invocation of Saints that are departed for God sendeth not Abimeleck to Noah or any other departed to pray for him but to Abraham then living which duty may be mutually performed in charity whilst one knoweth anothers necessities but for the living to pray to or for the dead which knoweth not their wants being already certainly disposed of in an unchangeable estate as the living are not as also in that the Prophet telleth us that Abraham is dead and Isaac is ignorant of us Isa 63. 16. is such a conceit as hath no warrant from Scripture or any sound reason because they are not present to heare our prayers neither doe they know our hearts and we have one sufficient Advocate and Mediator Jesus Christ 1 Ioh. 3. 1. and therefore need we not the mediation of any other neither will they assume unto themselves any part of We ought to confesse our fins only to God 1 King 8. 47. Psal 19. 120. 33. 5 41. 44. Jer. 14. 20. Dâ—n 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office for as the perfume Exod. 30. 8. was alwayes before the Lord which doth signifie the prayers of the Saints so God only through Christ must be invocated which honour he will not give to any other for God must only be beleeved upon as our Saviour saith Ye beleeve in God beleeve also in me Joh. 14. 1. and the Apostle saith that men cannot call upon him on whom they have not beleeved Rom. 10. 14. and certainly they would not have us beleeve in Saints departed Obj. Absâ—lon could not be admitted to his fathers presence untill Joab had mediated for him and Bethshaba Solomons mother intreated for Adoniah so it is necessary to have Mediators unto God Ans 1. We have one sufficient Mediator Jesus Christ who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either they are ignorant of our affaires or their affections is estranged yet it is not so with God who knoweth all things besides the love of Christ to us exceedeth the love of all other inferiour Mediators which men can seeke unto 3. The example of Bethshaba is unfitly alledged for she obtained not her suite SECT 6. Obj. ELiphas saith to Job Job 5. 1. Call now if any will answer thee and to which of the Saints wilt thou turne thee 2. David exhorteth to praise the Lord in his Saints Psal 150. 1. 3. It is said in Ezekiel I sought for a man amongst them to make up the hedge c. but I found none Ans Eliphas in that place speaketh of the Saints and righteous living to see if Job could finde amongst any of them a patron to defend his cause 2. The place in the Psalmes is Praise God in his holinesse or in his sanctuary neither doth it follow that because God is praised in his Saints that therefore we are to pray to Saints as it followeth in the next words praise him in the firmament will they therefore have the firmament prayed unto 3. The place in Ezekiel is spoken of men living and not The Saintâ— to whom the Papists pray shall be their accusers of men dead the answer therefore which Jacob gave to Rachiel when she called to him for children saying Give me children c. Am I in Gods stead may fitly be applyed by the Saints departed to such prayers or desires made unto them And as our Saviour said to the Jewes There is one that accuseth you even Moses in whom ye trust so the Saints which these men so superstitiously worship will at the last day be their accusers CHAP. VI. Treateth of their Idolizing of the Pope c. with a confutation thereof HAving discussed their folly in worshipping of Idols and Images without life as also their adoration and invocation of Angels and Saints departed I shall now discover their folly in worshipping a living Idol viz. the Pope to whom they ascribe an infallibility as also the title of their Lord God the Pope SECT 2. Object IS not the Pope Peters successor and is not Christ said to speake these words to Peter viz. Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevaile against it and I will give thee the keyes of the kingdome of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven By all which expressions doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles Ans That the Pope is Peters successor I grant but yet in Wherein the Pope is Peters Successor this one particular which was in denying his Lord and Master whose servant he pretends to be and as to the urging of them words mentioned to the particular person of Peter as that thereby he had a more speciall priviledge then the rest of the Apostles is to goe about to prove that our Saviour did contradict himself in his expressions used to the two ambitious Suitors James and John whom no other place would serve them then to sit on the Mat. â—0 20. right and left hand in his kingdome in these words It shall not be so amongst you in which words there is an absolute nullaty of any superiority amongst the Apostles or Disciples of Christ and that by a Statute not to be repealed being the determinate law of a just authority by a Cannon ordained and irrevocably fixed by the wisdome of God and confirmed by an example beyond all arguments even by an example fetched from his owne particular vers 28. where he saith that the Sonne of man came not to be ministred unto but to minister as also Luk. 22. 27. I am amongst you as he that serveth now seeing this humility was in Christ himself how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples The servant must not be greater then his Lord Joh. 13. 16. neither he that is sent greater then he that sent him it is enough that the servant be as his Master Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouthes I An equâ—ll power and commission were gâ—ven to all the Apostleâ— shall also prove that an equall power and commission in use of the keyes was likewise given to all the rest of the Apostles and Disciples of Christ as well as unto Peter and that by the words of our Saviour both before his Passion and also after his Resurrection before his Passion in these words Verily I say unto you whatsoever ye shall binde on earth c. and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18. 18. as also after his resurrection as we have it Joh. 20. 23. Whosoever sins ye remit they are remitted and whosoever sins ye retaine they are retained in both which places of Scripture the words are directed to all the Disciples as also
sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and â—â—pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ouâ— bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or
religions Reason as was never yet in any age attained unto for the men of purest reason as the old Philosophers never attained further then the knowledge of some things infinite which they did not know a Religion of Morall righteousnesse and purity and some Sacrifices of attonement c. and there is not any Religion in the world Jewish or Turkish but they are made up of carnall principles and are founded upon reason and nature but this Gospel Religion hath opened a new way to salvation a way of worship crosse to all Methods and Heb. 4. 12 1 Pet. 1 19 wâ—yes of reason the word opening new wayes by a new Spirit purifying naturall reason into more divine and glorious notions then reason ever attained bringing in a way of beleeving and placing a Religion placed upon a spirituall perswasion called faith which is more proportionable to an infinite God and an infinite way and depth of Salvation then reason ever invented For the Soule to beleeve upon one even Jesus Christ in whom God hath laid up all love and fulnesse and so for man to come one with him who is God and Man And there cannot be a more rationall way for man to become one with God then by one that is both God and Man SECT 4. 10. THat the Scriptures or Gospel of the New Testament being a many hundred yeares old as from the Apostles even in that originall we have them no very materiall difference is to be found albeit the Copies have passed through the greatest Apostacy God restraining Antichrists power to corrupt them materially in the originall to advantage their Heresies and corruptions which very constant preservation of truth in the very midst of the enemies of truth is both a constant and standing Miracle of it selfe and so we need not stay for a Ministry with Miracle seeing we have a word with Miracle which in its matter subject power speaking of God of his Son God and Man of his Spirit the actor in man from both by way of outward ordinances of the depths windings and workings of reason c. and is of as much efficacy to perswade as any thing else we can have and though there be not such pouring out of Spirit and such gifts as beleevers may and shall have yet all beleevers ought to practice so farre of the outward ordinances as is cleerly revealed which conviction of his I suppose is sufficient to disswade any rationall man from thinking that either Miracles or new gifts of Tongues is now requisite for the gathering the Church of Christ out of Antichristianisme as there was in the Apostles time out of Judisme and Heathenisme Thus have I by Gods assistance confuted the tenents of the Atheists Anti-scripturians Papists Pellagians Armenians Antinomians Seekers Annabaptists saving that tenent from which they have their denomination which I shall hereafter discourse of in its more proper place and in the confutation of these former opinions is sufficiently confuted that other râ—bble of Schisms and Heresies which are new coyned with the Presbiterian stampe unlesse it be the Quakers divorcers and Soul-sleepers which if there be any such as I hardly beleeve they may tell thee 1. That when they be hungry or thirsty they wil remember themselves and the second That to the pure all things are pure and aske the third which part of the St. Theife was with Christ in Paradice that day after his Passion Luk. 23. 24. CHAP. VIII The eighth Chapter treateth of Prelaciâ— SECT 1. IN the next place by the same assistance I A preface to the Proteâ—â—ant intend to prosecute the discovery of all the Reliques of Popery which is yet harboured in any other opinions now extant amongst us in this Nation in hope that each â—pinionist will be as willing to imbrace the truth as it is willing to offer it selfe unto him and in regard the chiefe cause of the quarrell amongst us in matters of Religion consisteth in observing or not observing of Ceremonies which in respect of their long continuance is the greater cause that mens mindes are hardly perswaded from them as also in regard of the outward â—stentation or Aronicall glory which they retaine I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies which is yet fostered amongst many thousands in this Nation being verily perswaded that after they once see the vanity of them and how punctually they are against the precepts of Christ and his Apostles they will utterly renounce them albeit they have hitherto so much delighted themselves in them By which meanes their consciences being convinced they may use the Apostles word in the Apostles sence and say What pleasure had we then in those things whereof we are now ashamed And contrariwise if any whom I have or shall convince remaine refractory and obstinate it will be a meanes to leave them without excuse in regard they refuse to have their understandings eluminated loving darknesse rather then light because their deeds are evill Joh. 3. 19. SECT 2. ANd in the first place I will incounter with such who call Châ—istians the most proper â—itle of the Disciples of Câ—â—â—st Act. 11. 26. themselves Protestants being ashamed of the name Christian which the Apostles and Disciples of the Primative Church tooke upon them as an ornament of their profession being deriveâ— from their Masters name whom they professed to serve these Protestants or rather Prelatticants in regard of their deare affections to Bishops and their Popish Ceremonies and superiority being over-ruled by Satans pollicy which is to draw us to the outward imitation of Ceremonies that thereby we might leave the substance have under pretence of decencie and order and as it were to step out of the way to bring the Papists in to them maintained these their superstitions but by wofull experience they have found a contrary effect for instead of so doing the Papists have caught the most of them so that now they would rather be deprived of their Lives and Fortunes then part with such Toyes Now in regard I would shew them the vanity of each of their Their mistake in the Church errours I will first begin with their opinion touching the sanctity and inherent holinesse which they attribute to that place which they call the Church which indeed is not the Church but meerly a Meeting-place for the Church The true Church of Jesus Christ being a company of Men or Women or both acknowledging or worshipping the true God being gathered into A diffinitionâ— of the Church of Christ a Body or Fellowship by the Word and Baptisme whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie in his heavenly Kingdome SECT 3. ANd as they are mistaken in the Church so are they also in Their mistake in the sanctity â—r inherent holinesse they attribute to their Steeple-houses the sanctity and holinesse which they attribute to that place which they so terme for
of them had I not been so well acquainted with them and their expressions of this nature yea I perswade my selfe that they are so well knowne to every Professor of Christ as that they think I have not spoken more then they would performe in case the Apostles were extant amongst us yea it is cleerly apparent that they have done now doe and hereafter will doe as much as I have spoken Christ telleth his Disciples that he that dispised them dispised him and is it not their daily custome to deride the Professors of Christ with taunting language and in so doing they doe not only reproach the Brethren who practise according to the example of the Apostles but the Apostles themselves who left us the examples to follow and in villifying them it must consequently follow that they doe the like to our Saviour himselfe who saith of them and so consequently of his Professors He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Now these being such a sort of people how is it possible they should be thought fit instruments to execute the Apostles office in the now gathering of the Church and people of God out of their Antichristian estate and condition being it selfe predominant over them as if a Devill would perswade a man to Christianity SECT 7. Obj. THey have the same calling that the rest of the Clergy of the Kingdome have and therefore why may they not be made use of as well as the other Ans All that are so called are under an Antichristian calling The Antichristian call to the Ministâ—y ought to be relinquished by all such as have taken it upon them whatever they be which ought to be relinquished for the calling you speake of viz. by Bishops may fitly be compared to a scarlet Coate lined with a course cotten the one shaming the other but there is a calling whose inside doth excell the outside viz. the calling by the Spirit by which he that hath it is inabled both to testifie himselfe and others and no man ought to take this calling upon him but he that is so called of God as was Aaron the other calling therefore is to be disclaimed of all that hath it whatsoever they be Obj. You formerly said that none are immediately called to that office in these times wherefore then speake you of the calling of the Spirit to that office Ans He must first have the Spirit of God or else he is utterly unfit for that office for he must have his calling from God as wel as from the Church or he can be no true Minister of Jesus Christ for the Church desiring his Spirituall gifts are thereby incouraged to accept of him as a Minister sent them by God The calling by the Bishops a delusion so that the other calling by the Bishops is a meere delusion because they judged only by the letter and not by the Spirit viz. by gifts in humane learning which is foolishnesse with God 1 Cor. 3. 19. it principally tending to â—dorâ—e the outward man touching their civill deportment to and for the State Obj. How are you able to distinguish who is called by the Spirit and who is not Ans By their fruites for otherwise our Saviour expresseth these words in vaine By their fruits you shall know them rendring also this reason for it Doe men gather grapes of thornes or figgs of brambles Mat. 7. 16. SECT 8. Obj. WHat are the simptoms or fruits whereby you know that Ministers are not called by the Spirit Ans There are many signes and markes to know them as I How such Priests may be known who have not the true calling viz. Such as preach out of envie or to cause contention have already instanced I will therefore only insist upon these foure particulars 1. They are such as preach Christ out of envie 1 Cor. 3. 3. or to cause contention amongst the people of God such as were the Pharisees which came from Judea to Antioch Act. 15. 1. 5. such were also the false Apostles of whom the Apostles of Christ much complained of for opposing their Doctrine as Himineus Alexander c. And such are the rayling Rabshakeys of this Kingdome whether Prelaticants or Presbiterians whose sole delight is to villifie such of the Members of Christ with their scurralous language as doe the nearest correspond with the Apostles both for paines in the Ministry as also in a contentednesse with what the people of God will freely bestow upon them for their paines in the labour of the Lord for their soules 2. They are such as desire to shew themselves rather Schollars Such as rather desire to shew themselves schollars them edificers then edificers such as will familiarly speake Greek and Latine to them that cannot read English that will dish up their Sermonds with such a garnish of Rethoricall elocution as the silly Auditors stand amazed at these be the boone Athenian-like blades who guild their Pulpit expressions with tearmes of Art these are the brave Aronicall Ruffians of these dayes which if their black Velvet and Satine were metamorphized into Chrimson which would farre better suit with their life and conversation there would be no greater Gallants in the Nation SECT 9. Such as esteem more of the fleece then of the flock 3. THey that esteeme more of the flesh then of the fleece that with the covitous Wooer inquireth rather what the woman these Preachers and casters out of Devils did was meerly for their owne advantage and selfe ends albeit they did it in pretence of doing Christ service instance in Judas Simon Magus VVhat the Priests of these times preach for and the Damsell which had the Spirit of Divination Act. 16. 16. and so it is with many of the Prelaticall and Presbiterian Priests who though they pretend that they preach to gaine Soules to Christ yet is it meerly for matter of maintenance by Tithes and the like Antichristian allowances which if once taken away it wil quickly be discerned how many of them wil preach for couscience sakes SECT 2. Obj. THese casters out of Devils did the parties good whom they released of the uncleane spirits although they perished themselves Ans I confesse that such sorts of people by Gods permission Carnall men cannot give spirituall comfort may doe many things which may tend to the corporall or temporall good of men as these casters out of Devils did to them who were possessed of them as also by them whom they terme Wise men or Wizzards who by their Art can helpe a man again to such things as are lost or stolne from him or the like albeit in the act they both indanger their Soules the one taking an unwarrantable course to gaine them and the other an unlawfull action to accomplish them but that such carnall people can produce spirituall good to the Soule I utterly deny Obj. The Apostle saith that he was glad that Christ
was preached albeit it were through envie therefore envious men may preach Christ Ans The Apostle spoke them words in that sence as in 1 Cor 11. 19. where he saith thit it is requisite that Heresie should be in regard thereby the truth may be made more manifest so in like manner by the preaching of these envious men they make such as preach Christ out of a good intent to be better esteemed and approved Likewise them that preach Christ meerly for lucre and ostentation doe adde a luster to such men as abhorre such things but otherwise it is not to be imagined that Heresies and envious preaching doe benefit the people of God in point of Salvation SECT 3. Obj. THe Apostle Paul telleth the Church of Corinth that he would bring his body in subjection c. least that he preaching to others should himselfe be a cast-away 1 Cor. 9. 2. 7. Ans The Apostle for his owne particular knew that he was no cast-away for beside the testimony of himselfe that he knew nothing by himselfe 1 Cor. 4. 4. as also that he kept a good Conscience in all things 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve that whom God loveth he loveth to the end and that he will never leave or forsake his elect Job 13. 1. his meaning therefore must needs be that he would doe so least he should seeme to be such an one as aforesaid for I wil not deny but that such men by reading of good Books may attain to such a notionall degree of knowledge as that they may imitate the true Ministers of Christ as Janes and Jambres did Moses and as the Nâ—tionall Priests like â—o fanes of â—ambres false Prophets and Apostles did the true Prophets and Apostles As also in regard that Satan can transforme himselfe into an Angell of light but that such a Teacher can convert a Soule to God I utterly deny for if the Divine actions of a David a Prophet and a man after Gods owne heart were not acceptable unto God so long as he regarded sin in his heart how much lesse acceptable wil be the actions of a carnall man and if he cannot prevaile for himselfe how much lesse for another It must needs be then a rediculous tenent that such kinde of God must either coâ—apperate in the act of preaching or iâ— availeth not people can doe God service in the Ministry for if his prayers prevaile not with God with whom doe they prevaile And the Text saith that God will not heare such prayers but termeth them houlings Againe though Paul plant and Apollo water yet God must give a blessing of increase unto it 1 Cor. 3. 6. 7. or it profiteth nothing and if so then what blessing can be expected from God upon the actions of notorious and wicked persons who as the Prophet saith â—hath sold themselves to doe wickednesse as also being such Prophets whom the Lord hath not sent Againe though Paul preached to Lidia yet the Lord is said to open her heart to attend to the words which he spake Act. 16. 14. but it cannot be expected that the spirit of Discipline who loatheth such Vessels should Co-opperate with such Preachers as aforesaid though never so learned and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes SECT 4. Obj. CHrist sent Judas forth to teach as the other Disciples Mat. 10. 5. and also gave him the like power as his other Apostles vers 8. why then might not Judas doe as much good as the other Ans Judas was a type of such Hipocrites as was to be in the Church unto the end of the world unto whom the Lord affordeth the like externall gifts as he doth the true Ministers of his Church as foâ—merly in healing all manner of Diseases casting out Devils and the like which he did to Judas Simon Magus and divers others which we read of in the Gospel who by the Lords permission did many excellent externall workes 〈◊〉 the benefit of the outward man as I have told you but no further for if Judas preached Christ doubtlesse it was for the same ends for which he betrayed him viz. for money Mat. 26 15. as doe his disciples the full bagg'd Priests of these times for otherwise for him who was a Sonne of perdition Joh. 17. 12. a Theif yea a Devil to apply Christ to the Soule of a Christian in that Spirituall sence by which the Saints are to apprehend him certainly cannot be the thought of any rationâ—ll man for if Satan should cast out Satan how should his kingdome stand so that for Judas to gaine Soules to God would have been a Miracle of Miracles 'T is true Satan can transforme himselfe into an Angell of light but it is only to deceive and so doe all his Judas-like disciples by kissing when they intend to betray Againe that sort of preaching the Apostles then used was rather externall then internall a preaching to the outward man then to the inward man a preaching to acquaint the world that the Kingdome of God was at hand Mat. 10. 7. that Christ was come in the flesh a preaching to Repentance and Baptisme as a â—â—ares by these Scriptures viz. Mat. 3. 2. as also Act. 2. 38. where the people aâ—king Peter what they should doe to be saved he willeth them to repent and be baptized c. As also Acts 2. 38. where the Jaylor asking the like question is required by Paul and Silas to beleeve on the Lord Jesus Christ With Act. 8. 12. 37. now if repentance or being baptized or to beleeve on the Lord Jesus Christ would procure eternall Salvation then shall Judas Simon Magus and divers others be saved for Judas repented Mat. 27. 3. c. and Simon Magus is both said to beleeve and to be baptized Act. 8. 13. The preaching then which they then practised without all controversie tended only to the exalting of Christ in the Flesh and not in the Spirit and from hence it was that the Apostle Paul used this expression viz. He that thinketh he knoweth any thing knoweth nothing yet as he ought to know Yea Christ himselfe told his Disciples that he had many things to say unto them which they were not able to beare so that if I should grant you that Judas did preach as the other Apostles at their first entrance into their Ministry yet would it come farre short of a Soule-saving service that being as it were a preaching of Christ by way of Dispute which was practised even by Christ himselfe after his resurrection with two of his Disciples going to Emmans Luk. 24. 17 c. as also by Peter Act. 2. 22. c. 3. 12. 4. 8. 5. 29. as also by Stephen Act. 8. 51 c. by Saul Act. 9. 20. 22. 29. by Peter Act. 10. 36 c. with severall other places of Scripture being a preaching only to gather the
that is athirst of the fountaine of the water of life freely he that over-commeth shall inherite all things and I will be his God and he shall be my Son but the fearfull and unbeleeving and the abominable and murderers and whore-mongers and sâ—rcerers and Idolaters and all lyarâ— shall have their part in the Lake which burneth with fire and brimstone which is the second death He that hath eares to heare let him heare what the Spirit saith c. CHAP. I. Treateth of fit Pastors or Gatherers c. SECT 1. HAving thus discovered the corruptions with which the man of sinne hath infected this Nation and in as much as the Spirit of God exhorteth us to come out of Babilon as also in that I would not only search the wound to the bottome but also apply a salve whereby to cure it I have therefore by Gods assistance ventred upon the Cure which soveraigne Plaster if the Patients viz. the people of God be willing to admit and suffer to continue on untill the vertue thereof infuse it selfe into the Malady I doubt not but to set them in a perfect state and condition which doubtlesse is the ultimate end and desire of every true Christian Obj. What materials are they which you would compose the remedy of Ans They consist of foure ingredients viz. First in meet Gatherers Foure ingredients to cuâ—e the Churches malady of Churches 2. Of meet Members to be gathered 3. Of a meet way to distinguish them from others which are not meet Members and 4. Of a meanes to governe them being so gathered of each of which in order and first of the first viz. Touching the qualities and conditions of such persons as are fit Gatherers or to be imployed in the gathering of the Church of Christ out of the Kingdome of the world and Antichrist SECT 2. Obj. VVHat qualified people would you have them to be Ans Such as wil most conforme themselves to Of what quality the ministers ought to be the nature and disposition of them whom our Saviour first imployed in gathering it out of Judisme and Heathenisme c. 1. Of such as wil freely labour in the work and willingly be content with the like allowance for their labour as the Apostles of Christ were viz. of such things are set before them or which is given them as a free benevolence by the Churches which they shall gather Luk. 10. 7 8. 2. Of such as wil take the over-sight of the Flock of Christ not by constraint but willingly not for filthy lucre but of a ready minde not as being Lords over Gods heritage but examples to the flock 1 Pet. 5. 2. 3. 3. Of such as with the Apostles seeke not theirs but them that wil willingly spend aad be spent for the flock of Christ 2 Cor. 12. 14 15. that wil acknowledge a necessity to be laid upon them and a woe to be pronounced against them if they preach not the Gospel 1 Cor. 9. 15 16 17 18. yea rather then they wil be burthensome wil cause their owne hands to minister unto their necessitiâ—â— Act. 20. 33 34. 1 Thess 3. 6. 7. 9. 10. 2 Thess 3. 8. 1 Cor. 4. 12. 4. Of such as wil rejoyce in the tribulations and afflictions which shall happen unto them for the dispensing of the Gospel that wâ—â— freely hazzard their lives amongst Pagans and unbeleevers to bring them to the knowledge of the truth as it is in Jesus Act. 15. 26. 2 Cor. 11. 24 c. and wil think themselves happy that they are accounted worthy to suffer for the profession of their Master Christ Act. 5. 41. Such like men as these would I have imployed to rebuild the The practiseâ— of the Apostles ought to be our patterne to imitate walls of the spirituall Jerusalem to seperate the stones which shall be sound in the ruines of the Antichristian fabricks to be pollishing proofe at least in their esteeme out of that masse of rubbish which they lye amongst according to the method which the Apostles used in their gatherings of the like nature in the primative times for without all controversie to take any other course to effect the work is a way to joyne light with darknesse Christ with Beliall Beleevers and unbeleevers to make Christs Kingdome an imperfect Kingdome his Government an imperfect Government his Agents imperfect Agents and so become wilfull stubborn opposers of that method and order which was used by our Saviour and his Apostles in their gatherings of Churches SECT 3. Obj. You will finde but few instruments of such a minde to imploy in that service Ans I am of your judgement in that yet neverthelesse seeing they ought to be such men who are to take the imployment upon them we ought to make use of no other and having confined Those few that are meâ—â— for employment ought to be imployed and no â—theâ— our selves by Covenant to observe that method and order in the Reformation we are now upon as is Jure Divine or according to the wil and appointment of Jesus Christ and the best reforming Churches of the times let us in the name and feare of God be obedient to every precept which he and his Apostles hath left to direct us by not turning either to the right hand of addition or the left of detraction to what is prescribed by them it being chiefly by that meanes that the Church planted by the Apostles became adulterated Therefore though there he but few such men to be imployed â—s is mentioned yet let us consider the battell is the Lords and he hath promised victory to the Saints Rev. 17. 14. and he that hath promised is both faithfull Heb. 10. 23. and able to performe Again though there be but few who wil lay their helping hands to the work or put their fingers in the rubbish to grope out the stones fit for use yet had we better make use of that few then to imploy such builders as wil put in such stones as wil first come to hand although unpollished or approved of by the Master builder Christ Jesus and his Apostles in the Word Obj. Would you have every stone brought to the Master builders for their approbation before they be put into the building Ans There is a Rule and Square which they have left to try Faith and repentance the instruâ—â—â—â—â— to fiâ— us â—o thâ— building by viz. Faith and Repentance which if they be not capable of are not fit for the worke Obj. Must every stone be answerable to that Rule and Square which is to be imployed in that building Ans As none were admitted into the first Temple of Christ built by himselfe and his Apostles without being answerable to the proportion of their Rule and Square aforesaid no more ought they now to be in the second Temple which is to be built but further of this in its due place SECT 4. Obj. VVHo are they whom you terme such builders as
either in or since the Apostles daies And thus by divine assistance I have discovered unto you the three first Ingredients whereby the Church of Christ may be brought into its former or primative condition viz. 1. In its Pastors or Gatherers 2. In its meet Members whereby it ought to be compounded as also the way or rule whereby they may be distinguished from the men of the world or worldly men which directions that they may be put in practise by all such who desire to see the flourishing of the Church of Christ in its pristine purity as also the desolation of the scarlet Whore of spirituall Egypt and Babilon with all her accomplices is the cordiall desire of the servant to all who are so devoted CHAP. V. Treateth of the Government of the Church SECT 1. HAving thus discussed of the three first Ingredients I The fourth Ingredient shall now treat of the fourth viz. Of the Government which ought to be observed for the regulating of Churches so gathered Obj. When the Church is gathered as you desire by whom and by what meanes would you have it governed so that it may agree with the will and appointment of Jesus Christ Ans To the first of your demands I answer and yet not I By whom the Church oughâ— to be governed but the Scripture that it ought to governe it selfe viz. by the reall Body thereof and not to be governed by any particular Members set apart from the whole or by any other Church to doe it for them without the consent or approbation of the whole Church SECT 2. Obj. WHat is that you tearme the Church Ans A company of Beleevers met together in What the Church is one place for the administration of the Ordinances of God to publick edification Obj. Who doe you terme Beleevers Ans Such as are willing and doe comply with the precepts of What a Beleever is Christ who hath said By this yee shall know yee are my Disciples if yee keep my commandements as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord Lord but he that doth the will of Christ that is his Disciple and therefore they are much mistaken that thinke the assumption of the name of a Christian doth make them one as the generality of people doe in these dayes Obj. Suppose there be one thousand Beleevers in one place or City must they all meet together at one place or else is it not a Church Ans I have no such drift in this definition of the Church as you would either opprobriously or for want of judgement cast upon me as that the Catholique Church cannot be a true Church because they cannot all meet together at one place for I acknowledge a Church may as well consist of part of the Beleevers How a church may be divided intâ— parts and yet continue a church of a city or kingdom as of all the Beleevers thereof Paul writing to the Galatians writeth not to the Church of Galatia as if they had all been Members of one individuall Body but to the Churches in Galatia in the Plurall so that as wel part of the Beleevers of a City met together may be termed a Church as well as if they were all met together therefore in such a case as when all the Beleevers of a City c. cannot conveniently meet together in one place to receive edification they may without all doubt meet at two three or more places each distinct from other so that as you Presbiterians erre in the generall so also in the particular diffinition of our Church SECT 3. Obj. VVOuld you have each of these particular Assemblies called a Church being contained in one City Ans Each of these particulars being governed by one and the same rule may as wel be termed a particular Church of that City c. as all the Beleevers of that City may be termed a particular of the universall Church instance your Parish Churches Obj. Whether ought the particular Churches of a City to have its distinct officers or no Ans Yes doubtlesse and yet there may be so few Beleevers in some place as that it wil afford none as when there shall be found but one family in a City c. Obj. If so would you have that family termed a Church Ans Our Saviour saith that where two or three are gathered together in his name he will be present with them Mat. 18. 20. and therefore one saith Vbi fides ibi est Eclesiae where true faith is there is the Church be they many or few Obj. Doe you inferre from hence that Church-officers are not needfull Ans I doe not deny the use of them or that there is no occasion for them but this I say to acquaint you that there may be some Churches which will not consist of so many persons as to make Officers and yet to leave some to be governed as in the Church which was in the house of Aquilla and Prissilla Rom. 16. 3. 5. or in the house of Nimphas Col. 4. 15. SECT 4. Obj. VVHether did our Saviour leave the power of Judicature to the reall or a representative Church Ans Let the Apostle Paul decide the controversie To whom did he present his Epistles to a representative part or to the whole Obj. I say to the representative part prove you the contrary Ans It is very easily done and for proofe hereof I instance first in his Epistle to the Romans where in the first Chapter and Christ leâ—t the government of his Church to the reall body thereof seventh verse he thus expresseth himselfe by way of dedication viz. To all that be in Rome beloved of God and called to be Saints c. Now if the representative Church which you dreame of in Rome consisted of all such as were beloved of God and called to be Saints in Rome then must it needs follow that the rest of the reall Body of the Church oâ— Rome was not beloved of God nor called to be Saints as also by the close of his Epistle it appeares by them whom be greeteth and saluteth that he wâ—â—t the said Epistle to the reall body of the Church in Rome unlesse you wil make Prisilla and Mary and the other women there mentioned to be of the representative Church which I perswade my selfe you will not I instance also in his first Epistle to the Corinthians where he is said to write to the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints c. from which word is easily to be understood that all such in Corinth as was sanctified in Christ Jesus and called to be Saints were such unto whom the said Apostle did write his Epistle now unlesse you would have all these to be of the representative Church it must needs follow that he writeth unto others But least
above a Presbiter no Deacon above a Deacon And if â—o how will your Classicall Provinciall and Nationall Sâ—â—ods â—oâ—d together by which you doe assume a power beyond the power which the Apostles used in the Church binding and consining your fellow Presbiters to observe your Injunctions and Decrees as if you were rather Apostles then Presbiters admitting only such Creatures as are of your owne stamâ—e into the Ministry and to such must all the Parishes of the Kingdome subscribe and admit of whether they have either seene or heard of them before or no your approbation is sufficient if they have but received the Popish stampe of Orders by your Predecâ—ssors the Bishops they are well enough otherwise not how gifted soever they be SECT 12. AGaine in your answer to his late Majesty you say That no other Persons or Officers of the Church may challenge oâ— assume to themselves such power as did the Apostles in that respect alone viz. because the Apostles practised it except such power belong to them in common as well as to the Apostles by warrant of Scripture which that it doth your Sinod is yet to prove You there also confesse that our Saviour and his Apostles did not so leave the Church at liberty as that any substantials belonging to Church Government which were appointed by Christ and his Apostles may be altered at pleasure and then I am certaine that your Classicall Provinciall and Nationall Sinods will not agree with the other left by Christ and his Apostles and therefore I beseech the Honourable House of Parliament to looke rather to the originall of those your Powers then the succession of them And thus you have made an Episcopall rod to whip your owne britch Obj. That which is called ordination was by the Apostles and a power established in the Presbitery and not in the Church as mâ—â—re beleevers Ans I have proved and shall prove that the Brethren as well as the Presbitery had a joynt interest and concurrency in all power which belonged to the Church CHAP. VIII Of the Churches power to chuse their Officers SECT 1. Objection HOw prove you the election of Pastors and Elders by the Church or people Ans Even by the renowned Doctor Stewarts The Church hath power to chuâ—e its Pastors owne confession in his learned Dupley where he voluntarily and ingeniously confesseth and acknowledgeth albeit to the marring of his Market that no Minister or any other Church Officer ought to be thrust upon a people or Congregâ—tion no more then a Husband is to be forced upon a woman against her will and that however such a Pastor may goe to the Pulpit and preach amongst them yet unlesse they consent he is not their Minister Thus far the learned Doctor And if so with what impudence have you of the Sinod dispatched your owne tribe to officiate where you your selves please by vertue of an Apostolicall power which you proudly usurpe unto your selves condemning it in others when as it so clearly appeares and that by a Bird of your owne feather that every Church hath power to judge of the ability and sufficiency of their Pastor Obj. If the Dector had thought you would have made such use of his expressions he would have kept them in however it is but one Doctors opinion Are you able to prove from Scripture that the reall body at â—erusalem had such power given them by the Apostles and Elders Ans Yea I am able to prove that they had a voyce in chusing The reall Church chose Matthias to be an Apostle of Matthias to the Apostleship from Act. 1. 23. SECT 2. Obj. THat text doth not say that the people viz. every one of them gave their voyce for if so then Mary and the rest of the women voyced also which was contrary to Pauls command who saith that women are to keep silence in the Church and therefore certainly none did voyce but such as had power to voyce Ans Neither doth the text say that the women did transgresse Women mâ—y prophâ—sie if so gifted that precept given by Paul in speaking but as you mightâ—ly mistake the Apostle in other things so in this for in that place where the Apostle commandeth women to be silent in the Church it is only meant concerning preaching and propheying as doth clearly appeare 1 Cor. 14. 36. and not of other conference in the Church for if so Aquilla surely did offend in speaking in her owne house it being a receptacle for the Church Neither is it altogether forbidden in the sence of Prophecying if they be so gifted Obj. I pray you remember your selfe doâ— not goe about to contradict the Apostle as that he knew not what he said Ans That which I have said I am able to justifie by Scripture yea by the Apostle Paul himselfe if need require Obj. Hold me no longer in dispence but satisfie me how it may be and not to contradict the rule set downe by the Apostle Paul 1 Cor 14. 34. Ans I shall prove it by the Old and New Testament and first in the Old Testament I instance in Miriam Numb 12. 2. where Aaron and Miriam object against Moses in these words Hath not the Lord also spoken by us Such Prophetesses also were Deborah Hanna and Huldah and in the New Testament Hanah the daughter of Pannuel as also Philips foure daughters which were Prophetesses Act. 20. 9. SECT 3. Obj. BVt were these Prophetesses to teach publickly Ans These Prophetesses being extraordinarily stirred Gifâ—s of Prophesie aâ—e given to â—diâ—â—â— the Church up did also publickly Prophesie and not only privately in their families as may appear by these reasons viz. 1. Because the gift of Prophesie was given them to edifie the Church withall 1 Cor. 14. 3. they then having the gist did use it to the right end viz. publickly 2. It is confirmed by example in that passage I have named touching Miriam Numb 12. 2. Hath not the Lord spoken also by us 3. Deborah is said to judge Israel publickly being a Prophetesse Jud. 4. 4. she did therefore exercise her Propheticall gift publickly 4. The Apostle Paul himselfe dis-alloweth not of it 1 Cor. 11. 5. where speaking of women Prophecying saith not that it is unlawfull for women to Prophesie but that it is not decent for them to Prophesie with their heads uncovered by all which it appeares that some women in Pauls time being Prophetesses such as Philips foure daughters did Prophesie and that publickly Obj. The Apostle there doth not speake of the particular act of women but of the act of the Congregation which is said to pray or prophesie Ans It is apparent to the contrary by the use of the Word elsewhere viz. Ye may all prophesie one by one 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying Obj. Wherefore then doth the Apostle injoyne the women silence in the Church 1 Cor. 14. 31. Ans To reconcile these places
judgement in such things as are or tend to a spirituall cognizance to whom the Apostle writ and therefore the best able to decide such controversies in Law as doth arise or hath bottome from them 2. As to that of Reason I suppose also none that hath reason will deny but such as understand Scripture are Rationall Men and therefore have likewise judgement in such controversie in Law as have bottome from them 3. We see that no Judge doth of himselfe determine a case in Law but it is done by a verdict passed by a Jewry of the Neighborhood c. Then who more fit for such puposes then the Church yet wee are ingaged as Christians to admit of such decisions amongst our selves Instance the Apostle Paul in his first Epistle to the Church at Corinth who after hee had in the fifth Chapter shewed them from whence they were to seperate viz. from the fornicators of this world as also from the Covetous Extortioners Idolators Raylers Drunkards and ver 10. As also of whom they had power to Judge viz. of such as were within vers 12. As also of such as were not in their power but in the power of the Civil Magistrate viz. Such as were without vers 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe viz. Dare any of you having a matter against another goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies before the unjust and not before the Saints Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge Angels how much more things that appertaine to this life If then ye have judgement in things pertaining to this life set them to judge who are least esteemed in the Church I speak to your shame Is it so that there is not a wise man amongst you not one that shall be able to judge betwixt his Brethren but brother goeth to Law with Brother and that before the unbeleevers now therefore this is utterly a fault amongst you c. 1 Cor. 6. 1 2 3 4 5 c. Obj. The Apostle in that Chapter doth only condemne them for that they went to Law before such as were not Christians and not otherwise Ans He that is without the payle of the Church of Christ is not to be termed a Christian let him pretend what he will and therefore the Church ought not to make use of them in any such difference as doth arise amongst themselves SECT 8. Obj. Suppose none of the Magistrates of the Kingdome will joyne with you in your Church Government will you therefore esteeme them no Christians Ans There is but one perfect rule of worship and the rest But one perfect rule of worship are false and therefore all that doe not practice that rule are false worshippers be it in part or in whole according to the measure of the degree wherein they differ yea so farre they may be termed Antichristians for he that is not with Christ in that sence is against him and he that gathereth not with him scattereth abroad in which respects they ought to be distinguished from such as are conformable Againe it was is and ever will be that a very few of the Gallantry of the world were are or wil be followers of Christ in his commands which the Apostle Paul affirmeth where he saith Not many wise after the flesh not many mighty c. are called no doubtlesse to be good and great is very rare few of the first magnitude of greanesse are called converted or goe to Heaven it falleth chiefly to their Lot who are contemned and dispised of such proud ones as Christ himselfe affirmeth where he is said to thanke his Father that he had hid such things from the wise and prudent and had revealed them unto babes aluding to the learned Scribes and Pharisees who out of their pride malice and disdaine did contemne his glorious Gospel and divine Messengâ—â—s in regard they were a company of poore Fisher-men and some few other neglected underlings What say they have any of the Rulers of the Pharisees beleeved on him Alas no they were so blinded with the opinion of their devout and deeper Learning so puft up with the pride of their high places so swolne with selfe-conceitednesse of their owne forme and false glosses and so possest with prejudice of Christianity that even the Publicans and Harlots goe to Heaven before them viz. when they goe not And what lively Emblemes them Scribes and Pharises against Scribes and Pharisees lively emblemes of our Priests and Lawyers whom for their pride dissimulation and cheating of the people our Saviour pronounced eight woes were of our Magistrates Lawyers and Ministers in their now condition I appeale to all Christians and therefore all contentious people who desire to be freed from such corrupt men and meanes are hereby invited to relinquish them and to joyne themselves to that society of Saints who are congregated together according to that rule which Christ and his Apostles prescribed and are the nearest representation of that Church in the primative purity which is now in the whole world for otherwise to expect redresse of grievances from such pâ—rties in their now condition is as much as to imagine that Grapes may be gathered of Thornes or Figgs of Brambles for a Black-a-Moore to be made white or for Hell to become Heaven CHAP. X. Treateth of Nobility and Learning c. SECT 1. Objection IS not Nobility and Learning excellent ornaments for a Common-wealth Ans Yea but when the Nobles will not put The fruits of abused learning their necks to the worke of the Lord Nehem. 3. 5. and when Learning is spent upon private and pernitious ends it becommeth the foulest fiend the Devill hath upon earth and his mightiest Agent to doe mischiefe for no corruption is worse then that which is best mis-imployed being of wofull consequence proportionable to its native worth such men for the most part having the most worldliest ends complying exactly with the world hunting and aspiring towards it as their utmost aimes and so by the abuse and mis-applying of it they put their great engine very powerfull either for excellency of good or excesse of ill as it takes in the Devils hands for the inlarging and advancing of his Kingdome and so turneth the edge of it to the dangerous hurt of others and so by consequent and accident it proves a mighty bar to keepe Christ and his Kingdome out of their hearts and thus doe they bend their abilities of Learning closing with the corruption of the times to raise and inrich themselves as is most apparent in many yea most of our present Magistrates Ministers and Lawyers in these covetous and ambitious dayes SECT 2. NOw Gods principle and path is to be Good then Great Gods principle