Magistrates Judges of p. 164 c. 13 l. 2 Faire without and not within Hypocrites p. 66 c. 5 l. 1 Fair all over the Church of Christ p. 100 c. 8 l. 1 Faith never forced three hundred years after Christ p. 160 c. 13 l. 1 Faith more urged then Forme p. 208 c. 15 l. 1 Faith in prayer forces out a quick answer p. 370 c. 6 l. 2 In the Faith all are to be received p. 348 c. 5 l. 2 Fall suddenly to some Churches p. 188 189 191 c. 14 l. 1 False perswasions dangerous and how to know them p. 249 c. 1 l. 2 False friends flatter most 2 Epist. Familiarity with Christs enemies declined p. 76 c. 6 l. 1 M. Fanshaws Experience p. 414 c. 6 l. 2 Fatal blow to Parish Churches when p. 94 c. 7 l. 1 Father one to all Saints p. 86 c. 7 l. 1 Feat of hell makes hypocrites serve God p. 477 c. 9 l. 2 Felony to give and receive Sacraments as most do in Parish Churches p. 551 c. 9 l. 2 Fellowship Christ was Pastor of our paterne p. 57 c. 5 l. 1 Fellowship with men not out of Christs way p. 77 c. 6 l. 1 Few at first embody and who they be p. 278 c. 3 l. 2 Fâ—ghters against God whâ— p. 340 c. 5 l. 2 Fighting-time for all before the conquest p. 365 c. 6 l. 2 Finall cause first in eye last in act p. 131 c. 12 l. 1 Finall cause of Churches promised what p. 522 c. 9 l. 2 Fire goes out of the mouths of Saints and Churches to devouâ—e all their Adversaries p. 90 c. 7 l. 1 Firme foundation of all true Churches p. 184 c. 14 l. 1 First into Christ and then into Churches p. 188 c. 14 l. 1 Fittest to lay a Churches foundation who p. 192 c. 14 l. 1 Fit for Church-fellowship who p. 210 c. 15 l. 1 Flowers tyed up in a Nosegay and presented to the Saints what they are p. 450 c. 6 l. 2 Forcing powers must bee p. 126 127 128 c. 11 l. 1 Folks run mad and why p. 150 c. 13 l. 1 Foolish buildings will soon fall and why and so will many in our dayes p. 191 c. 13 l. 1 The Form of the Church and how promised p. 70 61 522 c. 9 l. 2 Form wanting makes deform p. 88 c. 7 l. 1 Form of the Church is partly Independent p. 100 c. 8 l. 1 The Forme by Christs Rule measured p. 121 c. 10 l. 1 Forme of Embadying not set but fit p. 272 273 c. 3 l. 2 Forms must put none by Admission p. 292 c. 4 l. 2 Forms childish things but how p. 341 c. 5 l. 2 Forms Idolized soone tumble p. 343 c. 5 l. 2 Form of Christ in the flesh and Churches parallel p. 344 c. 5 l. 2 Formes not to be forced but left to liberty p. 345 c. 5 l. 2 Forms of Gods owne ordaining laid aside for peace-sake much more ours p. 345 c. 5 l. 2 Formes how occasioned and how useful 345 5 Formes of Church covenant p. 457 459 c. 7 l. 2 Formal Professours Time-servers p. 115 c. 8 l. 1 Formalists most furious against the Spirit p. 305 308 309 c. 42 52 Formality delineated p. 420 c. 6 l. 2 Formal Righteousnesse p. 393 408 410 c. 6 l. 2 Foundation of the Church is Christ alone p. 53 183 51 c. 13 l. 1 Foundation is first of all laid in sound buildings 189 524 14 19 2 Foundations are rotten which many have built and which will bee suddenly discovered p. 191 c. 13 l. 1 Foundation of some Anabaptists is as weake as water that making an Idol of it p. 301 302 305 c. 4 l. 2 Fountaine in the midst of the Gardens is Christ p. 203 c. 15 l. â— Free-willers all Saints but how p. 125 c. 11 l. 1 Fruitfulnesse of the Churches above All 32 43 3 4 1 Fruits of the Trees of typified Paradise p. 5â—3 c. 9 l. 2 Fulnesse of all the Body is Christ the head p. 148 c. 13 l. 1 G. 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thousand six hundred forty three about which time her Deliverance and Freedome came running in and the Congregationall Churches got upon their feete and began to looke forth as the morning Cant. 6.10 though many black Clouds and Mists were cast upon them some ten yeares agoe to grieve them and to feare them with the threates of a foule day following and to render them unlovely and unlikely to hold so that for my owne part I am possess'd with this opinion as to the yeare of her Deliverance beginning gradually and as to us about ten years agoe But Master Brightmans judgement is to have it begin one thousand six hundred and fifty from that also of Dan. 12.7 it shall be for time times and halfe a time with vers 12. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes a day being often in Scripture for a yeare as Numb 14.34 Ezek. 4.5 6. and a time he takes for an hundred yeares and so times for two hundred and halfe a time for halfe a hundred or fifty that is three hundred and fifty yeares which with one thousand three hundred makes one thousand six hundred and fifty in which yeare he fore-told the true Discipline of the Church should begin to be restored unto her primitive face and fairnesse and how truly he hath fore-told this let the times we live in testifie for him for indeed the eminent passages and evident appearances of Gods presence with us and power for us for the liberty and deliverance of true Discipline will easily allow of his Exposition as passing authentick and Orthodox But whereas it may be objected out of Dan. 12.12 thirty five remaine I answer 'T is true indeed and there is great need of thirty five yeares for warres and troubles against the Lambe and 's followers Christ and 's Churches whose Deliverance and brightnesse of Discipline is but by little and little and ariseth gradually and lives most gloriously in these parts of Europe for thirty and five yeares and after that followes her full deliverance and recovery out of the Wildernesse universally in all Nations but for thirty five yeares she comes only gradually out of the Wilnesse leaning on her Beloved but especially in these parts of the earth where the worke is already begun and mountaines made plaines which shall within these thirty five yeares be all levell'd and laid in the dust before Zerubbabel who hath already laid the foundation of that worke the Lords house which his hands shall after thirty five yeares finish when all the enemies of God and his Gospel shall by his glorious out-goings and the brightnesse of his coming be nothing'd into nothing Thus you have his and my poore judgement offered under correction But I meet with two more computations of times which are set for the Churches rising and Christ's reigning out of the same Chapter of Dan. 12.11 From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be one thousand two hundred and ninety dayes ver 12 13. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes but goe thou thy way till the end be for thou shalt rest and stand in the lot at the end of the dayes Some compute this from the time of Constantine the Great the first Christian Emperour converted to the Faith about the three hundred and twelfth yeare after Christ now the ten hot Persecutions by the Dragon as I told you in the chapter before were ended and the Church was now cloathed with enough of outward beauty riches greatnesse and ornaments were in abundance which bewitched many from the Truth and which proved the most irresistible temptations that could be to corrupt Magistrates Ministers People Ordinances and all her worship as I told you in the former Chapter and to bewildernesse her then was there a voyce heard out of Heaven to say This day is poyson pour'd forth into the Church and then indeed was the daily sacrifice taken away as some say viz. the death of Christ our only Sacrifice became voyd and neither regarded nor remembred but the abomination viz. Superstition Idolatry Will-worship c. that maketh desolate was set up So we heare how the Church was in the Wildernesse as before but now after these two notes of the time viz. 1. Toe taking away the daily Sacrifice and then 2. The setting up the abomination that maketh desolate it followes there shall be one thousand two hundred and ninety dayes i. e. yeares as we proved before from Constantines time to which adde the three hundred and twelve yeares from Christ's time to Constantine's and then it amounts to one thousand six hundred and two and in this yeare came King Iames to the Crowne of England But in vers 12 13. the blessednesse of all is to such as waite till one thousand three hundred thirty five dayes that is forty five dayes i. e. yeares longer then the former number of one thousand two hundred and ninety and then it seemes the reckoning reaches to one thousand six hundred forty seven for the time of the Churches blessednesse to begin more visibly then ever before for then the abomination of Popery Prelacy Superstition Idolatry and Formality which hath made desolate and brought the Church into the Wildernesse is to be unsetled sorely shaken and broken downe that the Kingdome of Christ which shall never be shaken may remaine in Heb. 12.27 28. that Christ's Church may be delivered his Discipline restored and his Kingdome exalted above all the mountaines of prey The second computation of time out of the same Scripture is taken from Julian the Apostate in whose dayes the Temple which he caused to be re-edified at Jerusalem as all the Learned know the Seate of the daily Sacrifice was rent up and tore apeeces even the earth place foundation and all by a most terrible Tempest from heaven for that Julian the most malicious Apostate pretended Christ a false Prophet and in contradiction to Christ's prediction in Matth. 24.2 hee would have had the Temple built up againe but God would not suffer it but now as God would have it the Prophecy was more fully fulfill'd hereby for not one stone was left upon another but foundation and all was turn'd torne and taken away and Judaisme rent up by the very rootes But this made a concave for the Conclave of Rome that Antichrist might come in with his abomination which maketh desolate and this came to passe about Anno three hundred sixty two and from thence reckoning the one thousand two hundred and ninety as in Dan. 12.11 the number comes out the last yeare and this Deliverance is to begin by 1652. for then is Christ to begin his glory and to reigne in the Temple viz. his Churches more eminently then ever before and then the
are of right to be received The Oake that is rotten at the heart will never be good for the building wherefore stand by stand by or you shall be thrown by untill you are better and fitter for the builders use The stones that are for the building must be picked out by Christ the builders hand although perhaps at present they are in the heaps abroad which are in preparation to the building as Builders use to have in one place heaps of Lime in another place heaps of stone in another rubbish rude at present and undigested materials and a tumultuary noise of hammers and axes abroad which are very busie to set up the fallen Tabernacles of David but ere long every thing shall bee set in order and a beautifull structure laid whilst others without shall gather up the Chips which we leave behinde us to warm them with but for this more in the next Chapter yet in this I must tell you that the stones which are appointed for this glorious Fabricke must first passe under the saw and hammer For it is dangerous to put in a rotten unsound stone which will quickly fall out and make way for many others to follow enfeebling thereby the whole Edifice as in 1 Joh. 2.19 20. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that it might be manifest they were not of us i.e. us what us why us that have unction and are sincere reall Saints for yee have the unction from the holy One Buâ— they were hypocrites and therefore fell away as Demas did 2 Tim. 4.10 who was but a little before Pauls fellow-labourer Phil. 1.19 as well as Marcus and Aristarchus but he did discover himself after and so did Judas though a long time hee was well thought off amongst his brethren and fellow-disciples insomuch as he was made the Deacon So no doubt Sirs but your hypocrisie will bee as soon discovered if yee dare to enter with unsound unsettled and unsincere hearts as others have been for the weeds in the Gardens are sooner discovered and rooted out againe then they are in the fields or common high wayes but consider then O what a scandall you will bring upon the Gospel as they did at Dublin when your wickednesse wil appear to all the world O what reproaches to Religion dishonours to Christ discredit to the Gospel and tramplings upon the the truth will be laid in your dish at the last day yee being the cause of it For as it is with the Sunne and Sâ—arres if a thousand starres be eclipsed none takes notice of it nor mindes it but for the Sunne to be eclipsed it is sad and so accounted then every one talkes of it and looks at it and so it is when Church-members do the deeds of darknes that of al men should be lights to others as Christ sayes in Matth. 4.15 a little aberration makes every one to minde them and mark them and report of them abroad when many a thousand of others without or of wicked ones may be guilty of the like and not bee looked upon as Par. sayes on Rom. 11. It is not a formall Religion an old Profession or a high conception that either felicitates or facilitates your admission but you must have truth in the inward parts and have grace in your hearts for yee may have it in your heads and yet prove but a new Ranter or an old Protestant at the most None but the indeed holy must enter into these beauties of holinesse the more holy we are the more like our Head and the fitter for Church-members without which we shall not see the Lord but wee shall rather pollute the Sanctuary of the Lord. Thus much for the matter and the fifth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospelâ—Garden or Church-state of Christ's Institution and Order is further defined from the second essentiall Formal cause which is First a visible Segregation and Secondly Aggregation To the first First in this Chapter wherein it appears how all Saints are and ought to be separates THis Kingdome of Christ is not of the world though in the world for the Saints embodied by Gospel-rules in unity which makes the Forme of a true Church of Christ must of necessity be first called out before called in out of the world before into the Kingdome of Christ out of Babylon before into Sion for it is an infallible rule that a visible separation from the world and all false wayes worships c. and a visible application to Christ Jesus his wayes worships c. is of absolute necessity in Church-union and communion wherein consists the full essence of the forme thereof Wherefore to keep still to the comparison this Gospel-fellowship is fitly called the Lords temple 2 Cor. 6.16 1 Cor 3.17 made up of living stones 1 Pet. 2.5 A Spirituall Temple consisting of particular Saints taken out of the multitudes without here one and there one and united together into one body and like as the stones and materials for Salomon's Temple were picked out of the heaps that lay abroad here and there to make up one building so are the Saints into one body Now the first part of the forme to be considered is viz. the calling and culling out of the world and from the heaps without those Saints which are select Members of Christs-Church according to the order of the Gospel which we shall prove also from Prophecie precept and practise First It is fore-told that such a separation must be for even a Balaam was brought against his will to fore-see from the top of the rocks and from the height of the hills that Israel should be a people dwelling alone separated from and not reckoned among the Nations without Numb 23.9 So in Isa. 52 12. Awake awake put on thy strength O Zion put on thy beautifull garments O holy City shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bonds of thy neck O captive daughter of Zion So in ver 11. Depart yee depart yee go yee out from thence touch yee no uncleane thing goe yee out of the midst of her c. So Isa. 62.10 Goe thorow goe thorow the Gates prepare the way cast up cast up the high-way and gather out the stones c. So is the precious to be taken from the vile in Jer. 15.19 and the cleane from the uncleane the holy from the prophane Ezek. 22.26 See Exod. 33.16 17. For wherein shall it be known that I and thy people have grace in thy sight Is it not in that thou goest with us so shall we be separated I and thy people from all people and in the latter dayes especially the Lord promises to make up his precious jewels
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
and voluntarily embodying without the least compulsion having communion with the Father and the Son 6. all seeking the same End viz. The honor and glory of God in his worship Herein though at length yet in strength have we as full a definition of Christs Church as I can collect and it is a compendium of what I have hitherto delivered in these Leaves Now on the other side An Antichristian Church is a mixed number of the multitudes of the world not allowing the difference between the holy and prophane being subordinate to a Prelatick power without the most spirituall presence of God being gathered and ordered by the Rules and Directories of men and maintained by Civill and Coercive powers not seeking the setting forth the praises of God as a peculiar people with one consent Now as Antichrist hath his Throne therein and sits and swayes as Lord and Lawgiver so in the Assembly of Saints Christ hath set his Throne and he alone is Lord Head and Law-giver of his Church which is the point I am now upon And all this and more then this I shall prove too by Prophesies Precepts and Practises in all Churches To begin with Isa. 9.6 And the government shall be upon his shoulders his name shall be called Wounderfull Counsellour the mighty God c. Verse 7. Of the encrease of Government shall be no end he shall sit upon his Throne and Kingdome to order it and to establish it c. Isa. 22.21 22. I will commit thy Government into his hand and he shall be a Father to the inhabitants of Jerusalem and the Key of the house of David will I lay upon his shoulders so hee shall open and none shall shut and he shut and none open The Key to let into the Kingdome of Christ is the Spirit Rev. 3.7 8. and where the Spirit is there is Liberty 2 Cor. 3.16.18 and the Sonne makes free indeed Joh. 8. from hence it is Saints are all let into one body by one Spirit 1 Cor. 11.13 and through the Spirit are become an habitation to the Lord Eph. 2.22 so the Keyes mentioned in Matth. 16 19. to open and shut are declared Joh. 20.22 to be the Holy Ghost and thereupon whose sinnes they remit or the Church forgives are forgiven but whom yee doe not are not that is by the Holy Ghost being the Key the meaning is during the direction of the Spirit yee the Church have the Key to open and shut binde and loose which is laid upon the shoulder of Christ and acted by his Authority For he is the Ruler and Instituter thereof Hence also in Zach. 6.12.13 And hee shall build the Temple of the Lord and he shall beare the glory and shall sit and rule upon his Throne c. None but Christ hath this Commission from the Father to rule here Matth. 11.27 Matth. 28.18 all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritative power is his Hence it is we are called continually upon in order to positive Precept to submit to his Scepter acknowledge his Sovereignty and Zach. 9.9 Cant. chap. 3.11 Psal. 2.12 and royall Prerogative 1 Tim. 6.15 James 2.1 and onely Headship Col. 1.1.18 and 2.19 Eph. 1.22 and 5.23 which hath been the zeale of true Churches against all Opposers As the Apostles said Acts 5.29.31 to the Priests and others that commanded them to preach no more Christ We ought to obey God rather then men who hath exalted Christ to be a Prince and Saviour and we are his witnesses But this will appear by and by In the interim It is in all reason as well as in Religion that Christ alone rule as Head and Law-giver seeing none but Christ was able to institute this Gospel-Church-state therefore none but hee is to order it both which appears in the proofes above Now there is not a Man alive neither Moses David nor Sâ—lomon had understanding enough to undertake such a taske no nor Christ himselfe as man meerly in abstracto no nor all the Angels in heaven onely the Sonne of God that fetched it from the Fathers bosome First This typified Salomon his own self as I may say with his own hands Cant. 3.9 as with his own head builds this Chariot of Lebanon for were it left to mens wisdome or wills what a Chimaera or Monster must of necessity be set up in the sight of all Secondly And surely every man would abuse and beat his Brother and bring him into the hottest furnace that did not fall downe to his Image and bow down to that Babel which is in his breast Thirdly Besides ability would bee deficient in the best of men about such a worke so much rubbish is to be removed that men might breake their backs but doe no good of it for as in a house fallen to the ground before the foundation of it though it be good be found out for another superstructure or to build upon it a new the old heaps and confusions that hinder the comming at the foundation to build upon must bee removed and carried out of the way which will cost continuall labours and perplexable paines too and the longer these heaps have lay the more setled and the greater the toyl and the time will be to bring them off Now there is no building untill this for then the foundation and the building will be dis-united and the building being laid upon the rubbish cannot continue without Christ carry away the ruines and rubbish which have lay so long for above a thousand yeers of this fallen Church-estate of Christ I meane so to men we must say as Nehem. 4.10 We are not able to build O what abundance of false conceptions sinister thoughts harsh censures resolute carriages carnall reasons and what loud and large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.4 5. and corrupt imaginations in most men must be removed before they can be built cleare upon Christ the Foundation Now it is not by might nor by power but by my Spirit saith the Lord unlesse the Lord build the house they labour but in vaine that would build it Psal. 127.1.2 None but Christ by his Spirit can remove these ruinous Masses strong holds of carnal reasonings and corrupt resolutions against his Church-way which is according to the order and Discipline of the Gospel whence it is as before I am free to affirme that none else is fit to rule rectifie and order in his Church hee being Lord and Master and onely Head thereof he is owned as the Master Joh. 13.13 14. Ephes. 4.4 5 6. Matth. 10.24 Mat. 23.18 For First Masters may and must have the commands of or rather over their servants and will not suffer them to bee their owne Masters or to Lord it over others or to have more Masters in his service Thus the Saints have but one Lord Eph. 4.4 5. that is Jesus Christ who can command them as having
Church and Brethren as was wont to be before Acts 15.22 23. And after all this the veil of ignorance grew thicker and darkness yea gross darkness over-spread the whole Canopy so that scarce an able understanding discerning Minister or sit Overseer was in a whole City Town or Province to be had or heard of and yet fearful Tyranny and troubles the Saints poor scattred scorned dispersed and despised people were then under Whereupon all the Churches that were in one whole Province were by those times brought under the subjection of one man and so called his Diocess and that man the Bishop of that Diocess and then he shook off the care and charge of one particular Congregation or Parish-Church pretending the over-sight of many So that ever since the office of a Bishop hath been by such left and their ambition hath been great to be great and to get honors Thus it came to pass the Authority of the whole Church and power by Christ committed to the whole body was usurped by one man who sat as a god in the Temple of God ruling and reigning as he list until of late in England these lords were laid in the dust which is eminently ominous to the Popes But ambition still growing bigger and bigger as a bladder which the devil had the blowing up of being filled with sulpherous breath and bottomless pit-smoak these Bishops climbed yet higher till there came to be Archbishops and Metropolitans and Primates to rule whole National Churches in the whole Nation After this the whole world or the Church as they called it all over the world in all Nations and Kingdoms on the Earth must be governed by a Quadrumvirat i. e. Four Patriarks who had the charge of all the world but yet not being high enough up gets the Pope by those stairs and saucily leaps upon Gods throne And so this Brazen-head or Brazen-faced Antichrist proudly came to sit in the Temple of the Lord as 2 Thes. 2.4 Here you have a true history of his rise I doubt not but ere long you shall have as true a history of his ruine He is already begun to fall here as he began to rise by Bishops Archbishops Primates c. And this is an honest Narration of the Church-confusion in times of persecution and of the crowding out of all other Church-officers and offices as I shall shew if the Lord please in the third Book and of the stating and starting up of Pope and Prelate upon Gods throne I shall refer you to 182. page of Cartwrights Eccles. Discipline Printed Anno 74. wherein you have the Story at large But after the Pope who called himself Christs Vicar ever since to this hour after I say him who taught the poor people Psapho-like to cry him up for a great god follows Secondly Next a General Councel or Synod who usurps the power and authority of Christ and his Church they set down Laws and laying injunctions upon the Saints they bid and forbid command and countermand as they pleased to make themselves Judges and Commanders over consciences and to determine approve and appoint what as they accounted was truth and what was not Thirdly But this head of brass became also too hard a Task-master and kept the people of God in grievous bondage Then after that starts up the Arch-Bishop and he Lords it over the Bishop the Bishop over the Deane the Dean over the Archdeacon the Archdeacon over the Parish-Minister and the Parish-Minister over the people and what a slavery were poore soules in then The Prelate sate then in his magnificentiall robes in pompe like a little God and petty-Pope in his High-commission-Court but as Hierom sayes in Tit. in Epist ad Evagium Non divina authoritate unum aliquem Presbyteriis esse Praelatum qui dicatur Episcopus c. sed humana consuetudine and this is not by divine right or authority but having a custom up they cannot or they will not let it goe downe but it grows higher and higher whereby the order and authority of Christ is cast by and their Lord-like and their tyrannical Ruledome set up and so it is they came to reigne This sayes Bullinger Blessed Jerome speaks not of the Roman Hierarchy as of every Bishop or any one whatsoever he bee that will take to himself power over any Church of Christ or that does domineer over any Congregation for ab antiquo a Minister and a Bishop a Preacher and a Prelate so called had one and the same honour dignity power and authority yet next to this proud Prelate Up starts an Assembly of Divines as a Councell did next the Pope to be Christs Vicar too and he is another head of brasse as bold as the former petty-Pope to impose Lawes and penalties these have usurped power over Christs Church too they deliver their dogmata and breath out their senses and sentences with wild-fires about their eares that swallow not their Judgements and Lawes by whole sale and in the lump Such Synods who have challenged to themselves a potestatem juridicam a Juridicall power over the Saints as to inflict punishments to binde up consciences to their Cannons Directories or Conclusions and by a Legislative Lordlinesse have laid down the Orders and Lawes under penalties and paines so that they have been too brazen-faced and bold There is no precept for Synods said Dr. Whittaker but for this I shall refer the Reader to Mr. Hookers Survey of Church Discipline upon this subject as also to the third book of his Treatise and to Lib. 2. wherein I hope all objections I meet with that pretend the necessity of this usurped power are answered but Another brazen-head that takes the same course in usurping Lordship is the Ruling-Classes O! what a Platonian Metempsuchosis we meet with these all breath by the Popes soule O mystery Mystery Mystery of Iniquity under a new name this is but the old head of brasse only furbished up in a better forme for appearance It was the Assemblies vote very like and good reason for it That it is lawfull and agreeable to Gods word that there bee a subordination of Congregational Classical Provincial and National Assemblies for the government of the Church c. but how prove they that from Mat. 18. Goe tell the Church c. very well proved then the Church is meant the Classes this is a Doctrine for Asses and is indeed agreeable to the Scottish word of God but not to our word of God This is proved saith Mr Dell as the Pope would prove himselfe to be above the Emperour out of Gen. 1. God made two great lights the Sunne to rule the day and the Moon the night the Sunne is above the Moone sayes he therefore the Pope is above the Emperour so doe the Assembly prove subordination very well for an Assembly but wee may say as Isa. 26.13 O Lord our
God! other Lords have had dominion over us but now by thee onely will wee make mention of thy name What is this National Assembly but Archbishops multiplied what is their Provincial but Bishops multiplied their Classical but so many Deans or Deans multiplied their Congregational but Prelaticall Ministers multiplied and is not this of Brazen-head-Colledge and beat out upon the Popes Anvil Well I might shew what unsavoury fruits there are that grow upon this Bramble of Rome and what corrupt poysonous Cankers are plucked from it but for that I refer to the third Book of this Treatise onely I must say that such Plants as these which are not of the Fathers planting must be rooted up Matth. 15.13 and shall conclude with honest Bullinger De unitate Eccles. Decad. 5. Serm. 2. Firmissime inhaeremus sacro-sancto Evangelio indubitatae Apostolorum doctrinae quae tollit omnem primatus superbiam fideléque nobis ministerium ministerii aequalitatem humilitatemque commendat c. Let us keep close to the word of Christ and the undoubted doctrine of the Apostles which doth cast downe this doctrine and suppresses this pride and Prelacy pressing humility and equality without subordination or superiority but that hath been offered before in Chapter 8. I doubt not but the irrevocable and irrecoverable downfall of these brazen-faced Idols is hard by let us wait but a little while and he that shall come will come and then as Hos. 14.8 Ephraim shall say what have I to doe any more with Idols I have heard the Lord and observed him c. i. e. him who is the Head of gold But before I finish this Chapter let us be content with this Head viz. Christ alone and be very cautious of medling with secular powers who have their secular ends in Church-matters for though all Popish and Prelatical discipline calls for the sword of the Civill Magistrate to support them yet this doth not only for the sword of the Spirit for the weapons of our warfare are not carnall There is no need of forcing power as appears in Chapter 11. for Christ bids his Disciples Goe and teach but never to offer violence so sayes Chamier Ea est Ecclesiae natura ut nusquam magis requiratur persuasio interna nam ad fidem nemo potest cogi invitus c. That the Church of Christ is of such a constitution as necessarily requires inward perswasions and workings upon the spirits of such as enter or are in No man can bee well against his will forced to the faith for God wil bee worshipped with the whole heart or will and hypocrisie which Coercive powers drive into is detestable and odious with God wherefore in the order and government of the Church this ought to bee the bent and scope viz. to win into the Church by spirituall perswasions and those that are so called are to bee so kept in and continued i. e. not by violence but as voluntary No such thing as Secular Magistrate to make men bee of any Religion or to compell any to the faith that was of force or in date three hundred years after Christ. And it was such a thing saith Zuinglius as Christ alwayes set far from him at a distance as if it did not appertaine to him nor his Kingdome to meddle with viz. with the worlds jurisdiction or power as Luke 12.13 14. Who made me a Judge or divider over you who not the world therefore he would not intermeddle though sought unto with secular Government which hath ever secular ends for then Religion must dance attendance to policy and what is that saith one but to set the Asse upon Christ not Christ upon the Asse This worldly policy saith Luther would ruine Religion yet Christ is made a Judge Jo. 5.22 but his Judicatory power is not of the world nor as the worlds and by this he would teach us not to introduce Powers so improper to the nature of the Church into the Church which must needs act and be executed in tyranny then because they are quite out of their owne Orbe and then they are Phaeton-like destructive For the Church is called not of the world though in the world In Constantines time when the Church it is said was lulled in his lap whilst the worldly powers were the Churches servants and friends yet Constantine would not come in as a civill Magistrate to compell any man but absolutely forbids it in his Letter to his subjects in the East Let no man sayes he bee grievous one to another but what every man thinks to bee best and most the minde of God that let him doe but be sure they live holy and walke as children of light without malicing or menacing one another and he concludes thus For there is a great diversity between voluntary and forced Religion but this will lie before us in the Second Book Onely this note that this head of Iron got in by the Apostacy and ever since the Churches so called or rather the Popes and Prelates have had a dependency upon worldly powers whereby they have been and shall be both undone together and their fall shall be great Rev. 19.18 19. which the great hand of God hath already given earnest of as is seasonably observed in my Lord Cromwels Letter from Dunbar pag. 11. and sayes he It is worthy consideration of all those Ministers that do take into their hands the instruments of a foolish Shepherd to wit medling with worldly policies and mixtures of earthly powers to set up that which they call the Kingdom of Christ which is indeed neither it nor if it were would such means be found effectual for that end and they neglect and trust not to the Word of God the Sword of the Spirit c. But besides these Letters we shall finde after Constantines time too That Civil Magistrates as such had no right of Vmpirage as Master John Goodwin sayes in his sixteenth Quaere in matters of Christian Religion which appears Proof-sure in Ambrose his thirteenth Epistle to the Emperor Valentinian who saith When did you hear most clement and kinde Emperor that Laicks Laicos judicasse in causa fidei were Judges in matters of Religio◠or ever censure in matters of faith c. So that it seems then they were accounted very incompetent Judges And why not now Unless that new invented inference be of force sufficient to carry away the bell that follows Object Job saith in Chap. 31.26 27. If I beheld the Sun when it shined o◠the Moon walking in Brightness And my heart hath been secretly enticed or my mouth hath kissed my hand This also were an iniquity to be punished by the Judges c. Hence say some Job teaches the Judges of the Earth are to meddle in such matters Answ. I shall easily demonstrate that this Text teaches us not a tittle of Civil Magistrates Power and then
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tryed Professor and a currant approved Christian amongst men is to be received but he that serves Christ as before in righteousnesse peace and joy of the Holy Ghost though he be not of your judgement yet is a tryed approved Christian amongst men ergo loquitur de hominibus recte judicantibus saith Pareus in loc Calvin But now see O what arguments the Apostle brings to clear this point yea with what big-bellied arguments one in the belly of another he urges them to receive Saints differing from them in judgement being holy and peaceable accepted of God approved of men Prov. 3.1 2 3. Act. 10.35 1 Pet. 3.13 the Kingdome of God is not in words but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Nazianzen Reason 12. from Vers. 19. Let us therefore follow after the things which make for peace and wherewith to edifie one another reason 12 This reason lets out two arguments to receive differing brethren as First What agrees with the true peace and order of the Church is to be performed but to receive such brethren as before agrees with the true peace and order of Christs Church This Peace is either Spiritual or Ecclesiastical so called this latter if true is taken out of the former and is content with the substance to finde faith love grace holinesse in brethren though they differ in forme and for this see Dels way of peace about pag. 120 121. c. therefore Christ hath left his peace his in the Church but not as the world gives it Joh. 16. the world can have no peace but with men of the same minde and judgement but Christs peace and Christs love is to all Saints alike without respect of persons or opinions This bond of peace and union is spiritual Eph. 4.4 5 6. and so is this order in symmetry with the Rules of Christ which hath been proved do require all Saints to bee admitted and received Hence the Church is called the Lords house and family which consists of old and young great and small high and low c yet the difference of sexes relations sizes statures ages estates make it nevertheleâ—â—e in order and peace a family or house So it is called his building in which it is necessary there should bee matter to make it up of different forme and hew and though there may be much difference amongst them that are the building yet being orderly and fitly disposed it hinders not the welfare of that building at all therefore the Church is also called a Kingdome and Corporation a City compact c. in Scriptures and all to shew that although there bee such as do differ as it were in Trades Callings complexions places imployments professions ages statures yet being all subject to one Law and Law-giver there is never the lesse peace and order So a body 1 Cor. 12 for although the members differ much one bigger or lesser and some gifted more then others and more usefull then others or more faire and formal in appearance then others yet all serve to make one body and this difference is necessary thereunto to make up a more orderly body For as the unity peace welfare and order of the body stands wel with a distinction and difference of members which doth not hinder but help the unity and order and welfare of the body and is better then if all the body were an eye to see or an ear to hear c. so doth the diversity of Church-members with diversity of gifts and graces Rom. 13.6 help much to the order and edifying of the Church which is his second Argument That which is for the Churches edification ought to be performed but to admit Saints of all opinions differing onely in things indifferent as before is for the Churches edification Eph. 4.29 1 Thess. 5.11 as the least member is usefull to the body and the meanest matter in the building usefull to the building Now falsely constituted Churches that are of Antichrist indeed cannot stand without uniformity but Christs-can and be edified as a growing Temple Eph. 2.21 Reason 13. from Vers. 20 21. Though all things are in themselves pure yet it is evill for that man which eats with offence reason 13 It is not good to eat nor drinke nor any thing whereby thy brother stumbles c. So in 1 Cor. 6.12 and 10.23 all things are lawfull that are not expedient by these the Apostle would teach us to abstaine from things that in themselves are good pure clean lawful that are indifferent for a brothers sake 1 Cor. 8.13 the Apostle tells us thus much as first That all things of a middle nature may be waved as Covenants subscriptions c. Formes and false Circumstances Secondly rather then cause a body to fall or stumble as before they must be waved and not be urged which is the scope and drift of this Chapter and of the eighth Chapter and tenth Chapter of 1 Cor. Now it is the Church that hath power to determine the use of indifferent rites by the Word and Law of Christ for the maintaining of good order and spiritual peace and unity Now Christian liberty consists as well in abstaining from as in using of those things indifferent Wee may use our Christian liberty sayes Par before them which know it but before them which know it not and are offended at it out knowledge is sufficient and our use is forbidden therefore wisdome and discretion is earnestly to bee sought for from above that you may know when where and how to use your liberty to call for or not to call for use or not use things indifferent for when liberty as Greg. Mag. Moral 28. marks Indiscrete tenetur amittitur cum discrete intermittitur plus tenetur is unwisely held it is oftentimes lost it is no longer a liberty but oftentimes when it is wisely and prudentially intermitted it is made the more a Christian liberty now the excellency of it is the use or not use of it The actions of Gospel-discipline are such as are essential as piety and power of Sanctity and Profession or else such as are ordinate media or helps appointed for the orderly performance of such a Worship and Discipline so are all Ordinances means of grace and administrations now in these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be considered the things that are to bee done and the manner of their doing the first are instituted of God and revealed in his word but the second sort concerning the manner of performing them as time place gesture and such like circumstances are left to liberty as is best for the order use and unity of the Church 1 Cor. 14.40 1 Cor. 11.24 Now those brethren that doe differ from you in things left to liberty that have not posit ve precept the Apostle sayes
time as they are rent and ripped and torne as it were in peeces and beat and bruised and trampled on and harrowed with sharp cutting goads and daggers Act. 2.37 prickt in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabb'd as 't were with a world of troubles wounds temptations piercings to the quick now alas to look upon them then to heare how they complaine of themselves then and of their condition as if in despaire then c. you would thinke them without hopes in a very sad case dead barren and unprofitable but alas the seed is in the ground and lyes hid under clods now but come afterward in the harvest time and see then Oh how white their fields are what big-bellied crops they then bring forth Joh. 4.35 36. what abundance of smiling fruits flowing and blossoming grow then upon them happy are those that reap from them Surely you will say here is an alteration indeed even to admiration what is it possible that this can be that same black barren ground that seemed so rent torne uselesse and disorderly it is scarce to be beleeved that it can be the same when you see such a change So that before their joy be as the joy in harvest for others to reap of them too and get by their Experiences c. they must meet with a Seed-time And so with a fighting-time too a time of great troubles dangers desperate conflicts against sin and Sathan giving no quarter but kill or be killed crying Arme Arme fight for thy life strike with all thy strength against thy lusts against their lives with the two-edged sword O spare none none rout them all ransacke the Camp pursue them hard beat them out of the field and keep thy ground c. now it will cost many a blâ—w a wound a hazard a desperate engagement on all sides before the Saints can come to joy as those that divide the spoyle neither can they come off without wounds c. but then their sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a woman in travel that is full of pangs c. shall be turned into joy Joh. 16.20 21 22. O sweet change but before this joy Christ himselfe tels them of sorrows yea of such as their soules shall bee in travel with bitter great sharp pangs Medea was wont to say she had rather a thousand times bee slaine in battel then bring forth one child mallem peâ—ire quam parere but all tends to the birth of joy sed finis edulcat media sayes Keckerman Now whilst poor soules are in their pangs it is neither piety nor charity to censure them for in so doing as Asaph sayes Psal 73.13 14. you will condemne the generation of the just and will but gratifie the Devil to scandalize the wayes of grace in those strict passages which are through the strait-gate All this will appeare by observing the Saints in their Experiences whereby as thou mayest learn the way to live in Christ so thou mayest to avoid the censures of such as pâ—sse that way which is at first so full of Difficulties and dangers and gulfes and shelves and as we say By weeping-crosse reason 4 Fourthly By their Experiences you will learne how various God is in his wayes and workings as Heb. 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers wayes and sundry manners for some men he comes to in one way to some in another to some as a Lamb to some as a Lion to some as a whirlewind to others as a Noah's-flood to others as a flash of lightning to others as a Thiefe in the night to some by sicknesse to others by crosses and losses to others by Sermons c. he leaves some a while in darknesse where they see no light Isa. 50.10 11. in distresses of conscience and their soules on the rack where they see no way for deliverance and others are in dull duskish imperfect light whilst their Sunne is in the eclipse yet some againe he sweetly shines upon even in the morning at their first conversion and Call and yet their Sunne may be soon over-shadowed and some that have lesse grace and have lived basely it may be they have especially at death splendent and most radiant shinings and goe into Christs Kingdome with full sailes swelling desires and have abundant entrance whilst others that have walked more strictly with God and who you would thinke should enter more Champion-like triumphingly and glorious are fraught with fears and doubts and have their Sunne set in a cloud Now God workes diversly according to the divers complexions conditions constitutions dispositions or the like that he hath to worke upon because spiritual comforts doe not tend simply ad esse but bene esse to the well-being as well as to the being of a Christian. Now by these Experiences of Saints you wil learn that God hath divers wayes and divers times and divers mâ—ans to worke with and some that seem very contemptible too so that if he doe not worke on thee or thine one way hee may another he knows what means is proper for that which will helpe this man may be a wrong means and it may be will not help that man or another Fifthly Experiences declared do oblige others and allure them exceedingly to relye upon God and to beleeve in him reason 5 Jo. 11.48 Act. 3.9 c. For as David sayes in Psal. 22 1 2. I cry I roar night and day for deliverance but what argument doth he make use of why verse 4 5. Our Fathers trusted in thee they trusted and thou didst deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded Therefore deliver me too for I trust in thee Verse 11. so that the experiences which others have had of Gods gracious dealings with them and deliverances of them doe encourage David to cast his care upon the Lord too for the like deliverances out of his troubles So in Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord even as he hath strengthned mine heart and heard my voice and cryes as in the verses before so hee will yours O all ye Saints Thus you shall see in Joh. 4.28 29. the woman of Samaria ran into the City and told her experiences of the Messiah come how he told her all things c. and loe how this weake means worked upon a many and effected a great matter in verse 39. for the Text sayes That many of the Samaritans be-beleeved on him because of the sayings of the poor woman though many more in Verse 41. because of his owne word but I pray marke what a profitable means the poor womans experiences told were to win them and to worke upon them to come to Christ and then in Verse 40. they besought Christ to tarry with them And thus Junius professeth that the very
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