word is an adjunct separable and not a note essential and inseparable for certainly as sensitiva faculâ—as is in a man yet not the true note of a man because it is but a common adjunct and not proprium in quarto modo as wee say So preaching of the Gospel is in the Church but not the note of the Church as all the Popish and Antichristian Antagonists would have it because it is a common adjunct and others have it also But for the Sacraments as I said before they must be administred in due order and to due persons and in a due way of worship and Discipline otherwise without doubt Saints may and must remove and separate for Gods greater glory and their better and more spirituall edification as Psal. 55.6 And I said O that I had wings like a Dove for then would I flye away and be at rest I would hasten v. 8. my escape Why so would David separate so what is the reason see verse 11. Wickednesse is in the midst thereof Deceit and guile depart not from her streets Wherefore dearest Friends read with a resolution to submit and that yee may no more be separates from Christ nor Schismaticks to your owne poore soules the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you Little Children Fathers and young men looke about you for wee live in these last dayes wherein we expect most Joel 2. plentifull out-powrings of that blessed Spirit which convinces the world of Truth Righteousnesse and Judgement Joh. 16.8 And to conclude thinke it not enough to have outward Ordinances in Parish-Churches though God knows they be but as Pharaohs lean kine eating up the Fat as the preaching the word the holy Sacraments c. why Sirs to let them loose and run ranging about without bit or bridle may be to your cost and it may be they may dash your brains out at last but it is Christ must curbe and correct and direct them that they may be administred in due order to you within his line and limitation and then they will be blessings It is upon record of Austin that he would not say his mother gave him milke but God by his mother so will God by these means and Ordinances feed and fatten your soules in Sion and in his particular Churches and Assemblies But alas a day how lamentably men live as to Christs order Ordinances so they be but rich and bear a religious outside as K. John once said of a Buck when he had opened it O it is fat and yet it never heard Masse So because many thrive and live in credit rich and accounted religious that are not of the Churches many make little of it but I hope the Lord will convince them by his light And so much for the first part of the Forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaba Chap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aguddah This shewes the second part of the second part of the Forme of Church-fellowship First that the Saints separate as before are to be knit gathered and united together into one Body THe first part of the Forme is well proved but it is likely not so well approved without the second doe second it viz. That the Saints separated from the worlds false-wayes and worships and from all Parochiall Churches unwarrantable Discipline and Directories doe forth-with set upon Christs owne way and worship Discipline and Doctrine delivered to the Saints for after they come out of Babylon they must hast away into Zion or else they will be lost in the Wildernesse For what is the cause of so much complaint all men with the Ministers make up and downe and deplorable out-cryes of many that are mixed and loud lamentations are heard out of the Wildernesse of many wooded wilder'd and wandring and at a most miserable losse And what is the reason of all this I pray that so many Professors that have been abundantly precise and strict in their practises and curious in their conversation and such free frequenters of the meanes daily and diligent followers of their Ministers and so exceedingly holy in times past have since their separating from Parishes and Popish Institutions and Injunctions forsaken all publicke Dispensations denied Ordinances followed Familisme and run on even to Rantisme And what is the reason of all this Indeed I am ready now to reprove those Ministers whom most imagine without reproofe though able and otherwise accounted eminently godly yet too too slack and remisse in setting forward the building of the Lords house that say it is time enough and what needs such hast whilst they themselves dwell in their seiled houses the Lords lyes waste and worne out of mind O sad Consider your wayes saith the Lord of Hoasts How can yee be content to sit at ease to hold good Livings and to feed upon the fat of the flock and yet so easily to neglect them as to let them stray in the Wildernesse Oh! are not such who make the sorest and saddest complaints of them they call Anabaptists Seekers Familists Ranters c. are not such very much the cause of their miscarriage For seeing Saints must separate from such false wayes and worships why doe they not lead them then into Christs owne wayes and worship according to gospel-Gospel-order but suffer the poore soules and out of honest zeale I am perswaded at first to be lost in strange and straying untrue and untrodden paths Truly truly in all my applications to some very learned godly and most eminent Preachers with all the pregnant and pressing Arguments I could provide for this purpose that I might prevaile with them for and perswade them unto this work of the Lord as Fellow-labourers with me therein I found their Answers they made me me thoughts ever to smell too much of the grease of great Livings or else of man-pleasing or else and for the most part of Tyth-oppressions they may thank themselves that so many run into erroneous wayes For besides a Segregation a visible aggregation to the Lord Christ in his wayes and worship with the Saints separate making up one body of Beleevers iâ— of an absolute and undeniable necessity and followes next which I now come to Such Saints as are separate from Parish-wayes and Popish worships c. being ashamed of them and of all the follies of those false Church-states are forth-with to see the forme and fashion of the Lords house and not before are they to enter in Ezek. 43.10 11. and this is the Lords Law ver 12. now to such I shall shew the forme which followes for in the formation of this new Creation Christian Beleevers are to become first one body secondly a body Independent as it is termed by most But to the first in this Chapter viz. That Saints separate as before from the multitude as Acts 19.9 it
it yea up to it which is a greater wonder The glory of this latter house shall be abundantly greater then the former which notwithstanding was filled with his glory This house the Prophet also premonstrates in Ezek. 43.10 11 12. which looks to the Gospel-time and Temple Secondly in the New Testament this truth triumphantly appears for our Saviour testifies himself unto it in Mat. 16.18 19 and upon this rock will I build my Church in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is not a copulate but Christ himselfe is this rocke that is pointed at for the Churches foundation 1 Cor. 3.11 or else is will fall And as the verb metaphorically concludes this Doctrin of Church-Discipline being taken from a building consisting of many particular parcels made up into one also of such a Society which are of neer relation and sweet consanguinity spiritually taken including the order of the house which is thus built up an habitation to the Lord through the Spirit So also the person and tense doe signally declare Christ is yet about this building who alone is the Carpenters Sonne the Son of Mary as afterward we shall shew For further proof see Mat. 18.17 18. the Church is not there ment a mixed company sayes Cameron in loc nor a mixed worship saith Vrsin but you have here commanded and commended unto you by Christ the good Gospel-order and Discipline thereof This the Apostles practised Act. 2.42 and 46 47. And in all the Epistles of Paul it is apparent Phil. 3.17 1 Thess. 1.7 2 Thess. 3.9 Cum multis aliis c. This the Apostle preached Act. 8.12 instructing others in it 1 Cor. 12.25 26 27. 1 Cor. 14.12 and commending others for it 1 Cor. 11.2 Coloss. 2.5 1 Thess. 1.6 7. besides abundance of examples of all the Churches of Corinth Rome Phillippi Macedonia Antioch Samaria and the seven Churches of Asia So that we are encompassed about with a broad cloud of witnesses and cannot but concurre with all in this received Axiome or undeniable truth that there is a Gospel-Discipline for the Saints to submit unto and to walk under together in order and unity This many call Ecclesiastick Politie as Cartwright Hooker with many others because that so much skill and judgement is required for the ordering of the affaires of the true Church of Christ which we are here to treat of 1 Tim. 3.15 this same is by others called the Church visible consisting of beleevers in body together and under outward formes order Coloss. 2.5 and government and under the power of Christ King and Lawgiver committed to him by his Father Matth. 28.18 Joh. 5.22 Joh. 13.3 and delegated unto him and executed by him visibly and invisibly invisibly by his Spirit and word within which are as the Ruling Elders and Officers Joh. 14.16 17. Joh. 16.7 8. But visibly by his Ordinances and Officers in the Church without Ephes. 4.11 12. 1 Cor. 12.28 29. yet none ought to be a visible Officer no nor member but such a one as is ruled directed enabled and qualified by Christ and his Spirit ordering within in their hearts So that the formall and spirituall outward and inward visible and invisible make but one Church But more of these things hereafter Onely this at present before I proceed I must acquaint you that there is a most dimense difference between this Discipline and Politie in severall particulars of which some I shall name and so haste First Politie of Nations or rather Policy whereby states are ruled is not one and the same in all places but as Physicke is administred according to the constitution and complexion of the body so is Policy and not in all places alike but according to the constitution and complexion of the people and place one Nation is ruled this way another that way but Christs Discipline of his Church is one and the same in all places to all people 1 Cor. 7.17 Secondly Politie also differs according to the times but this Gospel-Church-state doth not but is the same by rule in all ages and at all times be they what they will Ephes. 3.21 and Ephes. 4.11 12. Media cultus sunt immutabilia till the coming of Christ 1 Tim. 6.13 14. 1 Cor. 11.26 Isa. 9.6 7. Thirdly Politie alwayes drives on a Selfe-interest and seekes no further but this Discipline of Christ drives on an interest above selfe which is as having the Moone under her feet and is not therefore of this world Joh. 5.30 Joh. 7.16 17 18. Heb. 2.12 Fourthly Politie is ordered by certaine outward Lawes and rules left as a Gnomon or laid downe for the tranquillity of the State but this Church of Christ is govern'd by the Word without and the Spirit within as will appeare hereafter in power and hence it is that Directories are out of date the Cannons discharged and broken in peeces and Platformes of men no more minded then as they are the Word of God and till further light be given from above and till the Spirit lead us further into the truth Fifthly Politie and the Kingdomes of the world have many Kings Emperours and Rulers but the Church of Christ over all the world hath but one and the same head Ephes 1.22 and Ephes. 4.15 and Ephes. 5.23 1 Cor. 11.3 Coloss. 1.18 who is to rule them by Spirituall influences and outward Ordinances Sixthly Politie requires outward obedience and no more be the heart never so bad but this Church-way of Christ calls for spirituall worship Joh. 4.23 24. and the heart Psal. 27.8 Prov. 3.1 Psal. 66.18 Psal. 51.17 Acts 4.32 Act. 8.21 Act. 11.23 Seventhly In Politie men have power of pulling downe or setting up new Lawes by the Supreame authority of that Nation or State and their Lawes and Acts as those of the Parliament are binding and of force But in this Church of Christ there is no setting up new or pulling downe old and true Christs Lawes and word must stand without adding diminishing or altering Rev. 22.18 this Discipline is not a nose of wax nor as honest Cartwright sayes taken out of Cannons Lawes Decrees of men Popes Prelates or the like from which pit came all the Locusts and Scorpions the Romish Hierarchy the Arch-Bishops and Bishops and their Servants Surrogates Officials Commissaries and the rest of that trash and rubbish Eighthly Polity hath no higher principle then reason but this way of Christ is abundantly above and yet in nothing against pure reason Ninthly Polity is a great Fautor and abettor of Customes of long continuance whereby the people are embondaged but this way of Christ is very much an enemy to all customes and traditions of men that are not of the Word of God though of ever so long continuance and use Vide Vrsin de 2 praecepto Tenthly Polity hath Corporall punishments and power against opposers enemies
So the Church is dilated into many Congregations but every good Christian is the Church contracted and condensed into one Bosome being alike built upon the Rockie Foundation which will never faile CHAP. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahezachecha That all the children of Sion called home are bound to make haste and to enter into this Way of Christ among his Companions in the Gardens THe next newes is that wisdome stands in the streets and calls to all yea the simple and poore to eat of her bread and drinke of her wine to forsake the foolish and to goe in the way of understanding she cries at the gates at the entry of the City at the coming in at the doores Prov. 8.1 2 3. yea shee hath sent out her Maidens the Ministers to cry aloud by preaching her doctrine Prov. 9.4 and her Discipline Prov. 9.1 For wisdome hath laid the foundation and hewed out her pillars as you have heard before what follows why hearken unto me O yee children blessed are they that keep in my wayes blessed is the man that heareth mee watching daily at my gates waiting at the posts of my doors The gates of Zion are the particular Churches of Christ into which Christ calls all that have communion with him Arise and come away which as Ainsworth sayes Beleevers are bound to doe and must labour forthwith to enter in and being come in to abide there and to contend together for the faith Phil. 1.27 which was once DELIVERED to the Saints For this is foretold in Isa. 2.3 and he will teach us his wayes the very next step is this and we will walke in his pathes as soone as ever we know the way of Christ the Lawes Ordinances Institutions and Discipline of Christ wee must make no delay at all but put into practise and enter into his way It argues carnality to procrastinate and put off Christ and to delay our comming at the call of Christ when wee have clearly and distinctly heard it Luke 14.18 and alwayes observe that it is something or other of the world that is the let but as Micah 4.2 sayes and Jer. 50.4 They shall go and seek the Lord and aske the way to Zion saying Come and let us joyne our selves to the Lord in a perpetuall Covenant Iâ—unt non subsistent ad vocationem Christi non moras trahent Oecolamp in loc So Psal 110.3 besides the Precepts Psal. 45.11 Mat. 28.20 and loud calls aâ— before the many menaces used in the Scriptures against Rebels and such disobedient subjects doe sufficiently testifie to this truth Psal. 2.12 Luke 19.23 1. Cor. 16.22 and the practises of the Saints in primitive times yea though times of hottest persecutions and fiery trials yet their then ready obedience to this order of Christ doth very much manifest the reality of this assertion viz. that Saints are bound by vertue of positive Precepts to joyn together somewhere in a Gospel-way and order as hath been before handled Act. 2.41 42. 1 Thes. 1 4 5 6 7. 2 Cor. 8.11.22 2 Cor. 8.5 Cum multis aliis Now is there not reason enough for it For First What other visible way for Beleevers to walke in together reason 1 and to worship in hath Christ brought out of his Fathers bosome and left behinde him when he ascended on high till his second coming but this see Eph. 4.11 12. Secondly What an apparent peece of disobedience and contempt of Christs Call and Command is this to live in Babylon streets or as Lot in Sodome notwithstanding the Angel of the Sunne is sent to cry aloud in our eares to come away into Sion and to make a habitation for the Lord to live in Isa. 52.11 Rev. 18.4 2 Cor. 6.16 17. Eph. 2.21.28 yea and the Spirit is to be our conduct Jo. 16.13 and 14.26 and knocks at our doors and tarries to know if we are ready and to put us in minde of making haste by many motions and instigations and instincts O then how roughly doe they resist the Holy Ghost and quench the motion of the Spirit that stirs in them and strives with them Act. 7.51 1 Thess. 5.19 which is a sinne of the saddest consequence if after they are convinced Mat. 12.31 Marke 3.28 29. Heb. 10.26.27 agnitam veritatem flagitiose insectari So Saul Julian Latomus of Loraine and many others sinned the sinne of death that is they madly and maliciously resisted the truth despised and despited the wayes of Christ notwithstanding their consciences checks and the Spirits motions and so did Stephen Gardiner Fox Act. and Mon. Fol. one thousand nine hundred and five and divers others O sad sad sinne to sinne against the office and operations of the good Spirit of grace which is more then to speake against his person in ignorance for so did the Sabellian Eunomian and Macedonian hereticks who yet found mercy Wherefore have a care how yee dare to live in the loathsome Babylonish wayes of confusion after yee are called out thence and convinced by the Spirit since of the gates of Sion whilst the Spirit moves in you to make haste into Church-fellowship he is doing his office in you look you to reason 3 yours Consider the abundance of ill consequences which must unavoydably follow this disobedience to Christ or this neglect or omission of these wayes of holinesse or Gospel-fellowship for First The worship of God or service to Christ Jesus which should be our joy and meat and drinke suffers by it which is more acceptably and orderly performed with joynt consent and in communion of Saints Rom. 15.16 1 Cor. 1.9 10. Zeph. 3.9 the Lambe is said to solemnize publick service upon Mount Sion with a hundred forty and foure thousand Saints there their voice is like the voice of many waters and mighty thunders Rev. 14.1 2 3. in the songs of praises and in their prayers but for this I refer to Ainsworths Communion Chap. 16. Secondly without this the Saints must needs fall short of that duty of edifying one another and of building up one another in the most holy faith but then they grow Jer. 23.3 4. Ezek. 34.14.16 and walke in light Isa. 60.3 1 Jo. 1.17 and love Eph. 5.2 1 Thess. 4.9 1 Pet. 1.22 and unity of the Spirit Phil. 2.1 2 3. 2 Cor. 13.11 Eph. 4.3 instructing and provoking one another to holinesse and good works Mal. 3.16 Jude 20. 1 Thess. 5.11 Heb. 10.24 therefore are they implanted together to flourish in the Lords Courts and to bring forth fruits Psal. 92.13 14. which will not faile for the waters run out of the Sanctuary Ezek. 47.1 Thirdly otherwise they have not that mutuall aid and assistance for the counsel and comfort of one another which they ought to have Rom. 12.3 1 Cor. 12.22.26 Fourthly nor is there that unanimous compliance or united force made against the opposers of the truth
as is required Phil. 1.27 Jude 3 Gal. 5.1 1 Cor. 7 23. Can. 6.4 til they be in communion as an Army with Banners and then they are terrible to their enemies being all under one Captaine Heb. 2.10 grant there be divers colours having all the same word Jer. 31.33 marching all in order and ranke Col. 2.5 making all one arme and strength against the same enemies and joyntly vindicating the truth joyntly praying and then out of their mouths comes fire to destroy their Adversaries Rom. 11.5 joyntly suffering for the truth 1 Cor. 11.26 Rom. 12.8 joyntly refusing traditions trumperies and whatsoever is contrary to Christs word joyntly disputing for and maintaining of their Liberties and Priviledges Gal. 5.1 Fifthly without this Fellowship together there is not that fellow-feeling or Saintly sympathy as ought to be 1 Cor. 12.25.26 Rom. 12.16 nor is there that bearing one anothers burthens Gal. 6.2 Heb. 13.3 nor forbearing one with anothers weaknesses as Eph. 4.32 Col. 3 12 13. in bowels of love pity patience and without censures Rom. 14.13 Rom. 13.1 2 c. Sixthly besides they are exceeding deficient in many other Christian duties who are not in Gospel-fellowship for how can they Prophesie in the Church 1 Cor. 14. or tell the Church as Mat. 18.17 if they are not members of a Church or obey them that are Elders Heb. 13.17 or vigilantly watch over one anothers conversation and admonish or reprove orderly Mat. 18.15 1 Thess. 5.14 and 4.18 2 Thess. 3.15 Rom. 15.14 c. But for this I refer to Mr. Bartlets Model But to the reason 4 Fourth Reason or Argument which is taken from the special priviledges which are proper to them that are in the way of Christ above all others which are abundance As first among them Christ doth most manifest his presence Psal. 36.2 in a more then ordinary measure the glory of God is seen in the face of Christ 2 Cor. 4.6 Christ takes most delight in the midst of them to walke there Rev. 1.12 13. and 2 1. in his rich robes of righteousnesse to cloath or cover with the meanest Saints or member of his body i. e. with a garment downe to the foot and girt about the paps with a golden girdle for himselfe as High-priest and his Saints as Priests The names of Temples house Kingdome Tabernacle yea and golden Candlesticks are given to Beleevers in Church-fellowship 2 Cor. 6.16 1 Cor. 3.16.17 Eph. 2.22 Heb. 3.6 Rev. 21.3 for this very reason not onely because he walks in them but there he lodges Psal. 132.13 14. lives and rests in a most remarkable manner there the Kingdome and King is seen in his beauty Isa. 33.17 And for this I referre to the object of the Church in Chap 9. Secondly In this Way of Christ the Saints have most singular refreshments and the sweetest and highest enjoyments of love and grace and powrings of the unction from on high upon them we shall finde how Christ yea and his Apostles after him did daily visit the Synagogues and publick Assemblies and amongst them he uttered so many gracious words and wrought so many mighty miracles and why so if not to foreshew by this how he would regard the Church-assemblies of his people and be their Prophet to declare excellent truths and to open the Fathers bosome to them above all for there hee feeds Cant. 1.7 and 6.2 3. and eats pleasant fruits i. e. of his owne planting Cant. 4.16 there the Lord is a place of broad rivers Isa. 33.21 and Christ is there and to them streams from Lebanon and a Fountaine in the middest of them Cant. 4.12 as in Florence and Naples where they have the most excellent Gardens they have in the midst a most excellent Spring a Fountaine from which with an Engine they can sprout out water and streams round about the Garden so alluding to this is Christ in the midst of such a Church-fellowship as we have spoken of a Fountaine and streams i. e. they are refreshed with streams in a more eminent manner then all in the world besides For the common-fields flowers and trees without have the benefit of the clouds and ordinaryâ— raine and showers but the particular Churches of Christ his bed of spices Cant. 6.2 are more watered then all others for besides the outward meanes of grace and preaching praying expounding and ordinary publick showers or refreshments they have a fountaine within that is never dry of purer and more Chrystall showers that cannot be taken away from them the Word and Spirit are as it were entailed to them in a most spirituall manner above all Exod. 20.24 Isa. 4.5.6 Isa. 25.6 7 8. Psal. 132.13 14 15 Isa. 56.7 Isa. 59.21 and are as it were seated there to sanctifie season counsell quicken comfort encourage and assist them in Church-fellowship above any other So that when there is a drought without and the Clouds are steril and the earth barren yet there is even there within a fountaine and streams for the Gardens So that though Ministers i. e. Clouds may be empty yet the Fountaine i. e. Christ cannot Thus Saints in fellowship are fed with fat things Isa. 25.6 7. with flaggons and apples Cant. 2.5 and full refreshments and that above all other the dwellings of Jacob and they bring forth fruits even in old age Psal. 92.13 14. Thirdly Christ is more free with them then with any others as a Husband with his Wife to impart his most intimate bosome-loves and secrets Cant. 7.12 2 Cor. 11.2 and to let out his very heart-loves into his wives arms and bosome Isa. 62.4 5 and Isa. 61.10 Psal. 36.8 Fourthly Such of all are under his protection and banner of love Cant. 2.4 Isa. 4.5 6. Joel 2.32 Isa. 54.17 and in the midst of them is salvation placed Isa. 46.13 Zach. 2.5 And in a word they have a heaven upon earth Rev. 12.1.12 O! it is good being here For these and many more the like Reasons hath this gospel-Gospel-order of Beleevers in fellowship been alwayes praised prized and indefatigably sought for and accounted of even as of necessity for beleevers in all ages For the Lord though hee loves all his Saints Deut. 33 3. yet he loves the gates of Zion more then all other the dwellings of Jacob Psal. 87.2 and so much the Saints have loved these Courts of the Lord that they have accounted a day better there then a thousand elsewhere Psal. 84.10 the Apostles longed after it and to see the brethren in it Rom. 1.11.12 1 Thes. 2.17 yea and esteemed them the Crown of their joy 1 Thes. 2.19.20 yea Christ himselfe as man exceedingly desired it and sought comfort by his Disciples prayers Mat. 26.40.43 Luke 22.46 and he exceedingly longed after a most speciall communion with them in fellowship with him before hee parted from them and was taken away to suffer See Luke 22.15 with desire
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohel or Beth-shemesh A Tabernacle for the Sun OR IRENICVM EVANGELICVM An IDEA of Church-Discipline In the THEORICK and PRACTICK Parts Which come forth first into the World as Bridegroom and Bride hand in hand by whom you will have the totum essentiale of a true Gospel-Church state according to Christs Rules and Order left us when he Ascended In which you may finde the Hidden Mystery of whole Christ in Head Neck and Body Hidden in former Ages from the Sons of Men. Eph. 3.4 5. Published for the benefit of all Gathered Churches more especially in England Ireland and Scotland By JOHN ROGERS An unfeined Friend and Servant of the Bridegrooms and Brides and Minister of the Gospel of Jesus Christ late at Purleigh in Essex now at Tho. Apostles Lond. Declared for the most part in Christ-Church Dublin in Ireland Imprimatur Joseph Caryl Psal. 19.4 5. Their line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule and structure is gone out thorough all the earth in them hath he set a Tabernacle for the Sun c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heb. To the Sun in altissimo gradu In that day I will raise up the Tabernacle of David that is faln and build it as of old Amos 9.11 LONDON Printed for R. I. and G. and H. Eversden to be sold at the Grey-Hound in Pauls Church-yard 1653. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channuccah A TABERNACLE For the SVN The first BOOK CHAP. I. That there is a visible Discipline or Politie of the Church under the Gospel ordained by Christ and what it is and how it differs from carnal Policy NOthing is more clear out of the word of God then that there is a Gospel-Discipline or Church-State for Saints of divine Institution and by divine instruction Prov. 1.3 To receive the instruction of Christ Wisdome Justice Judgement and Equity for Solomon who was a type of Christ teaches his Discipline in this Book of Proverbs which you have some call his Ethicks as relating to morall Precepts for Divinity is like some great Lady that is every day in a new dresse and Morality like to a handmaid that waiteth on her Christ the typified Solomon intends hereby to tell us of his Order and of the Discipline of Wisdomes house viz. his Church Prov. 8.1 2 3. and Chap. 9.1 2 3 4 5. he begins with this exhortation Prov. 1.8 My son hear the instruction or Discipline as many read it of thy Father viz. his spirituall documents and teachings and forsake not the Law of thy Mother that is of the Church Gal. 4.26 who bears and brings forth children to the Lord. So that it seems Christs Discipline which is of the Father and of the Mother consists in the Spirit and in the truth Joh. 4.23 24. not onely inwardly but it is also outwardly as to outward Orders Laws and Ordinances of the Church Thus the Lord opens the ear to Discipline sayes Elihu to Job chap. 36.10 and commands them from iniquity that is sayes Calvin he instructs them in his wayes and teaches them to amend This shews that Gods designe in giving us so good a Gospel-Discipline is thereby to make us good and Gospel Disciples both in knowledge and in practise and is therefore of great concernment to us in teaching us these three things 1 Subess◠2 Coesse 3 Praeesse First to be obedient to his Laws and Ordinances ut discipuli living together in Order Secondly to love one another and all Saints living together in unity ut socii Psal. 133.1 2. Thirdly to instruct one another and to strive together to excell in exhorting comforting and teaching to the edifying of one another 1 Cor. 14.12 ut Magistri as Masters of knowledge Psal. 119.98 99. and therefore it is that there is so great a need and notable a use of this good order and Gospel-Discipline amongst us which God hath of his goodnesse and in his wisdome provided for us So sayes old Bernard super Cant. Serm. 23. What abundant cause have we to blesse the Lord who was no wayes bound to us that of his free love should let down a Discipline out of his owne bosome as it was brought by Christ to us from the Father for us to dwell in because the School-men could say Disciplina non debetur ex debito quia inferiori non est aliquis obligatus in quantum est inferior Man is the inferiour therefore it is man that is obliged to the Lord his Superiour for making so much and so excellent soul-provision hence religio a religando Ma◠24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season So we see the Lord takes care for us and makes provision for poor souls for he hath appointed constituit being a compound word is as much as to say cum aliis statuit whom the Lord hath appointed joyntly with others as an Overseer super familitium suum over a remnant of his family Now woe bee to them that reject this Discipline of Gospel-institution Psal. 50.16 17. a meer Moralist will tell you there is a necessity of Discipline See but Tull in 's Offices lib. 8. 9. de invent ante finem libri and a meer Formalist will tell you that there is a necessity of Church-Discipline which is a principle own'd by all for a truth except Atheists bee they no more then meer pretenders or professours As for this Church-Discipline we shall finde it in the word and fetch it from the Fountaine freely flowing forth through many more Scriptures then I shall mention both out of Old and New Testament First in the Old Testament we finde many Prophesies and Promises filled with this as Psal. 110.3 Thy people shall bee willing in the day of thy power in the beauties of holinesse which must bee meant of this visible Gospel-Church-state wherein Saints having communion with Christ and one with another do worship the Lord as appears Psa. 29.2 Worship the Lord in the beauty of holines this is the Lords house here is his worship due unto his name out of this Sion goes forth the Law and it is beautifull for scituation So in Isa. 2.2 3. It shall come to passe in the last dayes that the mountaine of the Lords house shall bee established in the top c. which foresees the singular fellowship of Saints in these last dayes wherein we live largely exalting Gods owne way of worship which he will bring forth with shoutings and withall an attractivum bonum a winning excellency will shew it selfe to the ravishing of the Saints and the re-edifying of their soules as in statu quo prius of old so that the very out-casts of Israel shall more fluminis by a spirituall instinct and from occult qualities flow freely and be fully satisfied unto
hath a few Friends and tryed Subjects but such Craterus's are rare too wherefore let all the faithfull friends of Christ of what judgement soever that are under his Command and Lordship come and enter into these Gospel-wayes of Worship into Christs order and path ordinance and Discipline for the Lord of the Mannour I meane the God of this world will take up all wefts and straies that are out of this way and empound them wherefore for shame friends make haste Hye out of Babylon flye into Sion into the Fellowship and Church-way of the Gospel wherein Christ is King and Lord and where this Sunne is highest brightest and swiftest in his ascendent motions wherein Christ appeares in his richest perfection and fulnesse For as Nature who hath drawne with her Pencill a perfect Grasse-greene in the Emerald as Pliny sayes a skie-colour in the Saphire a fire colour in the Carbuncle a sanguine in the Rubie and a starry in the Diamond hath also drawne all these together in one viz. the Ophal so hath Christ by his Spirit in his Church for there is one gift and grace in one Saint another gift in another and other graces in others and blessings in the Gospell and power in the Word and sweetnesse in the Ordinances and all in one viz. the Church Some excell in one thing some in another but the Church is the summary of all all excellencies are there in one viz. in one Christ who is in every Church the fulnesse and perfection of all Christ sayes Bernard De advent serm 2. is the Bee which flew into the City of Nazareth which is interpreted Flower and there he alighted on the sweetest flower of Virginity that ever the earth bore and so doth Christ now in the Churches finde sweet flowers who hath Et mel aculeum sayes Doctor Rawlinjon on 's Mercy to a Beast p. 13. both Mercy and Judgement yea he is both Love and Law in all his Churches yea the Law of Love and the Lord grant we may finde it so in these dayes Heare O Ireland heare the Lord run into his Courts live in his Sanctuary for in a special manner I speake to you from the Lord for whose sake I dare not bury these truthes as dead or in silence which doe so much concerne you and seeing I am now with you I wish from my soule that most of your Professors prove not Moone-sicke I meane Lunaticks that sometimes fall or plunge into the water and sometimes into the fire of persecuting the Saints that wil not over head and eares with them in the waters yee know what I meane for I shrewdly feare this wherefore I say forsake not Aegypt to fall into Babylon nor Babylon to fall into the forme againe and to make a Church of forme meerly and to drive in or draw in poore hearts through ignorance and folly into a formall Discipline by urging the forme or tying others to such a judgement with you for this is clearly against God's designe and Christs Gospel-Discipline which is to be in the Spirit and in truth and therefore I have many precious and pregnant truthes to hand forth and handle to you as they are hearted in me from the Fathers bosome of light in this ensuing Treatise especially in Lib. 2. but in the meane time make haste into Sion into a pure orderly Gospel Spirituall way of Worship and the Lord be with you and speed you But if before I have done some doe say Why then we shall be persecuted by Presbyterians or some call'd Independants or the bitter ones of the Anabaptists or the like as well as by Malignants and open enemies I say that they shall be but like Sampsons Foxes who were themselves burnt amongst the Corne which they fired but the Land brought Corne againe and the ground was made the better by it and the fruitfullâ—r but the Foxes came up no more so be yee sure that such will by their persecutions burne up themselves but better the true Churches though it may be some members may suffer in the fire first yet take us the Foxes the little Foxes saith the Lord Cant. 1. he will not suffer them to escape scot-free Phil. 1.28 for it is to them a token of perdition sayes Paul but to you of salvation the true Churches shall maugre all their might and malice appeare again and triumph the more and be yet the more glorious and fruitful but these persecuting Foxes can never come up againe but must lye buried in the field which they have fired and so be the Authours of their owne end Wherefore feare not my Friends their frownes nor crownes but as Alexander was wont to say to his Souldiers when they were in danger or went on any designe Sed habebis Alexandrum my brave Blades you shall have Alexander with you so say I you shall have Christ with you in the midst of you and engaged for you feare not and then you shall no more be termed desolate or forsaken but be called the Lord's Hephzibah and Beulah but thus for the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar CHAP. III. That the Churches full deliverance drawes nigh and is upon entrance at first gradually her Discipline shall be restored as at first First proved by parallel from the Wildernesse wherein she hath been long lost as to true Discipline and Doctrine TO proceed the Call continues to hast us out of Babylon It is Historied of Darius's Generall that when he had Orders from Darius his King to revenge the wrongs done him by the Athenians that he commanded his Servants every day at every dish of meat they brought in to the Table to say Sir remember the Athenians Now Christ hath sent to us and calls upon us every foote to Remember the ruine of Babylon and the rising of Sion for Babylon must fall and Sion must fill and grow up apace to perfection-ward but although this is graduall at first yet the restauration shall be universall at last In the interim we heare how long and how lamentably the poore despised Church hath been in the Wildernesse wofully bewayling but now followes what hopes we finde of her deliverance now Mr. Brightman the brightest man of his age that I have met with lends his Light to this Age out of Revel 12.14 where we read the Church was to continue in the Wildernesse for a time times and halfe a time besides the thousand two hundred and threescore dayes in ver 6. which is all one with that in Rev. 11.2 of forty and two months for at thirty dayes to the moneth it comes to one thousand two hundred and sixty dayes which if we account from Christ's time was to begin one thousand sixe hundred and ten dayes viz. three hundred and fifty and one thousand two hundred and sixty and the thirty three yeares that Christ lived makes it one
power to justle aside superiority and that Popish usurpation of subordination and throw it into the dust or smoaking pit from whence it came And call up for a Co-ordinate and equall power to stand in the stead But because this is the mainest Doctrine of difference between the Presbyterian Discipline and ours I speake the more amply upon it and shall take my liberty in the ensuing Uses but must say in the mean time that God abhors that haughtinesse and ambition of spirit which mounts up like a Prelate whether in one or other And indeed it hath appeared in Popery Episcopacy Presbytery and so will that all Prelaticall Discipline is condemned of old and the higher it gets up the Ladder the nigher it is to its end and the likelier to bee turned off and into the darke world How many worthlesse men like Apes and Monkies will not bee quiet till they have got up to the top of the house and when they are there what doe they but make mowes and faces at Passengers fling off the Tiles and play such like ridiculous and mischievous feats And indeed I doe not know how to excuse them that are so covetous and ambitious to bee Pastors and Teachers in the Independent Churches and when they get in they are like little Lords and not as servants to all and I sadly feare it that more have sought for it then can performe it or then know what a Cure belongs to it How many have Caesars heart of pride and may have his end who said hee had rather bee first in the least Village then second in the greatest and how many like Psapâ—on teach the Birds that are at their beck to call them as they did him Magnus Deus rather Gods then Men and to have their persons in admiration and to make them follow them as Dogs follow their Masters for feare of being cast out of doores upon their anger O sad Sed altitudo non est valida sayes Chrysost. 20. in Epist. ad Rom. This cannot last long How many Townes Houses Cities have been burnt to ashes by such sooty exalted Chimnies wherein all the soot of the house may be found for the most part who like Lords must over-looke all the rest How many are they that like the Worm-wood stalke and Starre grow the bigger the bitterer I speake of such as would be highest and be like a Counter that in account lyes for a hundred at least when alas we should study to be lowest as the best Corne in the Fanne and the soundest lyes next the bosome and in the bottome but the Chaffe will be above But the Lord abhorres them and in the Law his Sacrifices were noâ— Lions but Lambs not Eagles use 1 but Doves and in the Gospel the first shall be last I remember the Cynick coming into the Kings Chamber of presence gloriously hung looking where to spit at last spit in the Kings face saying It was fit he should spit in the foulest place so will God one day spit on the face of Prided Presbytery and Prelacy Vse 1. But in the first place it is plaine then that your Parishes are false-Churches in this part of the Forme for their constitution consists in a dependency upon other Churches Cathedrall to them and they are by their Cannons and Institutions to be in subjection to an universall visible Nationall and Diocesan Church which blunt Zuinglius calls devillish proud and Popish arrogancy for any to claime any right rule power or superiority over any Church of Christ whatsoever Thus Keckerman and Aretius both cry out upon it and the latter in his Problemes produces Christ's prohibition of upper or superiour power to his Disciples and Apostles Mar. 10 86. Luke 22.25 c. and sayes none but Antichrist dares be so sawcy to usurpe it it being the Throne which is set up for Christ's selfe in his Church O then how dares the rigid Presbyterian be so red-hot for a Discipline as dangerous and destructive to Gospel-order as the other seeing Popery and Prelacie are termini convertibiles so nearly related to each other that if Prelacy thus live the Pope cannot dye and if nothing else yet such kinds of Church-discipline would keep him up in his Chaire For grant the Pope to be but holy Father and Rome the holy Mother-Church that may call her Daughter-Churches to account and give them Orders and Commands and will not this Doctrine keep up the Pope then let the wise judge and the selfe-same spirit of Prelacy had the Bishops to Lord it over their Brethren and to Canonize high Commission-Courts thereby to call others to account to lay their Commands and Lawes upon them or else to punish them being of the same nature though the name changed with the Popes power And now such a proud Prelacy would the bitter Presbyterians promote tooth and naile by setting up Classes that thither peoples might make their appeales and from them receive rules and orders or else plagues punishments fines or imprisonments and severall sorts of Classes they would set up that men might appeale from one and apply to another from the particular to the Provinciall from the Provinciall to the Nationall Classes which are also of the same nature with the others though their name be changed But all are an abomination to the Lord and what doe they but play petty Popes in their Convocations Synods Classes c. over Consciences by their tyrannies Antichrist thus exalts and boasts himselfe as God 2 Thes. 2.4 to take authority to rule to governe and have dominion over the Churches of Christ in his high and traiterous usurpation wherefore I say againe as long as this lives Popery cannot dye But this is sufficiently condemned and disproved by all the rules that relate to Gospel-order in Gods Booke being abundantly to be abominated by all Gospel-spirits for as good Master Burroughs against Edwards his Gangrena saith a little before he dyed we are freed from Jewish Paedagogies and Nationall Church-wayes and there is no Nationall Church Officers Offices wayes and worships as the Jewes had neither is it enough to be Members of the Church because borne of this or that Nation So Mr. Jacob in his reasons for Reformation pag. 6.7 and Cottons Keyes p. 31. makes it appeare to be altogether without a warrant from the Word But to what a monstrous height doth Ambition bring men unto shall we but see the eagernesse of Bishops before the Presbyterians so called though in a Scripture-sence we allow it how to be Civill Magistrates they waxed wanton and uncivill Ministers neglecting their duties and desirous of rule and power to be Justices of Peace to cast poore people into Prison to put them into Pillories and to kill them to be Judges of Courts to get the vaine Orders of the Garter to be honoured by men some of them titled most Honourable Princely and holy Grace when God
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
which are to be had hereby yea what a Bar is this to bolt sinne and Sathan out of doors as Hos. 14.8 when wee consider who it is we serve and whom we are under then say wee what have wee to doe with Idols lust pride drunkennesse malice vanities traditions or any such trumperies For hath not the Lord or Ruler forbid us these are we not under his command Come Lord Jesus doe thy office other Lords would faine rule and ride over us but come thou King Away Sathan avaunt thou vile lust downe with these proud Lording Prelates for I am under Christ I am in his Church and Kingdome I am under grace and redeemed by the blood of Christ from all false wayes worships and vaine conversation Therefore I will obey him and hearken to him what hee saith who is the alone Lord of his Church and people and who is the best truest and most absolute Independent He hath the most reason to rule me and therefore it must needs follow that I have most reason to obey him Vbi est propria specialis ratio Dominii ibi est propria specialis ratio servitutis Lastly Christ is the alone Head of his Church and people without any other Col. 1.18 and 2.19 Eph. 1.22 and 4.15 and 5.23 neither is any joyned as Partner with him in this reason 1 worke of ruling or medling with the order of his owne or his Fathers Kingdome But first why he is called the head and the Church his body First Because the Head and Body being united together by the necke make up the whole person so that Christ as the Head makes not up the whole Christ but he as Head his Ordinances and spirituall administrations as the Necke and his Church and Saints embodyed together as before and united to the Head by the necke as his Body all these together make up a whole Christ which is yet doubtlesse a great mystery and few there be that finde it out Epes 5.32 The worke of former ages since the Mystery of iniquity began to cover the earth and be in the full hath been to know Christ in part viz. Christ as the Head which hath lay long obscure and is not yet revealed to many even of the religious and learned men much more obscure and undiscovered is this whole Christ the Head and Body who will ere long appeare as himselfe in the riches of his glory and brightnesse of his Gospel and the Saints shall know him compleatly as Head Necke and Body by one Spirit And not covet to know him in part as Head or as Body viz. his Churches the worke of this age but altogether reason 2 Secondly The Church of Christ is called the Body of Christ by similitude taken from the natural body of man which according to the diversity of members hath diversity of actions in Rom. 12. and 1 Cor. 12. So is Christ called as hee is in himselfe without the Saints the Head of his Church by similitude taken from the Head of a man in which wee have severall considerations set before us As First In ordine The Head is the highest and the primest part of the Body and yet for the use of the body is but a member though most eminent and above all the rest Hence is it that every Principium or beginning is called the Head of a thing as Ezek. 16.25 Isa. 18.4 and 51.20 Thus Christ is secundum propinquitatem ad Deum exalted above all others and is the Well-head to supply others with the streams of Life and with the flowings of grace Rom. 8.29 he is become the Head of the corner the top of all Coloss. 1.18 and yet though the Head of his Church for the use and advantage of the body hee is I say but a member and a brother Heb. 2.12 though the first-borne highest and above all Secondly In perfectione The Head is the seat of the senses the beauty of the body the grace of the man and the most honourable of all Isa. 9.8 Christ is such a Head quantum ad plenitudinem omnium gratiarum in whom all fulnesse dwels as Col. 1.18 and 2.9 he is the Head of the Body the Church vers 19. For it pleased the Father that in him should all fulnesse dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Joh. 1.14 Col. 2.9 Christ is the seat of all excellencies and senses of the body viz. his Church hee is as the Head the honour and grace of his Body as a Husband is the glory and grace of his Wife Ephes. 5.23 He is the King in his beauty Isa. 33. the beauty of his Body their crowne and glory therefore this Head is of Gold Cant. 5.11 yea in Heb. Cethem of the finest and fairest gold There may bee other Heads brazen-heads but none of gold but Christ in whom all amiablenesse and perfection dwels 3. In virtute The head hath an influence upon the whole body every Member is beholding to the head for our sence motion life and influences are all from the vital spirits and powers seated in the head and from thence are communicated to the body For were the body headless it would be senceless motionless and lifeless such a head is Christ virtute influendi vel intrinseco influxu to the Church his Body and to every Saint his Member whom he feedeth with divine influences and spiritual incomes those very vital spirits which are seated in Christ are communicated to the Saints Rom. 8.11 For of his fulness Joh 1.16 We receive and the whole body is filled by him as Eph. 1.23 Whereby we become spiritually sensible moving and living And without him for our head we have not this life sence or motion so that the Church is maintained and preserved by sweet influences and virtues from Christ her head and so is every Saint and Member It is this head that giveth grace life strength light righteousness love wisdom judgement divine reason and understanding and whatsoever is in the head we receive all from him and without him can do nothing Joh. 15.5 7. 4. In gubernatione The head is the governor of the body and Governors are commonly called the head of the people Josh. 11.10 Judg. 11.8 Deut. 28.13 Psal. 18.43 So Saul was called the head of Israel 1 Sam. 15.17 And thus is Christ the head of his Church Col. 2.10 To rule and govern her Isa. 9.7 22.21 22. A Governor is one that orders acts and moves those whom he governs into their proper use and end Thus doth Christ govern his Church and every particular Member making them act to the end and in that use they are appointed for as Rom. 12.5 6. 1 Cor. 12.11 12 18. And as it pleaseth him the Marriner that is Master and Head of the Ship steers and rules it to what Haven and in what rode he pleaseth For in this Head wisdom is seated which
evils that are taught in them Now judge sayes he whose cause is most suspicious and surreptitious ours who would have even the adversaries doctrines published in our Churches that we may overthrow them by the word or yours who reproach our doctrine before the simple people as hereticall yet by your good will neither suffering them to read it nor understand it nor yet so much as offering to overthrow it by the sword of the Spirit which is the word of God Thus we see how secular powers are excluded from medling with matters that are spirituall or mentall and that the Word and Spirit are the Instruments appointed by God for the overthrow of errours and suppressing of heresies and blasphemies Object We finde the Reformers of the Church in the Old Testament that looked after the worship of God that they used their materiall sword and Civill powers as Kings and Rulers to cut off the Idolatrous Priests 2 King 16 5.20 and false Prophets c. Ans. 1 Such as were types of Christ both King Priest and Prophet did many things by extraordinary warrants and answer 1 many things they did in the letter which were to figurate the administrations of the Spirit which were to answer thereto as Num. 9.13 and 5.2 Levit. 10.2 Exod. 32.24.27 But these were in extraordinary cases such were the extraordinary persons of Eliah Samuel David Daniel c. who exercised both offices and as I may say both swords but this was extraordinary and for extraordinary ends Now Secondly Loe we may prove Priests and Prophets did execute in Civill offices too as Phineas in putting to death Zimri and Cosby Num. 25.7 8. Psal. 106.30 but our case being not the same proves no more that Civill Magistracy belongs to Ecclesiasticall men so called then that Ecclesiastical power and offices belong to Civil Magistrates as such But besides Thirdly It lyes evidently before us in the Old Testament that Ecclesiasticall Powers so called were ever distinguished from Magistraticall For the Priests and Levites had their distinct proper acts and places both in respect of order and jurisdiction so had Moses and Aaron one having charge of the State the other of the Church and not the one confounded with the other or confined by the other Yea theâ— stood at such a distance that as none of the Priesthood could meddle with State-matters or take that government upon him so none of the Royall-stocke or blood could meddle with the Priesthood Nor durst any as I know of by ordinary warrant untill King Vzziah puffed up with conceit and pride 2 Chron. 26.16 but he escaped not scot-free and it hangs upon record as a scare-crow to cautionate others of his temper neither doe we read of any Priest unlesse by extraordinary warrant as is said before that durst meddle with Civill-matters till Aristobulus most rashly after their returne from Babylon joyned and jumbled the Kingdome and Priesthood Mitre and Crowne together so sayes Euseb. 8. lib. of his Preparation to the Gospel And the New Testament and Gospel are as cleare against it as can be Christ the High-priest ever kept within his compasse refused to meddle with Caesars matters as to divide the heritage Luke 12. yea and to be a King Jo. 6.15 being a thing Civil and out of his sphere and so he forbids his Apostles over and over medling with such matters Mat. 20.26 and Mark 10.42 Luke 22.25 he tels them that though it befitted Kings Courts and Gentiles yet not them they being called into other and better offices and distinct from them the Apostles themselves disclaime it also 2 Cor. 1. ult yea they refused to meddle any longer with the charge of the Poore seeing there was no such necessity of it but bid them choose Deacons Act. 6. Much lesse would they meddle with matters meerly civill and worldly to take them off their Ministry and duty 1 Tim. 2.4 1 Cor. 24.25.26 Rom. 12.3 and yet ah how how ambitious have many been in all ages not content with their calling but still aspiring and usurping I find Mr. Cartwright in his Eccles. Discipline p. 80. speaking of the pride and ambition of Bishops complaining much of their meddling with Civill matters which sayes hee is contrary to their owne Cannons and to the old Cannons called the Apostles Cannons in 80. and 82. p. and contr Concil Carthag 3. Cannon 18 19 20. and which sayes he is most bitterly inveighed against by the Ancient Fathers but this came in at first he tels us thus When things were in controversie and estates lay at variance between parties there were not those hot and eager suits at Law then nor that fatting or feeding of English locusts I meane Lawyers as now is those things that were in controversie were wont by consent mutually from both parties to be given up to a Bishop or Bishops trusting to their consciences and looking upon them as more then other men for piety and conscience for they conceived this the best means and issue to end all controversies and so came in Lands called Bishops-lands in part Since which Kings and Princes partly out of good minds and out of earnest desires to adorne them and the Church though they were not wary enough in what they did and partly because they were themselves so continued in wars abroad which required their own persons therefore they in their owne absence and by reason of such like hindrances gave authority to Bishops to correct such with Civil censures mulcts and punishments as disturbed or troubled the Church which in little time they tooke so much likeing unto and were so ambitious of that no honourable office in Civil-state but they got into their hands by book or crook becomming Lords Treasurers Keepers Chiefe-Justices and of the Privy-Councel and upper house of Parliament and what not who desire a fuller account hereof may finde it in Dr. Willets Synopsis 5. Gen. Controv. 9.3 p 278. How at first the Priviledges and immunities were inlarged by the munificâ—nce of civill powers and Princes and with divine authority and so Marsilius Patavinus asserts it ex gratuita c. Praefat in Concil Senonens And that the revenues and lands of Bishopricks were some of them given by devout and religious persons Princes c. Cod. lib. 8. tit 54. l. 54. Justinian And their titles of honour being created Barons and made Lords of the Parliament house here in England were bestowed upon them by the bounty of Kings about foure hundred and twenty yeares agone Cod. lib. 2 tit 7. leg 14. but never by the word and warrant of God that they got these Civil honours places and imployments But wee shall finde many Lawes that were made to invest them into honour and pomp As Cod lib. 1. tit 6. leg 28. Anthemius made this Law that if a stranger dyed and left no Executor the Bishop of the place
art subject to wandrings now and may be runnest in a full career without stop or stay warning or check besides you have not here without in your Parishes the benefit of many ordinances as exercising of gifts prophesying one by one and frequent communication and conference in the things of God Mal. 3.16 And such-like pretious benefits as are in this Church-way to be had at large for your edification 4. And lastly it is just with the Lord to leave thee to thy lusts to swear in his wrath thou shalt never enter into his rest never to make one motion more at thy soul by his spirit to enter into this way or once to encline thine heart thereunto If now now I say after so many clear calls thou doest resist the Holy Ghost Wherefore as Heb. 3 10 11 12 13. harden not your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dry up or wither do not snib or nip off those buds or blast those blooms which are in you and like to set so fair for fruit nor by the hardness of your hearts and unkindness and cruelties to the conceptions of Christ within you do not dry up those sweet sappy motions which are made in your heart by his spirit if you do you will prove but a barren branch a withered sear stick to be cut up for the fire John 15.16 Heb. 6.8 they are nigh the curse that do so in the deceitfulness of sin i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex à privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn out of the way of Christ by some fallacy or other who ever refuseth this way of Christ runs a desperater hazard then he is aware off wherefore then let him take heed take heed And let Ministers so called look about them too and beware for a greater alteration is yet to come and to befal them then ever hath been before O then Sirs that they would be busie about the Lords house and no longer delay it or do it by halves Numb 14.24 or by haltings between too Do they yet know what was the meaning of the last lightning and thunder the last year which grew so angry at their Morter-Churches and Parish-Temples what houses were burnt or beaten down to the ground but those Churches and on that day of worship too and in several Counties too and which is not without a Mystery but it shall be plain and made an History ere long in the interim it were well that Ministers and all would take warning and sin no more by dishonoring God in idolizing forms and humane inventions or in worshipping of Christ in Anti-christian ways and traditions least a worse thing happen unto them Was there ever any that hardned his heart against the Lord and prospered at last Job 9.4 But some it may be will say Sir You forget your self and so I would whilest you urge so much your Form of Discipline For we look for Zion more spiritually and for spiritual worshippers Answ. 1. It is not so much the Form as the Faith that I would urge I mean obedience to Christs positive commands as I told you before although some soar too high into the air that account the Practical Part of Worship a meer Form 2. I urge it not so much to be Church-members as Christs-members but first to have fellowship with the Son and then with the Saints as I said before but I say both these are enjoyned to be enjoyed Yet I say further whilest in the Form out of the Form and whilest under it yet above it and so are all Saints in the Church spiritual worshippers of God John 4.23 yea in spirit and in truth together Wherefore let none be so censorious as to say We are all for the form of Discipline when indeed we are least for it and would have all our Brethren to live above it in their Spirits with God and with Christ in the Temple and the Light of the New Jerusalem We live in them as Abraham lived in Tents and David in Tabernacles 3. We also look for Sion more spiritually but this is in order thereunto Before we can get into the City which is all glorious within we must pass through the gates as appears Psal. 87.2 3. His foundation is in the holy mountains The Lord loveth the gates of Zion more then all the dwellings of Jacob. Glorious things are spoken of thee O City of God! There is first the foundation laid by the Lord himself and then secondly the particular Churches or the gates of Zion which the Lord so loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then thirdly the City its self which is so glorious But I say before we can come into the City we must enter through the gates which are these Churches gathered So that this is in the way to that City where Salvation is placed Isa. 46.13 This is the way to Zion as Jer. 50.5 They shall ask the way to Sion with their faces thitherward saying Come let us joyn our selves together c. We must ask first the way i. e. the Churches and when we are in the way then for Zion And thus the Saints come to Sion Jer. 3.14 Isa. 51.11 35.10 i. e. By this way and through these gates we must first live in Tents and then in the City Heb. 11.9.10 First in Tabernacles then in the Temple and that those that would live in Sion in her glory and full effusion of the Spirit must be in the Churches in order thereunto which appears plainly in Chap. 9. lib. 2. For the Lord will be known in her Gates Towers and Palaces Psal. 48.3 44.12 Quaere How we should groundedly know we are fitted for this Communion of Saints in Church-society as hath been pressed answer 1 Answ. 1. There must be clear satisfaction to your judgement and full perswasion in your brest Rom. 14. the whole Chapter especially Vers. 1 2 4 14. Acts 2. 19. 8. Saints ever first believed and were fully perswaded and then they entered 2. You must be exceedingly longing and desirous after it and then make ready for it be freely willing to it by the Spirit of Christ in you Psal. 110.3 Jer. 50.4 5. For all in Christs Kingdom are voluntiers 1 Thes. 1.6 7. Acts 4.32 2 Cor. 8.3 5. 3. Such are made free to follow Christ any where soever Revel 14.4 And as they come at his call Mark 1.18 so they are prepared to leave all and to take up the cross Mat. 19.27 accounting before hand what it will cost them so that they pass not a pin for storms and afflictions which they expect before hand as 1 Thes. 3.3 Phil. 1.27 28. but they will hold out to the end 4. What is the object ye look on in these overtures of your affections It is the King in his beauty O the sweet Soul-ravishing presence of
Fourthly A true and full perswasion in the way of Christ makes thee most ready to run into it but orderly and very obsequious Gal. 5.6 Heb. 11.8 Rom. 16.26 O then how readily desirous and thankfully observant art thou to do the will of God to please him in his way of worship and to be obedient to his command of coming out of Babel confusion into Zion Fifthly A true and full perswasion of the way of Christ makes thee see an emptinesse and a worthlesnesse in all other wayes and an excellency and usefulnâ—sse of this way which is Christs that all others fall short of Thus David seeing an amiablenesse in the Lords Tabernacles above all others had rather be there one day then a thousand in any other tents Psal. 84.1 2.10 and saith Psal. 86.8 There is none like thee No wayes like thy wayes c. Sixthly A true full perswasion makes thee exceedingly fond of and longing and labouring after these wayes of Sion O! how dost thou thirst to be in them Psal. 84 2. Psal 63.1.2 and enjoy the benefit of them Psal. 42.2 Cant. 8.1 Cant. 7.10 11. Rev. 22.20 and though he that beleeves makes not haste as before yet in this sense he hath fullest perswasions and most faith makes most haste of all and cannot but make haste but regularly Seventhly True and full perswasion makes thee very confident but with a holy confidence and bold but with an humble boldnesse having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever therefore in Heb. 10.22 Heb. 4.16 Eph. 3.12 It is not a sawcy impudent boldnesse which strangers that intrude may have and carry a boldnesse whilst their hearts tell them they goe beyond good manners but this is a sweet humble and friendly familiar boldnesse upon invitation and calls from Christ grounded upon Gods free love warranted by the word not swelling at all with selfe-confidence or conceit but alleadging meerly love and grace from above such a confidence in Christ makes them humbly bold and ready to approach his Court and Sanctuary audaces sunt promptiores Eighthly This full perswasion puts thee upon others to perswade them by the Word and Spirit that they may also participate with thee in this Church-way Cant. 6.1 Mal. 3.16 Eph. 4.29 Col. 4.5 6. Heb. 3.13 Thus Andrew called Peter in and Philip Nathaniel and Paul young Timothy and Titus and many others We cannot be idle to others then especially those whom we love those we would faine get in Prov. 11.30 By these few notes from the true rise and effects of the true and sound perswasion ye may examine before yee enter I have been the longer on this Point because many people run hudling on headlong in and they scarce know how nor care how so they get in but this may be had for a lamentation And poor souls what comfort can they finde in this way without faith who stagger through unbeleef and cannot tell being full of doubts whether they are right or no! alas for them the Ordinances are nothing to speak of sweet to them whilst they think to do this or to bee in this way which it may be they think pleases God and it may be it displeased him and this drives them often-times into despaire and alwayes into error This makes so many run into strange opinions and errors that run so rashly into this way of fellowship which is the Churches Threnodia and deep sorrow at this day O then that men would be more carefull for as the Sun saies Erasm. Roterod. in Simil. the more directly he bears upon us with his beams the lesse shadow he makes but the more obliquely the greater So a wise man that understands himselfe and is informed and fully perswaded by the divine light of the word the beams of Christ the Son of righteousnesse the more this Sonne hath shined upon him and he is satisfied with the truth the lesse fancy imagination or foolish opinions he hath and the lesse he runs into errours but the more obliquely he enters into the Lords way and the lesse he is by this divine light from above informed and fully perswaded the more he runs into errours and the longer shadows he makes But to conclude I beseech ye beware O beware how yee enter into this way of worship let serious and due consideration be had that yee come in due order otherwise yee will meet with a breach instead of a blessing 1 Chron. 15.23 and this Church-state instead of Peniel may be called Perez-uzza or Perez-nephesh i. e. the breach of thy soule so see Mat 22.12 13. what befel the friend that came in and not in a right order Besides the Lord doth not make them welcome Mal. 1.10 for they are a provocation to him in Numb 14.11 Psal. 78.21 22. and the Ordinances of Christ are not so effectual to them Heb. 4.12 13. this want of faith and full perswasion that they are in the Lords way in Christs Gospel Church-state doing the Lords will doth enervate enfeeble and deforce the efficacie and excellency vertue and operation and spirituall advantages which beleevers finde in it As thou hast believed so be it Matth. 8.13 and chap. 9.29 See Mark 6.5 6. one such a doubting member doth much mischiefe in a Church and is a great hindrance to it But dear friends if ye have faith and doubt not Mat. 21.21 and are but fully perswaded in your souls that this is the way of Christ you are entring into then welcome expect great blessings and mighty works and energy in the midst of you Eph. 1.19 CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish Those that are thus satisfied and fully perswaded as before must by a voluntary consent unite and knit together in one body THis comes in order next of which in the former Booke Chap. 11. and 13. you may read at large but let this be brought into the ballance of the Sanctuary too and let every soule see to it how he enters into this way of Fellowship that it be by a voluntary and freeâ—motion without a coaction No earthly power can compell a man into this Church of Christ for the Father must draw him Joh. 6.44 that is with his spiritual armes the Word and the Spirit which are the Lords hands and his two armes reached out all the day long Rom. 10.21 None are to bee constrained into this communion unlesse it be by the Word and the Spirit thus the Lord is said to adde to the Church Act. 2.47 and by his power makes them a willing people Psal. 100.3 and so Cant. 6.12 when the will is set upon the Chariots or wheels a man must needs run Cant. 1.3 hence a man is often-times said to be according to his will a volunteer or not which is as the great Wheele that sets all others a going Now it should necessarily follow that such
Eph. 4.4 We are one Body and have one Spirit that is As one Soul in the Body quickens moves governs comprehends all and every Member so doth one Spirit in the Church every Member Eye Ear Hand Head Foot c. It is one and the same Soul that acts in every one and all the Members though in a different way as the Eye to see with Ear to hear with Hand to work with Foot to walk with tongue to speak with Head to plot with c. And so many several ways the Soul works and yet is but one and the same so the Spirit works in divers ways and sundry manners 1 Cor. 12.4 in several Members some to prophecy some to teach some to exhort some to oversee some to direct and rule some to distribute c. Rom. 12.4 6 7 8. some to one thing some to another and yet it is but one and the same Spirit This one and the same Spirit rests upon every Member and we must by this one Spirit be brought into this Body of Christ which is his Church Thus I have done with the inward instrument of working in us and winning upon us to enter into Church-fellowship Now in this there is an apparent difference between Hypocrites and true Saints entring into this way A true Saint is made willing and spontaneous by a principle within but a Hypocrite or any other man is moved as the Automata are moved or things of artificial motion as Clocks Jacks or the like engines of ingenuity It is some weight without that poyseth them and puts them upon motion so something or other that is without swayeth and worketh and weigheth upon the hearts of Hypocrites to make them willing as we said before concerning Dublin and not an inward principle But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ which is matter for a Reason of the necessity of a voluntary cause that is because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with and into Sion and no other instruments or means must do it until these hands of Jesus Christ do lead them out of their carnal corrupt or Antichristian condition they have no call to come and when they are thus called and convinced as before they come running by a voluntary instinct and consent flowing up more fluminis as the tide by a natural instinct and not by compulsion into the mountain where the Lords house is on the top of all mountains Isai. 2. But consider 7. Lastly That because the will of man is inclined and reason 7 carried on into the way of Christ as we said before ab interiori principio by an inward instinct and principle and all kinde of coaction or violent compulsion comes from without ab exteriori principio therefore it is a high absurdity a groundless and irregular opinion and positively repugnant even to the principles of one spiritualized and made willing by the power of Christ to call for compulsive powers to promote the ways of Christ or to bring in any man that way seeing violentia directe opponitur voluntario violentia causat involuntarium he must be a voluntier And this will serve as the seventh Reason to ratifie this truth That men must not be compelled but come in voluntarily for violence is inconsistent with the will Thus under several considerations hath this point been offered for a voluntariness to be wrought in us by the power of Christ before we venture or enter into his Church-way Now a man may be said to be voluntary two ways directly or indirectly 1. Directly Then the will is the agent of his willingliness having an inward principle even as the fire having the principle of heat is the agent of heat in the water But such a one as is 2. Indirectly voluntary is made so by some outward means promises or threatnings hopes or fears or the like and such a one will be a dangerous doubting and disturbing Member But such men and women as are directly voluntary by the means I have mentioned in this Chapter may come with welcome For they are called and invited and if there be first a willing minde saith the Apostle you are accepted 2 Cor. 8.12 For Christ will enjoy sayes one his Spouses love and person by a willing contract and not by a ravishment He is none of them he will have the heart to consent with all the heart O then let us say with the Apostle The love of Christ constraineth us and with Job 32.18 The Spirit constraineth us These are the best and sweetest compulsive powers But thus for this Chapter CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full perswasion and voluntary motion and concurrence comes in the communion of Saints by an orderly uniting and embodying together in a solemne order suitable to the solemnity of the Ordinance and that in some publike place MAny there be that in the time of the Churches tranquillity will intrude and pretend willingnesse with the Lords people to goe about the Lords work and build especially when earthly powers and Rulers look kindly upon us and allow us our liberty to go and build and when they as Patrons and protecting Fathers prove favourers and abetters of what we are about But let us have a care and say with Zerubbabel and the rest of the Fathers of Israel Ezra 4.2 3. It is not for you and us joyntly to build an house unto our God you have nothing to doe with us but we our selves together will build it unto the Lord God of Israel Remember that wee are a people that must be separate the cleane from the uncleane the holy from the prophane and by one free consent being fully convinced concurre together in this worke of the Lord without the unclean hands or helpâ— of them without who are adversaries to Sion Now because our Ruler is the God of order and not of confusion he would have all things done in decency and in order 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compositis moribus fitly for use and ornament to the Church which is a rule saies one of great request and inquest both for real and ritual decency which is to be observed and is of much concernment And for this Colosse was so largely commended Col. 2.5 and Christ himselfe our sweet Master intimates so much in setting downe the people on the grasse Matth. 14.18 and 15. and feeding them ranke by ranke as it were as they sat So his Churches are called beds of spices Cant. 6.2 that is as beds and borders orderly set out to sâ—ew us what delight he hath to live in an orderly and well set out society Order is Gods Ordinance Now to make up this order some things are
But after this Brother hath delivered himselfe at large having the more liberty because he leads as it were others and declared his clear satisfaction and undoubted perswasion to walk in the way whereinto hee is now entring as the very way of Christ appointed for beleevers to worship God in as the will of God wherein he is confident upon a Scripture and Spiritual account that he pleases God Then follows some others of the ablest of the Brethren for herein care must bee had in publike lest the weaknesse of a Brother give advantage to them without to harden their hearts against the truth and lest thereby Christ should suffer in his honour and the Church in her happinesse I say such Brethren as are ablest to speake are appointed for that one day being so publike And these as Jeshua Bani Sherebiah Jamin c. read in the Scriptures the Law of Christ distinctly I mean they lay down the Scriptures and grounds of their satisfaction and full perswasion to enter into this way as that which Jesus Christ our Law-giver hath laid out and they declare their sense and judgements and then proceed as the former Brother did in rendring a reason of that lively hope which is in them by Confession of faith Experiences of the worke of Grace and the like declaring their cleaving to the Lord in this way with full purpose of heart Thus as many as are appointed and thought fit for that day doe goe on one by one in order as they are set out and possibly on this day but few as eight or ten or more or lesse may be appointed and in the number for the first because the worke is this day the most difficult the most publike and must be most especially regarded and wisely and watchfully carried on Besides as Ainsworth sayes the Church is small at first a little graine of mustard-seed which is the least of all seeds Mat. 13.32 and as Israel once was the fewest of all peoples Deut. 77. Christ began but with two at first and God hath promised to take them but one of a City and two of a Tribe Jer. 3.14 and these are the poore despised contemptible ones of the world too for the most part 1 Cor. 1.26 27 28. and it shal be said of Sion Psal. 87.5 6. This or that man was born there so that not numbers are to bee expected or indeed to be desired at first but rather to be a little stone cut without hands and growing greater and greater and so a little one shal become a thousand After they be gone thus far some will have a formal Covenant in writing brought forth for these to subscribe and so all others as they enter but a Covenant they have taken and engagement made before which may be will appear sufficient when wee come in the following Chapters to speake of the Covenant But after all this is done their names are taken together into the Register Nehem. 7.5 Act. 1.15 upon Record against whom no exceptions could be made as before and these doe by prayer together give themselves up unto God and one to another willingly 2 Cor. 8.5 to worship the Lord and to walke together with him as a Church and to serve him in all his will revealed to them as such whom the Father hath picked out for that purpose Joâ— 4 23. 1 Pet. 2 9. and to bee helpfull to one another in particular and to the whole body in general according to their duties mentioned in the Statute-book of Christ which is alwayes to lye open before their eyes And to conclude this busie day they poure out prayers and praises in such a measure that as it was said of Israel in Ezra 3.13 when the Foundation of the Temple was laid that they could not discerne the noise of the shout of joy from the noise of weeping both were so great So here it may bee said the Saints are so filled with praises and with prayers that the noise of the one can hardly be discerned from the noise of the other And as upon the reading of the Law in Nehem. 13.13 separation was presently practised from the mixed multitude so that they separated from Israel all the mixed multitude so these are now a people no more to be reckoned among the Nations without but such as are separated from the mixed multitude As for other Brethren and the Sisters which are to bee admitted they doe make their Confession of Faith and as wee have heard before declare their full satisfaction and clear the worke of God upon their hearts by his Spirit in private I meane when these people thus enchurchedâ—together â—together are alone by themselves separate from the mixed multitude being now a Church in visible order And their admission is most proper so because the world should take no notice of their weaknesse in utterance or expression or the like whereby to upbraid them and the truth But this I purpose to speak to afterward in the mean time I and hundreds of the godly with me must needs be much offended at the practise of some that run preposterously into a way of fellowship without any rule laid downe or any Law of Christ read and opened upon which they embody together clearing nothing of the way first to give satisfaction to such as sit in darknesse to it but without any day of humiliation or due preparation for this weighty worke without any solemne prayers and serious self-examinations on a sudden in an hours warning or two and in some place or other too that is unknowne to any but themselves they write down their names together choose officers and all at once and so in an houre or two's time make up a Body and call themselves a Church and then all that will be joyned must bee joyned to them that are thus jumbled together in darknesse and in a most undecent and undue order but let them remember that in 1 Chron. 15.23 The Lord made a breach upon them for that they sought him not after the due order as Dike saith The failing in a prescribed formality which some would think nothing and that God regards not causes a breach upon them instead of a blessing so precisely strict is God to require the most solemne order too in the most solemne Ordinances and so quick-sighted a Judge he is in small prevarications in such cases For as to goe and fetch the Arke and to enquire of God at it was an Ordinance of God but to neglect the solemnity of carrying it and to carry it in a Cart hurrying and not on their shoulders and to neglect to sanctifie themselves for that service but to runne to it hand over head was not Gods order So also this Church-gathering or uniting together into a Gospel Church-state is an undeniable and solemne Ordinance of God and Law of Christ but to doe it without any seriousnesse solemnity
2. We have not so much as heard whether there bee any Holy Ghost much lesse enjoyed it and therefore they were baptized now in Christs name for to receive the Spirit Vers. 5 6. or the inward baptisme with the outward but now we admit no members but such as we verily beleeve and judge to have been baptized into Christ and so indeed dead and buried with him in baptisme and such as have the inward baptisme of fire and the Holy Ghost which is the substance and thing signified Thirdly This baptisme or washing of John was to fore-run Christ. Vers. 4. That they should beleeve on him which should come after him But the baptisme that Christ hath instituted is to beleeve Christ is already come dead and buried rose and ascended and therefore of another nature for John who baptised Christ was baptised by Christ and with Christs baptisme the fore-running administration was as Johns passed away in the Apostles daies which when the Disciples heard and understood they were baptised with Christs Ordinance Vers. 5. Object 3. But we doe not account that baptisme which you were baptised with any thing and therefore we intend not a baptising againe for that we abhor say some godly people but we beleeve that baptisme you so call to be none and therefore would have you baptised before admitted Answ. Baptisme is Baptisme though corruptly administred and should we grant you a graine too much yet too little to make you weight that we when Infants were undue subjects yet the want of due order makes not the Ordinance no Ordinance no more then the preaching the Word to such as doe not hear or understand it makes the Word to bee no Word If they had the essentials of baptisme they had enough and need not nay must not de novâ— take it up againe The substance will stand without the circumstance or ceremony Now who can deny but the godly have had the essentials of Baptisme viz. matter and forme materia vel est remota vel proxima the matter is the water generally but the washing especially The forme without speaking de modo is the baptising them in or into the name of the Father of the Son and of of the Holy Ghost Now the godly have had this matter and this forme in their baptisme therefore were baptized But still you say you were not fit subjects what then is therefore the Ordinance no Ordinance Suppose my glove were put upon a childs hand would it therefore follow that it is no glove because it is not the childs glove and fits not the childs hand nay surely so long as there is the matter and the forme of the glove it is a glove but Object Fourthly You were not dipped in the water which is the right baptizing Answ. First It is true the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to dip we say with Beza out of Matth. 3.13 to dip not to dive over head and ears but to dip as in Num. 19.18 Ruth 2.14 1 Sam. 14.27 Deut. 33.24 non per modum immersionis sed effusionis that is not to drowne throw downe dive all over keep under water but onely to dip And Secondly The word signifies to wash also and so is used in Scripture Luke 11.38 the very word there wash is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptize or dip Now Thirdly Washing is the maine thing meant by the institution of this Ordinance of baptisme of water ad corporis â—blutionem non modo per immersionem verum etiam per aspersionem vel effusionem aquae Thus Heb. 10.22 Let us draw neer to God with a true heart in full assurance of faith having our hearts sprinkled i. e. with the inward thing signified viz. the blood of Saints and our bodies washed i. e. with the outward thing signifying with pure water there you have it expressely in the terms of sprinkling and washing as also in Ezek. 36.25 I will sprinkle clean water upon you So the Apostle points at this 1 Pet. 3.21 and as Mr. Hooker observes in 2 Chap. 3. Part of Church Discipline God is said to save us by the washing of the new birth and the renewing of the Holy Ghost which is said to be powred out upon us Eph. 5.26 Tit. 3.5 6. following the resemblance of water powred out in the washing of baptisme which brings me to the fourth thing Fourthly Consider how we are baptized by the Holy Ghost so are we to be ad proportionem similitudinem by the water Act. 1.5 but we are not dived or drowned as yet into the Holy Ghost but onely the Spirit is powred upon us as yet guttatim as it were Act. 2.33 and 11.15 it falls on us we fall not into it although it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we are baptized by the Spirit when that is applied to us first and administred upon us So that baptisme may be by sprinkling or powring water on and diving or plunging over head and ears in baptisme is not necessary and being a forme one is of as much force and as significant as the other and all is left to liberty For the casting water on the body resembles the nature of burial as sense will suggest in casting the mold and dust upon the dead as well the diving of the body into the water resembles the casting of the body into the dust and so the powring on of water the powring on of the Spirit or the sprinkling of it the sprinkling of Christs blood to wash c. so that this is left to liberty to doe that which is most orderly useful and significant whether to sprinkle powre on dip or dive and indeed I dare not deny my judgement to reach thus far for dipping above the other formes of sprinkling or powring that were it as orderly in our Church and used and no offence to weake souls I should sooner be induced to dip one that was never before baptised then to sprinkle one for to me it would be more significant and full and pregnant with former practises but all is one and signifies the same thing and is of the same use what need we jangle about Colours object 5 Fifthly But you were baptised by a corrupt and unlawfull administrator before Answ. Suppose that should be granted also which we may choose whether we wil or no for I am perswaded many godly were baptised by such as were orderly sent forth but I say grant this yet his corrupt hand or foule fingers doth not null the Ordinance and make it no baptisme a jewell though in a foule sinke an unfit place for it yet is as much a jewell in its self as if it were in a silver Cabinet Baptismus datus a meliori non est melior quia efficaciam ex merito spiritu Christi non alterius Secondly Let such dear Friends whom I highly prize and have in my heart and yet as yet cannot be of that judgement
Ordinances of Christ have the power of choosing worthy Ministers and of refusing the unworthy so in Epist. 3. he saies with much adoe vix plebi persuadeo immo extorqueo ut tales patiantur admitti c. do I persuade the people yea and pull it from them that they would admit such c. by which he shewes the peoples concurrence but in lib. 3. Epist. 11. Caeteri cum ingenti populi suffragio recipimus yea saies he in Epist. 16. Ad plebem examinabuntur singula praesentibus judicantibus vobis to the people all things shall be examined before you you being present and judging Yea nihil statui saies he sine confilio vestro and sine consensu plebis Therefore this is no novelty to assert the power to lie in the body by which she ordaines her own Ministers yea saies Melanchthon there is a necessity of it necesse est Ecclesiam retinere jus vocandi eligendi ordinandi Ministros that the Church retain her right of calling choosing and ordaining her own Ministers this right is given to the Church and no power can take it away from the Church saies he yet we grant that the officers of the Church may execute the Churches power herein as servants To the Third In what order is ordination Papists say first ordain him then let him be called then chosen Bellar. ds Sac. ordin Disputabimus primo de ordinatione tum de vocatione postremo de electione the Presbyterians say little better Mr. Rutherford for the Presbyterians Chap. 15. p. 265. soberly asserts Ordination before Election p. 267. A. B. sayes he is first Called and Ordained a Pastor by Christ and by the laying on the hands of the Elders before the People can elect him for their Pastor so that they agree But from them both we dissent and say with Dr. Ames in 's Anti Bellar. Tom. 2. lib. 3. De Ordinat that we place the Cart before Horses non Ordine sed confuse disputantus Ordinationem praeponere Vocationi Electioni c. and they do very indirectly and disorderly to set Ordination before Vocation and Election which none judicious sayes Hooker in 's Survey P. 2. ch 2. doe nor any of the reformed Churches maintain for it is too Popish wherefore for shame friends away with it fie on it We affirme first a necessity of Vocation or a Call which we account upon 2 parts viz. Election and then Ordination all which I hope to handle at large in the 3. Lib. that is to come this Election is when the Church hath had triall of one and approves of him and chooses him out to bear such an Office as being fit for it which is accompanied with examination and triall as I said before 1 Tim. 3.10 1 Tim. 5.6 therefore the Church is to choose Act. 6. Act. 1.23 Act. 14.23 not Pope Prelate Classes c. who is fittest for her to be Ordained Now the Election of the Brethren gives the person jus ad rem right to the Office and Ordination as before jus in re right in it Oh that this order were observed it would be a singular means to fill the Church and Nation with able qualified Gospel Ministers and to crowd out the scandalous if none else as it ought to be were Ordained but such as appertained to the Churches of Christ and those too approved of in the Churches as godly and ably gifted this would tend much to the propagation of the Gospel and this will be and must be ere long and then none can be Ministers but must at least be fit to be members of Christs Church besides there would be no begging Ministers then roving about for bread Oh! that the Parliament would more owne the Churches as the best nurseries of able Ministers and Schooles of the Prophets and suffer no Ordination out of the Churches of Christ but look on it as Antichristian abroad I speak not in contempt of Vniversities for they are exceedingly usefull as I shall shew and I hope to satisfie any rationall man in the next Book but that all who are Ordained Ministers may first be found fit to be members of a Church of Christ and then to be orderly Chose and Ordained within the Church this would be a blossoming blessing indeed which shall be in due time however But before I finish this I affirme that as Popish Ordination or Ordination Popishly dispensed does not give the essentiall to the outward call of a Minister so the Presbyterian Ordination which I now disowne before God and men as being in the steps of Popery and successively from it though I was once through dim-sightednesse under it in the very first Classes that ere was in England if I mistake not and tould'd into it yet I say it is Antichristian and disorderly as preceding the Election of the people of God and not giving the essentials to the call of a true Minister of Christ which as it must be by so in a Church of Christ Act. 6.3 5. Act. 14.23 according to institution But the Election and Call of a people rightly in order according to Christ's rule gives the essentials to an Officer or Minister of Christ and leaves the impression of a true outward call upon him which we hope to have full proof for in the next Book of the Body organicall in the mean time who will may have much satisfaction at present by Mr. Hooker in 's Survey of Discipline part 2. ch 2. p. 66. but thus far for the first point wherein they agree in practise 2. Presbyterians and Papists are too alike in practise too about Distinction and Differences which they make as 1. The Papists make great distinction betwixt the Clergy and Laity as they call them Clergy which is meant the Lords heritage they account the spirituality or Black Garbe and the Laity the Laymen whom they will not have to meddle in Church matters at all Bellar. de clericis lib. 1. c. 1. Rhemens 1 Pet. 2.3 So the Prelates and Episcopalians kept up the distinction and some of the Presbyterians do at this day and many of them keep up a distinction between themselves as Ministers and the other people excluding others from partaking of their priviledges and would have no other dare to touch their sacred function or enter their pulpits upon pain of an Anathema but putting a difference between themselves and others as men more holy for their functions sake But we deny that distinction as Popish and as the seminary of a Masse of mischief discords and decisions we allow no such distinction nor difference of persons 1 Pet. 2.9 Jam. 2.1 but as an Alderman or Common-counsell-man differs from the other Citizens only in his office which they have not of themselves neither but only of the Cities choyce and as the Speaker of the House of Parliament differs from other members only in his place This
Isay 11.9 Hâ—bak 2.14 Zach. 12.18 Thus if we seriously perpend and weigh with the word of God these six Heads it will lye obvious to our understanding that the Church of Christ restored into Gospel-Primitive purity is the great promise of these later dayes as appears also in severall Prophesies wherein the Lord hath promised the repaire of Sion and to build up the desolate and waste places and Ierusalem that is broken down and such like Scriptures Ps. 102.15.16 that concern us in these latter dayes so is it in Ier. 31.4 I will build thee up again O Virgin of Israel ye that are holy and pure sanctified in Christ Iesus this Promise is made to you so in Ier. 33.7 I will build them as at first saith the Lord in order to this work is all the noise in the world for all the obstructions must be removed and the old must passe away as in the 2 Pet. 3.10 with a great noise see in Zach. 4.6.7 where the Prophesie which is for our dayes and from hence forward promises the removall of all lets to this work of the Lord though they be mountains that hinder yet he 'le make them all plains And also the Lord promises the progresse of his House and Temple viz. in these later dayes which he hath put into the hands of Christ the typified Zerubbabel v. 9. who hath already even in our dayes layd the foundation of it untill he hath finished it So that in order to this Church-worke and building up of Sion it will easily appeare that Gods designe in these latter daies is to throw downe mountains viz. the mightiest powers Princes Armies Monarchies or Kingdomes that oppose the Kingdome of Christ and hinder this work of the Lord in Zerubbabel's hands Job 9.45 Job 28.9 Isay 10.32.33 Isay 14 4.5.9.10 41.15.16 24.19.21.23 Hag. 2.6.7.21.22.23 he will throw them all into the dust that dare to appeare against Sion or the King of Sion Psal. 2.9 wo be to all the Powers Princes Nations on the Earth that take part with the Dragon or the Beast or Turk or Pope Rev. 19.19 God will make all these mounts be they never so great plaines by scattring them as dust Isay 41.16 Dan. 2.35 scourging them Isay 10.24.25.26 with furious blows Ezek. 25.16.17 by stilling them Exod. 15.16 Isay 11.6 Ps. 8.2 by ruining them Jer. 49.38 51.20 to the 27. Hag. 2.22 or else by converting of them Psal. 102.13.15 Isay 49.11.12 60.3.4 Rev. 21.24 O then let us not be afraid Luke 21.25.27.28 but lift up our heads for our day is nigh Psal. 46.2.3.4 but let all that would have Zion repaired rejoyce that the Mountains God is making Plaines the great work then of his Church is hard by for the head-stone i. e. the first Plantation stone according to the Primitive patterne and practise which Christ himselfe and after him his Apostles brought forth is already in some measure blessed be the Lord brought forth with shoutings crying grace grace unto it wherefore let us blesse God for that voyce of Rev. 19.17.18 which we have heard in our Land and thinke it not strange the world is an uproare for all this must be to make for Zion to make for the Gospel-order in Church-state before the Apostolicall primitive Church and order can be restored which is now hard by us and then the Churches shall flourish and rejoyce Isay 35.10 Joel 3.16.17 and remaine Heb. 12.27.28 Zach. 14.11 and their name shal be the Lord is there wherefore read in the Book of God when all this shal be Isay 34.16 The next part of this Consid. is that the glory of the Gospel Church is promised by many excellent Types ful Figures as the wise know the Old Test. testifies and not only the glory of Christs Church but the shame confusion and downfal or Antichrists Church in these latter dayes is by Types layd before us I might instance for the fall of false Churches under the Type of Aegypt Ezek. 31.18 Rev. 11.8 that kept Gods people in bondage and therefore must be plagued again and again Isay 10.26 after the manner of Aegypt and of Sodom too Rev. 11.8 whence the Lot's are calâ—'d out even into a little Zoar or handfull at first that they may be burnt up with brimstone Rev. 19.20 in the furious anger of the Lord Psal. 83.11.14 Isay 34.2.3 for their spirituall Whoredomes and Adulteries So also of Babylon whence all that can heare are called in our dayes for the voyce is now Rev. 18.4 to make haste out for Judgements are comming upon her the mother of Harlots Rev. 17.5 yea of a sudden in one houre Rev. 18.8.9.10 within these three years the smoake of her burning will begin to appeare and smell in the nostrils of the Churches and soon after Anno 1655. All that see it shall stand as far from her as they can for feare of her torments Rev. 18.10 though thousands that see it not will fall into it and feele it to their cost yet all the Saints Apostles Churches Prophets shall rejoyce for that Babylon shall be throwne downe with a mighty violence never to rise more Rev. 18.20.21 but to speak no more to this in a word he shall come to his end and none shall help him Dan. 11.45 and that this his ruine is nigh appears in the 44. verse because the tidings which he heares does already trouble him as the Expositors upon this place have foretold it to be fatally ominous and to foretell his eminent fall 1. For the signs are the falling away from him which will be more apparent within these three yeares as the Iewes did from Antiochus Epiphanes a picture of the Pope 2. His feare at the tydings of rumours abroad Dan. 11.44 the Iesuits Cardinals Pope yea Rome it selfe trembles to heare of England and at the troubles that are arising in all Europe 3. His passionate desire to do mischiefe and to Romanize as of old were he able all these fore-run his ruine as Polanus Brightman with many others noted now they tremble already as Antiochus the Type did a little before his end which End was with the plagues and judgements of God and after which neither he nor his Kingdome nor any of his posterity and temper did ever more rise but were extinct for ever and so will it be with the Pope Rome and all that take part with the beast Rev. 19.20 But to the Types that foretell the glory of Christs Church whieh are many and of long standing I might instance in the hill of Sion in Davids Tabernacles as they were Gods habitacles which were to be made after Gods appointment Exod. 25.9 and all that was brought to make them was to be Free-gift v. 2. and there was to be the Mercy-seat Arke and Testimony v. 21. and the Table with Shew-bread v. 30. none were to become there
whole Treatise p. is for page c. for chap. and l. for lib. A. ABimelechian destiny nigh them that usurp Christs Seat pag. 172. chap. 13. lib. 1 Ablest Embody first and in publick p. 278. c. 3. l. 2 Account of faith at Dublin p. 350 c. 5 l. 2 Accusations against Saints and Gospel-discipline p. 13 c. 2. l. 1 Acts of the Apostles Churches Directory p. 123. c. 10. l. 1 Acts of Providence oft read Hebrew-like backward p. 47. c. 4. lib. 1. epist. p. 6 Acts of the soul reflex and direct p. 376 377. c. 6. l. 2 Adjunct to a true Church is the word preached and no more p. 79. c. 6. l. 1 Admission of Members of whom by whom how and when p. 288 289 c. 4. l 2 Admission of the least and lowest Saints p. 339 340 348. c. 5. l. 2 Admission of all opinions that differ in things doubtfull and indifferent p. 311 312. c. 5. l. 2 Advantage to Churches by experiences of Saints p. 358 c. 6. l. 2 Advowsons and presentations wicked and how p. 7. 29. of Epist. Adullamites are many p. 93. c. 7 l. 1 Aegypt Churches of Form how p. 342. c. 5 l. 2 Aegypt a type of Antichrist p. 525. c. 9. l. 2 Aegyptian plagues on Parish Churches p. 92 93. c. 7. l. 1 Aegyptian Task-masters who now p. 342 c. 5. l. 2 Aegle-Saints nested in the Rock p. 198. c. 14. l. 1 Affections held with difference of opinions at first p. 333. c. 5. l. 2 Affections of women above mens p. 474.475 c. 8. l. 2 Afflictions converting Ordinances p. 403 413. c. 6. l. 2 Afflictions of spirituall Israelites under hard task-masters how p. 342. c. 5. l. 2 Afflictions on the Author great p. 432. c. 6. l. 2 Agates precious stones who p. 510. c. 9. l. 2 Age in the last was to know Christ the Head in this Christs body but in the next both viz. whole Christ p. 147. c. 13. l. 1 All ages Eminent Independents p. 114 c. 8. l. 1 All Languages and nations must make up one Church ere long p. 530. c. 9. l. 2 Ambition what it brought the Bishops to p. 106 156. c. 8 13. l. 1 All of different opinions c. one p. 329. c. 5. l. 2 All in one the beauty of Sion p. 337. c. 5. l. 2 Amethysts precious stones who p. 519 520. c. 9. l. 2 Ames left his Professorship for Church-fellowship p. 118. c. 9. l. 1 Amiable Tabernacles are the congregational Churches p. 87. c. 7. l. 1 Anabaptists in Ireland too bitter unsound in judgement wresters of the Scriptures uncharitable and censorious A lesson for them p. 299 302 305 307 309 c. 4. l. 2. p. 453. c. 7. l. 2. p. 334. c. 5. l. 2 Angels can't teach so well as experiences do p. 384. c. 6. l. 2 Anger of God against such as company with Christ's enemies p. 76. c. 6. l. 1 Antichrist destroyed and tormented how p. 23 c. 3. l 1. Antichrists sawcinesse whether in Episc. Presbyt or Indep to usurp Christ's power p. 105. c. 8. l. 1 Antichrist fals the same way he rose p. 156. c. 13. l. 1 Antichrist arrogates both powers viz. Eccles. and Civill p. 176. c. 13. l. 1 Antichrist the first that made difference of opinions difference of affections p. 333 c. 5. l. 2 Antichrist typified by Aegypt Sodom Babylon c. p. 525. c. 9. l. 2 Antichrist how he resembles or rather dissembles Christ. p. 25. epist. Antichristian-Chur parish-Churches p. 61. c. 5. l. 1 Antichristian-Churches we must separate from pag. 78. ch 6. lib 1 Antichristian to rob Sisters Right p. 469. c. 8. l. 2 Antiochus Epiph. a figure of the Pope p 526. c. 9. l. 2 Antiquity for the Independents p. 60. epist. in Apostles-daies Church-discipline was glorious and how p. 910. c. 2. l. 1 Apostles not Heads but Helpers p. 120. c. 10. l. 1. p. 107. c. 8. l. 1 Appeals never any to Jerusalem about Church government p. 110. c. 8. l. 1 Appearance of Christ the ruine of Policy p. 170. c. 13. l. 1 Archbishops third Head of Brasse p 156 157. c. 13. l. 1 Arke on the waters yet for forty years p. 24. c. 3. l. 1 Arke overturned by Beasts carrying it p. 36. c. 3 l. 1 Arke on which the Spirit rests p. 268. c. 2 l. 2 Armes which the Lord draws with are Spirit his right hand and Word his left p. 253. c. 2. l. 2 Army of Christ who p. 85 c. 7. l. 1 Armour of light for Saints of all judgements and opinions p. 335. c. 5. l. 2 Armoury for swords for Saints p. 99. c. 8 l. 1 Assembly of Divines a fourth Head of Brasse p. 158. c. 13. l. 1 Assemblies of Ministers must down which are allowable and which not p. 109. c. 8. l. 1 in Assemblies of Sion God is glorious p. 118. c 9. l. 1 Assurance requisite before entrance p. 248. c. 1. l. 2 Assurance brought to light and how to know it p. 372 451. of exper c. 6. l. 2 Authors judgement of the Restauration 1 Gradually now 2 Universally to come p 20. c. 3. l. 1 Author prays he may be as a light to give others light though he be spent for 't p. 50. c. 5. l. 1 Author abused at Dublin for Mr. Bartlet p. 88. c. 7. l. 1 Author's warning to the Parliament p. 172. c. 13. l. 2 Author expects a world of Antagonists but he cals for reasons not railings p. 226. epist. l. 2 E. A very her Experience p. 402 403. c. 6. l. 2 Author's Experience p. 419 420 c. ibid. Author's assurance how attain'd p. 431 438. ibid. Authors call to the Ministry how p. 436 437. ibid. And his order in teaching School p. 438. ibid. Author's Resolution and Motto p. 3. His suffrings in Essex p. 231 232. epist. l. 1 B. BAbes have full breastâ— pag. 100. chap. 8. lib. 1. Babes of Christ tenderly received p. 331. c. 5. l. 2 Babylon a type of Antichrist p. 525. c. 9. l. 2 Babel hath the hearts of millions p. 40. c. 3. l. 1 Babylons fall bewailed by many p. 37. c. 3. l. 1 Babylon in Parish Churches p. 64. c 5. l. 1 Babylon falling and all that traded with her p. 94. c. 7.1 the Baptist put by scandalous p. 56. c. 5 l. 1 Baptisme how Presbyt and Papists agree in it p. 466. c. 9. l. 2 Baptizing again unlawful pag. 295. chap. 4. lib. 2 Baptisme of Christ is with holy Ghost p. 296 and how it differs from John's p. 300. c. 4. l. 2 our Baptisme true for matter and form p. 296. ibid. Baptisme which signifies most is best p. 298. ibid. Baptisme of Anabaptists unlawfull and why p. 299. ibid. Baptisme constitutes not a true Church p. 308. ibid. Bare profession not enough for Church fellowship p. 56. c. 5. l. 1 Barren Clouds who and when p. 203. c. 15.1 M. Barkers Experience p. 413. c. 6. l. 2 S. Barnwel's Experience p. 415. c.
Because a volunteer hath the end for which he moves before him Res quae est ratio finis ratio finis Second consideration is from the rule of the will Sim. Which is twofold The Rule which certifies is divine Reason Expos. Volunteers have this Rules to order their will how Expos. Propositum est actus voluntatis deliberata c. ☞ Two Things must be 1 Knowledge 2 Desire ☞ Fourth consideration is From the object of the will which is good Good differs how Expos. ☜ Nam appetibile non movet appetitum nisi in quantum est apprehensum Because of the good in this way of Christ. Sim. The universal good that is God moves the will most Fifâ—h consideration from the operation of the will Because such labour most sweetly for the good Austin God is in us the principle to us the object and the end of all Sixth consideration from the instrumentall causes of this voluntarinesse 1 The word Christs sword and Scepter Expos. Ainsworth Mr. Dell. Luther Without addition of Doctors Fathers Councels ☞ And without the iron weapons of Secular powers Luther What Magistrates may do and what not Dublin Without any other indirect means Hypocrites by that means in abundance And such are all but the Word and Spirit Caution ☜ The Power of the Word The Word is the arm that gathers into the Fold and makes men â—un willingly 2. The Spirit makes willing the inferior instrument Expos. ☞ Christs Spirit known Quest. Answ. Sim. How he convinces it 1. By inlightning 2. By in livening 3. By preparing the way and making paths strait The Spirit carries thorough all calamities clearly Expos. 4 By ratifying In the way of Christ the spirit witnesses On his own knowledge as a witness in a Court. Sim. Expos. The Spirit seals An image of God confirms Sibs Distinguish es betwixt true and false Dr. Sibs Fountain sealed Sets a propriety Sim. Expos. Thus God seals And every Saint seals by the same Spirit 5. By resting on thee in the way Sim. This Dove rests in the Ark no where else The Church is the Ark. The Spirit is but one in all Sim. ☞ The difference betwixt Hypocrites and true Church-Members in the voluntary motions into this Church-state Sim. The Spirit is Gods other arm Till then on men come before called Violence is repugnant to voluntariness How voluntarily 1. Directe Sim. 2. Indirecte Virtus no lentium nulla est Trap in loc Many Intruders Caution Order in the Church 1 Cor. 14.33 Expos. Trap in loâ— Ordinationes in ecclesia faciendae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordo formae Et materiae Ritual order and decency Left to liberty Luther ☞ Caution This is no sâ—â— form 1 Christians meet together often fiâ—st and why To prepare for the work Expos. Saints not tyed to one Church And secondly â—o give up their names together 3 Keep dayes of humiliation prayer Which habent quatuor 1 Invocationem Dei 2 Commemorationem beneficii Dei 3 Petitionem 4 Et obsâ—â—rationem All which must be 1 In elevatione mentis ad Deum 2 Fiducia impetrandi And unity 4 The day they are embodyed They appear in publike Powerful in prayer Nehem. 9.1 2. Exhortations Order of Christ opâ—ned and proved Account of faith made Experiences of the work of grace A declaration of full sâ—tisfaction from Gods word By the ablest in pâ—blick In his communion of Saints Chap. 17. Few at fiâ—st those that are without exception fittest and ablest Dan. 2. A Covenant Register Prayer And Resolution And Praises The Church admits when she is alone How rashly some embody Sad sign of a breach Expos. The most solemne Oâ—der must accompany the most solemne Ordinance Sim. Dike Why the first day in publike solemnity It is more to conviction Vide chap. 6. p. 98. c. Christ did so Expos. Jude v. 15 It would prevent many scandals Râ—x Plat. Expos. For the honour of the way Sim. Expos. ☜ Much honour is had by publick embodying Act. 2.24 Expos. ☜ Most consonant to Christs Law Expos. And to Christs practise To the way it self Sim. Frith In Fox Act. and Mon. fol. 1927. To stir up others into the way Expos. But see Hookers Survey of Church Discipline 3. part ch 1. Appear theâ— in publike Sim. Sim. Many wonder at this way of the Gospel till they know it ☜ Dublins experience teaches most of these things mentioned 1. The power is in the Body â—o admit Members Expos. Proved Expos. Mr. Perkins Dr. Ames Mr. Fenner It is nor in the Elders to admit Who are servants A warning 1 Cor. 3. * Vix plebi persuadeo ut tales patiantur admitti So Epist 11. Caeteros cumiâ—genti populi suffragio recipimus And cannot admit any 2. The persons admitted Men or Women 1. What must be done before they be admitted Their names to be taken Strict enquiry made of them By such whom the Church appoints therunto What is enough to keep him off of admission Mr. Hooker 2. What is done when they are to be admitted He is called into the Church Prayer first made Their testimony threefold 1. Negatively When none 〈◊〉 object Fenner 2. Affirmative First from others Affirmative Secondly from himself 1 Pet. 3.3 Experiences If weâ—k in utterance what then Ask them questâ—ons easie and according to the ability of the person Leeson of Dublin admitted Her broken yet broken-hearted speech Sim. Mr. Wil. Fenner ☞ Take heed none be put by for a form Mr. Dell. In outward forms and rites Caution Rules 2 Such as are weak are sent to for their inward testimony So was it at Dublin when Mrs. Amee Avery was admitted Receive the right hand of fellowship End with prayer for them and praises Why so strict to have a threefold testimony Mr. Rutherf Mr. Hooker Women may and must speak in the Church Members of other Churches taken in and how ☜ Church must take full satisfaction No baptising again Euseb. Perkins August Object Expos. The baptisme of Christ that he looks on is with the holy Ghost Baptisme of John and Christ differs Our baptisme before was true baptisme true ordâ—nance if not true order For matter and form Sim. Dipped how Not dived nor drowned under water Sprinkled and washed same with dipped The Holy Ghost is powred on us and falls on us as yet not we into it That which is most significant is best Ans. Sim. The latter baptisme dispensed disorderly and without an administrator lawfully called and sent out Anabaptists in Dublin not like the Christians Far differing from them in London The inward Baptisme the efficacy of the outward should satisfie us Dipping is not the fundamental ordinance of Church-fellowship though initiating What is a fundamental Ordinance Robinson Justif. pag. 230. sayes it is an error which some hold that Baptisme constitutes the visible Church Expos. Baptisme of the Spirit by which we enter into Christs body In baptismatâ— flaminis non fluminis 1 They attribute too much to the
then before 3. Effectâ— of it Hâ—s resolutiâ—n after it ☜ Called 1. When and where 2. How By the Word 3. Effects of it From Presbytery to Independency Disobedience to parents Went from them into England 1. When and where he was called 2. How 1. By the Word preached 2. By a Letter writ by both which cast low into torments 3. Effects Delivered out Cast in again Delivered out again on better terms Yet in fears till a Dream extraordinary ☜ 4. Effects ☞ Called suddenly 1 When 2 How Cast down deep into hell Raised in an extraordinary vision ☞ Cast down again Condemned to be shot to death Raised up out of wrath again by an ordinary means viz. the Scriptures as the â—urest comfort to him 3 Effects And by prayer his faith Called but he refused ☜ Conscience afflicted Helped by prayer extraordâ—narily by a shining light Called 1 When. 2 How 3 Effects ☞ Prayes for clear perswasion Confirmed by a Dream ☞ Mr. Parker was her Father that able Divine that writ De Eccles. Polit. so largely but she married Master Avery a Commissary in Ireland Called legally 1. When. 2. How 3. Effects Yet under the Law Till called out of Egypt into light by Free-grace Yet in great afflictions Even in Hell Deliverance by ordinary means Effects of it Nothing could trouble her Began to dispair again but soon quieted Called Evangelically Extraordinarily In a trance And confirmed by ordinarie means tâ—e Word In times of wars full of joyes and peace and inward teachings This forgot and doting on outward means altogether and on mens persons A stronger temptation to dâ—ny Ordinances and the use of the means ☜ Tormented at them What was her comfort and her Heaven in this Hell ☜ A high pitch Effects of Christs call a true and strong love 1 Cor. 13.13 ☜ Not caring for self but for God and his people How delivered Extraordinarily by a voice twice ☜ Effects of it Extraordinarily called Her Husband a Captain This Gentlewoman declared to several Church-Members that before the Author came over she had in a dream one night of her troubles a vision of him so plainly that after he was in Dublin the first Serm. he preached she told her friends this was the man that God had declared to her in a vision should comfort her soul. Called Assurance 1. When where 2. How In great troubles and travels of soul. A Dream 3 The effects of it A good example to women ☜ Fully satisfied that she had found Christ. 3. The effects of it To do others good Christ is her all now ☞ A Vision extraoâ—dinary and a voice Confirmed by ordinary means Effects Converted by a Dream of a Black Dog Effects of it A formal righteousnesse ☞ Very precise Trouble in mind Till Dr. Sibs did comfort him Called by the Gospel 1 When. 2 How 3 Effects Called by the word 1 When where 2 How 3 Effects Temptations manifold Sense of hell ☜ Deliverance Resoluâ—ion Called by the love of God 1 When where 2 How 3 Effects ☞ Called by Mr. Owen Effects A voice in her sleep satisfied Called perplexed 1 When wrought upon 2 How by Christ freely offered 3 Effects Temptations ☜ Assurance in Christ. 1 Formal for doings 2 Denying Ordinances and duties Temptations till the word was opened Shee saw other Ranters live wickedly Called in â—gain by the word made a Covenant with the Lord. An ill liver In dangers Even death Called 1 When. 2 How Confirmed 3 Effects Called 1 When. 2 How 3 Effects A legall righteousnesse ☞ Assurance A despiser of Ministers for long preaching ☞ Called 1 When wheâ—e 2 How Confirmed Assurance by Christ. ☜ Effects Called 1 When where 2 How 3. Effects In his naturall condition long Troubled in conscience How releeved Effects ☜ ☜ Confirmed and assured From the ungodly In a carnall state Wrought upon by a good example Yet proud Sinful and scourged by sin in again Strong temptations Delivered and satisfied Called in when he was tempted A great sinner First wrought upon by his wife 1. When where 2. How Confirmed 3. Effect Called by afflictions outward and inward Satisfied Assured Effects Dispaired Recovered by the Word Effects Called 1 When. 2 How 3 Effects Confirmed and assured Captain Rich's wife Called 1 When where 2. How Lived much on formes 3. Effects Confirmed by that ordinance of prophecying Called 1. When. 2. How Confirmed in Dreams 3. Effects 1. When brought in by afflictions 2 How confirmed 3. Effects Rejected the means Called home 1. when where 2. How 3. Effects Called convinced 1. When 2. How troubled Satisfied 3. Effects Assurance Resolution 1. Under the Law Working ☜ 2. Under the Gospel Assurance Under sense of sin By prayer and the voice of God Confirmed in Christ. Effects Called 1. When. 2. How 3. Effects Called 1. when where 2. How Temptations 3. Effects ☞ ☜ ☜ Sim. Fair weather for Ireland God is seen most in our weaknesse Nazianzen Luther Sim. ☞ Sim. Exposition Two things requisite before censure ☞ 1. Call to awaken him by the Word ☜ Scared at the thoughts of Hell Very formal and strict in it Right formality Under great bondage of works 2. Call to awaken by the Word How to keep from sleeping in the Church More formall How to help the memory to bear away Sermons Custome every night 1. Day 2. Day 3. Day 4. Day 5. Day 6. Day 7. Day How to keep Sermons many years ☞ ☞ * Nâ—hemiah Rogers that writ on the Parables 3. Call to awaken by the Word 4. Call to awaken was by a strange Vision A warning to such as take Gods Name in vain ☜ ☞ Formall and Phâ—risaicall duties still ☞ A praevision in a dream at Maiden in Essex Interpreted by Dr. Draiton Came to passe Resting in doings ☞ Despaired 5 Knock awakened by the Word Fearfull afflictions and fears ☜ Temptations The greatest blow ☞ Deep despair strong tempting Despair Miraculously saved from self murther Inward melancholy and despairs A word to the wicked ☞ Restored extraordinarily by a dream Evangelicall Confirmed and seconded by prayer and the Word Rom. 10.3 Tit. 3.7 Rom. 8.4 Isay 53.11 Phil. 3.9 Gal. 2.16 And got into an assurance of salvation and how ☜ Why so many despair of heaven Sim. ☞ Sim. Satans fresh bouts 1 Cor. 1. Greater afflictions ☜ Almost starved at Cambridge Temptations strong The Devill tempts to yeeld to him Is repulsed ☞ The Devill tempts another way ☞ A most strong temptation To murther himself prepared But strangely prevented Much afflâ—cted for his sin and yeelding to Satan Evangelicall ☜ Comforted and confirmed in Dream and Vision extraordinarily ☞ The Dream reiterated The Dream interpreted in the sleep How first called to the Ministry in his sleep ☞ Propheticall ☜ Partly performed of late in Ireland as it is well known But I beleeve not wholly From that time how he grew fit for the Ministry 2. Call to the Ministry His order when he taught Schoole ☞ 3. Call to preach 4. Call