a soul to give it life c. yet 't is but one and the same soul in all So the Spirit is upon and in every particular Church of Christ as if every Church had the spirit solely in and to her self the 7. Spirits Rev. 5.6 for the 7. Churches of Asia and yet all but one and the same spirit though living in every one This should engage every particular Church to unity in the spirit not in the form that uniformity will never hold nor abide the day of his coming Mal. 3.2 't's diversity of spirits that breaks the peace not the diversity of formes for as Zanchy observes Non externarum ceremoniarum diversitas impedit veram essentialem unitatem ecclesiae it is not the difference of outward rites and forms that hinders the Churches unity for God hath left them to liberty for every Church to use or not use as it is most for order and edification as to time place number manner of meeting reading singing praying administring Sacraments and such like In Augustines time some broke bread every day some each of the day some thrice a week some twice some every first day some of the first day that as to time Then as to place sometimes in private sometimes in publick places sometimes from house to house yea as to number in Augustines time they broke bread sometimes twice a day morning and evening sometimes once only See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner sometimes without prayer sometimes with prayer sometimes with many prayers Bucer contra Latomum 133. So there were many ceremonies and much difference about baptisme about prayers about Ministers and their ordination c. and yet was there unit as veritate saies Aug. Tom. 2. epist. 86. ad Casulanum though ceremoniarum
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. 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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. 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open to all the world 3. When they were born at first why alas they were poor feeble â—hings and not able to help themselves and so it shall bee in these latter dayes none shall bee able to deliver them Hoseae 2.10 or keep them up Dan. 11. ult 4. When borne at first they arose with a cry they made the poore Saints to cry and to suffer death and martyrdome but they shall be stripp'd into that condition that they shall fall with a cry Rev. 6.16 Rev. 18.11.18 Isay 15.5.8 Jer. 48.5.20 and howling 5. When borne at first but little and so shall they be crowded out and be no more as the Kingdome of Christ and true Churches grow greater and greater 6. When borne at first they were without knowledge in darkenesse in themselves and could not see and thus shall they be spoyled and stripp'd again and thrown down into darknesse never more to rise as Mat. 8.12 The Children of the Kingdom shal be cast out into utter darknes So the children of the nationall Churches viz. Parish Churches Thus Hos. 2.4 I will not have mercy on her Children for they are Children of Whoredome i. e. Corrupt superstitious and Adulterated even in sight of all Saints like Rome the mother whence they came as wee proved fully in the first Book They are not ligitimate Children borne of God but of base bloud adulterine seed whorish Romish principles wherefore I will have no mercy on them saith the Lord but they must fall with Babylon that belong to Babylon unlesse they put away their Whoredomes Superstitions unlawfull Worships no longer like impudent Strumpets to paint themselves over with Spanish yea Romish Paintings and alluring outsides Away with those patchesâ— and alluring arguments used to get people in to those Idol Worships of their Sacraments Burials Baptizings or the like as they are their inventions that are unwarrantable and declared Whoredomes and Adulteries in the God! which the Lord will judge with fire from heaven In the mean time the day of putting a difference is upon us happy are they that see it and do it It is as yet in our Nation as it was in Athens there were two sorts of Congregations viz. Ecclesia Agorae Churches and mixt Congregations in the Churches none but such as appeared Saints had communion and entrance but the other Congregations sayes Flaccus Illiricus were made up of any consisting of a confused and promiscuous multitude which made a meer Politicall meeting And such are your Parishes and nationall Churches which are far from being Churches as is proved in all the Essentials that appertain thereto lib. 1. thus Churches differd from Synagogues as they do from Parishes vide Vrsin de Eccles. 1. Quest. Parishes at the best are but like the great Chamber whereinto all may come and walk that will but the Churches of Christ are his Chambers of presence the King is there his Councell there and thence will come forth his great Acts and Laws and Declarations to all the World And although the Ship is tossed and the Disciples that want faith cry out for feare let the storms rise higher as long as Christ is imbarqued with us in the same Seas and in the same stormes Wherefore as Caesar said to the trembling Marriner Confide nauta Caesarem vebis feare not honest friend for ye carry Caesar So I say to the Churches and to all the Members friends feare not for the Lord is with you you carry Christ it is he that is in you and holds the stern for you Fear not only be carefull of some corrupt boards and members of your Churches who will flye in a storm and so the ship may spring a leake and thereby let in too much of the raging Sea but bee so much the carefuller to stop the leaks and every day to be pumping out the corrupt black and stinking waters which get in and goe on with the fairest gales and wind of the spirit and as the waters abute so the Ark i. e. the Church long and broad and made of many pieces of Wood that will never rot which shal rest on Mount Ararat Gen. 7.6.7 till the waters be all dried up and the Sea be no more Rev. 21.1.2 And thus I have done with this Chapter and this second Booke wherein you have had the totum homogeneum of the true Church of Christ according to the Gospel institution and true Primitive practise and Christian constitution We have heard what is to be done before and what in an orderly knitting and imbodying together The next Booke the third if the Lord will give incouragement will be very large and profitable to shew what is to be done after this orderly imbodying Wherin the Church will be considered as the totum organicum in all her Officers and Offices and Orders and Ordinances some of which we want in these days means maintenances and even round about her very borders For as the Body is blind that wants Eyes to see and deaf that wants Ears to hear and lame that wants Feet to walk and Hands to act c. but yet it is a Body so the Church is a Church that wants Organs and Officers but not so perfect and intire without a Pastor as a Mouth Tongue i. e. Teachers Overseers as Eyes Elders as Eares Deacons as Hands to distribute to the poor and needy c. Messengers as Feet and such like instruments as these But yet much care must be had in choosing and calling and confirming them in their services and places to execute as by Authority and vertue and the whole from and for the wlole but of that hereafter and Thus far for the Essentialiâ— Ecclesiae I purpose now to lay by my pen for a little while till I walke about Sion and have gone round about her even her borders and told the Towers thereof and mark'd well her Bulworks and considered her Palaces as they are now and as they have been of old and as they will be in these later days then I will God willing arise again in the Name of Jehovah Elohim to tell what I have marked and met with in my rounds to the generation that is to come Sic nunquam metuant Res Magnâ— oblivia magni Temporis c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiat Finiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FIRST TABLE Of the Eminent Orthodox Writers Councels and Martyrs in all ages that have bore testimony to the truths asserted in this Tract and that are Quoted in the Tract 1. Lib. A A Insworths Communion Ainsw against Bernard Alphoneus Ambrose's Epist's Ames Medull Theol. Aquinas Aretius Arias Montanus Askew Martyr Augustinus B BAines's Diocesan Triall Baines on Colloss Bartlers Modell Benson on Hosea Bernard in Cant. Bernard to Pope Eugenius Beza Bilson Martyr Bolton Brightman Bradford Martyr Burton's Vindication Bullinger Burrough's Heart Divisions Burrough's against
Office of Preaching be denied any but that they have free Liberty yet if they transgress Gospel-bounds and will be seditious and fierce c. then it is your Lordships duty to suppress and banish them saying We will freely grant you to fight with the Word against all false Doctrines but we will restrain your hands and spirits from those things that belong to our Magistracy and Civil Power c. Either of these I say out of their orbs and places are of a Phaeton-spirit obnoxious to all and in such disorders as will set all on fire again Therefore such are said in Scriptures to be lifted up to their own destruction 2 Chro. 26.16 For such pride is never without a fall And till this be both Magistracy and Ministry must needs lie under much contempt both which in the restitution of times will be glorious at first Wherefore as Bishops had not best to storm that they are thrown down from their Lordships Judgeships Justices of Peace or the like neither let our Stately-Ministers be offended for calling them to and keeping them in the work of the Ministry of Christ whereinto they are called nor yet our honorable Rulers whose honor is to rule well within their sphere and not to meddle with matters of Faith which is an edge tool that will cut their fingers for Extorquere timidis commutationem possunt sed fidem inspirare non possunt Ambr. epist. 13. it is out of their orb Quest. But may not Magistrates suppress Errors c. Answ. Evil doings and practises as you heard before they may and must but they are not competent Judges of controversal points opinions and doctrines And thus that eminent servant of Christ Mr. Burroughs in his Vindication against Edwards answereth this Question he sayes That where the hainousness of the matter and turbulency of the carriage manifests stubbornness c. These hainous actions and turbulent carriages do come within their cognizance but they are not the fit Judges of controversies in Religion or matters of faith But why sayes hee for this should there be such a stirre and out-cry against that which is called the Independent way as if there must needs bee a confusion of all things if liberty in it bee but granted The Lord judge between us in this thing c. But as it is an intollerable wrong done to the truth Christ and his Churches to grade and grace Ministers with such a Power as we said before which is most properly the States so is it no lesse lamentable an injury done to Jesus Christ his Church and truth to gratifie Magistrates with such a Power which is most properly the Churches as to suppress sinne errours in opinions and judgements which is to bee by the word of Christ He is no Judge of Doctrine to pronounce which is true and which is not which shall stand and which shall not because as Mr. Dell sayes he is as liable to erre as any man Acts 14 14. vid. Owens Essay for Church government p. 72. Secondly Because he wil do all he can dentibus unguibus as wee may say to uphold his owne opinion and religion though never so false and to sentence others though ever so true as if they were false heresies blasphemies and the like as appears Acts 24.14 So did the Jewes Acts 28.22 and the Scribes and Pharisees sentence Christ and Christianity and all but their owne Thirdly Every Magistrate would make it his office to maintaine his owne Idol and what a world of false gods and false worships would be set up and worshipped then and in most places true Religion put into the Rack Object But they must have the advice of the Assembly of Divines or able Ministers Answ. 1. Then Magistrates must act upon an implicite answer 1 faith to see with their eyes and beleeve as they beleeve Secondly Then Magistrates were but the Ministers or Assemblies executioners a flat peece of Popery methinks Pilate stands for a Sea-mark before such to the end of the world who did but execute the Priests sentence upon Christ in crucifying him 3 This would take Ministers off the right means of ruining errour i. e. by the word of Christ and this would make them idle and neglect their duties in doing that by the word that such Magistrates would doe though they ought not to do by the sword but Fourthly Why Magistrates as Magistrates are not to suppresse errours c. is because Christ and his Apostles after him never medled as we heard before with secular powers to suppresse blasphemies c. neither was this Doctrine maintained or entertained as usefull in Christs Church for three hundred yeers after Christ. Fifthly Because Christ hath left other Lawes to suppresse Errours Heresies Blasphemies as appears in 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5 c. Cum multis aliis c. and by those Lawes left us upon record in Primitive times were errours depressed and punished Query Whether a Member cast out of a Church-society comes not under secular Cognizance for punishment Answ. Affirm So far as Christians whether in or out of Church-fellowship are of the world they are under worldly government and powers but no further For worldly government reaches not out of the world but Saints as Saints yea as members of the Church visible are called out of the world and Christs Church though in the world yet they are not of the world Church-government is over men as Members of the Church and Civill government is over them as members of the State or Nation or Commonwealth The first is Christs the second Caesars It is Antichrist arrogates both and casts a Christian under the notion of a Hereticke erroneous person or the like out of one hand into the other We grant that a member whether in the society or out for it is all one for that for as much as he is a member of the Nation must needs come under Civill Cognizance but answer 2 Secondly Negative I can finde no warrant in the word for any Church of Christ to deliver up any be he never so bad to secular powers for punishment for either he must bee delivered up before or after he is cast out if before then he is yet under the government of the Church and if after then the Church hath nothing to do with him being without her Lines I doe not finde this to be in practise in primitive times till Popery was pretty ripe and then under pretence of Hereticks the dear Saints suffered death presently and frequently Secondly But if Magistrates doe take Cognizance of Blasphemers Hereticks c. let them take heed they out-run not Gods rule in inflicting mulcts and punishments though it be for actions I say that they goe not too far Luke 9.55 56. I see not how they can sentence to death any for mis-beleeving or not beleeving our points
approve of Christs Christ hath commanded theirs and obedience to them they must command Christs and obedience to him And as the Saints for Gods sake Rom. 13.1 Gal. 4.14 are obedient to them for sancti non subjiciunt se homini propter hominem sed propter Deum so they for Gods sake are to be obedient to Christ and servants to his Church his Saints and people of God Let them make much of the Ministers of Christ neither to corrupt them with honoâ—s nor to honor them in their corruptions As Ministers cannot make Magistrates neither can Magistrates make Ministers and as Ministers of Christ cannot hinder Ministers of State or Magistrates in doing their offices for Bodies and in Civil affairs neither can Ministers of State hinder the Ministers of Christ in doing their offices for souls and in spiritual affairs Wherefore as I said before each must remember his place as Constantine could say Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus to a Bishop or Minister in those days ye are Overseers and Officers in the Church within and I am an Overseer and Officer out of the Church without Constantine kept his course some time very well within his own jurisdiction without mingling or mangling Ecclesiastical affairs with Civil or Civil with Ecclesiastical so must every Magistrate be sure to do For it is Gods design to destroy those powers and policies that hinder Christs reign in his Zion and Church as the alone Head and Lord. Christs Kingdom of the Son and the Kingdom of glory the Fathers are both alike who rules in one rules in the otherâ— who are admitted into one are admitted into the other whom the one receives the other receives and none else But the Kingdom of the Father receives not Magistrates as Civil Magistrates to rule and govern or punish there i. e. In Heaven to come therefore not here in the Kingdom of the Son And he that dares usurpe this power of Christ the alone Head and Lord takes too much upon him and as Chrysostom sayes Non est tributum Caesaris sed servitium diaboli c. It is not his due but the devils work And it will cause his unevitable downfal and confusion as it did the Devils Trap observes there on Matth. 22.21 the Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubled and repeated for this purpose That our double and special care must be to give God his due Rom. 13.7 Oh! O that we did give the Lord his due then should we not plead so for Caesars Chair in Christs Church that he should sit there with the heel of his cruelty to kick the Saints brains out and to crush them headlong that stoop not to his form In a word Christ sits not on Caesars throne neither shall he who hath too long sit upon Christs throne For though other Lords have had dominion over us and have usurped Headships which are Brass and Iron Jer. 6.28 yet the Lord will give gold for brass and silver for iron Isai. 60.17 This Head of Gold and his Gospel which is better then the silver seven times purified And if the very Philosophers Aristotle Plato and others vid. Cartwrights Ecclesiastical Discipline of the Authority of the Church if they could see and say that Estate is best and those Citizens happiest that had God to be their King and Monarch and his Laws and Decrees to submit unto Sure I am the Church is never so happy holy and heavenly as when Christ alone sits upon his throne in the midst of them and governs them by his Word and Spirit see Cap. 2. 9. of Lib. 2. And sure this is the great work that our God is bringing about who is coming to reign for ever and ever In the mean time let us own neither the Brazen nor the Iron Heads for our Head I mean neither Spiritual nor Temporal Ecclesiastical nor Civil powers so called O none but Christ the Head of Gold our Master Lord Head and Law-giver without any other Partner or Paramount whatsoever as hath been at large proved Wherefore to conclude All others are beheaded having lost their long usurped ruledom and jurisdiction And with John Hus We say Christus sine talibus capitibus monstrosis melius ecclesiam suam regulavit Act. 27. Object Christ alone is Head and governs his own Church influendo infundendo without such prodigious helps or monstrous heads as Antichrist would crowd in Thus said Gregory the first Lib 6. Epist. 24. in his Letter to John Patriarch of Constantinople Quid tu Christo universalis ecclesiae capiti c. What will you answer at the last day to Christ the sole Universal Head of his Church and people that thou darest to arrogate that title which is Antichristian for thee so to do Hold fast the head saith the Apostle Col. 2.19 from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Therefore be sure you hold your Head For first it supplieth the members with all necessaries Secondly It knits every member to its self and one to another and thirdly It increaseth every one with a spiritual increase Now Christ in his The anthropie is this Head which we must fetch our life sense and motion from by Nerves Veins and Arteries Christiani Christo capiti adhaerent ab eo percipiunt hauriunt vitam spiritualem c. No Member of his but hath much moisture nourishment and spiritual growth And every Member is moved with their Head unless some Palsie-Members so Palsie-Christians that move not as the Head Christ directs When Cyneas the Ambassador of Pyrrhus after his return from Rome was asked by his Master What he thought of the City and State answered O Sir It is Respublica Regum a Commonwealth of Kings and a State of Statesmen And so is the Church wherein Christ is King and Head O happiness of such a Church For if he be in us Head he is heart hand and all For quickning of us he is our Anima the life and soul of the Church and of every Member as he resolves us he is Voluntas as he maketh us think he is Animus as he gives us to know he is our Intellectus as he deliberates us he is Mens as he keeps our remembrance he is Memoria as he gives us to judge he is our Ratio as he moves our desires he is Affectus as he breaths us and inspires us he is our Spiritus and as he enables us to apprehend he is our Sensus So that Christ our Head is our Heart and all VVherefore let us hold him fast for our Head and heare of no other no Brazen-face no Iron-pate no O monstrum horrendum informe ingens cui lumen ademptum Christ willed when he saw Caesars stamp on the coyne to give Caesar his due so when wee see Christs stampe
explicitely vote and offer or object c. THE Furies and Harpies are flowne up very high upon this point and most men doe arrogate a Soveraignty to themselves which I see no warrant for The difference that is to be made is already proved to be between the precious and the vile the clean and unclean and not to be a difference of Sexes ages or relations Now because there be too bitter contentions about this which was one thing that help'd to set at a distance the two societies in Dublin by such as would rob sisters of their just rights and priviledges we shall prove their liberty and leave others to practise accordingly Proofes for this may be taken from Prophecy Precept and Practise and which we shall ratifie by firm reasons out of the Word of God and answering objections shall leave all to stand or fall according to their foundation and bottome But The Prophet Joel chap. 2.29 tels us of the liberty of Saints in the last dayes for where the Spirit is there is liberty and this Spirit is promised to be powred-out i. e. most plentifully and largely in the latter dayes and as Luther sayes in these last dayes of the world although this was began in the Apostles time Act. 2.15 faciendum initium sed non est satis sayes Paraeus it is now to be further and fuller performed and is expected to be powr'd out ex abundanti but onely with this difference that it was then visible but it will be and is much already invisibly then extraordinarily and now more ordinarily powred out and not dropped but powred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon whom 1. Generally upon all Flesh non stillare sed plena copia fundere let out with a full stream and running force far surpassing former ages that is the 2. circumstance sayes Calvin and it is to be considered Sine discrimine populorum sexus aut aetatis so Esa. 66.18 Which 2. more particularly and expresly he explaines and confirms upon the Servants and upon the hand-maides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain accipitur confirmative that these latter dayes promises as Isa. 2.2.3 Jer. 50.4 c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ young men and women and it may be some aged men too but as Paul sayes 1 Cor. 1.26 27. Not many wise not many noble not many mighty are called but God hath chosen the weak ones and the despised ones and the poore mean base ones to confound the wise that no flesh might boast in his sight But by these and other Prophecies it will appear God had care of the weakest contemptible vessels viz. women that he would exalt them and powre out his Spirit much upon them As Mayer sayes that they as well as men even both sexes young men and women might manifestly appeare to defend the Truth vindicate their liberty prove their right to the Ordinances of Christ either by speaking pleading prophecying or the like and declaring their visions of truth Besides the precept which I finde for it is full enough Mat. 18.17 Goe tell the Church i. e. the whole Church to whom power is given to consult and conclude matters which relate to the whole not one member age or sex excepted but women that are members as well as men must equally know it and consensu omnium sayes Fenner conclude about it being to be by the concurrence of the whole But say the Pontificians tell the Church that is the Pope and his Cardinals the representative sayes Lyra tell the Prelate the representative sayes Chrysostome tell the Rulers the Representative say the Calvinists tell the Synod the Representative and Maldonat says the Judges So say the Presbyterians tell the Classes the Representative or the Presbytery for so they call them and some Independents say tell the Brethren but we say the whole body consisting of men and women For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel or Synod or some chose to consult and sitting for that purpose but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body being separate from the world and all false wayes and worships for the Lords use and service which word charges the whole body with this duty and that without difference of persons sexes ages or abilities but all together and thus sayes Mr. Cartwright in his 1. Reply to Whitaker p. 184. So in Act. 6.2 3. the whole Church taken collectively without any exception of any for sex or degrees they are all required to cull and call out looke out and chooseâ—it â—it Deacons that is that every member might have his or her liberty and give his or her consent thereto seeing iâ— concern'd every member Furthermore you finde this in practise in primitive times wherein the Acts of the Apostles and their Epistles are full in Act. 24.23 the whole Church collectively chose them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the liftâ—ng up their hands so 1 Cor. 5.4 5. the whole Church as concern'd so concur'd in that businesse and Paul 2 Cor. 2.6 to 10. writes to the whole Church for their consent and concurrence in remitting and readmitting of love So that in those generall termes you find no excâ—ptiâ—n to one off or exclude sisters concurrence and complyance with the Brethren whether it be by voice or lifting up of hands or the like whether as we say explicitely or implicitely and more expressely you shall see in Act. 1.14 These brethren all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren and then Peter stood up in the midst of the Disciples the number of whose names were 120 now you have it in totidem verbis that the sisters as well as brethren had a right and accordingly did take it in the choise even of another Apostle and in ver 23. they appointed even those 120 Disciples men and women two c. yea furthermore in Phil. 4.3 saith the Apostle I entreat thee help those women that labour'd with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Magna libertas maxima laus mulierum sayes one for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read actively wherein they were admired and much commended and yet men now think much to allow them that common liberty in Christs Kingdome which is the liberty of the Subject to vote or object or aske or answer or say or consent as need requires which liberty they are as I may say as they are member of the Church born to and cannot by right be deprived off which I shall prove further from the testimony of others eminent men yea out of their
be Christs-members more then Church-members And in the Churches to be spiritual worshippers 3. We look for Zion and must first pass through the Gates Expos. Particular Churches are the Gates of Sion Expos. ☞ Quaere Clearly satisfied in it 2. Freely willing and longing 3. Ready to take up any Cross to follow Christ. 4. You have a sweet and true object 5. You have first fellowship with the Father and his Son and then with his Saints Else it is unsound 6. Your End is to set forth Gods praise and to glorifie God Many creep and crowd in for by base selfish Ends. In Dublin The mischief that such members do ☜ Never more Hypocrites then now and why Their character and conditions ☜ And their End ☞ What Church-fellowship is best for sincere hearted and tender Saints to get into Experience hath put the Author upon this Subject Iosh. 15.15 Sim. The Lambsâ— book will be ere long abroad In the mean time what is presented in this book Sim. Math. 22.3 ☞ Divers sorts of Readers 1 To feed their fancies 2 To feed their lusts 3 To carp like Criticks Sim. ☞ 4 Others mind more the man then the thing ☜ Sim. ☜ What Readers have promised me Sim. ☜ Sim. That read with carnal reason Sim. ☜ Sim. Such will be lost in this house To Civill Corrupt Lawyers ☞ Corrupt Lawyers Wicked men present corrupt Ministers to livings Horrible soul-tyanny sin and impiety which cryes for vengeance Mr. Colem Mr. M. M. R. Mr. Birk all eminent Ministers thus abused Lawyers live by sin Cursed of Christ. Their God is Terminus They mock at the word Lawyers hinder Reformation Sim. Why the Law is not regulated all this while Never the better for being Englished Sim. What we would have of the Law and what not Laws Lawyers purged Custom and Form is in the room of Reason and Right As Reason is better Law must be better Many of our Laws are but Mâ—ns Lusts Wils Humors to make themselves great Sim. The day is hard by when Laws and Iudges shall be restored as at fiâ—st i. e. according to Conscience Reason and Equity But as yet Reason is turned out of the room and Lust set up for Law Instance Ere long wo to the Lawyers and why The greatest Traytors and Oppressors in he world The greatest Traytors and Oppressors in the World A word and a warning to cut Governoâ—s about this Isai. 2â— 9 ☜ Let none be offended with me Sim. Sim. ☜ Sim. The way to disable Lawyers from hurting us ☞ The Author looks for Antagonists But prayes them not to rail but reason Sim. As the Libeller that put out the Tast of Doctrine at Tho. Apostles One Spirit will make us all one A word more to the Reader to instruct him Sim. C. Lucillius The Authors wishes for unlearnâ—d and learned Readers and why Not lâ—arned ones are best Readers 2 Chro. 12.10 Sim. Sim. ☜ Sim. Sim. â—oh 5. Sim. Sim. Sim. ☞ ☞ ☞ Sim. ☞ Honorius Julius Caesar. Sim. Jerom. ☜ Sim. Sim. ☜ ☞ Demosthenes Sim. Caesar. Sim. Sim. ☞ Sim. Gaddites ☞ Sim. Sim. ☜ Sim. Sim. ☜ The Authors leave of Purleigh and he may say of England His Prayer And Counsel And Promise ☞ The gates of Wisdome Eccles. 5.1 Expos. Consideration in some must be serious in the first place· Psal. 50.17 18. Prov. 15.8 Sim. A strict self-examination Expos. Such as come rashly in do but run themselves upon a Rock This consideration is of necessity Sim. Sim. Because of the variety of wayes men have to worship God in Cooper Expos. Ignorance is mother of mischiefs and false worships Negat quod non notat Tertul. lib. de Monogamia Deut. 11.16 Ier. 17.21 Mark 13.9 Expos. Sad complaints of such as consider nor first Expos. Mayor in loc ☜ What it is Consideratio importat actum intellectus seu veritatem rei intuentis c. What is required in consideration A sound judgement â— King 10. Expos. Four things in general to be seriously considered 1 Eye all the essentials 2 How all do agree in one in quantum est una 3 How this way builds us up in Christ secundum quod iâ—est viâ—tus 4. And how this Church-state doth nourish and cherish all the fruits iâ— brings forth Sim. ☜ Be fully perswaded Expos. Because it is very dangerous to doubt In your own minde i. e. not by other mens opinions c. What it is to doubt Else thou wilt be mistaken Budaeus Danger of doubting and the evil of it Par. The sin of doubting ☞ Such as doubt soon yield up the buckleâ— and are taken prisoners ☞ Implicite faith not enough Par. Cant. 6.12 Who are best Champions for Christ. Proprium principium actus sit in intellectu sicut in subjecto How to attain true perswasion 1. Perswasion must be by the word of Christ. 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Learn the order of the Gospel as given at first The promises of the Restitutution of times are to a state as at first And why 2. See how far we are in our present condition from the order as at first Barlet Get into that Church that is according to your light and according to the word nighest Gospel-rule and primitive practise 4 Observe the concurrent motions of Providence Dr. ibs Sim. Second Direction Have no confidence in the flesh Third Direction Be impartial and unbyassed as to opinions Ierem. 4.14 Rom. 1.21 Sim. Prejudice does much wrong ☞ After perswasion follows an assurance Certainty or Assurance whence it is and how 1 Ex causa certitudinis 2 Ex parte subjecti The conclusions which arise Bring them to the Trial. False perswasion most dangerous Sim. How to know true perswasions 1 True perswasions proved and approved from the word and Spirit 2 Waits for fit time 3 Meets with trials yet gets the better Sim. 4 True perswasion makes obedient 5 It shews emptinesse in all other waies and worships 6 It makes thee long after them 7 Makes thee bold with humility Sim. 8 Puts thee upon inviting others saying come let us go up and joyn The sad consequences of doubtings and of not being fully perswaded Drives them into despair and errors Sim. ☞ They meet with a cuâ—se And are not welcome but provoke the Lord. Hinder the energy of Ordinanâ—es and obscure the excellency of the way Expos. The Lord draws with his arms the Spirit his right hand and word his left Men must come in voluntarily Proved by several considerations as 1 From the powerfull principles which carries them extra se. Vide Fenâ—ers Alarm Rom. 7. Because this principle is absolutely necessary in all that would be Church members which makes them willing Expos. Second consideration From the end which suit with the principles Voluntas suâ— natura vult finem Sim. 1 Pet. 4.17 Heb. 6 8. Phâ—l 3.19 Requiritur cognitio finis aliqualis the end must be known Sim. In alio a quo ei imprimitur principium suae motionis iâ— finem
Because a volunteer hath the end for which he moves before him Res quae est ratio finis ratio finis Second consideration is from the rule of the will Sim. Which is twofold The Rule which certifies is divine Reason Expos. Volunteers have this Rules to order their will how Expos. Propositum est actus voluntatis deliberata c. ☞ Two Things must be 1 Knowledge 2 Desire ☞ Fourth consideration is From the object of the will which is good Good differs how Expos. ☜ Nam appetibile non movet appetitum nisi in quantum est apprehensum Because of the good in this way of Christ. Sim. The universal good that is God moves the will most Fifâ—h consideration from the operation of the will Because such labour most sweetly for the good Austin God is in us the principle to us the object and the end of all Sixth consideration from the instrumentall causes of this voluntarinesse 1 The word Christs sword and Scepter Expos. Ainsworth Mr. Dell. Luther Without addition of Doctors Fathers Councels ☞ And without the iron weapons of Secular powers Luther What Magistrates may do and what not Dublin Without any other indirect means Hypocrites by that means in abundance And such are all but the Word and Spirit Caution ☜ The Power of the Word The Word is the arm that gathers into the Fold and makes men â—un willingly 2. The Spirit makes willing the inferior instrument Expos. ☞ Christs Spirit known Quest. Answ. Sim. How he convinces it 1. By inlightning 2. By in livening 3. By preparing the way and making paths strait The Spirit carries thorough all calamities clearly Expos. 4 By ratifying In the way of Christ the spirit witnesses On his own knowledge as a witness in a Court. Sim. Expos. The Spirit seals An image of God confirms Sibs Distinguish es betwixt true and false Dr. Sibs Fountain sealed Sets a propriety Sim. Expos. Thus God seals And every Saint seals by the same Spirit 5. By resting on thee in the way Sim. This Dove rests in the Ark no where else The Church is the Ark. The Spirit is but one in all Sim. ☞ The difference betwixt Hypocrites and true Church-Members in the voluntary motions into this Church-state Sim. The Spirit is Gods other arm Till then on men come before called Violence is repugnant to voluntariness How voluntarily 1. Directe Sim. 2. Indirecte Virtus no lentium nulla est Trap in loc Many Intruders Caution Order in the Church 1 Cor. 14.33 Expos. Trap in loâ— Ordinationes in ecclesia faciendae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordo formae Et materiae Ritual order and decency Left to liberty Luther ☞ Caution This is no sâ—â— form 1 Christians meet together often fiâ—st and why To prepare for the work Expos. Saints not tyed to one Church And secondly â—o give up their names together 3 Keep dayes of humiliation prayer Which habent quatuor 1 Invocationem Dei 2 Commemorationem beneficii Dei 3 Petitionem 4 Et obsâ—â—rationem All which must be 1 In elevatione mentis ad Deum 2 Fiducia impetrandi And unity 4 The day they are embodyed They appear in publike Powerful in prayer Nehem. 9.1 2. Exhortations Order of Christ opâ—ned and proved Account of faith made Experiences of the work of grace A declaration of full sâ—tisfaction from Gods word By the ablest in pâ—blick In his communion of Saints Chap. 17. Few at fiâ—st those that are without exception fittest and ablest Dan. 2. A Covenant Register Prayer And Resolution And Praises The Church admits when she is alone How rashly some embody Sad sign of a breach Expos. The most solemne Oâ—der must accompany the most solemne Ordinance Sim. Dike Why the first day in publike solemnity It is more to conviction Vide chap. 6. p. 98. c. Christ did so Expos. Jude v. 15 It would prevent many scandals Râ—x Plat. Expos. For the honour of the way Sim. Expos. ☜ Much honour is had by publick embodying Act. 2.24 Expos. ☜ Most consonant to Christs Law Expos. And to Christs practise To the way it self Sim. Frith In Fox Act. and Mon. fol. 1927. To stir up others into the way Expos. But see Hookers Survey of Church Discipline 3. part ch 1. Appear theâ— in publike Sim. Sim. Many wonder at this way of the Gospel till they know it ☜ Dublins experience teaches most of these things mentioned 1. The power is in the Body â—o admit Members Expos. Proved Expos. Mr. Perkins Dr. Ames Mr. Fenner It is nor in the Elders to admit Who are servants A warning 1 Cor. 3. * Vix plebi persuadeo ut tales patiantur admitti So Epist 11. Caeteros cumiâ—genti populi suffragio recipimus And cannot admit any 2. The persons admitted Men or Women 1. What must be done before they be admitted Their names to be taken Strict enquiry made of them By such whom the Church appoints therunto What is enough to keep him off of admission Mr. Hooker 2. What is done when they are to be admitted He is called into the Church Prayer first made Their testimony threefold 1. Negatively When none 〈◊〉 object Fenner 2. Affirmative First from others Affirmative Secondly from himself 1 Pet. 3.3 Experiences If weâ—k in utterance what then Ask them questâ—ons easie and according to the ability of the person Leeson of Dublin admitted Her broken yet broken-hearted speech Sim. Mr. Wil. Fenner ☞ Take heed none be put by for a form Mr. Dell. In outward forms and rites Caution Rules 2 Such as are weak are sent to for their inward testimony So was it at Dublin when Mrs. Amee Avery was admitted Receive the right hand of fellowship End with prayer for them and praises Why so strict to have a threefold testimony Mr. Rutherf Mr. Hooker Women may and must speak in the Church Members of other Churches taken in and how ☜ Church must take full satisfaction No baptising again Euseb. Perkins August Object Expos. The baptisme of Christ that he looks on is with the holy Ghost Baptisme of John and Christ differs Our baptisme before was true baptisme true ordâ—nance if not true order For matter and form Sim. Dipped how Not dived nor drowned under water Sprinkled and washed same with dipped The Holy Ghost is powred on us and falls on us as yet not we into it That which is most significant is best Ans. Sim. The latter baptisme dispensed disorderly and without an administrator lawfully called and sent out Anabaptists in Dublin not like the Christians Far differing from them in London The inward Baptisme the efficacy of the outward should satisfie us Dipping is not the fundamental ordinance of Church-fellowship though initiating What is a fundamental Ordinance Robinson Justif. pag. 230. sayes it is an error which some hold that Baptisme constitutes the visible Church Expos. Baptisme of the Spirit by which we enter into Christs body In baptismatâ— flaminis non fluminis 1 They attribute too much to the
behold Canaan But now he makes us willing to enter into the way with all our hearts full of wishes and desires which makes us swift in motions 3. Removendo This Spirit removes the remora's answers all objections takes away all impediments and puts us on through all difficulties whatsoever though Satan like a roaring Lyon robbed of her whelps rage at us and assault us with his rough Claws and sharpe temptations though the flesh flie upon us with full-mouth and foul-mouthed language and invectives Though the world frown on us and threaten never to look well upon us and friends forsake us neighbors estranged to us acquaintance persecute us and all threaten to begger us yet I say the Spirit makes us to triumph over all and carries us through all as more then Conquerors and thus Cant. 5.6 7 8. The Spouse through inward temptations Vers. 6. When Christ had in her eye left her forsaken her nor regarding her prayers or tears and outward troubles Vers. 7. Yea when the watchmen that should have been her friends frowned on her yea smote her till they fetched blood from her and the keepers of the wall abused her and took away her vail and tore it in peeces on purpose to put her to open shame and to show her nakedness before all in the streets to hoot at after her and to hurt her and to make the world believe she was an Harlot and not a true Spouse of Christ yet for all this that Ministers and Magistrates were both against her yet I say the Spirit carries her on And thus the Psalmist sayes Psal. 44.10 11 12 13 14 15. yet 17 18. Thou makest us a by-word a reproach a derision a spoil to them that hate us as the appointed for slaughter and broken in the place of Dragons and confusion is ever before us and for all this Vers. 17 18 20. Yet yet have we not forgotten thee nor dealt falsly with thee nor is our heart turned back from thee nor do we decline thy way no not yet and why But because the Spirit of the Lord carried them through all thick and thin as we use to say and so it is here the Spirit removes all thy rubbidge-corruption that would hinder thee and throws down to the ground every strong hold or imagination thou hast against this way 2 Cor. 10.4 5. Which before he admonished thee of and motioned thee to and 4. This Spirit confirms thee in it as well as conforms thee to it and therefore he is called the witness in thee 1 John 5 10. If any false witness do arise and rail at this way of Christ as the theif on the Cross did revile Christ. If thou meetest with any arguments from flesh and blood against it that would fain weaken thy faith and foundation why yet the Spirit bears testimony within and that upon his own knowledge that thou art in the right way Joh. 16.13 And this witness within and the word without do both agree in their testimony Yea furthermore the Spirit is called a seal Eph. 4.30 And set me as a seal upon thy heart Cant. 8.6 That is that I may be not onely near to thee but on thy heart even in thee as thine own spirit A seal is more then a witness for it carries the witness with it and is not onely a witnessing to us but a work upon us and in us carrying the image of him that sealeth us sayes Sibs in his Fountain Sealed Now a Seal serves to confirm and thus doth the Spirit seal instruction to us Job 33.16 that is confirms us in what the Word instructs and declares Besides this Seal is for distinctions sake as Dr. Sibs saith to distinguish which is the Lords way and worship from all others of mens making 1 Tim. 2. The Lord knoweth who are his and who are not his This distinguishes the precious from the vile Jer. 15.19 And by this seal the Lord knows his and the Saints know which is the Lords For the seal sets the Lords image on his way and worship Moreover a seal signifies a propriety and right to a thing as Merchants use to seal their wares that others may not claim a right to them So Psal. 4.3 Know that the Lord hath set apart the righteous for himself He hath set his mark on them in the Hebrew it is the Lord hath culled out and severed in a most excellent manner i. e. by his Spirit the righteous that is in Hebrew Chasid the holy One Acts 13.35 full of holiness goodness piety grace to himself And as the gracious man so the gracious way of Christ he hath set apart for himself i. e. as his way and his right Thus every Saint sets his seal to in John 3.33 who being convinced by the Spirit as before and now confirmed by this testimony within him which holds against all opposers he gives his testimonial to the truth Deut. 32.4 and bears witness to the way of Christ Joh. 15.26 27. and sets to his seal and subscribes to it and chuses it to walk to live and die in So that they are Christs witnesses and do bear his testimony with the Spirit as well as by the Spirit Acts 5.32 It is the Spirit which assures them as well as perswades them whereby the will is set upon the wheel so after the Saints believed they were sealed sayes the Apostle 5. This Spirit then rests on thee and on that way thus witnessed and sealed to as the Dove did upon the Ark yea as the Spirit did rest and abide upon Christ John 1.32 whereby he was known so hereby by the same Spirits resting on us we are known and the way and worship and Church of Christ is known to be from above So 1 Pet. 4.14 Happy are ye for the Spirit of the Lord and of glory rests upon you And Paul saith The power of Christ rests upon him 2 Cor. 12.9 The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Dove which wandred about and not found rest nor where to set the sole of his foot In this world iniquity doth abound and the waters are up and the floods are so high that the Dove i. e. the Spirit comes again weary and spent into the Ark and from thence is sent out So that this Spirit found Christ such an Ark and rested there and findes the Church such an Ark and rests there yea a Saint in a sence such an Ark and rests there And from thence he is sent out by Messengers means of Grace c. abroad and about the world to finde footing among them without but oftentimes he returns with this tale That the waters are too high yet But here the Spirit rests and by this the Church is known to be Christs We are all baptized by one Spirit saith the Apostle 1 Cor. 12.13 Into one Body and made to drink into one Spirit So